Chapter commentary
Joshua Chapter 21
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It had been often said that the tribe of Levi should have "no inheritance with their brethren," no particular part of the country assigned them, as the other tribes had, no, not the country about Shiloh, which one might have expected to be appropriated to them as the lands of the church; but, though they were not thus cast into a country by themselves, it appears, by the provision made for them in this chapter, that they were no losers, but the rest of the tribes were very much gainers, by their being dispersed. We have here, I. The motion they made to have their cities assigned them, according to God's appointment, Jos 21:1,2. II. The nomination of the cities accordingly out of the several tribes, and the distribution of them to the respective families of this tribe, Jos 21:3-8. III. A catalogue of the cities, forty-eight in all, Jos 21:9-42. IV. A receipt entered in full of all that God had promised to his people Israel, Jos 21:43-45.
1-45
The Cities of the Levites (1444 BC)
繁體中文
利未人的城邑（主前1444年）
¹ 那時，利未人的眾族長來到祭司以利亞撒和嫩的兒子約書亞，並以色列人支派的眾族長面前。
² 在迦南地的示羅對他們說：「從前耶和華藉著摩西吩咐給我們城邑居住，並城的郊野可以牧養我們的牲畜。」
³ 於是以色列人照耶和華的吩咐，從自己的地業中，將這些城邑和城的郊野給了利未人。
⁴ 為哥轄族拈出鬮來；利未人中祭司亞倫的子孫，從猶大支派、西緬支派、便雅憫支派中，拈出十三座城。
⁵ 哥轄其餘的子孫，從以法蓮支派、但支派、瑪拿西半支派中，拈出十座城。
⁶ 革順的子孫，從以薩迦支派、亞設支派、拿弗他利支派，以及在巴珊的瑪拿西半支派中，拈出十三座城。
⁷ 米拉利的子孫，按著宗族，從流便支派、迦得支派、西布倫支派中，得了十二座城。
⁸ 以色列人照著耶和華藉摩西所吩咐的，將這些城邑和城的郊野拈鬮給了利未人。
這裡有：I. 利未人向如今在示羅召開的這次全體大會所呈遞的請願（書21:1,2）。當注意：1. 他們非要自己提出訴求，才得著所分定的鬮分。有一份產業為所有聖徒——那有君尊的祭司——所預備，但他們必須為之祈求。「你們祈求，就給你們。」約書亞曾激勵那些遲鈍不前、不肯認領自己份地的其餘支派；但利未人大概比別人更明白自己的本分和利益，因此輪到他們時，便無需催促而主動進行。他們把自己的訴求建立在極好的根基上——不是自己的功勞或服事，而是神的命令：「「從前耶和華藉著摩西吩咐給我們城邑居住」——吩咐你們要賜給我們，這也暗示了吩咐我們要來求。」當注意：傳道人的供養不是一件可以隨意的事，任憑百姓的好惡——他們若高興就可以讓傳道人挨餓；不，正如以色列的神曾吩咐利未人當被妥善供養，照樣主耶穌——基督教會的王——也已命定，這是一條永遠的定例：「傳福音的靠著福音養生」（林前9:14），而且當活得舒適。2. 他們直到其餘所有支派都得了供應之後，才提出自己的訴求，一待別人都安頓好便立刻提出。這也有其原因：每個支派必須先知道自己所得的，否則就不知道自己給了利未人甚麼，這樣一來這項服事就不能算是理所當然的。但這也是他們謙卑、節制和忍耐的明證（利未人理當在這些及其他美德上作別人的榜樣）——他們甘願最後才被服事，卻一點也沒有因此吃虧。神的僕人若發現自己有時被人忽置一旁，在人的心思和關顧中被排在後頭，不可抱怨，而當確保自己得著神的恩惠和從他而來的尊榮，那麼他們就大可承受世人的輕慢和疏忽了。
