TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Joshua 21:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Joshua 21:13 precisely records the allocation of specific cities to the priestly family of Aaron, fulfilling God's divine command to provide for the Levites who received no tribal land inheritance. This verse highlights the provision of Hebron and Libnah, with Hebron uniquely designated as one of the six cities of refuge, underscoring God's unwavering faithfulness in establishing an orderly society governed by both His justice and His profound mercy.
Context
Literary Context
Joshua 21 stands as the culmination of the meticulous division of the Promised Land among the tribes of Israel, a process initiated in Joshua 13. Following the general tribal allotments, this chapter is entirely dedicated to the provision of dwelling places for the Levites, who, by divine decree, did not receive a territorial inheritance like the other tribes, as the Lord Himself was to be their inheritance (Numbers 18:20). The chapter lists a total of 48 Levitical cities, distributed among the various Levitical clans, with 13 specifically designated for the priests, the "children of Aaron." Joshua 21:13 falls within the section detailing the cities given to the Kohatite clan, to which Aaron belonged, emphasizing the precise fulfillment of God's covenant promises and the establishment of a structured, divinely ordered society. This meticulous record highlights the thoroughness of the land distribution and the completion of God's command to settle Israel.
Historical & Cultural Context
The events of Joshua 21 occur after Israel's successful conquest of Canaan, marking a crucial transition from military campaign to settled national life. The provision for the Levites, including the Aaronite priests, was paramount for the spiritual and judicial well-being of the nascent nation. Unlike other tribes, the Levites were strategically dispersed throughout Israel, ensuring their accessibility for teaching the Law, administering justice, and performing priestly duties across the land. The concept of "cities of refuge" was a unique legal innovation within the Mosaic Law, established to distinguish between premeditated murder and accidental homicide. These cities provided a vital safe haven for those who had unintentionally killed someone, protecting them from the "blood avenger" (go'el haddam) until a fair trial could be held at the city gate. Hebron, a city with deep historical roots dating back to the patriarchs (where Abraham purchased a burial plot for Sarah in Genesis 23), held significant prominence, making its designation as both a priestly city and a city of refuge particularly meaningful.
Key Themes
This verse, within its broader context, powerfully illustrates several key themes central to the book of Joshua and the Pentateuch. First, it highlights Divine Faithfulness and Provision, demonstrating God's meticulous care in fulfilling His promises to Israel, ensuring that every aspect of their communal and spiritual life was provided for, including the sustenance and dwelling places for those dedicated to His service. Second, it underscores Order and Justice, as the precise allocation of land and the establishment of cities of refuge reveal God's desire for an orderly society governed by clear laws that balanced accountability with compassion. The system of cities of refuge, detailed in Numbers 35:9-34, perfectly exemplifies this balance, safeguarding human life while allowing for due process. Third, it emphasizes The Special Role of the Priesthood. The descendants of Aaron were uniquely set apart for spiritual leadership and the administration of worship. Their presence in these strategically located cities ensured spiritual instruction, judicial oversight, and the proper administration of God's law throughout the nascent nation, reinforcing their vital role in Israel's covenant relationship with God as outlined in Leviticus 10:11.
Exposition and Analysis
Key Word Analysis
This primitive root verb signifies "to give," but with the widest latitude of application, including to put, make, appoint, or assign. In Joshua 21:13, it emphasizes the divine act of allocation and provision, highlighting that the cities were not merely acquired by human effort but were divinely appointed and bestowed upon the Levites, fulfilling God's promise. This verb underscores the sovereign initiative behind the land distribution.
Derived from a root meaning "to take in," this noun literally translates to "an asylum" or "a receptacle." It denotes a place of shelter, safety, or protection. In the context of the cities of refuge, it specifically refers to a designated sanctuary where an unintentional slayer could flee to escape immediate retribution from the blood avenger, thereby receiving due process and a fair trial. This concept reveals God's provision for mercy and justice within His legal framework.
This primitive root primarily means "to dash in pieces" or "to kill," especially to murder. However, in the specific context of the cities of refuge, as here, it refers to someone who has caused the death of another person unintentionally, without malice aforethought or premeditation. The Mosaic Law meticulously distinguished between intentional murder, which warranted capital punishment, and accidental killing, which required flight to a city of refuge. This distinction highlights the critical importance of intent in God's judicial system.
Verse Breakdown
"Thus they gave to the children of Aaron the priest Hebron with her suburbs,"
This opening clause establishes the beneficiaries of this specific allocation: "the children of Aaron the priest." This highlights their unique lineage and sacred office within Israel. The first city designated is Hebron, a historically significant location. The phrase "with her suburbs" is crucial, indicating that the provision included not only the urban dwelling but also the surrounding pasturelands essential for the Levites' livestock, as explicitly commanded in Numbers 35:2-5. This detail underscores the comprehensive nature of God's provision for His servants.
"[to be] a city of refuge for the slayer;"
This parenthetical yet vital clarification reveals Hebron's dual purpose. Beyond serving as a dwelling for the priests, it was also designated as one of the six cities of refuge, a sanctuary for those who had unintentionally caused a death. This highlights God's intricate legal system, which provided a mechanism for mercy and due process, ensuring that justice was tempered with compassion and that individuals were protected from arbitrary vengeance.
