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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)
利未人的城邑（公元前1444年）
¹ 那时，利未人的众族长来到祭司以利亚撒和嫩的儿子约书亚，并以色列各支派各族的长者面前； ² 在迦南地的示罗对他们说："从前耶和华借摩西吩咐给我们城邑居住，并这城的郊野可以牧放我们的牲畜。" ³ 于是以色列人照耶和华所吩咐的，从自己的地业中将以下这些城邑和城邑的郊野给了利未人。 ⁴ 为哥辖家族拈出了阄。利未人中祭司亚伦的子孙，从犹大支派、西缅支派、便雅悯支派中，拈出了十三座城。 ⁵ 哥辖其余的子孙，从以法莲支派的各族、但支派、玛拿西半支派中，拈出了十座城。 ⁶ 革顺的子孙，从以萨迦支派的各族、亚设支派、拿弗他利支派、在巴珊的玛拿西半支派中，拈出了十三座城。 ⁷ 米拉利的子孙，按着宗族，从流便支派、迦得支派、西布伦支派中，得了十二座城。 ⁸ 以色列人照耶和华借摩西所吩咐的，将这些城邑和城邑的郊野，拈阄给了利未人。
此处可见：I. 利未人的请愿书呈交于如今在示罗召开的这一全体大会（书21:1-2）。当注意：1. 他们直到提出请求之后，才获分地业。有一份产业为众圣徒——那有君尊的祭司——所预备，但他们必须为此祈求。你们祈求，就给你们。约书亚曾催促其他那些迟缓于主张权利的支派，但利未人想必比其他人更明白自己的本分与益处，因此轮到他们时，便主动上前，不待人催。他们将请求建立在一个极好的根基上——不是自己的功劳或事奉，而是神的命令："耶和华曾借摩西吩咐给我们城邑，"就是吩咐你们赐给我们，这也意味着吩咐我们去求。注意，传道人的供养并非可任凭人随意处置的事，并非纯粹交由百姓的好意——他们若愿意，尽可让传道人挨饿。不，正如以色列的神曾吩咐要好好供养利未人，基督徒教会的君王我们的主耶稣也同样命定了一条永恒不变的定例——传福音的靠着福音养生（林前9:14），且当安然度日。2. 他们直到其他一切支派都得了分之后才提出请求，然后立即这样行了。这其中有一定的道理：每个支派必须先知道自己的产业，否则他们便不知道自己给了利未人什么，如此这奉献便不能成为当有的合理事奉。但这也是利未人谦卑、温柔与忍耐的实例（利未人理当在这些及其他美德上作榜样）——他们甘愿最后被服事，却并未因此受损。神的仆人若有时发现自己在人的心思和关怀中被置于次要地位，不可埋怨，而当确保得着神的恩惠和从他而来的尊荣，如此便可坦然承受人的轻忽与怠慢。
II. 利未人的请求立即获得允准，毫无异议。以色列的首领们或许因自己在此事上需要被提醒、因他们当中未曾主动提出安顿利未人的动议而感到惭愧。1. 经上说以色列人将城邑给了利未人。神已指定总数为四十八座。约书亚和众首领在考虑了摆在面前各支派地业的范围和价值之后，很可能指定了当从每个支派中取多少座城；然后各支派的长者自行商定当给哪几座，因此经上说他们将这些城当作供物献给耶和华——这正是神所指定的。民35:8，各人要从他的城邑中给利未人。在此神试验了他们的慷慨，结果显出可称赞、可尊荣的品格，因为从下文所列的目录可见，他们给利未人的城邑通常是各支派中最好、最要紧的一些。他们大概也留意到城邑的位置，务使利未人之城分散得当，国中任何一处都不至离利未人的城太远。2. 他们是照耶和华的吩咐给的，就是存着对命令的敬畏并顺服而给的，正是这顺服使这授予成为圣。他们照神所吩咐的数目给了，此事定妥诚然是好的，免得利未人要求更多，或以色列人奉献更少。他们也将属于城邑的郊野、牧地一并给了，按神的吩咐从城墙向外量出若干肘尺（民35:4-5），并不设法克扣。3. 四十八座城确定之后，便按彼此相邻分为四组，然后拈阄分归利未支派的四个家族。