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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 21:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The Levites' petition presented to this general convention of the states, now sitting at Shiloh, Jos 21:1, Jos 21:2. Observe, 1. They had not their lot assigned them till they made their claim. There is an inheritance provided for all the saints, that royal priesthood, but then they must petition for it. Ask, and it shall be given you. Joshua had quickened the rest of the tribes who were slack to put in their claims, but the Levites, it may be supposed, knew their duty and interest better than the rest, and were therefore forward in this matter, when it came to their turn, without being called upon. They build their claim upon a very good foundation, not their own merits nor services, but the divine precept: "The Lord commanded by the hand of Moses to give us cities, commanded you to grant them, which implied a command to us to ask them." Note, The maintenance of ministers is not an arbitrary thing, left purely to the good-will of the people, who may let them starve if they please; no, as the God of Israel commanded that the Levites should be well provided for, so has the Lord Jesus, the King of the Christian church, ordained, and a perpetual ordinance it is that those who preach the gospel should live of the gospel (Co1 9:14), and should live comfortably. 2. They did not make their claim till all the rest of the tribes were provided for, and then they did it immediately. There was some reason for it; every tribe must first know their own, else they would not know what they gave the Levites, and so it could not be such a reasonable service as it ought to be. But it is also an instance of their humility, modesty, and patience (and Levites should be examples of these and other virtues), that they were willing to be served last, and they fared never the worse for it. Let not God's ministers complain if at any time they find themselves postponed in men's thoughts and cares, but let them make sure of the favour of God and the honour that comes from him, and then they may well enough afford to bear the slights and neglects of men.
II.The Levites' petition granted immediately, without any dispute, the princes of Israel being perhaps ashamed that they needed to be called upon in this matter, and that the motion had not been made among themselves for the settling of the Levites.
1.The children of Israel are said to give the cities for the Levites. God had appointed how many they should be in all, forty-eight. It is probable that Joshua and the princes, upon consideration of the extent and value of the lot of each tribe as it was laid before them, had appointed how many cities should be taken out of each; and then the fathers of the several tribes themselves agreed which they should be, and therefore are said to give them, as an offering, to the Lord; so God had appointed. Num 35:8, Every one shall give of his cities to the Levites. Here God tried their generosity, and it was found to praise and honour, for it appears by the following catalogue that the cities they gave to the Levites were generally some of the best and most considerable in each tribe. And it is probable that they had an eye to the situation of them, taking care they should be so dispersed as that no part of the country should be too far distant from a Levites' city.
2.They gave them at the commandment of the Lord, that is, with an eye to the command and in obedience to it, which was it that sanctified the grant. They gave the number that God commanded, and it was well this matter was settled that the Levites might not ask more nor the Israelites offer less. They gave them also with their suburbs, or glebe-lands, belonging to them, so many cubits by measure from the walls of the city, as God had commanded (Num 35:4, Num 35:5), and did not go about to cut them short.
3.When the forty-eight cities were pitched upon, they were divided into four lots, as they lay next together, and then by lot were determined to the four several families of the tribe of Levi. When the Israelites had surrendered the cities into the hand of God, he would himself have the distributing of them among his servants.
(1.)The family of Aaron, who were the only priests, had for their share the thirteen cities that were given by the tribes of Judah, Simeon, and Benjamin, Jos 21:4. God in wisdom ordered it thus, that though Jerusalem itself was not one of their cities, it being as yet in the possession of the Jebusites (and those generous tribes would not mock the Levites, who had another warfare to mind, with a city that must be recovered by the sword before it could be enjoyed), yet the cities that fell to their lot were those which lay next to Jerusalem, because that was to be, in process of time, the holy city, where their business would chiefly lie.
(2.)The Kohathite-Levites (among whom were the posterity of Moses, though never distinguished from them) had the cities that lay in the lot of Dan, which lay next to Judah, and in that of Ephraim, and the half-tribe of Manasseh, which lay next to Benjamin. So those who descended from Aaron's father joined nearest to Aaron's sons.
(3.)Gershon was the eldest son of Levi, and therefore, though the younger house of the Kohathites was preferred before his, yet his children had the precedency of the other family of Merari, Jos 21:6.
