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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 21:9–42. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here a particular account of the cities which were given to the children of Levi out of the several tribes, not only to be occupied and inhabited by them, as tenants to the several tribes in which they lay - no, their interest in them was not dependent and precarious, but to be owned and possessed by them as lords and proprietors, and as having the same title to them that the rest of the tribes had to their cities or lands, as appears by the law which preserved the house in the Levites' cities from being alienated any longer than till the year of jubilee, Lev 25:32, Lev 25:33. Yet it is probable that the Levites having only the cities and suburbs, while the land about pertained to the tribes in which they lay, those of that tribe, for the convenience of occupying that land, might commonly rent houses of the Levites, as they could spare them in their cities, and so live among them as their tenants. Several things may be observed in this account, besides what was observed in the law concerning it, Num. 35.
I.That the Levites were dispersed into all the tribes, and not suffered to live all together in any one part of the country.
This would find them all with work, and employ them all for the good of others; for ministers, of all people, must neither be idle nor live to themselves or to one another only. Christ left his twelve disciples together in a body, but left orders that they should in due time disperse themselves, that they might preach the gospel to every creature. The mixing of the Levites thus with the other tribes would be an obligation upon them to walk circumspectly, and as became their sacred function, and to avoid every thing that might disgrace it. Had they lived all together, they would have been tempted to wink at one another's faults, and to excuse one another when they did amiss; but by this means they were made to see the eyes of all Israel upon them, and therefore saw it their concern to walk so as that their ministry might in nothing be blamed nor their high character suffer by their ill carriage.
II.That every tribe of Israel was adorned and enriched with its share of Levites' cities in proportion to its compass, even those that lay most remote. They were all God's people, and therefore they all had Levites among them.
1.To show kindness to, as God appointed them, Deu 12:19; Deu 14:29. They were God's receivers, to whom the people might give their grateful acknowledgments of God's goodness, as the occasion and disposition were.
2.To receive advice and instruction from; when they could not go up to the tabernacle, to consult those who attended there, they might go to a Levites' city, and be taught the good knowledge of the Lord. Thus God set up a candle in every room of his house, to give light to all his family; as those that attended the altar kept the charge of the Lord, to see that no divine appointment was neglected there, so those that were scattered in the country had their charge too, which was to see that no idolatrous superstitious usages were introduced at a distance and to watch for the souls of God's Israel. Thus did God graciously provide for the keeping up of religion among them, and that they might have the word nigh them; yet, blessed be God, we, under the gospel, have it yet nigher, not only Levites in every county, but Levites in every parish, whose office it is still to teach the people knowledge, and to go before them in the things of God.
III.That there were thirteen cities, and those some of the best, appointed for the priests, the sons of Aaron, Jos 21:19.
Aaron left but two sons, Eleazar and Ithamar, yet his family was now so much increased, and it was foreseen that it would in process of time grow so numerous, as to replenish all these cities, though a considerable number must of necessity be resident wherever the ark and the altar were. We read in both Testaments of such numbers of priests that we may suppose none of all the families of Israel that came out of Egypt increased afterwards so much as that of Aaron did; and the promise afterwards to the house of Aaron is, God shall increase you more and more, you and your children, Psa 115:12, Psa 115:14. He will raise up a seed to serve him.
IV.That some of the Levites' cities were afterwards famous upon other accounts.
Hebron was the city in which David began his reign, and in Manhanaim, another Levites' city (Jos 21:38), he lay, and had his headquarters when he fled from Absalom. The first Israelite that ever wore the title of king (namely, Abimelech, the son of Gideon) reigned in Shechem, another Levites' city, Jos 21:21.
V.That the number of them in all was more than of most of the tribes, except Judah, though the tribe of Levi was one of the least of the tribes, to show how liberal God is, and his people should be, to his ministers; yet the disproportion will not appear so great as at first it seems, if we consider that the Levites had cities only with their suburbs to dwell in, but the rest of the tribes, besides their cities (and those perhaps were many more than are named in the account of their lot), had many unwalled towns and villages which they inhabited, besides country houses.
