Joshua Sermons

Joshua 21:34-45
The Cities of Merari

One of my frequent recommendations to people, usually in our Thursday Bible studies, is to get a Bible with decent footnotes. I don’t mean a study Bible with brief little comments at the bottom. Those are generally worthless.

Instead, footnotes will often give you the meat of what is going on in a translation. Of our verses today, the NKJV provides a footnote for Joshua 21:36 –

Joshua 21:36 So with LXX, Vg. (cf. 1 Chr. 6:78, 79); MT, Bg., Tg. omit vv. 36, 37

The meaning is that the LXX (the Greek Septuagint) and the Vg (Latin Vulgate) are as they have translated. However, the MT (Masoretic Text), the Bg (be’ur Gra), and the Tg (Targums) omit verses 36, 37.

Without even doing a deep study, we can be certain that the Masoretic Text is rong. The oldest manuscript of theirs is from the 11^th century. The be’ur Gra commentary was done by Elijah ben Solomon Zalman in the 18^th century, so this also is much later. And the targums are not the greatest source of reliable information because they are based on faulty oral tradition, although they do provide additional support at times.

The Greek Septuagint is a translation from the Hebrew dated around 250BC. The Latin Vulgate is translated from the Hebrew around AD382. Therefore, it’s pretty certain on the surface that verses 36-37 belong there. Without them, the obvious statement found in verse 41 concerning there being forty-eight Levitical cities would be incorrect.

Text Verse: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.” 2 Timothy 2:15

It is certain that if a copy of a manuscript of Shakespeare’s work was found containing spelling errors, transpositions, margin notes, missing words or sentences, etc., anyone who evaluated it would say, “This is a copy of Shakespeare’s work.” In fact, it would be ridiculous to say otherwise.

And yet, naysayers of the Bible demand perfection of transmission to be a part of the process of conveying His word. If such perfection does not exist (which it could not because of the nature of man), then to them it somehow cannot be God’s word. The thinking is biased and flawed.

It is a trap that too many have fallen into, thus believing that God has somehow preserved His word in an exacting manner that is 100% infallible in one particular version or another. Some people say the LXX is the only infallible translation. Some say the Masoretic Text is inspired and infallible, and some say only the 1611 King Jimmy Version is, etc.

It is an irresponsible way of looking at things. God has preserved His word by giving us an innumerable number of documents by which we can tell what is accurate and what is not. This is true with the two contended verses in Joshua 21 as it is with all other such discrepancies. Cambridge says this concerning verses 36-37–

“This verse and the succeeding have the Masoretic note appended that they are not found in the Masora or true tradition. Kimchi therefore rejects them. But they are found in the LXX. and the rest of the ancient versions, and they are necessary to make up the number of forty-eight cities. Dr. Kennicott, as well as Michaelis, Rosenmuller, and Maurer defended their genuineness. So does Knobel, who complains that Rabbi Jacob Ben Chajim, in his Rabbinical Bible of 1525, has very improperly omitted these towns on the authority of the Masora, and that many editors have foolishly imitated him. They have no doubt been omitted by the mistake of a copyist, who passed on from the אַרְבָע (four) of ver. 35 to that of ver. 37, omitting all that lay between.”

In other words, what has occurred is a very common scribal error known as a homeoteleuton. There is a repetition of endings in words that confuses the scribe as he looks to a source text and then back to the copy he is making. He looked at the end of verse 35 –

Dimnah with its common-land, and Nahalal with its common-land: four cities.

He then looked back to continue and his eyes looked to the ending of verse 37 –

Kedemoth with its common-land, and Mephaath with its common-land: four cities.

He then proceeded on to verse 38 not realizing what he had done. This is why God has preserved His word in multiple manuscripts and in multiple languages. It is because man is fallible.

If you don’t understand this, go back and watch the Exodus 25:10-22 sermon entitled The Ark of the Covenant and the Seat of Mercy. God shows us in typology exactly what we need to know.

Do we have a sure word? We sure do. What we will look at today is the word of God and great things are 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. Twelve Cities (verses 34-40)

The Levitical cities have been presented from the tribes in this chapter. The tribal designations and the number of cities were named first. From there, a detailed listing of each has been provided. The first son of Levi to be detailed was that of Kohath.

Those designations were divided between the priestly class and the other Kohathites who were Levites. Next came the sons of Gershon. Now, the final group of Levites, those of Merari, are to be given their detailed listing of cities. That begins with…

³⁴ And to the families of the children of Merari, the rest of the Levites,

Rather than an adjective, a verb is used: u-l’mishp’hoth bene marari hal’viyim ha’notarim – “And to families sons Merari, the Levites, the remainings.” The meaning is that everything that is remaining is to be designated to the Levites of the youngest son, Merari.

The name Merari comes from marar, to be bitter or to be strong. The i at the end may be possessive, and so it means either Bitterness or Strong or My Bitterness or My Strength. The cities of his allotment are named, beginning with…

^{34 (con’t)} from the tribe of Zebulun, Jokneam with its common-land, Kartah with its common-land,

Zebulun means Glorious Dwelling Place. Jokneam means either People Will Be Lamented or Let the People Acquire. Kartah was not listed in the cities of Zebulun as recorded in Joshua 19. This is the only time it is mentioned in Scripture. It comes from qereth, a city. That then comes from qarah, to meet or befall. Thus it means City or Place of Meeting.

³⁵ Dimnah with its common-land, and Nahalal with its common-land:

“Yay! We get Dimnah. We’re number one! We’re number one!” Well, maybe not. Dimnah is also found only here in Scripture. Scholars agree it is from the word domen, dung. Hence, it means Dung Heap.

Nahalal is identical to nahalol, found only in Isaiah 7:19. There, it is translated as pastures or watering holes. Young’s says, “commendable things.” That then comes from nahal to lead or guide to a watering place or a place of rest. The most known use of that is found in Psalm 23 –

“He leads [nahal] me beside the still waters.” Psalm 23:2

Strong’s defines it as Pasture. I define it as Led to Rest.

^{35 (con’t)} four cities;

As we have seen, 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

³⁶ and from the tribe of Reuben, Bezer with its common-land, Jahaz with its common-land,

Reuben’s tribal land is east of the Jordan. And more, Zebulun doesn’t even have a border on the Jordan. Thus, the sons of Merari are somewhat divided from one another.

Reuben means See, A Son. Bezer, or Betser, comes from batsar, meaning to enclose or make inaccessible, and so it means Fortress or Defense. However, it is identical to the word betser, which means precious ore. That is seen only in Job 22 –

“Then you will lay your gold in the dust,
And the gold of Ophir among the stones of the brooks.
²⁵ Yes, the Almighty will be your gold
And your precious silver.” Job 22:24, 25

The idea is that the ore is what people use as a defense or a protection, but the person would put away this protection and trust in the Lord as his gold – his protection – instead.

Jahaz, or Yahats, was seen in Joshua 13. It means Trodden Down. It is where the battle between Israel and Sihon took place as is recorded in Numbers 21:23.

