Author: Charlie Garrett

Joshua 21:27-33 (The Cities of Gershon)

Charlie Garrett Joshua (Written)

Artwork by Douglas Kallerson

Joshua 21:27-33
The Cities of Gershon

Anytime someone disagrees with a Jewish person on social media, it is not uncommon to immediately hear back, “You are just an anti-Semite.” This is generally the default position. But this also goes both ways. On the day before typing this sermon, a friend sent me an article published in the Israel National News entitled The Three Pronged War Taking Place in Israel.

Although a bit too long to read the whole article, a few pertinent points should be highlighted. It is concerning the Erev Rav, the mixed multitude that came out with Israel as recorded in Exodus 12:38 –

“Moshe [Moses] endured a class-action lawsuit after leaving Egypt which prompted Yitro [Jethro] to advise him to set up a multi-tiered court system. Who brought this suit? The Erev Rav had a claim, says the Midrash. They wanted the money back that was taken from them in Egypt. But weren’t they wholehearted converts that would be overjoyed to give it to those Jews who endured the slavery? No. …

G-d told Moshe not to take the Erev Rav out of Egypt, but Moshe chose to take them. They of course were responsible for the Golden Calf and complaining in the desert. Much suffering befell the Jewish people because of the Erev Rav. They are reincarnations of previous generations, originally stemming from a few children of Adam that were begot not with Eve.”

This is just a small portion of the dribble that was penned in the article. It would be laughable if it wasn’t so sad to read.

Text Verse: “As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, 4 nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.” 1 Timothy 1:3, 4

In these verses from Paul, he refers to “endless genealogies.” The Bible, especially Genesis and Chronicles, is full of genealogies. They are scattered throughout other books as well.

Such genealogies are inevitably twisted and spiritually manipulated to show a Jewish line that was superior to all others. Being a rabbi himself, Paul knew that this was the intent of constantly referring to these genealogies.

By allowing the Judaizers to teach these things, it would effectually end any idea of a church of both Jews and Gentiles who were unified as one. Instead, two distinct classes – one supposedly superior over the other – would develop and flourish.

All things Jewish would be considered as the ideal. All things Gentile would be considered as base and contemptible. The purpose of Scripture was never to highlight and exalt Israel, but that they would be a people used to highlight and exalt the Lord.

Everything about them was intended to lead us to an understanding of who God is and of what He would do in the world, not only for Israel, but for all people. That is once again an underlying theme that will be seen in our passage today.

God is not working to highlight the Jews. It is not His intent to exalt the Law of Moses, Roman Catholicism, Mormonism, or Baptists, even if that is what is often the perception of some people. God’s intent in giving us Scripture is to reveal Jesus Christ. All else is secondary to that.

Until people grasp this, their faith will always be about self. When Christ is placed in the preeminent position, self just doesn’t matter. God has a plan for us and that is great. But He doesn’t need to include us. His plan graciously does include us when we acknowledge His Son.

This is what we are to be focusing on. Let us not get distracted from the main point. Jesus. This truth is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Thirteen Cities (verses 27-33)

27 Also to the children of Gershon, of the families of the Levites,

v’livne ger’shon mi’mishp’hot ha’levim – “And to sons Gershon from families the Levites.” Gershon was the first son born to Levi. Because the priestly class arose out of Kohath, the second son, they were listed first. Only now are the cities of Gershon to be named.

Gershon comes from garash, to drive out or cast out. Thus, his name means Expelled One or Exiled One. The cities to be allocated to him are next named…

27 (con’t) from the other half-tribe of Manasseh, they gave Golan in Bashan with its common-land (a city of refuge for the slayer),

The order in the Hebrew is reversed, placing the stress on the fact that it is a city of refuge – “from half-tribe Manasseh city refuge, the slayer, Golan in the Bashan, and her common-lands.”

Manasseh means He Shall Forget/From a Debt.

Golan comes from golah, meaning Exile. The NET Bible also defines it as “Their Captivity: Their Rejoicing.” The Bashan means something like The Place of Fertile Soil. With that, it next says…

27 (con’t) and Be Eshterah with its common-land:

The name comes from two words beith, House, and Ashtoreth. Thus, it means House of Ashtoreth. Ashtoreth, or the plural Ashtaroth, refers to a female fertility goddess that was worshipped throughout the Middle East. However, the word ashtoroth is also used four times in Deuteronomy in reference to flocking animals.

The word is a complicated study, but the root words all point to a type of unity or cohesiveness. As such, Abarim defines it as Unity of Instructions or One Law. Therefore, this would be the House of One Law (House of Unity of Instructions).

27 (con’t) two cities;

These two cities were east of the Jordan. The number two is the number of division or difference. However, when there are two things, they will contrast but also confirm a whole, such as the two main divisions of the Genesis creation, the heavens and the earth. They contrast and yet they confirm the totality of creation.

The cities for Gershon next named are those located west of the Jordan in the land of Canaan…

28 and from the tribe of Issachar,

Issachar directly borders the Jordan. It is north of the half-tribe of Manasseh that resides in Canaan and it is bordered by Naphtali on the north and Zebulun to its west. Issachar means He Is Wages. Their cities in Canaan are next named…

28 (con’t) Kishion with its common-land,

Qish’yon comes from a primitive root signifying to be dense. Thus it means hard, tough, stubborn, severe, etc. Therefore, it signifies Hardness, Hard Place, or Very Hard.