Upon the whole, it appears that effectual care was taken that the Levites should live both comfortably and usefully: and those, whether ministers or others, for whom Providence has done well, must look upon themselves as obliged thereby to do good, and, according as their capacity and opportunity are, to serve their generation.
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Summary
Joshua 21:11 meticulously records the precise allocation of Hebron, also identified by its ancient name "the city of Arba the father of Anak," to the priestly family of Aaron. This significant city, strategically located in the hill country of Judah, along with its surrounding pasturelands, was designated as one of the forty-eight Levitical cities. This specific assignment underscores God's unwavering faithfulness in fulfilling His covenant promises to Israel and His meticulous establishment of a divinely ordered society with dedicated spiritual leadership.
Context
Literary Context
Joshua 21 serves as the culmination of the land distribution narrative in the book of Joshua, detailing the meticulous allocation of cities to the Levites as commanded by God in Numbers 35. This chapter demonstrates God's faithfulness in providing an inheritance for all twelve tribes, including the unique provision for the Levites, whose inheritance was their service to the Lord. Specifically, Joshua 21:10-19 focuses on the cities assigned to the Kohathite priests, the direct descendants of Aaron. Hebron's particular mention here is significant because it had previously been granted to Caleb as his personal inheritance for his unwavering faithfulness. The distinction lies in the fact that while Caleb possessed the city proper and its fields for his tribal use, the "suburbs" (pasturelands) and the city's function as a city of refuge were designated for the priests, ensuring both their livelihood and accessibility for their sacred duties.
Historical & Cultural Context
The allocation of Hebron takes place in the post-conquest period, following Israel's initial military campaigns to secure the promised land. Unlike the other tribes who received contiguous territorial inheritances, the Levites, whose inheritance was the Lord Himself and their service to Him (Deuteronomy 10:9), were given forty-eight scattered cities throughout the nation. This strategic scattering ensured that spiritual leadership, teaching of the Law, and sacrificial service were accessible to all parts of Israel. Hebron itself was an ancient and highly significant city, originally known as Kirjath-arba, named after Arba, a prominent figure among the Anakim, a formidable race of giants who inhabited Canaan. Its conquest by Caleb, and subsequent allocation, powerfully symbolized God's power over the land's previous inhabitants. Furthermore, Hebron held deep historical and spiritual significance for Israel, serving as the burial place for Abraham, Sarah, Isaac, Rebekah, Jacob, and Leah (Genesis 23:2, Genesis 49:31). Its designation as a priestly city and a city of refuge further cemented its sacred status within the newly established nation.
Key Themes
This verse contributes to several overarching themes found throughout the book of Joshua and the Pentateuch. Firstly, it highlights Divine Faithfulness and Provision, demonstrating God's meticulous care in fulfilling His promises to Israel regarding the land and His specific provision for the Levites, who were set apart for His service. Secondly, the mention of "Arba the father of Anak" underscores the theme of Conquest and Divine Empowerment, showcasing how God enabled Israel to overcome formidable enemies and possess the land, even against those of great stature like the Anakim (Numbers 13:33). Thirdly, the allocation of Hebron to the priests emphasizes the Importance of Spiritual Leadership and Order within the newly established nation. The strategic placement of priestly cities ensured that the Levites could effectively serve as spiritual guides, judges, and teachers, maintaining the nation's covenant relationship with God. Finally, the dual allocation of Hebron (to Caleb and the priests) illustrates the theme of Distinction of Roles and Shared Stewardship, where different members of God's people have unique callings and responsibilities within the larger divine plan, all contributing to the nation's well-being and covenant fidelity.
Exposition and Analysis
Key Word Analysis
This name refers to the progenitor or most significant figure of the Anakim, a formidable race inhabiting Hebron before the Israelite conquest. The Anakim were a people of great stature, and their presence in Hebron (originally Kirjath-arba) underscored the strength of the pre-Israelite inhabitants. The Israelites' successful conquest of Hebron, particularly by Caleb, demonstrated God's power to overcome seemingly insurmountable obstacles and fulfill His promise to give them the land, regardless of the strength of its current occupants.