II. 利未人的請願立即獲准，毫無爭議——以色列的眾首領或許因為這事還需要別人來提醒、而定居利未人一事的動議沒有出自他們自己當中，而感到慚愧。1. 經上說是以色列人把城邑給了利未人。神早已定規總數該有多少——四十八座。約書亞和眾首領大概根據擺在他們面前的各支派鬮分的範圍和價值，定下了每個支派當取出多少座；然後各支派自己同意該取哪些城，因此被說成是「給」了它們，當作供物獻給耶和華——這也是神所定規的。民35:8，「各人要從自己的城邑中給利未人。」神在此試驗他們的慷慨，結果證明是可稱讚、可尊敬的，因為從下面的目錄可以看出，他們給利未人的城邑多半是各支派中最好、最可觀的一些。而且他們很可能也顧及了位置，留心使這些城分散得當，使全地沒有一處離利未人的城太遠。2. 他們是「照耶和華的吩咐」給的——即帶著對這吩咐的尊重、在順服中給的，這正是使這項賜予成聖的。他們給了神所命令的數目——這事既已定妥，利未人就不會多要、以色列人也不會少給。他們也連同屬城的郊野，即附屬於這些城的土地，從城牆起按尺寸量出若干肘，正如神所吩咐的（民35:4,5），並沒有設法短少。3. 四十八座城既已選定，就按彼此鄰近分為四組，然後拈鬮歸給利未支派四個不同的家族。以色列人既把城邑交在神手中，他就要親自在他僕人之間分配。（1）亞倫的家族——他們是惟一的祭司——所得的份，是猶大、西緬和便雅憫三個支派所給的十三座城（書21:4）。神在智慧中如此安排：雖然耶路撒冷本身還不是他們的城（因仍在耶布斯人手中——而那些慷慨的支派不願用一座必須先用刀劍奪回才能享用的城來嘲弄另有戰事要盡的利未人），但落在亞倫家族鬮分裡的城，卻是緊鄰耶路撒冷的，因為日久之後，那裡將成為聖城，他們的事務將主要在那裡。（2）哥轄族的利未人（摩西的後裔也在其中，雖然從未與他們分開）所得的城，位於緊鄰猶大的但支派之內，以及緊鄰便雅憫的以法蓮和瑪拿西半支派之內。如此，那些與亞倫同父的兄弟，就最靠近亞倫的兒子們。（3）革順是利未的長子，因此，雖然較幼的哥轄家被立在他之前，他的兒子們卻仍在米拉利那個家族之前得著優先（書21:6）。（4）米拉利人——最幼的家——最後得鬮，他們的地也最遠（書21:7）。雅各其餘的兒子每個支派只有一份鬮分，但利未——神的支派——卻每個家族都有一份；因為有一種特別的護理在引導並看顨傳道人的遷移與定居，指定那些作世界之光的人當在何處定居。
⁹ 他們從猶大人支派、西緬人支派中，將這些在這裡一一提名的城給了出來。
¹⁰ 這些城歸給亞倫子孫的哥轄各族，因為他們是利未人中的；因為他們得了第一鬮。
¹¹ 他們將亞衲族始祖亞巴的城，就是猶大山地希伯崙，連同四圍的郊野給了他們。
¹² 惟有屬那城的田地和村莊，他們給了耶孚尼的兒子迦勒為產業。
¹³ 他們把希伯崙連同郊野給了祭司亞倫的子孫，作為誤殺人的逃城；又給了立拿和屬立拿的郊野、
¹⁴ 雅提珥和屬雅提珥的郊野、以實提莫和屬以實提莫的郊野、
¹⁵ 伯和崙（原文作「何侖」）和屬伯和崙的郊野、底璧和屬底璧的郊野、
¹⁶ 亞因和屬亞因的郊野、猶大和屬猶大的郊野、伯示麥和屬伯示麥的郊野——共九座城，是從這兩個支派中出來的。
¹⁷ 又從便雅憫支派中，給了基遍和屬基遍的郊野、迦巴和屬迦巴的郊野、
¹⁸ 亞拿突和屬亞拿突的郊野、亞們和屬亞們的郊野——共四座城。
¹⁹ 亞倫子孫作祭司的，共得了十三座城，連同郊野。
²⁰ 利未人中哥轄其餘的子孫，就是哥轄族中其餘的，拈鬮得了以法蓮支派的城邑。
²¹ 他們把以法蓮山地的示劍和屬示劍的郊野給了他們，作為誤殺人的逃城；又把基色和屬基色的郊野給了他們、
²² 基伯先和屬基伯先的郊野、伯和崙和屬伯和崙的郊野——共四座城。
²³ 又從但支派中，給了以爾德克和屬以爾德克的郊野、基比頓和屬基比頓的郊野、
²⁴ 亞雅崙和屬亞雅崙的郊野、迦特臨門和屬迦特臨門的郊野——共四座城。
²⁵ 又從瑪拿西半支派中，給了他納和屬他納的郊野、迦特臨門和屬迦特臨門的郊野——共兩座城。
²⁶ 哥轄族其餘的子孫，共得了十座城，連同郊野。
²⁷ 又給了利未人中革順的子孫，從瑪拿西那另一半支派中，給了巴珊的哥蘭和屬哥蘭的郊野，作為誤殺人的逃城；又給了比施提拉和屬比施提拉的郊野——共兩座城。
²⁸ 又從以薩迦支派中，給了基善和屬基善的郊野、大比列和屬大比列的郊野、
²⁹ 耶末和屬耶末的郊野、隱干寧和屬隱干寧的郊野——共四座城。
³⁰ 又從亞設支派中，給了米沙勒和屬米沙勒的郊野、押頓和屬押頓的郊野、
³¹ 黑甲和屬黑甲的郊野、利合和屬利合的郊野——共四座城。
³² 又從拿弗他利支派中，給了加利利的基低斯和屬基低斯的郊野，作為誤殺人的逃城；又給了哈末多珥和屬哈末多珥的郊野、加爾坦和屬加爾坦的郊野——共三座城。
³³ 革順人按著宗族，共得了十三座城，連同郊野。
³⁴ 又給了利未人米拉利的子孫，就是其餘的利未人，從西布倫支派中，給了約念和屬約念的郊野、加他和屬加他的郊野、
³⁵ 丁拿和屬丁拿的郊野、拿哈拉和屬拿哈拉的郊野——共四座城。
