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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 21:9 meticulously records the specific allocation of cities from the tribal territories of Judah and Simeon to the Levites. This verse is an integral part of the detailed account of God's faithful provision for the priestly tribe, ensuring their sustenance and strategic positioning throughout the land of Canaan. It highlights the divine ordering of the nascent nation, enabling the Levites to fulfill their spiritual service among all the tribes of Israel, thereby demonstrating the precise fulfillment of God's covenant promises.
Context
Literary Context
Joshua 21 serves as the climactic conclusion to the detailed land distribution narrative in the book of Joshua, which began in Joshua 13. Following the conquest of Canaan and the division of territory among the other eleven tribes (described in Joshua 14-19), this chapter addresses the unique inheritance of the Levites. Unlike the other tribes, the Levites, consecrated for priestly and tabernacle/temple service, did not receive a contiguous territorial inheritance. Instead, God commanded that they be given specific cities with surrounding pasturelands, scattered throughout all the tribal territories. Joshua 21 systematically lists these 48 cities, organized by the three Levitical families (Kohathites, Gershonites, and Merarites), ensuring that God's meticulous plan for their provision and spiritual function was fulfilled. Joshua 21:9 specifically initiates the listing of cities from the southern tribes, emphasizing the comprehensive nature of this divine provision across the entire land.
Historical & Cultural Context
The allocation of cities to the Levites was a direct fulfillment of earlier Mosaic law, particularly the detailed instructions found in Numbers 35:1-8. This unique arrangement reflected a fundamental aspect of Israelite society: the Levites' primary role was spiritual, not agricultural or military. By not receiving a land inheritance like the other tribes (a principle reiterated in Joshua 14:4), their sustenance was to come from the tithes and offerings of the other tribes, and their dwelling places were strategically distributed. This dispersion allowed them to serve as spiritual instructors, judges, and guardians of the Law across the entire nation. It prevented the centralization of religious authority in one geographic area, fostered national unity through shared access to priestly services, and ensured that every tribe had ready access to those who could teach and apply God's commandments.
Key Themes
Joshua 21:9, within the broader context of the chapter and the book of Joshua, powerfully underscores several key themes. Firstly, it highlights Divine Provision and Faithfulness, demonstrating God's meticulous care in providing for His chosen servants, the Levites, and fulfilling His covenant promises to Israel. The detailed naming of cities, "mentioned by name," emphasizes Order and Precision in God's plan; nothing was left to chance, reflecting divine order in the nascent nation. This meticulousness ensures the reliability and authority of the historical account. Secondly, the strategic scattering of the Levites throughout the tribes underscores the Nature of Levitical Service, positioning them to serve as accessible spiritual guides and teachers, thereby fostering national unity and spiritual instruction, as foreshadowed in Deuteronomy 33:10. Finally, the entire narrative of land distribution, culminating in this chapter, functions as a Fulfillment of Covenant Promises, demonstrating God's unwavering commitment to His word, as explicitly stated in Joshua 21:45.
Exposition and Analysis
Key Word Analysis
This verb (H5414) is a primitive root with a vast semantic range, meaning "to give," but also "to put," "to make," "to appoint," or "to assign." In the context of Joshua 21:9, it signifies the act of formally assigning or allocating the cities. This is not a mere transfer of property but a divinely ordained act of bestowing a portion, emphasizing the authority and intentionality behind the distribution. It highlights that the cities were not seized by the Levites but were graciously provided by God through the cooperation of the other tribes.
The term (H4294) literally means "branch" or "rod," and figuratively, "tribe." This metaphor of a "branch" extending from a common root aptly describes the familial and organizational structure of the Israelite tribes, each stemming from one of Jacob's sons. In this verse, it refers to the distinct administrative and territorial units of Judah and Simeon. The use of "tribe" here underscores the organized and systematic nature of the land distribution, reflecting a divinely ordered national structure where each segment played a role in supporting the whole.
This phrase combines the verb qârâʼ (H7121), meaning "to call out to," "to name," or "to proclaim," with the preposition bə ("in" or "by") and the plural of šêm (H8034), "name." The full expression emphasizes the specificity, exactitude, and detailed, itemized listing of the cities. It is not a general allocation but a precise, recorded designation of each city. This linguistic detail reinforces the meticulous nature of the divine command and its execution, affirming the reliability of the historical record and the divine oversight of the land distribution process. It underscores that God's promises are fulfilled with precise and verifiable detail.
Verse Breakdown
"And they gave out of the tribe of the children of Judah,"
This opening clause establishes the first source tribe from which cities were allocated to the Levites. The "they" refers collectively to the leadership of Israel—Eleazar the priest, Joshua, and the heads of the tribal families (as introduced in Joshua 21:1)—acting in obedience to God's command. Judah, being the largest and most prominent tribe, received a significant portion of the land, thus possessing the capacity to contribute cities for the Levites. This highlights the inter-tribal cooperation and the collective responsibility in fulfilling God's directives.