³⁷ Kedemoth with its common-land, and Mephaath with its common-land:

Both cities were also named in Joshua 13. Kedemoth means Ancient Times, Antiquity, or Beginnings. Mephaath means something like Place of Radiance. Abarim notes that it more precisely would be Place of Radiant Theophany.

^{37 (con’t)} four cities;

This now makes eight total cities. Added to that are…

³⁸ and from the tribe of Gad, Ramoth in Gilead with its common-land (a city of refuge for the slayer),

As always, the order of the Hebrew places the emphasis on the fact that it is a city of refuge by stating that first. Only then is the city named: u-mimateh gad eth ir miqlat ha’rotseakh et Ramoth ba’gilad v’eth migrasheha – “And from tribe Gad city refuge the slayer, Ramoth in the Gilead and her common-land.”

Gad is also east of the Jordan. Reuben is furthest south while Gad is on Reuben’s northern border, extending as far north as the half-tribe of Manasseh.

Gad means Troop or Fortune. Ramoth comes from rum, meaning “high” or “exalted.” Thus, it signifies Heights or Lofty Place. The Gilead means The Perpetual Fountain. Also…

^{38 (con’t)} Mahanaim with its common-land,

Mahanaim means Two Camps. It is where the angels met Jacob in Genesis 32:1, giving rise to the name. Eventually, a city was built there. David will flee there after his son Absalom temporarily overthrows him. It is mentioned at various times elsewhere in the Old Testament.

³⁹ Heshbon with its common-land, and Jazer with its common-land:

Heshbon means Intelligence. Jazer, or yatser, means Helpful or He Shall Help.

^{39 (con’t)} four cities in all.

With these final four cities, the designating of the Levitical cities by name is complete…

⁴⁰ So all the cities for the children of Merari according to their families, the rest of the families of the Levites, were by their lot twelve cities.

The verse more precisely reads: “All the cities to sons Merari, to their families, the remainings from families the Levites. And were their lot cities two ten.”

It is a closing statement on the entire granting of cities within the tribal inheritances for Merari and thus for all the sons of Levi. As for Merari, there are twelve cities granted. It is the number of perfection of government or of governmental perfection.

Four cities and four more, well that makes eight
Add another four and twelve is what you get
Out of these twelve, the typology is great
They tell us that in Christ, our future is set

Let us cherish this wonderful word each day
And enjoy everything that our eyes alight upon
Whatever the words before us say
May we consider them before our eyes move on

There is treasure to be found in this word
It tells us about our glorious Savior Jesus
And so, let us be attentive to what we have heard
Such wonderful things He has done for us

II. The Good Word (verses 41-45)

⁴¹ All the cities of the Levites within the possession of the children of Israel were forty-eight cities with their common-lands.

This is exactingly in accord with what was stated by the Lord in Numbers 35 –

And the Lord spoke to Moses in the plains of Moab by the Jordan across from Jericho, saying: ² “Command the children of Israel that they give the Levites cities to dwell in from the inheritance of their possession, and you shall also give the Levites common-land around the cities. ³ They shall have the cities to dwell in; and their common-land shall be for their cattle, for their herds, and for all their animals. ⁴ The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around. ⁵ And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities.
⁶ “Now among the cities which you will give to the Levites you shall appoint six cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities. ⁷ So all the cities you will give to the Levites shall be forty-eight; these you shall give with their common-land. ⁸ And the cities which you will give shall be from the possession of the children of Israel; from the larger tribe you shall give many, from the smaller you shall give few. Each shall give some of its cities to the Levites, in proportion to the inheritance that each receives.” Numbers 35:1-8

The listing of the cities here in Joshua fulfills this mandate of the Lord through Moses. As the cities of refuge were designated as a part of this allocation, and as they have been specifically named during this allocation, the total number of cities must reflect this when they are considered.

In other words, despite being forty-eight cities, it is six plus forty-two that is highlighted above all else. It is to be remembered that the cities are not necessarily inhabited only by Levites. Nor are the Levites restricted only to these cities.

Rather, these cities are designated as Levitical cities for the sake of ensuring the people of Israel were tended to by the Levites in a manner appropriate to the tribal land in which they dwelt. Dispersing the Levites as has been done will ensure that this is the case.

⁴² Every one of these cities had its common-land surrounding it;

The Hebrew is very precise in its presentation: tihyenah he’arim ha’eleh ir ir u-migrasheha sivivothekha – “Were the cities, the these, city city, and her common-land around her.” It is a way of referring to each city independently and not as a class of cities collectively. The collective is then next referred to…

^{42 (con’t)} thus were all these cities.

ken l’kal he’arim ha’elleh – “thus to all the cities, the these.” Each city was given its own common-land to surround it, and thus it was for all of the cities of the Levites. There was nothing spoken by the Lord that failed to be done.

Because this allocation to the Levites is the last part of the distribution of the land according to inheritances and according to law, there will obviously be a concluding statement to that fact as well. That is next seen…

⁴³ So the Lord gave to Israel all the land of which He had sworn to give to their fathers,

This is the culmination of promises that went back approximately 480 years. The book of Joshua began in the first month of the year 2555 Anno Mundi as can be dated from Joshua 4:19. It is now seven or so years later. So it is somewhere around 2562AM. For context, the call to Abram was in the year 2084AM –

“Now the Lord had said to Abram:
‘Get out of your country,
From your family
And from your father’s house,
To a land that I will show you.
² I will make you a great nation;
I will bless you
And make your name great;
And you shall be a blessing.
³ I will bless those who bless you,
And I will curse him who curses you;
And in you all the families of the earth shall be blessed.’
⁴ So Abram departed as the Lord had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran. ⁵ Then Abram took Sarai his wife and Lot his brother’s son, and all their possessions that they had gathered, and the people whom they had acquired in Haran, and they departed to go to the land of Canaan. So they came to the land of Canaan. ⁶ Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.
⁷ Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.” And there he built an altar to the Lord, who had appeared to him.’” Genesis 12:1-4

This promise has been repeated to Isaac, Jacob, and the people of Israel numerous times since then. Thus, the words are given as a confirmation of each instance of those words since they had originally been spoken to Abram. The promises were made and they have been fulfilled…

^{43 (con’t)} and they took possession of it and dwelt in it.

As is the case with the cites, the land is also referred to in the feminine in Hebrew: vayirashuha vayesh’vu bah – “and they possessed her and dwelt in her.” The same feminine language is used of the land elsewhere. A notable example is in Ezekiel 33 –

“For I will make the land most desolate, her arrogant strength shall cease, and the mountains of Israel shall be so desolate that no one will pass through.” Ezekiel 33:28

The intent is that there is to be a mutual blessing between the people and the land, and the land with her people, while the Lord superintends over both. That state of blessing began at this point. With the land and city allocations complete, Israel should live contentedly before the Lord because…

⁴⁴ The Lord gave them rest all around,

vayankh Yehovah lahem misaviv – “And rested, Yehovah, to them from around.” It is as if the Lord set them down in the land with no need for care or worry about external pressures. Some see this as contradictory because the land is not fully subdued and there were enemies remaining.

But that is not the point of the statement. The land was divided, the people were allocated their parcels, cities were designated for the Levites, and everything was within Israel’s ability to handle.