28 (con’t) Daberath with its common-land,

The name Daberath is from davar, word, or to speak. The “t” at the end may indicate a simple perfect, second person singular – You Spoke or You Have Spoken. It is the same location named in Joshua 19:12 where it was prefixed by an article, The Daberath. That is not included now.

29 Jarmuth with its common-land,

Jarmuth means Elevation. This is believed to be the same as Remeth from Joshua 19:21 and what is later called Ramoth in 1 Chronicles 6:73. Each of the names is close in meaning.

29 (con’t) and En Gannim with its common-land:

En Gannim comes from ayin – either a fountain or an eye, and the plural of garden. Hence, it means Fountain of Gardens. The gan, or garden, comes from a root signifying being covered, surrounded, and defended.

29 (con’t) four cities;

As for the number four, Bullinger says –

“It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” Bullinger

30 and from the tribe of Asher,

Asher is the northwesternmost land allotment, bordering the Mediterranean Sea on the west, Lebanon on the north, Naphtali on the east, and Zebulun and the half-tribe of Manasseh towards the southeast and south.

Despite the seeming division at this time, these cities are somewhat closely grouped in overall geography and according to nearness by tribal allotment. This closer grouping will be more readily realized in verse 31 which will name the cities in Naphtali. Asher means Happy or Blessed.

30 (con’t) Mishal with its common-land,

Mishal is from shaal, to ask or inquire. Strong’s defines it as Request.

30 (con’t) Abdon with its common-land,

The name Abdon comes from abad, to work or serve. The root is then extended with the Hebrew letters vav and nun to bring about a personification or localization of that root. Thus, it most likely means Place of Work or Working One. Some simply translate it as Servile or Hard Slavery.

This is believed to be the same city as Ebron named in Joshua 19:28.

31 Helkath with its common-land,

Khelqath comes from the verb khalaq, to divide or share, or from the noun khelqah, a parcel or portion. Hence, it is variously translated as Division, Portion, Field, or Possession. Strong’s, however, takes a figurative meaning of the word khelqah and calls it Smoothness because a portion of arable ground is flat.

Hence, this figurative meaning is applied to the back of Jacob’s neck as is described in Genesis 27 –

“Then Rebekah took the choice clothes of her elder son Esau, which were with her in the house, and put them on Jacob her younger son. 16 And she put the skins of the kids of the goats on his hands and on the smooth part [khelaqh] of his neck. 17 Then she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.” Genesis 27:15-17

Using this figurative sense, the word is also used to describe the smooth tongue. Thus, a figurative meaning could be Flattery.

31 (con’t) and Rehob with its common-land:

Rekhov means Wide Space or Open Place.

31 (con’t) four cities;

The meaning of the number four was just given in verse 29. In summary, it is the world number, especially the “city” number.

32 and from the tribe of Naphtali,

The tribe of Naphtali is between the Jordan River and Asher. Lebanon is to its north and it is bordered on the south by Issachar and Zebulun. Hence, there is a rather close grouping of the Levitical cities according to how the tribes are laid out.

The name Naphtali means My Twistings or My Wrestlings, but it has a secondary meaning of Crafty. Its Levitical cities are…

32 (con’t) Kedesh in Galilee with its common-land (a city of refuge for the slayer),

As in verse 27, the emphasis is on the fact that this is a city of refuge. That is stated first, and only then is the name of the city given: “city refuge the slayer, Kedesh in the Galilee with her common-lands.”

Qedesh means Holy, Sacred Place, or Sanctuary.

Ha’Galil, or The Galilee, signifies a circular district. It is identical to galil, to pivot or turn. That, in turn, comes from galal, to roll away. Thus, like Gilgal, it is The Liberty.

32 (con’t) Hammoth Dor with its common-land,

The name Khamoth Dor is not mentioned elsewhere. The first half of it comes from khamah, a noun signifying heat or sun. The second half is an unusual spelling of the word Dor. That comes from a word signifying to heap, cluster, or pile up. Thus, it is a concentration of activities or things.

Abarim defines it as Cluster of Hotnesses or Place Near the Heat.

32 (con’t) and Kartan with its common-land:

Qartan is also only found here. The root signifies a town. That, in turn comes from a root meaning to be near, meet, encounter, or befall. The final n may be a remnant of the vav-nun couple that localizes the root, saying “place of.” Thus, it means Town or Place of Closeness.

32 (con’t) three cities.

Bullinger says, three “stands for that which is solid, real, substantial, complete, and entire.”

33 All the cities of the Gershonites according to their families were thirteen cities with their common-lands.

The name is singular and, curiously, the second use of the word city is also in the singular: kal are ha’gershoni l’mishp’hotam sh’losh esreh ir u-mig’r’shehen – “all cities the Gershonite to their families: three ten, city, and their common-lands.”

As for the number thirteen, Bullinger says that “every occurrence of the number thirteen, and likewise of every multiple of it, stamps that with which it stands in connection with rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea.”

This is the state of the world without Christ. These cities are being used to reveal this. However, as we have seen elsewhere, Bullinger goes further concerning the number. He says –

“THE CONNECTION OF THE NUMBER THIRTEEN WITH SUBSTITUTION AND ATONEMENT The Saviour, though without sin, was ‘made sin,’ or a sin-offering, for His people. He was ‘wounded for our transgressions,’ and bruised for their iniquities. He was, in fact, ‘NUMBERED WITH THE TRANSGRESSORS’ (Isa 53:12). Therefore this number is not only the all-pervading factor of SIN, but also of sin’s atonement. It is not only the number which brands the sinner as a rebel against God, but it is the number borne by the sinner’s Substitute. His very names in the Old Testament, before the work of Atonement was entered on or accomplished, are all multiples of 13, just as His names, afterwards in the New Testament and when the work of Atonement was carried out, are all multiples of 8.”