Derived from a root meaning "association" or "confederacy," this ancient city held immense historical and spiritual significance for Israel. It was a primary dwelling place for Abraham and the burial site of the patriarchs and matriarchs. Its name, possibly reflecting a place of alliance or fellowship, aligns with its later function as a city of refuge, where those accused of unintentional homicide could find sanctuary and protection, emphasizing a place of communal justice and reconciliation.
This term refers specifically to the pasturelands surrounding the Levitical cities, designated for their livestock and agricultural needs. It highlights the unique nature of the Levitical inheritance: while the other tribes received land for cultivation and settlement, the Levites received cities with their adjacent common lands. This distinction allowed them to focus on their spiritual duties without being tied to extensive agricultural labor, while still providing for their sustenance and reinforcing their unique role as servants of the Lord.
Verse Breakdown
"And they gave them the city of Arba the father of Anak"
This clause indicates the collective action of the Israelite tribes, led by Joshua, in distributing the land and cities as commanded by God. "Them" refers specifically to the sons of Aaron, who were the priestly branch of the Kohathite Levites, as detailed in the preceding verses of Joshua 21. This action signifies the fulfillment of God's promise and the establishment of the Levitical system within the land. The identification of the city by its ancient name, "Arba the father of Anak," serves as a historical marker, reminding the reader of the formidable Anakim who once inhabited the region and whose defeat by Caleb was a testament to God's power and faithfulness in enabling Israel to conquer the land.
"which [city is] Hebron"
This clarifies the identity of the city, transitioning from its ancient, pre-Israelite name (Kirjath-arba) to its more commonly known Israelite name, Hebron. It emphasizes the continuity of the location's significance, now under Israelite control and designated for sacred purposes, demonstrating the transformation of the land under God's sovereignty.
"in the hill [country] of Judah"
This specifies the geographical and tribal location of Hebron. Its placement in the mountainous region of Judah was strategically important, providing a central location for the priests within one of the most prominent tribes. This ensured their accessibility and influence across the southern part of the land, facilitating their role as spiritual guides and teachers.
"with the suburbs thereof round about it"
This crucial detail defines the precise nature of the priests' inheritance in Hebron. While Caleb received the city itself and its fields for his tribal portion, the priests were specifically allocated the surrounding pasturelands. This distinction was vital for their sustenance and allowed them to carry out their sacred duties without needing to engage in extensive farming, reinforcing their unique role as servants of the Lord and highlighting the meticulous provision for their needs.
Literary Devices
The verse employs Geographical Specificity by precisely locating Hebron "in the hill [country] of Judah," grounding the narrative in a tangible, historical setting and emphasizing the meticulous nature of the land distribution. Naming and Renaming is evident in the dual identification of the city as "the city of Arba the father of Anak" and "Hebron," highlighting both its ancient, pre-Israelite past and its new identity under Israelite possession. This also subtly employs Contrast between the formidable, giant-filled past and the divinely ordered, priestly present. Furthermore, the inclusion of "with the suburbs thereof round about it" demonstrates Precision and Detail, underscoring the legal and theological exactness of God's covenant fulfillment and the distinct nature of the Levitical inheritance, ensuring their provision while maintaining their unique calling.
Theological and Thematic Connections
Joshua 21:11 powerfully illustrates God's meticulous faithfulness in fulfilling His covenant promises to Israel, particularly concerning the land and the establishment of a divinely ordered society. The allocation of Hebron to the priests, even with its complex history and prior association with Caleb, demonstrates God's sovereign hand in orchestrating every detail for the good of His people and the advancement of His kingdom. It underscores the principle that God provides for those dedicated to His service, ensuring their sustenance and strategic placement for maximum spiritual impact. The presence of priests in key cities like Hebron across the land was vital for maintaining Israel's spiritual health, providing access to instruction in the Law, and facilitating the sacrificial system, thus emphasizing the importance of accessible spiritual leadership and the centrality of worship in the nation's life.