If any of our parents gave us a piece of property with a house properly secured with gates, doors with locks, weapons of defense, etc., the parents could just as easily say, “We have given you rest in your own home.” It would be illogical to say, “Yes, but there are neighbors who don’t like me, the grass will keep growing, there will be bills for water and electricity, and so on.”

Life goes on. Suitable provision has been made, but there is a point where the person has to say, “I will keep the house secure, I will mow the lawn, I will pay the bills, etc.” This is the state in which Israel is now. They have been rested in the land and now it is their responsibility to provide for themselves by accepting and maintaining their inheritance. The Lord had provided exactly what He promised…

^{44 (con’t)} according to all that He had sworn to their fathers.

Again, the words are given to show the faithfulness of the Lord to His spoken word. He has promised, and His word is an oath in and of itself. The written record here was not questioned by the people at the time. Thus, it cannot be rightly questioned by anyone later. This is confirmed in the next words…

^{44 (con’t)} And not a man of all their enemies stood against them;

v’lo amad ish biphnehem mi’kal oy’vehem – “And no stood man in their faces from all their enemies.” Again, this does not mean there were not enemies around them. It means that there was no active resistance or engagement against them.

The land and the people were suitably subdued. Therefore, any failure to continue to subdue it would be the fault of Israel. The Lord has done what He promised. As it says…

^{44 (con’t)} the Lord delivered all their enemies into their hand.

The singular mixed with the plural is notable: eth kal oy’vehem natan Yehovah b’yadam – “all their enemies gave Yehovah into their hand.” It is a group of people with one hand. The enemies had been sufficiently delivered into it, and all they needed to do was act on what they now possessed. With that, the final verse of the chapter is a celebratory note of victory…

*^{45 (fin)} Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.

A literal translation is: “Not fell word from all the word, the good, which had spoken Yehovah unto house Israel. The all came.” One can mentally think of the Lord speaking His promises in the past. Since they were spoken, they have floated upon the stream of time in exactly the same way they were first spoken.

Not a single word of prophecy falls out of the line as they continue forward until this point in time, at which they have come rushing into the present and settle as if it was into a house with an open door. The words entered and were considered fulfilled.

This is the faithfulness of the Lord to His spoken word.

Not a word of the Lord shall ever fail us
We can hold fast that it is faithful and true
It is the word that tells about Jesus
Of all that He has done and will do

Not a word will fail of every good thing
Which the Lord has spoken to us
Complete trust in this word to us will bring
A fulfilled hope in the message of Jesus

It is the word of God a light for the way
As we travel through this darkened world
Until comes that most marvelous day
When Christ shall descend as the heavens are unfurled

The book is written and it will come about
Let us be firm and fixed, never having a doubt

III. Explaining the Typology

For the third and last time, we have been provided with a listing of the Levitical cities, other than the priestly cities, for the sons of Levi. As with the Levites of Kohath and Gershon, these allotments detail aspects regarding Christ as the Firstborn in His work under the law.

However, the main content of the passage is mostly centered on the naming of the cities. So, this will not only reflect the work of Christ, but also how it applies to His people, meaning their state in Him.

As we saw, the name Merari means either My Bitterness or My Strength. They are two sides of the same coin because bitterness includes the idea of that which is strong. It looks to the work of Christ. It was a work of bitterness but it is accomplished in the strength of the Lord.

The three tribal allotments of Merari are Zebulun, Reuben, and Gad. They speak of the granting of the Glorious Dwelling Place (Zebulun) as Jesus’ rightful due based upon the proof of God’s declaration of His Sonship – See a Son (Reuben). That, in turn, reflects the fact that in the resurrection is realized His Fortune (Gad).

Within these allotments, the cities were named. The Levitical cities reflect the state of those within the inheritances, meaning believers in Christ. These started with four in Zebulun, Glorious Dwelling Place. Jokneam means Let the People Acquire. It is the allowance of the inheritance because of the work of Christ.

Kartah means City. It speaks of the city Zion, or the New Jerusalem, where believers are already citizens as noted in the New Testament, such as in Galatians, Hebrews, and Revelation. One example is –

“…for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— ²⁶ but the Jerusalem above is free, which is the mother of us all.” Galatians 4:25, 26

Dimnah, Dung Heap, has its own special meaning for believers. It is the response to the present Zion, meaning the Jerusalem “which now is.” Paul explains that in Philippians –

“But what things were gain to me, these I have counted loss for Christ. ⁸ Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish [skubalon, dung], that I may gain Christ.” Philippians 3:7, 8

Finally in Zebulun is Nahalal, Led to Rest. We have been led to rest in Christ, our Glorious Dwelling Place. As it says in Hebrews 4, “For we who have believed do enter that rest.”

Next were the four cities of Reuben, See a Son. The first is Bezer, Defense. In Christ we rest in Him as our Defense, having laid aside our own protection. Jahaz, Trodden Down, looks to the total victory found in Christ concerning anything that would keep us from our own state of sonship –

“And the God of peace will crush Satan under your feet shortly.” Romans 16:20

Kedemoth, Ancient Times, refers to the promise fulfilled in Christ and in which we participate –

“…according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness, ² in hope of eternal life which God, who cannot lie, promised before time began, ³ but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior.” Titus 1:1-3

Mephaath, Place of Radiance, or as Abarim notes Place of Radiant Theophany, surely looks to our faith in Jesus, the manifestation of God in humanity –

“God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.” 1 Timothy 3:16

Lastly, Gad, Fortune, also had four cities. The first was Ramoth in the Gilead, or Heights in the Perpetual Fountain. This refers to the state of believers, even now in the heavenly places, sealed with the Holy Spirit. That is a sanctuary city which speaks of being completely secure and hidden in Christ.

That was followed by Mahanaim, Two Camps. This city speaks of the salvation of both Jews and Gentiles. Taken together with Ramoth in the Gilead, both thoughts are found in Ephesians 2 –

“…and raised us up together, and made us sit together in the heavenly places (Ramoth) in Christ Jesus, … For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two (Mahanaim), thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. ¹⁷ And He came and preached peace to you who were afar off and to those who were near. ¹⁸ For through Him we both have access by one Spirit (the Gilead) to the Father.” Ephesians 2:6 & 14-18

One might argue that because they are now one, that would defeat the purpose of the name Two Camps. However, Paul never says that Jews are no longer Jews. The term is reserved for them exclusively. Thus, even though there is one church body, there are two major divisions within it, Jews and Gentiles, despite what replacement theology teaches.

That is followed by Heshbon or Intelligence. It refers to the state of those who are in Christ. Paul contrasts the faith of believers with the intelligence of the world, demonstrating that the wisdom of God is far above what they possess –

“I will destroy the wisdom of the wise;
the intelligence of the intelligent I will frustrate.”
…
“For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.” 1 Corinthians 1:19 & 25 (NIV)

Lastly is Jazer, or Helpful/He Shall Help. It is an obvious position in Christ –

“The Lord is my helper;
I will not fear.
What can man do to me?” Hebrews 13:6

The three divisions of four cities, totaling twelve speaks of the effects of Christ’s work covering the entire earth (four) and forming the perfection of government (twelve) out of His people.