These are the cities of Gershon and they are filled with wonderful hints of Jesus.

There is a story being told
In the names and places set before us
It was we who to sin were sold
But while still sinners, God sent Jesus

He did the work to restore us and make us whole
Through His efforts we can now have life
By faith alone we are added to heaven’s scroll
And through Him is ended the strife

The names tell the story of our Lord
And how what He has done is now realized in us
Wonderful treasure to be explored
That tells us of the many glories of Jesus

II. Explaining the Typology

Of the allotments to Gershon, many of the names have been seen and explained in previous passages. A careful study, using the same meanings and typology as previously seen, will reveal what is being pictured.

As with the Levites of Kohath, these allotments of Gershon will detail aspects regarding Christ as the Firstborn in His work under the law. However, the content of the passage is mostly centered on the naming of the cities. And so, this will not only reflect the work of Christ, but how it then applies to His people.

In the naming of these tribal lands, Christ’s work is typologically anticipated. In the naming of the cities, the effect of His work as it is realized in His people is anticipated. As with Kohath, these verses anticipate the gathering together of Jews and Gentiles into one body.

The passage began by mentioning the sons of Gershon or Exiled One. As noted, that comes from garash, to drive out or cast out. That was first used in Genesis 3 –

“So He drove out [garash] the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.” Genesis 3:24

The name means Expelled One or Exiled One. It looks to man having been expelled from God’s presence. The tribal allotment will reveal what Christ has done to rectify that and the cities will reflect the state of those who are restored through Him.

The first tribal allotment where Gershon is to dwell is in the half-tribe of Manasseh. Manasseh means He Shall Forget/From a Debt. Christ shall forget the past deeds of the person who has come to Him, having paid their sin debt.

The first city, Golan, is a city of refuge. The name comes from golah and means Exile. The NET Bible also defines it as Their Captivity: Their Rejoicing. I’m not sure how they came up with that, but it sure fits.

The person who flees into exile is the freest person of all if he is captive in Christ. As Paul says, “…bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:5). In Christ as our Refuge is the true place of rejoicing.

As for Golan, that was then described as being in the Bashan. It means something like The Place of Fertile Soil. As with the other times it was seen, the location speaks of the fertile soil of the word of God. As Paul says, “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17).

The next location was Be Eshterah, House of Unity of Instructions. A house is a place of dwelling. The unity of instructions for believers in Christ means that the instructions apply to all equally. Unlike the time of the law which applied only to Israel, the body of instruction for believers applies to the Jews who came out of the law and the Gentiles who were never under the law.

This tribal inheritance was then said to be “two cities.” There being two confirms the scope of Christ’s work. It contrasts, for Jews and for Gentiles, and yet it confirms the whole body of believers.

The next tribal allotment was for the tribe of Issachar or He Is Wages. It speaks of Christ and His work becoming the wages for our sin. Of this tribal allotment, the four cities fit together to form a picture of the process of coming to Christ.

The first is Qish’yon signifying Hardness, Hard Place, or Very Hard, coming from qashah, hard in both a literal and figurative sense. In this case, it would signify the grievous state of those before they come to Christ. This sense of the word is found, for example, in 1 Kings –

“Thy father made our yoke grievous [qashah]: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.” 1 Kings 12:4

The yoke of sin is a grievous burden which is only magnified by the law. However, in Christ, there is relief. That begins with the naming of the next city, Daberath, You Spoke or You Have Spoken. Whether this is referring to the word of God or our response to it, the outcome is the same.

If the word of God which He has spoken –

“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.” Ephesians 1:13

That of course, is based on the source of the word, which is God, as just stated a moment ago –

“So then faith comes by hearing, and hearing by the word of God.” Romans 10:17

If our response to it –

“But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Romans 10:8-10

That leads to the next city, Jarmuth, Elevation. That would correspond with many comparable thoughts in the New Testament, but simply enough –

“But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus.” Ephesians 2:4-6

In that state, the fourth city’s name applies, En Gannim. Fountain of Gardens. A fountain is that which wells up on its own freely offering of itself. The garden is a place of innocence, security, conscience, happiness, salvation, and purity.

The Fountain of Gardens speaks of the state of the believer perpetually receiving the waters of life because he has been deemed innocent, secure, aware, happy, saved, and purified.

Of the allotments within Issachar, it noted that they comprised four cities. Again, as cited earlier concerning the number –

“It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” Bullinger

It expands on the meaning of the two cities of the previous tribe being of Jews and Gentiles. Not only are any who come to Him included, but the effect of Christ’s work covers the whole of creation –

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; 21 because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groans and labors with birth pangs together until now. 23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.” Romans 8:18-23

The third tribal allotment, Asher, meaning Happy or Blessed, coming from ashar, looks to the work of Christ. A good example of this is reflected in the 72nd Psalm which refers to the work of Christ –

“For He will deliver the needy when he cries,
The poor also, and him who has no helper.
13 He will spare the poor and needy,
And will save the souls of the needy.
14 He will redeem their life from oppression and violence;
And precious shall be their blood in His sight.
…
17 His name shall endure forever;
His name shall continue as long as the sun.
And men shall be blessed in Him;
All nations shall call Him blessed [ashar].” Psalm 72:12, 13, 14 & 17

The cities located in Asher are then named. They follow the same pattern as the previous four in Issachar. They begin with Mishal, which is from shaal, to ask or inquire, and which Strong’s defines as Request. The request or petition is made based on the work of Christ. But that is its own sort of work, not for merit, but for understanding, reflected in the next city, Abdon.