"and out of the tribe of the children of Simeon,"
This clause identifies the second source tribe for cities mentioned in this specific verse. The tribe of Simeon had its inheritance located within the territory of Judah (Joshua 19:1), indicating a close geographical and administrative relationship between the two. The inclusion of Simeon further demonstrates the comprehensive nature of the Levitical provision, drawing from all available tribal lands as mandated by God, ensuring that no tribe was exempt from contributing to the support of the Levites.
"these cities which are [here] mentioned by name,"
This concluding phrase emphatically underscores the precision and specificity of the allocation. The cities were not generally assigned but were individually identified and recorded, indicating a deliberate and exact fulfillment of the divine command. The bracketed "here" in the KJV is an interpretive addition, but the Hebrew clearly conveys the idea of a named, itemized list that either immediately follows or is implied by the context of the chapter. This detail emphasizes the divine order and the meticulous fulfillment of God's covenant promises, leaving no ambiguity about the Levites' provision and the historical accuracy of the account.
Literary Devices
The primary literary device prominently featured in Joshua 21:9, and indeed throughout the entire chapter, is Enumeration. The verse explicitly states that cities were "mentioned by name," which directly sets the stage for the detailed lists that follow in the subsequent verses. This methodical cataloging of cities serves to emphasize the precision, thoroughness, and divine order of God's plan for the Levites' settlement. It highlights that the division of the land and the provision for the Levites were not arbitrary but meticulously executed according to divine command. Furthermore, the entire narrative of land distribution, culminating in this chapter, functions as a Fulfillment Narrative. It meticulously demonstrates God's unwavering faithfulness in bringing Israel into the promised land and establishing them according to His exact specifications, thereby validating the divine authority behind the entire enterprise and reassuring the reader of God's trustworthiness.
Theological and Thematic Connections
Joshua 21:9 stands as a profound testament to God's meticulous faithfulness and comprehensive provision for His people, particularly those consecrated for His service. The precise allocation of cities to the Levites, "mentioned by name," underscores the divine order that governs creation and covenant. It reveals a God who is not vague in His promises but exact in their fulfillment, ensuring that His chosen ministers are sustained and strategically positioned to serve the entire nation. This arrangement reflects the theological principle that those who dedicate their lives to God's work will be cared for by His divine hand, often through the generosity and support of the community. It also highlights the importance of spiritual leadership being accessible and integrated within the community, rather than isolated, fostering a holistic spiritual life for all of Israel. This divine blueprint for support and dispersion ensures the spiritual health and unity of the nation.
Reflection and Application
Joshua 21:9, while detailing an ancient land distribution, offers profound contemporary insights into God's character and our role within His kingdom. It assures us of God's unwavering faithfulness to provide for those who serve Him, reminding us that His promises are not vague but precise and meticulously fulfilled. Just as He ensured the Levites had a place and provision, so too does He care for His people today, often through the community of faith and the mutual support of believers. This verse challenges us to consider our own "inheritance" – not primarily in terms of earthly possessions, but in our relationship with the Lord Himself, recognizing that our ultimate security, purpose, and provision are found in Him. It also encourages us to embrace our unique calling, understanding that God has a specific place and purpose for each of us, whether in a central role or "scattered" among others for service, always with the aim of fostering spiritual growth and unity within the broader body of Christ and extending His kingdom.
Questions for Reflection
FAQ
Why did the Levites not receive a tribal land inheritance like the other tribes?
The Levites did not receive a contiguous tribal land inheritance because their inheritance was the Lord Himself, and their primary role was spiritual service to God and the nation of Israel. As outlined in Numbers 18:20-24, God declared, "I am your share and your inheritance among the Israelites." Instead of land, they were to be supported by the tithes and offerings of the other tribes, ensuring their sustenance without requiring them to engage in agricultural or military pursuits. This unique arrangement allowed them to dedicate themselves fully to their priestly duties, teaching God's law, maintaining the tabernacle/temple worship, and serving as judges. Their scattered cities, as described in Joshua 21, strategically positioned them throughout the land to serve all the tribes, fostering spiritual instruction and unity across the entire nation.
Christ-Centered Fulfillment
Joshua 21:9, with its meticulous detailing of the Levites' scattered cities, profoundly foreshadows the Christ-centered fulfillment of God's provision and presence. While the Levites were strategically dispersed throughout Israel to serve as spiritual guides and maintain the worship of God among the tribes, Jesus Christ is the ultimate High Priest, whose ministry is not confined to specific cities or tribes but extends universally to all humanity. He is the true "inheritance" for all believers, far surpassing any earthly portion or tribal allocation, as Psalm 16:5 beautifully declares, "The Lord is my chosen portion and my cup." Through His atoning sacrifice and resurrection, Christ has inaugurated a new covenant where all believers are made a "royal priesthood" (1 Peter 2:9), empowered by the Holy Spirit to minister wherever they are. Just as the Levites were sustained by the offerings of Israel, Christ's work provides the spiritual sustenance for His Church, enabling His followers to live lives of worship and service, demonstrating God's faithful provision not just for a select tribe, but for all who are "in Christ" (Ephesians 1:3). His presence, through the Holy Spirit, is not limited to a central sanctuary but dwells within each believer (1 Corinthians 6:19), making every location where a believer resides a potential point of spiritual influence, witness, and testimony, fulfilling the ultimate vision of a scattered, yet unified, people of God.