Thus the allocation of the Levitical cities is complete, forming a consistent and marvelous set of pictures of the work of Jesus Christ and the effects of His work as realized in His people.

In total, the sets of Levitical cities were said to equal 48 –

The priests (verse 19), 13 cities;
The non-priestly Kohathites (verse 26), 10 cities;
The Gershonites (verse 33) 13 cities;
The Merarites (verse 40) 12 cities.

Total (verse 41), 48 cities.

As the cities of refuge were specifically and emphatically noted, prior to the naming of the city, it should be restated what the entire picture of these cities tells us.

The obvious immediate division of 48 by 12 is that it signifies the perfection of government while 4 represents the number of material completeness. It is the world number, and especially the “city” number.

Thus, in these cities, one can see a representation of the kingdom of God in the world. However, there is a special focus on man which is represented by the six cities of refuge. It is a marvelous picture of God, working through Christ, and forming a universal government, highlighted by those who come to take refuge in Him.

With that, the final verses had a strong emphasis on the fact that this was the completed work of the Lord – “the Lord gave to Israel,” “The Lord gave them rest,” “the Lord delivered all their enemies.” The typology is evident. Jesus Christ has done everything necessary to bring us to God’s rest.

There is nothing lacking in His work and there is nothing that we can do to add to it. This does not mean that we are to just sit idly by and whittle away our time. The inheritance is secured, but our state within it is up to us, just as it was for Israel.

God has not removed them from the equation, even though they have been faithfully unfaithful to Him. And more, He will bring them to the state of exaltation that He promised them. The same is true with us. But how do we want our eternity to be set?

Rewards and losses are coming at the Bema seat of Christ. So let us endeavor to do the work of spreading His name now while we can.

As for the evaluation of the final words of the chapter, rather than merely think of Israel and the Lord’s fulfillment of His word to them, listen again and think of God’s people, His redeemed, and Jesus’ fulfillment of the word for us –

“Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.”

One can picture the Lord speaking His promises in the past. Since they were spoken, they have floated upon the stream of time in exactly the same way they were first spoken.

Not a single word of prophecy falls out of the line as they continue forward until this point in time, at which they have come rushing into the present and settle as if it was into a house with an open door. The words entered and were considered fulfilled.

This is true for every person who has ever come to Christ. From the first promises of a Redeemer in Genesis 3, all the way through Scripture, every single promise of God is realized in the salvation of each individual who calls out to Him.

And more, there are other promises, future to us now, that God has made. We can be as sure of their coming to pass as we are of those that have been realized already. Be sure to trust Christ today. What He has done, and what God will continue to do through Him, is as certain as the rotation of the earth as each day unfolds; even more so. Let us trust in Him to the glory of God who has spoken forth His word.

Closing Verse: “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. ²¹ Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee.” 2 Corinthians 1:20-22

Next Week: Joshua 22:1-9 It’s the best, without any haw or hem… (So Joshua Blessed Them) (50^th 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, the Levites

And to the families of the children of Merari
The rest of the Levites as was planned
From the tribe of Zebulun
Jokneam with its common-land

Kartah with its common-land
Hold on, there are more
Dimnah with its common-land
And Nahalal with its common-land: cities four

And from the tribe of Reuben, Bezer with its common-land
Jahaz with its common-land, totaling up the score
Kedemoth with its common-land
And Mephaath with its common-land: once again cities four

And from the tribe of Gad, Ramoth in Gilead with its common-land
———-(a city of refuge for the slayer)
Mahanaim with its common-land, a portion not so small
Heshbon with its common-land
And Jazer with its common-land: four cities in all

So all the cities for the children of Merari
According to their families, all the men
The rest of the families of the Levites
Were by their lot twelve cities, yes two and ten

All the cities of the Levites
Within the possession of the children of Israel
Were forty-eight cities with their common-lands
Together, they have a marvelous story to tell

Every one of these cities had its common-land surrounding it
Thus were all these cities, really quite a bit

So the LORD gave to Israel all the land
Not a part or just a bit
All of which He had sworn to give to their fathers
And they took possession of it and dwelt in it

The LORD gave them rest all around
According to all that He had sworn to their fathers; just as planned
And not a man of all their enemies stood against them
The LORD delivered all their enemies into their hand

Not a word failed of any good thing
Which the LORD had spoken to the house of Israel
All came to pass
Such a marvelous story to tell

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

³⁴ And to the families of the children of Merari, the rest of the Levites, from the tribe of Zebulun, Jokneam with its common-land, Kartah with its common-land, ³⁵ Dimnah with its common-land, and Nahalal with its common-land: four cities; ³⁶ and from the tribe of Reuben, Bezer with its common-land, Jahaz with its common-land, ³⁷ Kedemoth with its common-land, and Mephaath with its common-land: four cities; ³⁸ and from the tribe of Gad, Ramoth in Gilead with its common-land (a city of refuge for the slayer), Mahanaim with its common-land, ³⁹ Heshbon with its common-land, and Jazer with its common-land: four cities in all. ⁴⁰ So all the cities for the children of Merari according to their families, the rest 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-eight cities with their common-lands. ⁴² Every one of these cities had its common-land surrounding it; thus were all these cities.

⁴³ So the Lord gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it. ⁴⁴ The Lord gave them rest all around, according to all that He had sworn to their fathers. And not a man of all their enemies stood against them; the Lord delivered all their enemies into their hand. ⁴⁵ Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.

 

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 72^nd 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) (49^th 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.

 

 

 

Joshua 21:20-26
The Cities of Kohath, the Levites

Repetition is an important tool in remembering key points concerning various aspects of life. I repeat, repetition is an important tool in remembering key points concerning various aspects of life. Got it?

God knows this is true, so His word is chock full of repetition. Once, Black Hat Jay called me on Friday as he always does and said something like, “We’re reading the prophets right now and they say the same thing that we’ve already read several times.”

First, hats off to Black Hat Jay for reading the Bible. Second, this means he wasn’t dozing while reading the other passages. Hats off to that as well. When you read 1 and 2 Kings, you’ll find passages that are very similar, and at times identical, in 1 and 2 Chronicles.

After that, you will read many of the same themes again in the prophets. But there is also repetition in the later books from the earlier books, such as the genealogies in Moses that are repeated in Chronicles. And then, the New Testament will repeat some of those things again.

The reason for this is obvious; it is to make logical connections that we have not made before. However, it is also important because we simply don’t pay attention to key points unless they are repeated.

For example, in the New Testament, we are clearly and unambiguously told that the law is fulfilled. We are told many times as well. And yet, for various reasons we may not pay heed to it. That will be discussed in more detail later.

Text Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

Our text verse will be repeated later while making a point about the need for repetition in Scripture. But as an example to get us thinking about it, my mom once sent me a video by one of the big wigs at Ligonier Ministries who was being interviewed during a conference.

The person doing the interview asked this obviously well-versed theologian about the status of the law. He responded with something like, “The law is done. It is over. We are not under law but grace.”

Well, isn’t that special? He got it right. The next question, I mean the very next thing that was asked by the interviewer was, “Are Christians required to tithe?”