³⁶ 又從流便支派中，給了比悉和屬比悉的郊野、雅雜和屬雅雜的郊野、
³⁷ 基底莫和屬基底莫的郊野、米法押和屬米法押的郊野——共四座城。
³⁸ 又從迦得支派中，給了基列的拉末和屬拉末的郊野，作為誤殺人的逃城；又給了瑪哈念和屬瑪哈念的郊野、
³⁹ 希實本和屬希實本的郊野、雅謝和屬雅謝的郊野——共四座城。
⁴⁰ 於是利未人其餘的子孫、米拉利族，按著宗族所得的鬮分，共十二座城。
⁴¹ 利未人在以色列人的地業中，共得了四十八座城，連同郊野。
⁴² 這些城，各城都有四圍的郊野；這些城都是如此。
這裡我們詳細看到從各支派中分給利未人的城邑——不僅僅是讓他們作為各支派的佃戶而居住使用，不是的，他們在其中的權益不是附屬和暫定的，而是作為主人和業主來擁有和享用的，與其餘支派對自己城邑或土地有著同樣的權利——這可由那條保護利未人城邑中的房屋、不可被長久轉讓、只到禧年為止的律法為證（利25:32,33）。然而很可能，利未人既然只有城邑和郊野，而周圍的土地屬於他們所在的支派，那麼那支派的人為了耕作那地的方便，通常可以向利未人租用他們城中多餘的房子，從而作為佃戶住在他們中間。除了民35:1-34那條律法中所已觀察到的以外，這段記述中還有幾點值得留意。
I. 利未人被分散到各支派之中，不容他們全都住在全地某一處。這樣可以讓人人有事做，使他們都為別人的益處而效力；因為傳道人在所有人當中，既不可閒懶，也不可只為自己或彼此而活。基督把十二個門徒作為一個整體留在一起，卻留下命令，要他們在適當時候分散，好「傳福音給萬民聽」。利未人如此與其他支派交融，會成為他們的一個約束，使他們謹慎行事，與聖職相稱，並避開一切可能使聖職蒙羞的事。他們若全住在一起，就會受試探彼此對過失睜一隻眼閉一隻眼，彼此在犯錯時互相包庇；但藉著這樣分散，他們被置於全以色列的目光之下，因此就看見自己當謹慎生活，使自己的職事無可指責，使自己的崇高身分不因行為不檢而受損。
II. 以色列的每個支派都按其範圍大小，以利未人的城邑為裝飾、為富足，連那些最偏遠的支派也是如此。他們都是神的子民，因此他們當中都有利未人。1. 作為施恩的對象，正如神所吩咐他們的（申12:19，14:29）。他們是神的接收者，百姓可以藉著他們向神獻上感恩，承認神的恩惠，視時機和心意而定。2. 作為領受勸誨和教導的來源；當他們不能上會幕去請教那些在那裡服事的人時，他們可以到一座利未人的城去，在那裡學習認識耶和華的美善知識。神如此在他家中每個房間都點了一盞燈，照亮他全家；正如那些在祭壇服事的人「守神的吩咐」，確保那裡沒有任何神聖的定規被忽略，照樣那些散居鄉間的利未人也有自己的職守，就是要留意遠處沒有偶像崇拜和迷信的風俗被引入，並為神以色列人的靈魂警醒。神如此恩慈地為他們預備了持守信仰的途徑，使他們有神的話臨近他們；然而感謝神，我們在福音之下，這話更加臨近我們——不僅每個郡有利未人，每個教區也有利未人，他們的職責仍是教導百姓知識，在屬神的事上引領他們。
III. 有十三座城，而且是其中最好的，被指定給祭司——亞倫的子孫（書21:19）。亞倫只留下兩個兒子——以利亞撒和以他瑪——然而他的家族此時已如此增多，且可預見日久之後會增長到足以充滿這一切城邑，儘管必然有一大批人要常住在約櫃和祭壇所在之處。我們在兩約之中都讀到如此眾多的祭司，以致我們可以推想，所有從埃及出來的以色列家族中，沒有一個像亞倫家那樣在日後如此增多的；日後對亞倫家的應許是：「願耶和華使你們和你們的兒女越發加增」（詩115:12,14）。他必興起「後裔事奉他」。
IV. 有些利未人的城邑日後因別的緣故而聞名。希伯崙是大衛開始作王的那座城；而瑪哈念——另一座利未人的城（書21:38）——是他逃避押沙龍時駐紮、設立總部之處。第一個戴上王號的以色列人（即基甸的兒子亞比米勒），就是在示劍——另一座利未人的城（書21:21）——作王的。
V. 利未人的城總數，除了猶大以外，比大多數支派的城邑都多，儘管利未支派是最小的支派之一；這顯明瞭神對他僕人是何等慷慨，他的百姓也當如此。然而這比例的不相稱，若加以考量，就沒有起初看來那樣大：利未人只有城邑和郊野可住，而其餘的支派除了城邑（這些或許比他們鬮分記述中所列的還要多），還有許多他們所居住的無城牆的鄉鎮和村莊，以及鄉間的莊園。
總括而言，可以看出已採取了有效的措施，使利未人既生活舒適，又生活有用：那些蒙神護理善待的人——無論是傳道人還是別人——都當看自己因此受了義務，要行善，並按自己的能力和機會，服事他們那一代的人。
⁴³ 這樣，耶和華將從前向他們列祖起誓應許賜給的全地，賜給以色列人了；他們就得了為業，住在其中。
⁴⁴ 耶和華照著向他們列祖起誓所應許的一切話，使他們四境平安；他們一切仇敵中，沒有一人在他們面前站立得住；耶和華把一切仇敵都交在他們手中。
⁴⁵ 耶和華應許賜福給以色列家的話，一句也沒有落空，都應驗了。
這裡我們看到整件事的結論——前文歷史的總結，並為使它更顯明亮，把它與那作為其完全應驗的應許相比較。神的話與神的作為彼此互相闡明。應驗使應許顯得極為真實，應許使應驗顯得極為恩慈。