以色列人既将城邑交在神手中，他便要亲自将这些城分赐给他的仆人。(1.) 惟独作祭司的亚伦家族所得的分，是由犹大、西缅、便雅悯三支派所给的十三座城（书21:4）。神以智慧如此安排：虽然耶路撒冷本身还不属于他们，因当时仍在耶布斯人手中（而那些慷慨的支派不愿拿一座须先以刀剑夺回方可享用的城来戏弄利未人——他们另有当尽的争战要关心），然而归在他们阄中的，是那些最靠近耶路撒冷的城，因为日久之后，那里将成为圣城，他们的事务将主要集中在那里。(2.) 哥辖族的利未人（其中包括摩西的后裔，虽然从未与他们有所区分），得了但支派（紧邻犹大）和以法莲、玛拿西半支派（紧邻便雅悯）境内的城邑。如此，亚伦父辈的后裔便与亚伦的儿子们最为相近。(3.) 革顺是利未的长子，因此，虽然哥辖这一较幼的家系被排在前面，他的儿女仍优先于米拉利这一家系（书21:6）。(4.) 米拉利是最幼的家系，阄排在最后，其地业也最为偏远（书21:7）。雅各其余的儿子每支派只拈一个阄，唯独利未——神的支派——每个家族各拈一个阄；因为有一特殊的护理在引导并看顾传道人的迁徙与定居，指定那些作世界之光的人当在何处扎根。
⁹ 他们从犹大子孙的支派、西缅子孙的支派中，将以下这些按名提到的城邑给了[利未人]， ¹⁰ 归于亚伦子孙的份，因为亚伦子孙属哥辖家族，哥辖家族属利未子孙；他们的阄是头一个。 ¹¹ 他们将亚衲族的祖先亚巴城，就是在犹大山地的希伯仑，和四围的郊野给了他们。 ¹² 惟将那城的田地和村庄给了耶孚尼的儿子迦勒为业。 ¹³ 他们将希伯仑和郊野给了祭司亚伦的子孙，作为误杀人的逃城；又立拿和郊野、 ¹⁴ 雅提珥和郊野、以实提莫和郊野、 ¹⁵ 何伦和郊野、底璧和郊野、 ¹⁶ 亚因和郊野、淤他和郊野、伯示麦和郊野，共九座城，都是从那两个支派中出来的。 ¹⁷ 又从便雅悯支派中，给了基遍和郊野、迦巴和郊野、 ¹⁸ 亚拿突和郊野、亚勒们和郊野，共四座城。 ¹⁹ 亚伦子孙作祭司的，共有十三座城和城的郊野。 ²⁰ 利未人中哥辖子孙其余的家族，从以法莲支派中得了他们阄中的城邑。 ²¹ 他们将以法莲山地的示剑和郊野给了他们，作为误杀人的逃城；又有基色和郊野、 ²² 基伯先和郊野、伯和仑和郊野，共四座城。 ²³ 又从但支派中，给了以帖加和郊野、基比顿和郊野、 ²⁴ 亚雅仑和郊野、迦特临门和郊野，共四座城。 ²⁵ 又从玛拿西半支派中，给了他纳和郊野、迦特临门和郊野，共两座城。 ²⁶ 哥辖其余子孙的家族共有十座城和城的郊野。 ²⁷ 利未人各族中的革顺子孙，从玛拿西那另一半支派中，得了巴珊的哥兰和郊野，作为误杀人的逃城；又比施他拉和郊野，共两座城。 ²⁸ 又从以萨迦支派中，得了基善和郊野、大比列和郊野、 ²⁹ 耶末和郊野、隐干宁和郊野，共四座城。 ³⁰ 又从亚设支派中，得了米沙勒和郊野、押顿和郊野、 ³¹ 黑甲和郊野、利合和郊野，共四座城。 ³² 又从拿弗他利支派中，得了加利利的基低斯和郊野，作为误杀人的逃城；又哈末多珥和郊野、加珥坦和郊野，共三座城。 ³³ 革顺人按着宗族所有的城，共十三座城和城的郊野。 ³⁴ 至于利未人其余的家族米拉利子孙，从西布伦支派中得了约念和郊野、加他和郊野、 ³⁵ 丁拿和郊野、拿哈拉和郊野，共四座城。 ³⁶ 又从流便支派中，得了比悉和郊野、雅杂和郊野、 ³⁷ 基底莫和郊野、米法押和郊野，共四座城。 ³⁸ 又从迦得支派中，得了基列的拉末和郊野，作为误杀人的逃城；又玛哈念和郊野、 ³⁹ 希实本和郊野、雅谢和郊野，共四座城。 ⁴⁰ 于是，米拉利子孙按着宗族——就是利未人其余的家族——按着他们的阄，共有十二座城。 ⁴¹ 利未人在以色列人地业中所有的城，共四十八座城，还有城的郊野。 ⁴² 这些城各都有郊野围绕；这些城都是如此。