It comes from abad, to work or serve. As noted, the root is then extended with the Hebrew letters vav and nun to bring about a personification or localization of the name: Place of Work or Working One –

“Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” John 6:29

Our Place of Work is Jesus, the Working One. It doesn’t really matter which thought is behind the name, the result is the same. Albert Barnes expresses the meaning of this verse from John quite well –

“This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to everyone that believeth, Romans 10:4.” Barnes

People get so caught up in semantics concerning “works” that they miss the point of faith, which is its own type of work. When Paul says we are saved not by works, he is referring to the Law of Moses or good deeds that call out for merit. Belief is a type of work, but it is not one that calls for merit before God.

In trusting in the work of Christ, the next city’s meaning is realized, Khelqath, coming from the verb, khalaq, to divide or share, or from the noun khelqah, a parcel or portion. It means Division, Portion, or Possession.

In believing in Jesus, whom God sent, He “has qualified us to be partakers of the inheritance of the saints in the light” (Colossians 1:12). That is then explained and expanded on by the next city, Rehob which means Wide Space or Open Place.

For believers, there is a narrow path to the Wide Spaces of heaven.

This tribal grant was, like the previous one, said to be comprised of “four cities.” The same meaning is ascribed here as to that of Issachar. Being stated one after the other is a Hebraic way of forming an emphasis. It would explain why the same pattern was followed in the effects seen when naming the cities, and it also emphasizes the totality of the effects of the work of Christ concerning creation.

It is interesting that the naming of the tribes follows the same pattern as in Joshua19: Issachar, Asher, and Naphtali. One would think that the naming now would go from east to west, but Asher is stated before Naphtali, thus putting the two tribes with four cities each next to each other to form this emphasis.

The last tribe for Gershon’s allotments, Naphtali, or My Wrestlings, looks to the works of Christ as well, He being the One who struggled through His works to bring about our reconciliation with God.

Naphtali’s cities are named, the first being a city of refuge, Qedesh, Holy or Sacred Place, which is in ha’Galil or the Galilee. Kedesh speaks of those made Holy (qadash) in Liberty (galil from galal, the same thought expressed in the name Gilgal), meaning freedom from the law. This speaks of the state of believers in Christ, their Refuge.

The next city is Khamoth Dor. As was explained, the first half comes from khamah, a noun signifying heat or sun. The second half is an unusual spelling of the word Dor. That comes from a word signifying to heap, cluster, or pile up. Thus, it is a concentration of activities or things.

The meaning is Cluster of Hotnesses or Place Near the Heat. I confess, to not seeing an obvious parallel to anything with this. The closest explanation possible could be our position in Christ which constantly purifies us from the judgment of sin. If so, that would logically lead to the next city.

Kartan comes from a root qarah, signifying to near, meet, befall, etc. Hence, Place of Closeness. It would signify those brought near through faith in Christ.

The final note of the tribal land said, “three cities.” That, again, “stands for that which is solid, real, substantial, complete, and entire.” This would explain the state of those in Christ. Without Him, everything under the sun is vanity. But in Him, there is the realization of a final and complete purpose for man.

With that, we already defined what the cumulative number of cities, thirteen, defines. It is that which is related to “rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea.”

In themselves, this would be the state of these cities. However, because these are Levitical cities, it is also the number of substitution and atonement. As such, they anticipate the work of Christ and its effect on His people.

As for the completely inexplicable way the verses ended with the reference to “thirteen city,” it is hard to even speculate on the reason. And yet, it would be disappointing to not do so.

Not one translation follows the Hebrew and not one commentary mentions it. One reason for the singular could be a scribal error. That is my least favorite reason for any such thing. It is too obvious to not catch on the first read through.

And so, my speculation would be that it is a way for the Bible to acknowledge all the cities as a singular whole to ensure that the atonement of Christ is still hinted at.

This wasn’t needed with the thirteen priestly cities previously mentioned because the priests anticipate Christ, the true High Priest. Their work includes that of atonement. Therefore, the connection would be obvious. But because these Levites have thirteen cities, one might conclude that there was only disorder, corruption, etc.

By identifying them all as a single, even while identifying them in the same verse in the plural, the Bible may be telling us that Christ is still in the details and atonement is being pictured through His substitutionary work. That is total speculation. Maybe someone will come to a more complete explanation than that.

With this speculation on the final verse, it feels as if I have not been complete in presenting to you this passage. But there is enough of what is completely sure that I hope you will accept the guesswork with a good spirit and not stone me.

The consistency of all of the allotments so far has been trustworthy. Christ seen in the main tribal allotments and then the effects of His work in the named cities. That alone shows a wisdom that is deeper than a simple historical record of the cities designated for the Levites.

God is telling us a story through all of these names and locations. It is the story of what He would do in the coming of His Son. With that event behind us today, we can look back and feel a greater certainty in our walk with the Lord because of it.

Maybe we will never need such a boost to our faith, but maybe we will. Life comes at us quickly and often with very difficult twists and trials. In such times, without a good grounding in the word, our faith can falter. How much more secure will we be when we not only know the surface story, but also the underlying story that He has tucked into this marvelous word!

Joshua is a true and literal historical record of events, people, and places of the past. But it is also an expression of God’s intent for the world in the giving of His Son. What a treasure to see it unfold week after week. Soon enough, in just a few chapters, we will be done with it. But we can carry with us the knowledge of these things as we continue on through this wonderful word.