I. 神曾應許把迦南地賜給亞伯拉罕的後裔為業，如今他終於成就了這應許（書21:43）：「他們就得了為業，住在其中。」雖然他們屢次因自己虧欠而喪失了這應許的益處，雖然神長久耽延了應許的應驗，然而至終一切困難都被克服，迦南成了他們的。而那屬天迦南的應許，對神一切屬靈的以色列人也是同樣確定的，因為那是那不能說謊之神的應許。
II. 神曾應許使他們在那地得享安息，如今他們四境得享安息——脫離了曠野飄流之苦（那漫長的跋涉或許在他們骨中留下了長久的疲憊），脫離了迦南的爭戰，以及他們仇敵起初向他們所加的侵擾。他們如今不僅住在自己的居所中，而且是安靜平和的居所；雖然還有迦南人存留，卻沒有一個有力量或膽量來攻擊他們，甚至不能給他們一點警報。這安息持續下去，直到他們因自己的罪孽和愚妄，把荊棘放進了自己的床榻，放進了自己的眼中。
III. 神曾應許使他們在爭戰中得勝亨通，這應許同樣得著了應驗：「沒有一人在他們面前站立得住」（書21:44）。他們每戰皆勝，他們的軍力無論指向何方都亨通。誠然，此時全地許多地方仍有迦南人存留，他們日後還重新集結，成為可畏的勢力。但是，1. 至於迦南人此時的存留，並不與應許相矛盾，因為神曾說他不會把他們一次全部趕出，而是「漸漸」趕出（出23:30）。他們此時所完全據有的，已經與他們所需的、與他們所能管理的相當，以致迦南人只是佔著那地中一些較少開墾的部分，抵擋田間的野獸，直到以色列人日後增多到足以充滿那些地方。2. 至於迦南人日後的強盛，那純粹是以色列人膽怯和怠惰的結果，是他們對外邦人的偶像崇拜和其他可憎之事存有罪惡傾向的刑罰——主本要把那些人從他們面前趕出，他們卻窩藏和放縱他們。所以，神的根基是堅固的。以色列人對神信實的經歷在此被記錄下來，這是他們親手向神所簽發的清償憑證，是對他那屢被懷疑的應許的辯正，也是對全世界一切信徒的激勵：「耶和華應許賜福……的話，一句也沒有落空」——不，連「一點」也沒有落空（原文如此完全表達），「都應驗了」（書21:45）。這樣的承認，此處由約書亞代表全以色列署名，我們後來也看到所羅門作了同樣的承認，而全以色列實際上都對此說了「阿們」（王上8:56）。神應許的不可侵犯的真實性，以及它得以完全應驗，是眾聖徒一直樂於為之作見證的；若在任何事上應驗似乎有所不及，他們也同樣樂於承認，這一切都當由他們自己承擔全部責任。
English original
The Cities of the Levites (1444 BC)
¹ Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;
² And they spake unto them at Shiloh in the land of Canaan, saying, The LORD commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle.
³ And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the LORD, these cities and their suburbs.
⁴ And the lot came out for the families of the Kohathites: and the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.
⁵ And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities.
⁶ And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities.
⁷ The children of Merari by their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.
⁸ And the children of Israel gave by lot unto the Levites these cities with their suburbs, as the LORD commanded by the hand of Moses.
Here is, I. The Levites' petition presented to this general convention of the states, now sitting at Shiloh, Jos 21:1,2. 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 (1Co 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. Nu 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 (Nu 35:4,5), 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.