此处详细记载了从各支派中赐给利未人子孙的城邑——并非仅仅作为各所在支派的租户供他们占用居住而已（不，他们在其中的权益并非依附而不可靠的），而是作为主人和拥有者归他们所有占有，他们对这些城拥有与其余支派对各自城邑或土地同样的权利——这从那条保护利未人城邑中的房屋不至被永远卖掉、仅可保留到禧年为止的律法可以得知（利25:32-33）。然而，利未人大概只有城邑和郊野，而周围的土地属于所在的支派；该支派的人为了耕作的便利，可能常常向利未人租用他们城中空余的房屋，如此便作为租户住在他们中间。在这一记录中有几件事可以留意，此外，民35:1-34关于此事的律法中已有所论及。
I. 利未人分散在各支派之中，并未被容许全都聚居在一处。这样能使他们各有事工，也都为别人的益处而劳碌；因为传道人在众人之中最不可闲懒，也不可只为自己或彼此而活。基督将十二门徒留在一起作为一个整体，却留下命令，吩咐他们到了时候要分散出去，好将福音传给凡受造的。利未人如此与其余支派混居，便有责任谨慎行事，与圣洁的职分相称，避免一切可能使职分蒙羞的事。他们若全聚在一起，就会受试探彼此包庇过失，彼此在犯罪时加以开脱；但借着这种方式，他们看见全以色列的眼睛都盯着自己，便知道当谨慎为人，使自己的事工在凡事上不被毁谤，自己的崇高身份也不因品行不端而受损。
II. 以色列的每个支派都按照其范围，配得并丰富地拥有自己应得的利未人之城，连最偏远的支派也不例外。他们都是神的子民，因此都有利未人住在他们中间：1. 好向他们行善，正如神所吩咐的（申12:19，14:29）。他们是神的收款人，百姓可借此向他们表达对神恩惠的感恩，随环境和心意而定。2. 好从他们领受劝诲与教导；当他们不能上到会幕，请教那些在那里事奉的人时，便可前往利未人的城，受教于关乎耶和华的纯正知识。如此，神在他家的每个房间都点上一盏灯，为要照亮他全家；那些在祭坛旁事奉的人守耶和华的职分，确保在那里没有任何神的定规被忽略，照样那些分散在各地的人也有自己的职守——确保在偏远之处不至引入任何偶像崇拜和迷信的风俗，并为神以色列人的灵魂警醒。神如此恩慈地为他们安排，使宗教在他们中间得以存续，使他们有神的话在近处；然而感谢神，我们在福音之下所得的更为切近——不仅每个郡有利未人，每个教区也有利未人，他们的职分仍是将知识教导百姓，并在属神的事上走在百姓前头。
III. 有十三座城，且是其中最好的几座，指定归祭司亚伦的子孙（书21:19）。亚伦只留下两个儿子，以利亚撒和以他玛，然而他的家族此时已增长到如此程度，并且可以预见日后将极为繁盛，足以充满所有这些城邑——尽管无论约柜和祭坛在哪里，都必然有相当数目的人驻守。我们在新旧两约中都读到如此众多的祭司，以至于我们可以推断，从埃及出来的以色列众家族中，日后没有一族像亚伦一族那样大大增长；后来神对亚伦家的应许是：耶和华必大大赐福与你们，你们和你们的儿女（诗115:12,14）。他必兴起后裔来事奉他。
IV. 利未人的某些城邑后来因其他缘故而闻名。希伯仑是大卫开始作王的那座城；而玛哈念——另一座利未人的城（书21:38）——是他逃离押沙龙时所驻扎的大本营。第一个头戴王冠的以色列人（即基甸的儿子亚比米勒）正是在示剑——又一座利未人的城（书21:21）——作王。
V. 利未人的城总数比大多数支派（犹大除外）的还要多，尽管利未支派是最小的支派之一。这表明神何等慷慨，他的百姓也当如此善待神的仆人。然而，若我们考虑到利未人只有城邑和郊野可供居住，而其余支派除了他们的城邑之外（这些城邑大概远比他们地业记录中所列的更多），还有许多无城墙的村镇和乡村，连同田舍，那么这差距就不会显得初看起来那样悬殊了。
总而言之，显然已经采取了有效的措施，使利未人既能安然度日，又能尽其功用。那些蒙护理善待的人——无论是传道人还是其他人——都当因此看自己有责任行善，并按照自己的能力和机会服事他们那一世代的人。