The guy looked apoplectic. He started hemming and hawing. He breathed in heavily and exhaled accordingly. He got flush; he went pasty. He stammered and bumbled through his words. He grunted in apparent agony and then he carefully tried to exposit his thoughts as if he were Orator Orvie.

His guts groaned and his knees creaked under the stress of the tightened sinews. And, of course, through all of the convoluted words and phrases that emanated from his stammering mouth, he defended the notion that Christians are, in fact, required to tithe, thus negating the truth of his answer to the first question he was asked.

Why is repetition necessary? It is to, hopefully, convince us that doctrines are set and fixed, and that it is how the Lord expects us to see those things. The reason for these repetitious opening words is because there is a lot of repetition in today’s passage from what has been seen in previous passages.

We are being shown a truth that repetition is an important tool in remembering key points concerning various aspects of life. This is especially so when it comes to theology and doctrine. We are told the same things again and again in the Bible to assure us that this is what God really means.

He says something, He says the same thing again in a different way, and then He says it again in yet another way. And sometimes, He even says the exact same thing several times. He does this explicitly, or in metaphor, simile, typology, or in various other ways as well.

Let us pay heed to what the Lord says, especially when He repeats Himself, because He wants us to be certain about His intentions when He does. This is a great lesson that 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. Four, Four, Two, and Ten (verses 20-26)

²⁰ And the families of the children of Kohath, the Levites, the rest of the children of Kohath,

The Hebrew uses a verb as a noun, ha’notarim. It more literally says, “And to families sons Kohath, the Levites, the remainings from sons Kohath.” The meaning is derived from the previous verses.

The allotment for the tribe of Kohath was divided into two portions, the first half went to the sons of Aaron, meaning the priestly class. This was described in verses 9-19 that we looked at previously.

Here, those of the tribe of Kohath who are not priests are to receive their allotment. As they are non-priestly Levites, their work will not look to the Firstborn role of the priestly work of Christ, but to His other roles as the Firstborn, remembering that the Levites were taken in place of the firstborn of Israel –

“Then the Lord spoke to Moses, saying: ¹² ‘Now behold, I Myself have taken the Levites from among the children of Israel instead of every firstborn who opens the womb among the children of Israel. Therefore the Levites shall be Mine, ¹³ because all the firstborn are Mine. On the day that I struck all the firstborn in the land of Egypt, I sanctified to Myself all the firstborn in Israel, both man and beast. They shall be Mine: I am the Lord.’” Numbers 3:11-13

The work of the priests’ duties reflects that of the firstborn in sacrifices and atonement whereas the other Levites reflect all of the other duties in bearing the weight and responsibility of the law. The duties do overlap to some extent, but for these allotments next to be named, it is the latter of the two that will be referred to.

As for the name Kohath, it means either Obedience or Gathering/Assembly. Of them it next says…

^{20 (con’t)} even they had the cities of their lot from the tribe of Ephraim.

Rather, it precisely reads, “And it was, cities their lot, from tribe Ephraim.” The cities of the first half, those of the priesthood, were found in Judah, Simeon, and Benjamin, all very near the area of Jerusalem which will someday be the focal point of worship for Israel. The providence of God, centuries in advance of it happening, determined that it would be this way.

As Ephraim borders Benjamin to the north, it means that these allotted cities are not separated any great distance from their brothers, the priests. Of the cities of Ephraim, it says…

²¹ For they gave them Shechem with its common-land in the mountains of Ephraim (a city of refuge for the slayer),

The translation is out of the order of the text and misses some of the necessary nuances: “And gave to them city refuge the slayer, Shechem, and her common lands, in Mount Ephraim.”

The name Shechem is identical to shekem, shoulder. Thus, it literally means Shoulder. However, that comes from shakam signifying to incline, as in inclining the shoulder to a burden. Hence, it is normally translated as to rise or start early. Abarim defines Shechem as “[Having a Sense Of] Responsibility.”

Ephraim has a dual meaning of Twice Fruitful and Ashes. As has been seen in many sermons, a mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people. Along with this is…

^{21 (con’t)} Gezer with its common-land,

v’eth gezer v’eth migrasheha – “And Gezer and her common-lands.” Gezer means Part or Portion.

²² Kibzaim with its common-land,

Again, it more precisely reads, “And Kibzaim and her common-land.” The name Kibzaim is found only here in Scripture. Because of this, it is believed to be the same as Jokmeam found in 1 Chronicles 6:68. The German scholar Gesenius notes that both names have a similar etymology and the name may have evolved over the years.

As for the name, Kibzaim comes from qabats, to gather or to collect. Being a plural, it therefore means Double Gathering or Double Heap…

^{22 (con’t)} and Beth Horon with its common-land: four cities;

More precisely: “and Beth Horon and her common-lands, cities four.” Beth Horon means House of the Hollow and also House of Freedom.

Four, according to Bullinger, “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.” Next, the list continues with designations in another tribe…

²³ and from the tribe of Dan, Eltekeh with its common-land,

As before, it is more precise, “Eltekeh and her common-lands.” Dan means Judge. Eltekeh was seen in Joshua 19:44 and this will be its last appearance in Scripture. It is an interesting name. The first portion is from el, God (god).

The second half may be from a root, tq’, not used in the Bible, but which is found in Arabic. It means to fear or to take heed. Thus, it would mean God is Dread or God-fearing. However, it could also come from qo, a feminine word meaning to vomit. As such, it may mean God Vomits, God Vomits Her, etc. Along with it…

^{23 (con’t)} Gibbethon with its common-land,

“Gibbethon and her common-lands.” Gibbethon is an intensive form of givah, a hill. Thus it means Mound, Height, or Lofty Place. But, as has been seen before, givah is connected in the New Testament to Gabbatha, the elevated knoll where Christ was judged prior to His crucifixion. That is followed by…

²⁴ Aijalon with its common-land,

“Aijalon and her common lands.” Aijalon comes from ayyal or deer. It means Place of the Deer. However, that comes from the same as ayil, or ram, which is derived from a word indicating strength. Thus, as seen in Joshua 10, Place of Strength is not out of line.

^{24 (con’t)} and Gath Rimmon with its common-land: four cities;

“Gath Rimmon and her common-lands, cities four.” Gath Rimmon comes from gath, winepress, and rimmon, pomegranate. However, as has been previously seen, the pomegranate symbolizes harvest-ready fruit and so it can further mean Mature Mind or Harvest Ready. Thus, it is interpreted as Winepress of the Mature Mind or Winepress of the Harvest Ready.

Dan is directly west of Ephraim. Therefore, these Levitical cites are again closely joined with the others, keeping the family together in their allotments.

²⁵ and from the half-tribe of Manasseh, Tanach with its common-land

“And from half-tribe Manasseh, Tanach and her common-lands.” Manasseh means both To Forget and From a Debt. Tanach is a KJV misspelling which simply followed the mistake of the Geneva Bible. This was then subsequently followed by the NKJV. It is the same name used five other times in Scripture and translated as Taanach.