Keep your eyes fixed on Jesus, concentrate on Him and His goodness, and keep this in your heart at all times. This is the lesson we find when we see Him in all of the details of Scripture. God is essentially saying, “Be attentive to My Son. He is your life. The very purpose of your existence is to glorify Me by being attentive to Him.”

Closing Verse: “For the Father judges no one, but has committed all judgment to the Son, 23 that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.” John 5:22, 23

Next Week: Joshua 21:34-45 Pretty swell stuff we will see… (The Cities of Merari) (49th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Cities of Gershon

Also to the children of Gershon, of the families of the Levites
From the other half-tribe of Manasseh so they did accrue
They gave Golan in Bashan with its common-land
———-(a city of refuge for the slayer)
And Be Eshterah with its common-land: cities two

And from the tribe of Issachar, Kishion with its common-land
Daberath with its common-land, and more
Jarmuth with its common-land
And En Gannim with its common-land: cities four

And from the tribe of Asher, Mishal with its common-land
Abdon with its common-land, quite the score
Helkath with its common-land
And Rehob with its common-land: again, cities four

And from the tribe of Naphtali, Kedesh in Galilee
———-with its common-land
(a city of refuge for the slayer it was to be)
Hammoth Dor with its common-land
And Kartan with its common-land: cities three

All the cities of the Gershonites according to their families
———-as any scholar understands
Were thirteen cities with their common-lands

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

27 Also to the children of Gershon, of the families of the Levites, from the other half-tribe of Manasseh, they gave Golan in Bashan with its common-land (a city of refuge for the slayer), and Be Eshterah with its common-land: two cities; 28 and from the tribe of Issachar, Kishion with its common-land, Daberath with its common-land, 29 Jarmuth with its common-land, and En Gannim with its common-land: four cities; 30 and from the tribe of Asher, Mishal with its common-land, Abdon with its common-land, 31 Helkath with its common-land, and Rehob with its common-land: four cities; 32 and from the tribe of Naphtali, Kedesh in Galilee with its common-land (a city of refuge for the slayer), Hammoth Dor with its common-land, and Kartan with its common-land: three cities. 33 All the cities of the Gershonites according to their families were thirteen cities with their common-lands.

 

 

 

Acts 17:28

Charlie Garrett Acts (Written)

Wall memorial. Washington State Capitol.

Sunday, 18 June 2023

“for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’ Acts 17:28

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Paul has stated that God has ordained the boundaries of the nations so that people should seek the Lord, and in feeling for Him, He might be found. He said this while noting that He is not far from each of us. He now explains that saying, “for in Him.”

The word “in” can have various connotations. One of them is to be inside of something else. It can also mean being the product of, such as “In His act of creating, God displayed infinite wisdom.” Further, it can be used to help define something else. For example, “In seven days, I will finish this job.”

Paul is probably saying this in the sense of being the product of, but because of that, it would be inclusive of the thought of being inside of or surrounded by. We are the product of His hand and thus “we live.”

The word means exactly that. It is experiencing the gift of life given by God. We are the product of His act of creation, but we are also being sustained by Him, as it says in Colossians 1 and Hebrews 1. For example –

“For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist.” Colossians 1:16, 17

God created and He sustains. Further, Paul continues, saying, “and move.” The word signifies the act of moving. It is translated as wagging in Matthew 27:39. In Revelation, Jesus tells the church at Ephesus that He will remove their lampstand unless they repent. However, the word also is used figuratively to indicate the arousal of passions. Ellicott seems to rightly argue that this is the intent here.

This is the only time Paul uses the word. Its other two uses in Acts are by Luke. One is in the sense of provocation and another refers to stirring up sedition. If the first word, live, refers to the physical existence of man, this one would speak of his emotional nature. Remembering that the purpose of Paul’s words is based on the previous verses where man is to seek after God, this makes complete sense.

First, man is created by God and our lives are the product of His hands. Thus, we have a responsibility to search out the One who so fashioned us. Second, our emotions are a part of who we are, and they are to be directed to conduct that would support our seeking after Him. Third, Paul continues with, “and have our being.”

The words are an unnecessary paraphrase. It is a single word meaning “are.” Therefore, an equivalent idea is “and exist.” Not only do we have life as a product of His hand, but our continued existence, from moment to moment is fully known to Him and dependent on Him. This is reflected in Jesus’ words –

“Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. 30 But the very hairs of your head are all numbered. 31 Do not fear therefore; you are of more value than many sparrows.” Matthew 10:29-31

The existence of the sparrow is known to God, the state of the hair on our heads – which is a part of our existence – is known to God, and the number of our days is known to God –

“Since his days are determined,
The number of his months is with You;
You have appointed his limits, so that he cannot pass.” Job 14:5

Paul’s words indicate the total dependence of man on God. Thus, man should acknowledge that He is reliant on Him and seek Him out. His nearness makes this possible and it is thus man’s duty to perform. With that noted, Paul next goes outside of Scripture to make his point, saying, “as also some of your own poets have said.”

When he says, “your own poets,” he is not referring to Athenians specifically, but Greek-speaking Gentiles whose work was known and quoted among the people. By quoting such a poet, it would lead the Athenians to know that he wasn’t just a wandering Jew, but an educated man who knew Greek literature.