Reflection and Application
Joshua 21:11 offers profound insights for contemporary believers, reminding us of God's unwavering faithfulness and His meticulous provision for those called to serve Him. Just as the Levites were strategically placed throughout Israel to be spiritual guides and teachers, so too are believers today called to be salt and light in their respective spheres of influence. This verse encourages us to trust in God's divine order and provision, recognizing that He knows our needs and will equip us for the tasks He has set before us. It challenges us to consider our own "inheritance" in Christ—not merely material possessions, but spiritual blessings and a calling to participate in His redemptive work. The dual nature of Hebron's allocation also highlights the importance of stewardship and discerning how our gifts and resources can be used to further God's kingdom, whether through direct service or supporting those who are. We are all part of God's intricate plan, and each role, no matter how seemingly small, contributes to the larger tapestry of His redemptive purposes, reflecting His wisdom and care for His people.
Questions for Reflection
FAQ
Why was Hebron given to the priests when Caleb already received it as his inheritance?
This is a common point of inquiry that highlights God's meticulous and multi-layered plan for the land's distribution. While Joshua 14:13-14 explicitly states that Caleb received Hebron as his personal inheritance due to his faithfulness, Joshua 21:11 clarifies that the city of Hebron, specifically its "suburbs" (pasturelands), was given to the sons of Aaron, the priestly family. This indicates a distinction: Caleb received the city proper and its fields for his tribal and family use, while the priests received the city's function as a Levitical city and a city of refuge, along with the surrounding common lands necessary for their livelihood and the pasturing of their flocks. This arrangement ensured that the priests, whose inheritance was the Lord Himself and their service (Deuteronomy 10:9), had a dwelling place and means of sustenance while being strategically placed throughout Israel to fulfill their spiritual duties. It reflects a divine economy where land could serve multiple purposes and be shared for the greater good of the nation and the fulfillment of God's commands.
What was the significance of Hebron being called "the city of Arba the father of Anak"?
The designation "the city of Arba the father of Anak" for Hebron (originally Kirjath-arba) carries significant historical and theological weight. Arba was a prominent figure, likely the founder or a revered ancestor, of the Anakim, a race of formidable giants who inhabited Canaan before the Israelite conquest. Their presence represented a significant obstacle to Israel's possession of the land, as reported by the fearful spies in Numbers 13:33. By referring to Hebron by its ancient name, the text emphasizes the magnitude of the conquest God enabled Israel to achieve. Caleb's successful taking of Hebron from the Anakim (Joshua 14:12) was a powerful demonstration of God's faithfulness to His promises and His ability to empower His people to overcome even the most daunting adversaries. It served as a constant reminder that the land was not taken by Israel's might, but by God's miraculous intervention, fulfilling His covenant to Abraham (Genesis 15:18-21).
Christ-Centered Fulfillment
Joshua 21:11, detailing the allocation of Hebron to the Levitical priests, richly foreshadows the person and work of Jesus Christ. The Levites' unique inheritance, being the Lord Himself rather than a tribal land portion (Deuteronomy 10:9), points to Christ as the ultimate inheritance for all believers. In Him, we find our true dwelling place, our sustenance, and the fulfillment of all our needs, far surpassing any earthly possession or geographical allocation (Ephesians 1:11). Hebron's designation as a city of refuge, where those accused of unintentional homicide could find sanctuary, powerfully prefigures Christ as our ultimate refuge and safe haven from the condemnation of sin. Just as the gates of Hebron offered protection, so Jesus, through His atoning sacrifice, offers eternal security and forgiveness to all who flee to Him for salvation (Hebrews 6:18). Furthermore, the priestly role of the sons of Aaron, to whom Hebron was given, finds its perfect and eternal fulfillment in Jesus Christ, our great High Priest. Unlike the Levitical priests who offered sacrifices repeatedly and were subject to death, Christ offered Himself once for all time, making perfect atonement for our sins and interceding for us eternally before God (Hebrews 7:23-27). The strategic scattering of the Levitical cities, including Hebron, throughout Israel to provide spiritual guidance and teaching, can be seen as a type of the Church's mission, empowered by Christ, to be His witnesses and agents of His truth throughout the world, bringing the message of salvation and fellowship to all nations (Matthew 28:19-20).