The meaning of it is uncertain. Some think it is derived from an Egyptian or Arabic word. There is no corresponding root word found in Scripture. Jones’ Dictionary of Old Testament Proper Names notes an equivalent Arabic verb that means to wander and thus translates it as Wandering Through. Also, it next says…

^{25 (con’t)} and Gath Rimmon with its common-land: two cities.

“and Gath Rimmon and her common-lands, cities two.” Gath Rimmon is the same name just noted in the territory of Dan. John Lange takes this repetition as a copyist’s error by stating Gath Rimmon instead of Ibleam that was noted in Joshua 17:11 and which is identified later in 1 Chronicles 6:70 as Bileam, a Levitical city. The Greek translation would tend to support this but other translations such as the Vulgate, Peshitta, and Lamsa all say Gath Rimmon.

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 natures of Christ Jesus. They contrast, but they confirm His full nature, being both God and Man.

This half-tribe of Manasseh is directly north of Ephraim. Therefore, like the other allotments for Kohath, these Levitical cites are again closely joined with the others. Because of this, the entire family is tightly knit together in their allotments. With that, the allotment ends with…

²⁶ All the ten cities with their common-lands were for the rest of the families of the children of Kohath.

It more precisely reads, “All cites ten, with their common-lands, to families sons Kohath, the remainings.” This then defines the second allotment to the Kohathites, the non-priestly class.

Ten signifies the perfection of divine order. As Bullinger notes, “It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” As Kohath has been divided into two separate portions of allotted cities, those for priests and those for the Levites, it means there is a contrast between the two and yet they are two parts of a whole.

Again and again, the truth is there for us to see
The work of Christ is not limited to just one group of people
His grace is available to all who will bow the knee
Together anyone can come worship ‘neath the steeple

He is the God of the Jew, it is true
But He is also the God of Gentiles from every nation
There is nothing to exclude either me or you
Whether Japanese, British, German, or Haitian

 God shows us this repeatedly
That He is the God of all mankind
When we call out to Him through Jesus, He sets us free
The chains are gone and we are no longer blind

Children of God! See what He has done for us!
Thank You, O God, for having sent Jesus

II. Explaining the Typology

Of these allotments to Kohath, most of the names have been seen and explained in previous passages. A careful study, using the same meanings and typology as before, will reveal the meaning of what is being pictured.

As these allotments are to Levites, they will obviously 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. Together, you will see that these verses anticipate the gathering together of Jews and Gentiles into one body. In other words, the pattern runs consistently. There is the work of Christ and then there is how His work is realized in His people.

Mount Ephraim (Twice Fruitful/Ashes) looks to the gathering together of a group of people (the mount) based on the work of Christ who is Twice Fruitful through His work, bringing in Jew and Gentile. But the work itself is represented by the Ashes, signifying His afflictions to bring this about.

Shechem, [Having a Sense of] Responsibility, looks to the believer who understands his violation of the law and has accepted Christ’s fulfillment of it. Being a city of refuge, it indicates the fully sufficient work of Christ both for salvation and for eternal security in that salvation.

Gezer (Portion) signifies the inheritance that has been received because of Christ’s work. That is further explained in the next city, Kibzaim (Double Gathering) – the effects of Christ’s work as Paul explains in Romans 9:24, saying, “even us whom He called, not of the Jews only, but also of the Gentiles?”

It is, therefore, another confirmation of what Ephraim (Twice Fruitful) signifies. Ephraim reveals the matter from the perspective of Christ accomplishing it while Kibzaim reveals it from the perspective of how it is realized in those He saves. He is Twice Fruitful; they are a double gathering.

Beth Horon explains the state of this gathering, dwelling in the House of Freedom, meaning from the guilt of imputed sin.

As there are four allotted cities (the world/city number) in Ephraim, it signifies that its effects encompass the entire world. No ethnicity or group is left out. This is seen, for example in the words of Matthew 28 –

“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. ¹⁹ Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20

The next tribe for allotments is Dan. It refers to Christ who is the Judge of all people. The named cities show how that is then realized in those who are His people.

Eltekeh, God-fearing, speaks for itself. Having come to Christ, those who are His have demonstrated that this is our position in Him.

This is more precisely reflected in the next name, Gibbethon, or Mound. It looks to the spot where Christ was judged (Gabbatha), and in turn, the place where our sin was judged by God in Him. It is this that brought us to the God-fearing state.

That is next followed by Aijalon (Place of Strength). It is where the believer looks to, meaning to the full, final, finished, and forever work of Christ Jesus as our place of strength for eternal salvation.

Gath Rimmon (Winepress of the Mature Mind) follows logically next. It refers to the effects of Christ’s work in us. Everything that is contrary to holiness and godliness will be pressed out of us as we grow in Christ. Obviously, this is something that is different in each person.

But to God, for those in Christ, we are already positionally in this state, even if not yet actualized. However, the great day ahead will be when it is fully realized in us. Until then, we are to press on in Christ –

“Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.” 1 Corinthians 14:20

In Dan, there were also four allotted cities. This conveys the same meaning as in Ephraim. The effects of Christ cover all people groups in the world; none are excluded from His work.

Finally came the half-tribe of Manasseh. The dual meaning of He Shall Forget/From a Debt, signifies that Christ shall forget the past deeds of the person who has come to Him because He has paid their sin debt.

Due to the nature of the name Taanach, only speculation can be made. But if Jones’ definition, Wandering Through, is correct, it is a sufficient description of believers as they await glorification. How many times do believers use this, or a similar phrase, to speak of their lives in Christ?

Gath Rimmon carries the same signification as just named in the allotments in Dan.

The two cities confirm the scope of Christ’s work. It contrasts, for Jews and for Gentiles, and yet it confirms the whole body of believers, thus supporting the two mentions of four cities each.

Though it is only a few verses, they form a marvelous rendering of what God has done for us in and through the Person of Jesus Christ. And more, the pattern is consistent with all that has been seen so far. Time and again, there is seen the work of Christ and then there is seen the effects of that work for His people.

Understanding this, the final note of there being ten cities confirms this as well. As a whole, ten total cities reveal the perfection of divine order being worked out through Jesus Christ. Nothing is wanting. The number and order are perfect. The whole cycle is complete.

With that noted, a look at the totality of the Kohathite allotments can be considered. The two divisions look to the work of the Firstborn, that of His priestly work of sacrifice and atonement as well as that of the other Levitical work of Christ, bearing the responsibility of the law. As a whole, these tribal allotments explain the work of Christ, and the cities speak of how that is realized in His people.

Though these verses repeat a lot of info, they are also structured in a way that provides new information while also confirming the same thought that has been presented in numerous ways already.

The great thing about this approach is that the more we see such repetition in typology, we can be assured that the typology is correct because the pictures keep matching, even if they have been presented with different aspects, such as borders, cities, tribes, etc., or be it peculiar stories about various travels, certain objects (such as the serpent on the pole), and so on.

When the typology results in the same thing being expressed again and again, we can conclude that God must be repeating this so that there is no mistake in our theology.