⁹ And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name,
¹⁰ Which the children of Aaron, being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot.
¹¹ And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it.
¹² But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.
¹³ Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs,
¹⁴ And Jattir with her suburbs, and Eshtemoa with her suburbs,
¹⁵ And Holon with her suburbs, and Debir with her suburbs,
¹⁶ And Ain with her suburbs, and Juttah with her suburbs, and Beth-shemesh with her suburbs; nine cities out of those two tribes.
¹⁷ And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs,
¹⁸ Anathoth with her suburbs, and Almon with her suburbs; four cities.
¹⁹ All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.
²⁰ And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim.
²¹ For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs,
²² And Kibzaim with her suburbs, and Beth-horon with her suburbs; four cities.
²³ And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs,
²⁴ Aijalon with her suburbs, Gath-rimmon with her suburbs; four cities.
²⁵ And out of the half tribe of Manasseh, Tanach with her suburbs, and Gath-rimmon with her suburbs; two cities.
²⁶ All the cities were ten with their suburbs for the families of the children of Kohath that remained.
²⁷ And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beesh-terah with her suburbs; two cities.
²⁸ And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs,
²⁹ Jarmuth with her suburbs, En-gannim with her suburbs; four cities.
³⁰ And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs,
³¹ Helkath with her suburbs, and Rehob with her suburbs; four cities.
³² And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer; and Hammoth-dor with her suburbs, and Kartan with her suburbs; three cities.
³³ All the cities of the Gershonites according to their families were thirteen cities with their suburbs.