As for the word “poet,” it is introduced into Scripture here, poiétés. It signifies a doer or a performer. In this case, because Paul will cite poetry, it refers to a doer of poems. As Paul notes poets in the plural, he is indicating that what he will cite is found in more than just one poet. It was a well-known thought used again by another. The poets are Aratus and Cleanthes. Paul cites their words, saying, “For we are also His offspring.”

In other words, these Gentile writers understood that man is the product of a greater being. The being they ascribe their life to may not be the God of the Bible, but the premise of being the product of a divine being was understood by them.

Aratus was from Cilicia where Paul was from. He lived from 315-240 BC. Cleanthes was from Behram, Turkey, living from 331-232 BC. Concerning this line of poetry, Barnes writes –

“This precise expression is found in Aratus (‘Phaenom.,’ v. 5), and in Cleanthus in a hymn to Jupiter. Substantially the same sentiment is found in several other Greek poets. … Aratus passed much of his time at the court of Antigonus Gonatas, king of Macedonia. His principal work was the ‘Phoenomena,’ which is here quoted, and was so highly esteemed in Greece that many learned men wrote commentaries on it. The sentiment here quoted was directly at variance with the views of the Epicureans; and it is proof of Paul’s address and skill, as well as his acquaintance with his auditors and with the Greek poets, that he was able to adduce a sentiment so directly in point, and that had the concurrent testimony of so many of the Greeks themselves. It is one instance among thousands where an acquaintance with profane learning may be of use to a minister of the gospel.”

The specific lines of poetry from Aratus state –

“From Zeus begin; never let us leave
His name unloved. With Him, with Zeus, are filled
All paths we tread, and all the marts of men;
Filled, too, the sea, and every creek and bay;
And all in all things need we help of Zeus,
For we too are his offspring.”
– Aratus from Phenomena

Cleanthes’ words are almost identical and are in a hymn to Zeus. Paul’s point is that truth can be found in other religions and philosophies and it can be used for the benefit of evangelizing. However, this does not mean that the religion itself is true.

In verse 23, he referred to a Greek altar to show that he was not introducing foreign gods. He does the same here by supporting his knowledge of God with words from Greek writers. They may have been confused about who this God is, but they could not say he was introducing a foreign one. Rather, he is clarifying what was stated by them.

Life application: When evangelizing someone of another religion, asking what that person believes is a good way of helping him process what you are telling him. This is because most people really have no idea about their own religion. They do things because that is what they were taught to do.

This is no different than evangelizing someone who has been in church his whole life but has never been told the simple gospel. Such people go to church and do stuff. But they have no idea as to why they do what they do. It is just a part of their cultural life and so they continue with it.

However, without knowing Jesus, those people cannot have a close and personal relationship with God. Introducing them to what Jesus has done will make this possible. There will no longer be a need to “do” stuff because Jesus has done it all. Be sure to get out and tell people about Jesus – our great Doer!

Lord God, thank You that Jesus has done it all! He has accomplished everything necessary to reconcile us to You. Now, all we need to do is to believe. May we use wisdom in how we spend our time, and may we get out and tell others about this good news. To Your glory. Amen.

 

 

 

 

 

 

Acts 17::27

Charlie Garrett Acts (Written)

Floor medallion, Washington State Capitol.

Saturday, 17 June 2023

“so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; Acts 17:27

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

More literally, the verse reads, “to seek the Lord, if perhaps, indeed, they might feel for Him and might find Him, although He is not far from each one of us (CG).”

In the previous verse, Paul spoke of the creation of man and that God has pre-appointed the times and boundaries of their dwellings. He now continues this thought, saying, “to seek the Lord.” The meaning is, as many Bibles paraphrase it, “so that they should seek the Lord.”

In other words, rather than seeking a united power against the Lord as during the time of the Tower of Babel, the peoples were divided by languages and these nations were established and dispersed so that they would seek out the Lord instead. It should be noted that many manuscripts say “God” here instead of “the Lord.”

Either way, because the Lord is God, the meaning is not substantially changed. The thought here is expressed in Romans 1:19, 20 –

“…because what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.”

God has made Himself manifest in the created world. It is obvious that the universe did not simply explode itself into existence. Nor is it eternal, as if it had always existed. These things can be deduced without the Bible. And more, it is evident that God didn’t just create a bowl of soup which then evolved into the various types of life on the planet. This is evident without the Bible as well.

However, with man united as one, their greatest desire is to eliminate God from the picture. On the other hand, as nations develop, there is a chance of them being governed in a manner that will allow their people to think through matters concerning God and pursue Him. Job was such a person.

But more, he was not alone. It notes in Job 1:6, “Now there was a day when the sons of God came to present themselves before the Lord.” This is not speaking of angels. Rather, it is referring to those people among whom Job associated and who believed in the Lord as handed down to them from the time of Noah.

This would not have been the case if the nations remained united. The Lord knew this and dispersed them. In doing this, Paul next says, “if perhaps, indeed, they might feel for Him and might find Him.”

The meaning of the words is obvious. In seeking after the Lord, he may be found through His general revelation of Himself. Paul gives a sense of this in Romans 2 –

“…for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, 15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) 16 in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.” Romans 2:14-16

The Mosaic Law is special revelation. But people know that it is wrong to steal. Even without the law being stated, they may willingly restrain themselves from stealing because of this. There is a moral conscience in man that tells him he should seek after God who has instilled this consciousness in him.

This is clearly evident because societies all over the world have laws against stealing. Only when a society has completely departed from the conscience instilled in them by God will it no longer enforce laws concerning stealing. Communism is designed to steal the people’s efforts away from them. Liberal governments allow looters and thugs to steal from stores that put forth the effort to gather and resell merchandise.