To understand this, we can look at what is open and explicit in Scripture and see how absolutely necessary it is to repeat the same thought again and again. For example, the fulfillment and ending of the law by Christ is mentioned so many times in the New Testament that there should be no doubt among Christians that it is true. A short, but not all-inclusive list will show us this –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” Matthew 5:17

“So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit.” John 19:30

“Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.” Romans 3:31

“For sin shall not have dominion over you, for you are not under law but under grace.” Romans 6:14

“Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God.” Romans 7:4

“But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.” Romans 7:6

“For Christ is the end of the law for righteousness to everyone who believes.” Romans 10:4

“knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.” Romans 2:16

“For I through the law died to the law that I might live to God.” Galatians 2:19

“I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.” Galatians 2:21

“This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?” Galatians 3:2

“But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’” Galatians 3:11

“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Galatians 3:13

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

“But if you are led by the Spirit, you are not under the law.” Galatians 5:18

“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Ephesians 2:14-16

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Colossians 2:13, 14

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

“In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13

“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), ⁹ then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second.” Hebrews 10:8, 9

That is only twenty examples of the law being completed and ended. It took a few minutes to compile and a couple of minutes to read. And yet, it is only a very brief representation of what the New Testament says about this issue.

If one were to take all of the examples, explanations, metaphors, and subtle hints that are made concerning the matter, we would be here for a long time. It is a point of doctrine that is so clearly and precisely stated that surely nobody could get it wrong, could they?

Well, no. Such is sadly not the case. In fact, to one degree or another, and speaking in the broadest sense, almost nobody gets it right. Sometimes is it purposeful, like Stammering Stanley that was mentioned in our opening comments concerning tithing. He could not give up on the law when it came to money.

Sometimes it is purposeful because of pride. That is the type Paul warns the most vehemently against. They are the Judaizers of the world, boasting in flesh, and thus rejecting the grace of God in Christ. To them, the law is a means to an end. Christ, even if He is brought into the picture, is really only an object to be placed on a shelf, out of the way of the one whose works are to bring attention to prideful self.

There are those who say they get grace, but who still personally cling to one or two or ten points of law, thinking, “Surely I need to do this or not do this.” Grace is that hard to understand, and it is reflected in the teaching of innumerable people who claim that we must do something from the law in order to please God. Eventually, you can see where grace really is not their stand at all.

Although the passage today wasn’t really focused on the law versus grace, that doctrine is a marvelous point to show how hard it is for us to get what God is telling us. It is seen moments after the fall in Genesis 3, again and again throughout the books of Moses, dozens of times so far in Joshua, and the verses just cited show us that it is a key point in the New Testament as well.

As for the typology of this passage, that of the sufficiency of Christ to save and the broadness of its effects upon Jews and Gentiles, that escapes many people as well. There are Jews who believe that only Jews will be saved. There are those who teach that Jews and Gentiles are saved in different ways. There are those who teach that various groups of Gentiles are outside of God’s mercy. And so on.

This passage is clear, just as the many already studied are and as many will be as the Old Testament continues to unfold. This continues as the New Testament is properly studied. So pay attention to the repetition. It is there for a reason. And if you ever come across typology explained by someone that doesn’t appear to match everything else you have learned, you can bet that he has misinterpreted what is being conveyed.

Pay attention to the word, pay attention to how people evaluate the word, and pay heed to stay on the straight path concerning key points of doctrine that are clearly and explicitly stated in Scripture. These things are important. So pay attention.

Closing Verse: “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.” 1 Timothy 4:16

Next Week: Joshua 21:27-33 What will we find out about the typology we are being shown? (The Cities of Gershon) (48^th 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 Kohath, the Levites

And the families of the children of Kohath, the Levites
The rest of the children of Kohath it would seem
Even they had the cities of their lot
From the tribe of Ephraim

For they gave them Shechem with its common-land
In the mountains of Ephraim (a city of refuge for the slayer)
Gezer with its common-land
Did they ever produce a famous music player?

Kibzaim with its common-land and one more
Beth Horon with its common-land: cities four

And from the tribe of Dan, Eltekeh with its common-land
Gibbethon with its common-land, pretty swell
Aijalon with its common-land
And Gath Rimmon with its common-land: four cities as well

And from the half-tribe of Manasseh
These they did accrue
Tanach with its common-land
And Gath Rimmon with its common-land: cities two
All the ten cities with their common-lands according to the math
Were for the rest of the families of the children of Kohath

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…

 

 

 

 

 

 

 

 

 

 

 

 

²⁰ And the families of the children of Kohath, the Levites, the rest of the children of Kohath, even they had the cities of their lot from the tribe of Ephraim. ²¹ For they gave them Shechem with its common-land in the mountains of Ephraim (a city of refuge for the slayer), Gezer with its common-land, ²² Kibzaim with its common-land, and Beth Horon with its common-land: four cities; ²³ and from the tribe of Dan, Eltekeh with its common-land, Gibbethon with its common-land, ²⁴ Aijalon with its common-land, and Gath Rimmon with its common-land: four cities; ²⁵ and from the half-tribe of Manasseh, Tanach with its common-land and Gath Rimmon with its common-land: two cities. ²⁶ All the ten cities with their common-lands were for the rest of the families of the children of Kohath.

 

 

 

 

 

Artwork by Doug Kallerson.

Joshua 21:9-19
The Cities of the Children of Aaron, the Priest

A few years ago, I got an email from Sergio about 2 Corinthians 1:20. He said he had heard a pastor using that verse to describe the great things we can do because we are in Christ. In other words, the pastor was saying the verse is about us.

Sergio said that the analysis just didn’t make sense to him because the Bible is about Jesus, but he couldn’t figure out what was wrong with it. So I copied that verse and its explanation from my 2 Corinthians commentary and sent it to him. This is that short commentary –

——————–
For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.  2 Corinthians 1:20

Speaking of Christ Jesus, Paul says that “all the promises of God in Him are Yes.” However, the translation here with the inserted “are” makes “Yes” the predicate of the promises. That is not the intent. Rather, what Paul is saying is that Christ is the incarnate answer to the promises of God. Thus, it should be stated as a separate clause. “For how many soever be the promises of God, in him is the yea.” (ERV)

It is Christ who is the fulfillment of the promises. When we call on Him, those promises which were fulfilled in Him now belong to us. Going on it says “and in Him Amen.” Vincent’s Word Studies notes that “In giving this answer in His person and life, Christ puts the emphatic confirmation upon God’s promises.” God made promises and those promises are emphatically fulfilled in Jesus.

This is explained by Him when He spoke to the leaders of Israel in John 5 –

“And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. ³⁸ But you do not have His word abiding in you, because whom He sent, Him you do not believe. ³⁹ You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. ⁴⁰ But you are not willing to come to Me that you may have life.” John 5:37-39

He is the fulfillment of Scripture and therefore the promises of God which were made to the people of God (to Abraham for example, explaining that in his seed all nations of the earth would be blessed) are realized in Him. Paul gives this thought in Romans 15 –

“Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, ⁹ and that the Gentiles might glorify God for His mercy…” Romans 15:8, 9

And in the book of Hebrews, we read this –

“And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.” Hebrews 9:15

Every Messianic promise is realized in Jesus and in Him is the Amen. It means he is faithful and true. In Him is the confirmation and establishment of those promises. In Revelation 3:14 He is called the “Amen” to demonstrate this.
——————–

Text Verse: “Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.” Colossians 1:28

Unfortunately, I don’t have the conversation from Sergio to quote exactly because he failed to keep it or even remember us having it. That’s two strikes on him. At least I remember us having it. Also, it was a bit disappointing that he didn’t just go to the commentary without asking me. Strike three.