³⁴ And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs,
³⁵ Dimnah with her suburbs, Nahalal with her suburbs; four cities.
³⁶ And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs,
³⁷ Kedemoth with her suburbs, and Mephaath with her suburbs; four cities.
³⁸ And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer; and Mahanaim with her suburbs,
³⁹ Heshbon with her suburbs, Jazer with her suburbs; four cities in all.
⁴⁰ So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities.
⁴¹ All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs.
⁴² These cities were every one with their suburbs round about them: thus were all these cities.
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, Le 25:32,33. 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, Nu 35:1-34.
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, De 12:19,14:29. 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, Ps 115:12,14. 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.
⁴³ And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.
⁴⁴ And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand.
⁴⁵ There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass.
We have here the conclusion of this whole matter, the foregoing history summed up, and, to make it appear the more bright, compared with the promise of which it was the full accomplishment. God's word and his works mutually illustrate each other. The performance makes the promise appear very true and the promise makes the performance appear very kind.
I. God had promised to give the seed of Abraham the land of Canaan for a possession, and now at last he performed this promise (Jos 21:43): They possessed it, and dwelt therein. Though they had often forfeited the benefit of that promise, and God had long delayed the performance of it, yet at last all difficulties were conquered, and Canaan was their own. And the promise of the heavenly Canaan is as sure to all God's spiritual Israel, for it is the promise of him that cannot lie.
II. God had promised to give them rest in that land, and now they had rest round about, rest from the fatigues of their travel through the wilderness (which tedious march, perhaps, was long in their bones), rest from their wars in Canaan, and the insults which their enemies there had at first offered them. They now dwelt, not only in habitations of their own, but those quiet and peaceable ones; though there were Canaanites that remained, yet none that had either strength or spirit to attack them, nor so much as give them an alarm. This rest continued till they by their own sin and folly put thorns into their own beds and their own eyes.
III. God had promised to give them victory and success in their wars, and this promise likewise was fulfilled: There stood not a man before them, Jos 21:44. They had the better in every battle, and which way soever they turned their forces they prospered. It is true there were Canaanites now remaining in many parts of the land, and such as afterwards made head against them, and became very formidable. But, 1. As to the present remains of the Canaanites, they were no contradiction to the promise, for God had said he would not drive them out all at once, but by little and little, Ex 23:30. They had now as much in their full possession as they had occasion for and as they had hands to manage, so that the Canaanites only kept possession of some of the less cultivated parts of the country against the beasts of the field, till Israel, in process of time, should become numerous enough to replenish them. 2. As to the after prevalency of the Canaanites, that was purely the effect of Israel's cowardice and slothfulness, and the punishment of their sinful inclination to the idolatries and other abominations of the heathen, whom the Lord would have cast out before them but that they harboured and indulged them. So that the foundation of God stands sure. Israel's experience of God's fidelity is here upon record, and is an acquittance under their hands to the honour of God, the vindication of his promise which had been so often distrusted, and the encouragement of all believers to the end of the world: There failed not any good thing, no, nor aught of any good thing (so full is it expressed), which the Lord had spoken unto the house of Israel, but in due time all came to pass, Jos 21:45. Such an acknowledgment as this, here subscribed by Joshua in the name of all Israel, we afterwards find made by Solomon, and all Israel did in effect say Amen to it, 1Ki 8:56. The inviolable truth of God's promise, and the performance of it to the utmost, are what all the saints have been ready to bear their testimony to; and, if in any thing the performance has seemed to come short, they have been as ready to own that they themselves must bear all the blame.
聖經屢次說到，利未支派「在弟兄中不可有產業」，不像其他支派那樣得著特定的地業，連示羅周圍的地也沒有歸給他們——或許有人以為那片地既屬教會，理當撥歸他們。然而，利未人雖然沒有這樣被集中安置在一個地區，本章為他們所作的安排卻表明，他們並未因此吃虧，反而其餘支派因他們分散各處而大得益處。本章記有：一、他們提出要求，要照神的安排得著自己的城邑（Jos 21:1,2）。二、於是從各支派中選出城邑，並分配給該支派的各家族（Jos 21:3-8）。三、城邑的目錄，共計四十八座（Jos 21:9-42）。四、神對他百姓以色列人所應許的一切，至此悉數收訖（Jos 21:43-45）。