(4.)The Merarites, the youngest house, had their lot last, and it lay furthest off, Jos 21:7. The rest of the sons of Jacob had a lot for every tribe only, but Levi, God's tribe, had a lot for each of its families; for there is a particular providence directing and attending the removals and settlements of ministers, and appointing where those shall fix who are to be the lights of the world.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Who will explain the diverse sites of the encampments, how this distribution must be retained in the resurrection for each priestly or levitical order of the saints, so that, just as the apostle says, nothing is done haphazardly in the resurrection, but everyone comes "in his own order, Christ first, then those who belong to Christ who have believed in his coming, when he will hand the kingdom over to our God and Father, when he will subject to him every principality and power"?On that occasion, without doubt, there will be some such observances of encampments and priestly distributions and ranks and signals of trumpets.
It was fitting that there be a drawing of lots even regarding the suburbs and cities so that perhaps the renowned division among the Levites might not seem perhaps indiscriminate and accidental. Therefore, the distribution by lot that took place among the sons of Israel was characterized by reason, by which someone was considered worthy of the first lot, and someone else the second, as we have already previously examined to the extent we were able. This was true in regard to both those who receive through Moses beyond the Jordan and those who receive from Jesus [Joshua] in the land of promise, where the first lot fell to Benjamin and afterwards to the rest, among whom Dan was the last. Even so it is necessary that there be some reason also in the order of priestly and levitical lots. Thus the first is drawn for someone, the second for someone else, and the third for another, through which these or those places are determined for each one.
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Summary
Joshua 21:3 meticulously records the faithful and obedient action of the children of Israel in allocating specific cities and their surrounding pasturelands to the Levites from their tribal inheritances. This act directly fulfilled a long-standing divine command, demonstrating God's precise provision for those consecrated to His service and strategically establishing the Levites' unique role as spiritual guides, teachers, and guardians of the covenant dispersed throughout the promised land, rather than possessing a consolidated territorial inheritance.
Context
Literary Context
Joshua 21:3 initiates the detailed account of the cities allotted to the Levites, serving as the culmination of the land distribution narrative in the book of Joshua. This chapter immediately follows the comprehensive allocation of territory to the other eleven tribes of Israel, meticulously documented from Joshua 13 through Joshua 19. The preceding chapter, Joshua 20, specifically details the establishment of the six Cities of Refuge, all of which were designated as Levitical cities. Thus, Joshua 21 completes the divine mandate for settling the land, ensuring that even the tribe without a consolidated territorial inheritance—the Levites—received their divinely ordained provision. The verse sets the foundational premise for the subsequent enumeration of forty-eight cities and their suburbs, underscoring Israel's commitment to fulfilling every aspect of God's instructions for the promised land.
Historical & Cultural Context
The Levites, descendants of Levi, held a unique, divinely appointed status within Israel. Unlike the other tribes, they were not to receive a territorial inheritance because "the LORD God of Israel was their inheritance" (Joshua 13:33). This divine decree necessitated an alternative form of provision, which God had commanded through Moses in Numbers 35:1-8. This command specified that cities, along with their essential "suburbs" (pasturelands), were to be provided from the inheritances of all the other tribes. This strategic dispersion of the Levites throughout the land was not a disadvantage but a deliberate design, enabling them to fulfill their crucial roles as teachers of the Law, guardians of the covenant, administrators of justice, and facilitators of worship in every region of Israel. Culturally, this act of giving from one's own tribal portion underscored the profound communal responsibility, mutual support, and spiritual interdependence vital for the nation's well-being and covenant fidelity.
Key Themes
Joshua 21:3 powerfully encapsulates several pivotal themes central to the book of Joshua and the broader Old Testament narrative. Primarily, it highlights Obedience to Divine Command, as the phrase "at the commandment of the LORD" emphasizes Israel's faithful adherence to God's specific instructions for the Levites' provision, serving as a testament to their commitment to the Mosaic covenant. This act also profoundly illustrates Divine Provision and Order, showcasing God's meticulous care for those dedicated to His service, ensuring their needs are met in a unique way that facilitates their spiritual ministry across the nation. Furthermore, the verse signifies the Fulfillment of Promise, as God's long-standing word concerning the Levites' cities, first given in Numbers 35, is now brought to fruition. This echoes the overarching theme of God's unwavering faithfulness in fulfilling all His promises to Israel, a truth explicitly affirmed in Joshua 21:45. Finally, it powerfully demonstrates the principle of Interdependence within the Covenant Community, where the territorial tribes willingly contribute from their own portions to sustain those dedicated to spiritual service, fostering a profound sense of shared responsibility and mutual support within the nation.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a deliberate, active, and willing act of giving, used with the greatest latitude of application (e.g., put, make, appoint, bestow). In this context, it underscores the Israelites' active participation in fulfilling God's command, demonstrating their obedience and commitment to the divine order. The act of "giving" implies a recognition of the Levites' unique status and the divine imperative behind their provision, signifying an intentional transfer of property.