⁴³ 这样，耶和华将从前起誓赐给他们列祖的全地，赐给以色列人，他们就得了为业，住在其中。 ⁴⁴ 耶和华照着向他们列祖起誓所应许的一切话，使他们四围安息；他们的一切仇敌，没有一个人在他们面前站立得住；耶和华把一切仇敌都交在他们手中。 ⁴⁵ 耶和华应许赐福给以色列家的话，一句也没有落空，都应验了。
此处我们看到这整件事的结语：前面的历史在此总括，并且为使它显得更加明亮，将它与那完全应验了的应许加以对照。神的话语与神的作为彼此互为阐释。作为的成就使应许显得极为真实，应许则使作为的成就显得极为恩慈。
I. 神曾应许将迦南地赐给亚伯拉罕的后裔为业，如今他终于成就了这一应许（书21:43）：他们得了为业，住在其中。虽然他们屡屡使自己丧失了那应许的福分，神也长久延迟了应许的成就，然而最终一切艰难都被克服，迦南归他们所有。而那属天迦南的应许，对神一切属灵的以色列人也是同样确实的，因为那是那不能说谎之神所赐的应许。
II. 神曾应许在那地赐他们安息，如今他们四围都得了安息——脱离了在旷野长途跋涉的疲乏（那段漫长路程也许深深刻在他们筋骨之中），脱离了迦南的争战和敌人起初对他们的侮辱。他们如今不仅住在自己的居所中，而且是安静太平的居所；虽然仍有迦南人存留，却没有一个有能力或有胆量来攻击他们，甚至连警报都不曾发出。这安息一直持续，直到他们因自己的罪恶和愚妄将荆棘放进自己的床榻、将刺扎入自己的眼中。
III. 神曾应许在争战中赐他们得胜与亨通，这一应许同样得以应验：没有一个人在他们面前站立得住（书21:44）。他们在每一场战役中都得了胜，无论将兵力转向何方尽都顺利。诚然，那时迦南人仍留在那地的许多地方，后来还纠集势力成为他们的劲敌。但是：1. 就迦南人当时仍然存留而言，这与应许并不矛盾，因为神曾说他不会一次性把他们全赶出去，而是要渐渐地赶（出23:30）。他们当时已经完全据有了他们所需的、他们人手足以经营的全部，迦南人只不过是占据了国中一些尚未开垦的地方，以抵挡田野的兽类，直到以色列人日后人数增多足以充满那些地方。2. 至于迦南人日后的强盛，那完全是因以色列人的懦弱和怠惰所致，也是对他们偏向外邦人偶像崇拜及种种可憎之事之罪恶倾向的惩罚——主本可将那些人在他们面前赶出，他们却收留纵容了他们。如此，神所立的根基坚固不移。以色列人对神信实的经历在此记在案上，这等于他们亲笔签收的凭据，归荣耀于神，为他那屡被怀疑的应许作了辩护，也鼓励了世世代代直到末世的信徒：耶和华应许赐福……的话，一句也没有落空——不，一样也没有落空（如此完满地表达），耶和华……赐福给以色列家的话，到了时候都应验了（书21:45）。约书亚在此代表全以色列所签署的这番承认，后来我们看见所罗门也作了同样的宣告，全以色列实际上都对此说阿们（王上8:56）。神应许的不可违背的真实性，以及他对此应许的至终成就，是一切圣徒都乐于为之作见证的；而若有任何一事，似乎这成就有所不足，他们也同样乐于承认：一切责过都当由他们自己承担。
英文原文
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.
经上曾多次说明，利未支派"在弟兄中不可有产业"，不像其他支派那样获得特定疆域的分派，甚至连示罗周围的土地——人们本可期待这片教会之地被划归给他们——也不例外。然而，尽管他们并未如此被分别安置于某一独立的疆土之内，但本章为他们所作的安排表明：他们并未因此受损，反倒因散居各处，其余各支派大得益处。本章内容如下：I. 利未支派请求照着神的吩咐将城邑分给他们，书 21:1,2。II. 于是从各支派中分别出城邑，并分派给本支派的各家族，书 21:3-8。III. 城邑清单，共计四十八座，书 21:9-42。IV. 一份收据，载明神向其民以色列所应许的一切都已全然应验，书 21:43-45。