"and Libnah with her suburbs,"
This final phrase introduces the second city allocated to the Aaronite priests in this verse, Libnah. Like Hebron, it is explicitly noted as including "her suburbs," reinforcing the consistent and complete provision for the Levites' needs. The inclusion of multiple cities demonstrates the systematic and widespread distribution of Levitical cities throughout Israel, ensuring the presence of spiritual and judicial leadership across the entire land, making God's law accessible to all tribes.
Literary Devices
The verse employs several literary devices to convey its message with clarity and emphasis. Enumeration is evident in the listing of specific cities (Hebron, Libnah) given to the priests, which is part of a larger pattern of detailed lists throughout Joshua 21, emphasizing the meticulous and comprehensive fulfillment of God's commands regarding the land's distribution. The recurring phrase "with her suburbs" acts as a form of Repetition throughout the chapter. This consistent appending to each city name underscores the completeness of the provision, ensuring that the Levites received not just urban dwellings but also the necessary pasturelands for their sustenance, as divinely ordained. This careful detailing highlights the divine order and precision in the land's distribution, reinforcing the theme of God's perfect plan.
Theological and Thematic Connections
Joshua 21:13, in its specific allocation of cities to the Aaronite priests and the designation of Hebron as a city of refuge, powerfully illustrates God's character as both meticulously just and profoundly merciful. It demonstrates His unwavering faithfulness in fulfilling His covenant promises to His people, ensuring their well-being and the establishment of an orderly society governed by His divine law. The provision for the Levites, who had no territorial inheritance, underscores God's unique care for those set apart for His service. The concept of cities of refuge, overseen by the priests, highlights God's desire for a legal system that distinguishes between intent and accident, offering protection and due process while upholding the sanctity of human life. This balance of justice and mercy is a recurring theme throughout Scripture, foundational to God's dealings with humanity, revealing His righteous nature and His compassionate heart.
Reflection and Application
This verse, though rooted in ancient Israelite law and land distribution, offers profound insights for contemporary believers. It reminds us of God's unwavering faithfulness to His promises and His meticulous care for His people, even in the smallest details of provision. Just as He provided for the Levites, ensuring their sustenance and strategic placement for spiritual leadership, so too does God provide for those who dedicate their lives to His service today, often in ways we may not immediately perceive. Furthermore, the concept of a "city of refuge" speaks powerfully to God's character of justice tempered with mercy. It teaches us the importance of distinguishing between intentional malice and accidental harm, fostering a spirit of compassion and due process in our interactions. We are called to be communities where justice is pursued with integrity, and mercy is extended to those who genuinely seek refuge and reconciliation, reflecting the very heart of God. Ultimately, this ancient provision points us to our ultimate refuge in Christ, reminding us that in Him, we find sanctuary from the judgment due to our sins and a pathway to reconciliation with a holy God.
Questions for Reflection
FAQ
Why were the Levites given cities instead of tribal land?
The Levites were uniquely set apart for sacred service to the Lord, having no territorial inheritance like the other tribes because "the Lord Himself is their inheritance" (Numbers 18:20). Instead of a consolidated territory, they were given 48 cities scattered throughout the land of Israel, including their surrounding pasturelands. This strategic dispersion ensured that spiritual instruction, judicial oversight, and the administration of worship were accessible to all the tribes, fulfilling their unique role as guardians and teachers of God's law and as mediators of His presence among the people.
What was the purpose of a "city of refuge"?
The cities of refuge were a unique legal provision within the Mosaic Law, established to provide a safe haven for individuals who had accidentally caused the death of another person. Their primary purpose was to protect the unintentional "slayer" from the "blood avenger" (a relative of the deceased who had the right to exact retribution) until a fair trial could be held at the city gates. This system, detailed in Deuteronomy 19:4-6, ensured due process, distinguished between accidental killing and premeditated murder, and upheld the sanctity of human life while providing a pathway for mercy and justice.
Why was Hebron chosen as a city of refuge, especially for the priests?
Hebron was a highly significant, ancient city with deep historical and spiritual ties, including being a burial place for the patriarchs (as seen in Genesis 23). Its designation as both a priestly city and a city of refuge meant that those seeking asylum would be under the direct oversight of the Aaronite priests. This ensured that legal proceedings would be conducted with the highest level of integrity and religious adherence, reflecting the priests' role not only as spiritual leaders but also as administrators of God's law and justice within Israel. Furthermore, its central location made it accessible to many, demonstrating the practical wisdom behind God's commands.
Christ-Centered Fulfillment
The ancient provision of cities of refuge, exemplified by Hebron in Joshua 21:13, serves as a profound type pointing to the ultimate refuge found in Jesus Christ. Just as the unintentional slayer fled to a designated city for protection from the avenger of blood, so humanity, condemned by the righteous demands of God's holy law due to sin, finds a secure and eternal sanctuary in Christ. He is our High Priest, who, unlike the Levitical priests, offered Himself as the perfect and final sacrifice for sins, making purification for sins once for all (Hebrews 9:11-14). In Him, we have an advocate with the Father (1 John 2:1) who pleads our case, having disarmed the accuser and triumphed over the forces of darkness through His death and resurrection (Colossians 2:13-15). The accessibility of the cities of refuge, open to all who needed them, foreshadows the open invitation of Christ: "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). He is the true sanctuary, the Lamb of God who takes away the sin of the world (John 1:29), offering not merely temporary asylum but eternal forgiveness, reconciliation, and freedom from condemnation for all who believe (Romans 8:1). In Him, the pursuit of justice is perfectly met by infinite mercy.