This term literally refers to the "mouth" or "utterance" (as the means of blowing, particularly speech) of the LORD. It emphasizes that the provision for the Levites was not a human suggestion or an arbitrary decision, but a direct, authoritative word spoken by God Himself. This highlights the divine origin and binding nature of the instruction, making Israel's action a direct response to God's revealed will and not merely an act of benevolence.
This term is crucial for understanding the full scope of the Levites' provision. It refers to the common pasturelands, open country, or glebe lands surrounding the Levitical cities, whither flocks are driven from pasture. These areas were essential for the Levites' livestock (cattle, sheep, goats) and served as vital resources for their livelihood, demonstrating that God's provision was comprehensive, extending beyond mere dwelling places to include the means for their sustenance, as they were not allotted agricultural land.
Verse Breakdown
"And the children of Israel gave unto the Levites"
This opening clause highlights the collective action of the entire nation, represented by "the children of Israel" (H1121 bên H3478 Yisrâʼêl). It signifies a unified and communal effort, not merely a decree from Joshua or the tribal leaders. This corporate obedience underscores the solidarity of the tribes in upholding the divine covenant and actively supporting those dedicated to sacred service, demonstrating a national commitment.
"out of their inheritance"
This phrase (H5159 nachălâh) emphasizes the sacrificial aspect of the giving. The cities (H5892 ʻîyr) and their lands were not newly created but were relinquished from the already allotted territories of the other tribes. This demonstrates the principle of shared responsibility and the willingness of the tribes to contribute from their own divinely granted portions to ensure the well-being and proper function of the Levitical priesthood, prioritizing divine command over personal gain.
"at the commandment of the LORD"
This is the theological lynchpin of the verse, unequivocally stating the ultimate authority and motivation behind the Israelites' actions. Their giving was not an act of benevolence or convenience, but a direct response to a divine imperative (H6310 peh of H3068 Yᵉhôvâh). This highlights God's sovereignty over the land and His people, and the centrality of obedience to His revealed will in the life of the nation, making their action an act of worship.
"these cities and their suburbs"
This specifies the exact nature of the provision. It was not just a general allocation of resources, but concrete urban centers (H5892 ʻîyr) along with their essential surrounding pasturelands (H4054 migrâsh). The inclusion of "suburbs" was vital for the Levites' economic sustainability, as they were not to engage in agriculture or other land-based trades, but to rely on their livestock and the offerings of the people. This precise provision ensured their ability to live and carry out their sacred duties without being burdened by agricultural labor.
Literary Devices
Joshua 21:3 employs several significant literary devices to convey its profound message. Fulfillment is a prominent theme, as the actions described directly correspond to prior divine commands given through Moses in the Pentateuch, particularly in Numbers 35. This demonstrates the integrity of God's word and the faithfulness of His people in response. The phrase "at the commandment of the LORD" functions as a powerful statement of Divine Sovereignty and Obedience, establishing God as the ultimate initiator and authority behind the land distribution and the Levites' provision. The concise structure of the verse itself, detailing the givers ("children of Israel"), the recipients ("Levites"), the source ("out of their inheritance"), and the divine impetus ("at the commandment of the LORD"), along with the specific gift ("these cities and their suburbs"), creates a clear and concise narrative of Action and Consequence, where the action (giving) is a direct consequence of divine command. Furthermore, the act of the other tribes giving from their own portions powerfully illustrates the principle of Interdependence, a foundational aspect of the covenant community's social and spiritual fabric.