Even if man cannot be saved by general revelation, he can live a happy and content life, given to him by God, when he feels for Him and finds Him. Understanding this, Paul finishes with, “although He is not far from each one of us.”

Paul is surely tying this thought back to the abundant idolatry found in Athens, and indeed in the whole world. Instead of seeking God who is ever present with us and who has filled the universe with order and harmony so that it is evident it was done by a Designer, man makes up gods of his own. He bows down to them and worships them. These things, of man’s own imagination and production, become his gods.

What is near to us in what God has done, and which is so obviously created by Him, shows us that He is there.

Life application: Despite our knowing that God is right here with us, we want to bring our own gods closer, thus pushing the knowledge of Him out of our minds. Paul speaks of this in Romans 1 as well –

“…because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. 22 Professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.” Romans 1:21-23

Because of this, an obvious cycle of degradation in man takes place, especially leading to sexual sin, but also all other sorts of immoral and destructive behavior. Take time to read Romans 1:24-32 to see what Paul says concerning this. While you are reading, compare the cycle of depravity to the world around you.

As the nations unite globally, and as power and authority are solidified more and more, what Paul writes about is becoming global as well. In the past, this cycle of perversion would cause a nation to finally collapse through war, disease, or internal destruction. When that happened, the ideas of that nation would end. Having nations separated allowed this to occur again and again without the whole world collapsing together.

However, that no longer needs to be the case. As the world unites, there can be only one inevitable result, global destruction. This is what the book of Revelation says is coming, but it is not limited to that book. Isaiah also speaks of such things. What was once not possible has now become inevitable. Pay heed and be ready to tell others about the goodness of God in Jesus Christ.

Lord God, how desperately we need to get the word out about You before it is too late. Help us to continue to tell others what they need to know before the time comes when the whole world falls under the deceiving influence of the antichrist. May we be wise in how we spend our time, O God. Amen.

 

 

 

 

Acts 17:26

Charlie Garrett Acts (Written)

Capitol dome and chandelier, Washington State Capitol.

Friday, 16 June 2023

“And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, Acts 17:26

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

In the previous verse, Paul noted that God needs nothing and that it is He who gives to all life, breath, and all things. He now continues, saying, “And He has made from one blood.”

The verb is not a participle. Rather than “has made,” it simply says, “made.” Also, some texts omit the word blood. The thought is still the same and the point is that God created one man from whom all others have descended. This is found in the creation account of Genesis 1 and 2. It is stated explicitly in Malachi 2:10 as well –

“Have we not all one Father?
Has not one God created us?
Why do we deal treacherously with one another
By profaning the covenant of the fathers?”

The meaning is that all differences that exist in men now are the result of a natural process but that all men are of the same human stock, regardless of color, size, national heritage, etc.

Despite the Hebrew sense of superiority over others, which is evident in Jesus’ words to those in the synagogue in Nazareth in Luke 4 and Paul’s words to the mob of Jews in Acts 22, they understood from their Scriptures that all men were created from one first man. Any superiority the Jews felt would have to be for some other reason. The Greeks, however, felt that they were intrinsically superior to the barbarians around them, as if they were created differently than others. Paul is telling them that from the perspective of humanity, this was not the case. With this noted, he next says, that from this one man came “every nation of men.”

This is recorded in the Table of Nations found in Genesis 10. The general breakdown found there continues to this day. An initial division of the descendants of Noah took place and that set the general parameters that have followed since that time. A study of the Table of Nations is one of the most important tools in understanding the breakdown of the people groups of the world, even to this day. With these families identified, they began to disperse in order “to dwell on all the face of the earth.”

This is seen, for example, in the line of Japheth where it is recorded, “From these the coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations” (Genesis 10:5). This is repeated with the other sons of Noah as well –

“These were the sons of Ham, according to their families, according to their languages, in their lands and in their nations.” Genesis 10:20

“These were the sons of Shem, according to their families, according to their languages, in their lands, according to their nations.” Genesis 10:31

Of these people groups and the places where they settled, Paul next says that God “has determined their preappointed times.” There is a slight variation in some texts here –

prostetagmenous
protetagmenous

One means “assigned.” The other means “before appointed.” The meaning of the first would be that a people were assigned a land, probably after settling there. Once in that land, it became their assigned possession and that is their station where they belong. If they were preappointed, it would indicate that God has chosen the time and place where each nation, and thus each person, would most likely seek out God, as is indicated in the coming verse.

The difference in the idea presented between these two spellings is not small. Both, however, show that there is a set plan that was determined by God concerning the settling of the nations and the boundaries in which they are to reside. That is seen in the final words of the verse, “and the boundaries of their dwellings.”

The word translated as “boundaries,” horothesia, is found only here in Scripture. It conveys the idea of fixed boundaries. These things would be established by customs, laws, national interests, cultural expressions, and languages. It is such things that cause nations to be set and fixed. This is the plan of God in order to keep the world from doing what it did by reuniting as one, as is recorded in the Tower of Babel account in Genesis 11.

The dwellings of the people are regulated by a set plan of God to keep them separated. The wisdom of this is seen in the error of thinking that arose when all men sought to work together as one. In such a situation, the only One to work against would obviously be God Himself. For the sake of keeping that from happening, God has directed the peoples and nations through the division of tongues and the attitudes that arise among those of similar speech.

Life application: In understanding the Genesis account of the Tower of Babel and then reading Paul’s words in Acts 17, it is perfectly evident that what is occurring in the world today – concerning the movement of vast numbers of people across set borders –  is an attack against the set limitations that God has instilled in man through their division by various languages.