Theological and Thematic Connections
Joshua 21:3 serves as a profound theological statement about God's meticulous providential care for those set apart for His service and the communal responsibility of His people to uphold divine commands. The Levites, whose unique inheritance was the Lord Himself, were sustained by the collective generosity and obedience of the other tribes. This divinely ordained arrangement ensured that those dedicated to spiritual ministry were freed from the burdens of land cultivation and defense, allowing them to focus entirely on their sacred duties of teaching God's Law, maintaining the Tabernacle (and later Temple), and mediating between God and Israel. It underscores the timeless principle that God's workers are worthy of support, and that the entire community benefits from a well-supported and spiritually focused ministry. This divine pattern of provision and interdependence established in the Old Testament finds powerful echoes in the New Testament church, where believers are called to support those who minister the Word.
Reflection and Application
Joshua 21:3 offers timeless principles for believers today, reminding us of the profound importance of obedience to God's specific commands, the beauty of communal interdependence within the body of Christ, and God's unwavering faithfulness to provide for those dedicated to His work. Just as the tribes willingly gave from their own inheritances to support the Levites, we are called to actively participate in sustaining and empowering those who serve in spiritual leadership and ministry, whether through financial contributions, prayer, or practical assistance. This act of giving is not merely charity but an expression of our obedience to God's established order and a recognition of the vital role that spiritual leaders play in nurturing the faith of the community. Furthermore, the Levites' unique "inheritance" in the Lord challenges us to re-evaluate our own priorities, reminding us that true wealth and security are found not in earthly possessions, but in our relationship with God and His provision, which enables us to serve Him wholeheartedly.
Questions for Reflection
FAQ
Why didn't the Levites receive a tribal inheritance like the other tribes?
The Levites did not receive a territorial inheritance like the other tribes because they were uniquely set apart by God for sacred service. Their primary role was to serve in the Tabernacle (and later the Temple), manage its sacred vessels, perform priestly duties, and teach God's Law to the people. God declared that "the LORD God of Israel was their inheritance" (Joshua 13:33), meaning their sustenance and provision would come directly from God through the offerings and tithes of the other tribes, as well as through these scattered cities. This arrangement allowed them to be distributed throughout the land, making them accessible to all tribes for spiritual instruction and oversight, rather than being confined to one geographical region. This unique provision is detailed in passages like Numbers 18:20 and Deuteronomy 10:9.
What does "suburbs" mean in this context?
In the King James Version, the term "suburbs" (Hebrew: migrash) in Joshua 21:3 does not refer to the modern understanding of residential areas just outside a city. Instead, it refers to the common pasturelands, open ground, or glebe lands immediately surrounding the Levitical cities. These areas were crucial for the Levites' livelihood, as they were permitted to keep livestock (cattle, sheep, goats) on these lands. Since the Levites were not given agricultural land to cultivate, these pasturelands were vital for their economic sustenance and for providing for their families. This comprehensive provision, including both dwelling places and the means for sustenance, is further clarified in Numbers 35:3-5, which specifies the dimensions of these migrash lands around each city.
Christ-Centered Fulfillment
Joshua 21:3, detailing the provision for the Levites, finds profound Christ-centered fulfillment in the New Covenant. The Levites, as a tribe set apart for priestly service and whose inheritance was the Lord Himself, powerfully foreshadowed the ultimate High Priest, Jesus Christ. Unlike the Levitical priests who served in an earthly tabernacle and temple, Christ offered a perfect, once-for-all sacrifice, fulfilling the entire Levitical system and establishing a new priesthood for all believers (Hebrews 7). Furthermore, the strategic scattering of the Levites among all the tribes, making them accessible spiritual guides and teachers, prefigures the New Covenant reality where God's presence is not confined to a single temple or tribe, but indwells every believer through the Holy Spirit, making each believer part of a "royal priesthood" (1 Peter 2:9). Just as the tribes supported the Levites, the New Testament church is called to support those who dedicate their lives to proclaiming the gospel, which is the good news of Christ's finished work and the establishment of His kingdom (1 Corinthians 9:14). Ultimately, the Levites' unique inheritance in the Lord points to the believer's true, eternal inheritance in Christ, where He is our life, our provision, and our eternal dwelling place, enabling us to participate in His ongoing mission to make disciples of all nations (Matthew 28:19-20).