That is also being challenged by universal translators where people of various languages can communicate in real time with one another. With the removal of the constraints assigned by God, the inevitable result will be another Tower of Babel scenario. In order to effect this, governments and non-governmental bodies are uniting through a set plan, using tools such as climate change, to destroy the fabric of the nations as set forth by God.

The people of Genesis 11 didn’t trust God and united as one against Him. They wanted to be like God and so they built a tower to reach the heavens. This united them as one, and replaced God with their own set authority. This is the purpose of the globalist movement today. With the various languages no longer being an issue to divide, and with the movement of peoples to destroy national identities, a uniting against God and His set order is taking place

Every perversion being publicly condoned, every attack on the family structure, every denial of creation (for example teaching and promoting evolution), every attack on the climate (as if it must be controlled by man because there is no God to do it), etc., is set forth by the globalists to destroy what God has ordained for man. This is perfectly evident when such things are directly approved of when they most fully express the opposite of what the Bible presents.

What is happening in the world is the natural result of rejecting God and ignoring His word. With modern technology, this has become possible. The people of the world are being directed by a satanic attack against God’s set order for humanity. The path is set and it can only end in one possible way. The Bible describes it in the pages of Revelation. Hold fast to God and His word. This is the only safety humanity can possess in a world of ever-increasing wickedness.

Lord God, how wise You are to have directed the world as You have. And how foolish we are to attempt to reject Your ways and to pursue our own reckless paths. This is true as individuals, as nations, and as the mass of humanity is united against You. May we wisely hold fast to You in this time when the world is being prepared to destroy itself through rejection of You. Amen.

 

 

Acts 17:25

Charlie Garrett Acts (Written)

Hallway. Washington State Capitol.

Thursday, 15 June 2023

“Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things. Acts 17:25

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The words more correctly read, “nor is he attended by humans’ hands, further needing anything, He giving to all life, and breath, and all things” (CG).

Paul is in the process of proclaiming the true God to those in Athens. He just noted that being Lord of heaven and earth, he does not dwell in temples made with hands. With that noted, he now continues, saying, “nor is he attended by humans’ hands.”

The verb translated as “attended,” is therapeuó. One can see the root of our modern word therapy. It signifies to heal, care for, attend to, etc. Most translations say “serve.” But there is a suitable word translated as serve used elsewhere. That gives the idea of serving, such as in ministering, worshiping, accomplishing tasks, and so forth.

In the case of this word, it would be as if God has a need that must be attended to. To avoid confusing the two, saying attended provides the proper meaning. Paul is saying that there is nothing lacking in God that would need man’s attention.

As for the words “humans’ hands,” the Greek adjective anthrópinos is introduced here. In this case, it is plural. Rather than “men’s hands,” it is more rightly translated as “humans’ hands.” Thus, it is contrasted with the divine nature of God. From there, Paul says, “further needing anything.”

The word translated as “further needing,” prosdeomai, is found only here. It is a present participle signifying to want more or to need more. God needs nothing. The thought is expressed by the Lord in Psalm 50 –

“I will not take a bull from your house,
Nor goats out of your folds.
10 For every beast of the forest is Mine,
And the cattle on a thousand hills.
11 I know all the birds of the mountains,
And the wild beasts of the field are Mine.
12 “If I were hungry, I would not tell you;
For the world is Mine, and all its fullness.” Psalm 50:9-12

This should be obvious. God is. He is the Source of all things. As this is true, then there is nothing that he needs from man. Paul then explains this in the simplest terms, saying, “He giving to all life, and breath, and all things.”

The words life and breath appear almost synonymous, but there is a difference. The zóé, or life, is the state of being alive. It further applies to both physical and spiritual life. It is the existence we possess because it is sustained by God’s self-existence.

The breath, or pnoé, was seen in Acts 2:2 when the rushing wind came upon the believers gathered in Jerusalem. This is its second and last use. It signifies both breath and breeze. It is the respiration that occurs because there is life within a being. God gives those things to us, so how could He need something from us to sustain Him.

As for “all things,” the Greek reads ta panta – the all. Not only does God provide us with life and breath, but He provides all things necessary for those things to continue. Food, oxygen, water, intelligence, etc. Everything that allows man to live and to continue living is provided by God. As this is so, there is nothing that He needs from us for His continuance.

This does not mean that man is not to serve Him. This is where translating the word therapeuó as attended rather than served becomes evident. Man is to serve God. This is seen throughout Scripture. In Revelation 22:3, it says –

“And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him.”

God does not need this from us as if He would be troubled, sick, or die if we did not provide it. Rather, He is glorified in our worship and service of Him. This is the purpose of creating. God shares His goodness with His creatures, and it is right that His creatures return to Him the glory He is due. This is not because there is a lack in Him that must be filled, but that the natural result of sharing is that there is a mutual reciprocity that should take place.

Life application: If you don’t thank God for the good things you receive, He is not lessened by that. He is not harmed by it either. But when we thank God for each blessing, it demonstrates an appreciation that He is the Giver and we are appreciative of what He has provided.

This is why we should spend our time singing out His praise, telling others of His goodness, contemplating His majesty, etc. Through these things, we are returning to Him the glory that He is due from us.

Lord God, You are great and greatly to be praised. We are thankful to You for every good and kind blessing that comes from Your open hand of grace. Dwell in our praises and be glorified upon our lips. You are great and greatly to be praised, O God. Amen.