Despite this, you get the point from the analysis. The promises of God have been made. Jesus Christ is the fulfillment of them all. He is the Answer to questions about what God is doing. How is that relevant to today’s passage? Once again, it is all in the details.

He is the Response from God as to what is needed to be right with Him. Without Jesus Christ, there would only be one path leading to condemnation. But since the fall of man, another path has been hinted at. Jesus Christ is the One who has made that other avenue available.

Thank God for Jesus Christ who has made it so. The details are to be found in our passage today. Such great things are revealed 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. Cities from Judah and Simeon (verses 9-12)

The first eight verses of the chapter detailed the lot for each of the sons of Levi concerning their tribal land grants. The first lot was to the priests, the Kohathites, who are the children of Aaron, son of Kohath. The second lot went to the rest of the sons of Kohath.

The third lot went to the sons of Gershon, son of Levi. That was followed by the fourth lot being designated to the sons of Merari, son of Levi. Those first eight verses ended with the words, “And the children of Israel gave these cities with their common-lands by lot to the Levites, as the Lord had commanded by the hand of Moses.”

With that, the tribal land grants, according to those lots, will now be designated, beginning with the words…

⁹ So they gave from the tribe of the children of Judah and from the tribe of the children of Simeon these cities which are designated by name,

The tribes of Judah and Simeon are the first to have their Levitical cities delineated. All of their Levitical cities are to be given to the priestly class, the sons of Aaron, son of Kohath. Judah means Praise. Simeon means He Who Hears.

For the sake of remembrance, the tribe of Simeon received its inheritance within the borders of Judah. Thus, with the exception of four cities to be designated in Benjamin, all of the priestly cities will be located around Jerusalem within the overall borders of Judah.

Those four cities in Benjamin are in the area bordering Jerusalem today. Thus, by God’s overarching hand of providence, they are all located around where the temple will eventually be erected hundreds of years later. These are cities…

¹⁰ which were for the children of Aaron,

It is singular: vay’hi livne Aharon – “And it was to sons Aaron.” Though seemingly awkward, the subject is the lot that is mentioned in the final clause of the verse. Thus, it is saying that “the lot was,” not “the cities were.” What seems awkward is actually a note defining the importance of how the lot is given.

By noting Aaron’s sons now, it is highlighting their importance within the tribe of Levi, being set apart as the priestly caste. Aaron means Very High. Once this division has been noted, only then does it name the family of the tribe…

^{10 (con’t)} one of the families of the Kohathites, who were of the children of Levi;

Again, it is more specific, noting the chief of the families, the son, in the singular: mi’mish’poth haq’hathi mi’bene Levi – “from families the Kohathite from sons Levi.” There is one family of Kohath that is then divided into sons, Aaron is the first son noted just as Kohath is the first son of Aaron. Depending on the root used for the name Kohath, it means either Obedience or Gathering/Assembly. Levi means Attached.

^{10 (con’t)} for the lot was theirs first.

ki lahem hayah ha’goral rishonah – “for to them was the lot, first.” As noted, the goral, or lot, is the subject of the verse, but it is only introduced now. Thus, the priestly class of Aaron is set apart, almost emphatically, by the structure of the sentence. With that, their cities are now to be named…

¹¹ And they gave them Kirjath Arba (Arba was the father of Anak), which is Hebron,

To be precise, it reads, “And gave to them Kirjath Arba, father the Anok, it Hebron.” The spelling of the name is different here than at any other time. Instead of Anaq, it reads Anoq. The addition of the sixth letter, vav, is what changes the spelling and pronunciation

ענוק
ענק

This is the first designated Levitical city. It is the area claimed by Caleb as his possession as promised by the Lord after his faithfulness noted in Numbers 13 & 14. The area was actually designated to him in Joshua 14.

Kirjath Arba means City of Four. Hebron means Alliance. Anak means Long Neck or Necklace. But that requires more explanation. Anaq signifies being fitted out with supplies, and thus furnished liberally, just as a necklace is made up of many pieces. This city is next said to be…

^{11 (con’t)} in the mountains of Judah, with the common-land surrounding it.

Being a city, it is referred to in the feminine: b’har Yehuda v’eth migrasheha s’vivotheha – “in mount Judah and her common-lands and her surroundings.” As noted, this was the area given to Caleb. That point is now explicitly stated to remind Israel of this fact…

¹² But the fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession.

Though only the Peshitta, the standard Bible of the Syriac tradition, translates the preposition this way, it literally says, “in his possession.” The whole verse more literally reads, “And field, the city, and her villages, gave to Caleb son Yephuneh, in his possession.”

The entire area, stated in the singular as “field,” along with all of the villages of that area, belonged to Caleb. The common land noted in the previous verse was the area surrounding the city and which extended out for two thousand cubits. This was reserved for the flocks and herds of the Levites within the city as noted in Numbers 35:5 concerning Levitical cities –

“And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities.”

Remember that cities designated as Levitical cities had other people living in them. The city itself was specially set apart for the Levites, but this did not mean it was only for them. This is evidenced as Scripture continues to unfold. As for the names, Caleb means Dog. Yephuneh means He Will Be Beheld.

¹³ Thus to the children of Aaron the priest they gave Hebron with its common-land (a city of refuge for the slayer),

The order is not as laid out in the Hebrew. The stress is on the fact that this is a city of refuge: “And to sons Aaron the priest gave city refuge the slayer – Hebron and her common-lands.” It is one of the six cities of refuge and the first of the three to be designated within the land of Canaan, west of the Jordan. Next…

^{13 (con’t)} Libnah with its common-land,

More precisely: v’eth livnah v’eth migrasheha – “and Libnah and her common-lands.” Libnah means “Whiteness.” However, that comes from lavan, a verb meaning to make white or make bricks because bricks whiten when they are made.

¹⁴ Jattir with its common-land, Eshtemoa with its common-land,

Depending on the root, Jattir means Remainings or Remnant, Surplus, Preeminence, Abundance, Excellence, or something similar. Despite the variations, there is general agreement that the name is best defined as Preeminence.

Eshtemoa comes from shama, to hear. Thus, it means Hearing but in the sense of Obedience.

¹⁵ Holon with its common-land, Debir with its common-land,

Depending on the root, Holon means Strong Place or Sandy Place. Debir means Place of the Word.

¹⁶ Ain with its common-land, Juttah with its common-land, and Beth Shemesh with its common-land:

Ain means Eye or Fountain. Juttah means Extended, Leveraged, or It Will Be Stretched Out. Abarim explains the root, saying –

“The verb נטה (nata) means to leverage: to manipulate one’s environment beyond one’s natural powers, but at the price of range, accuracy, diversity, duration, and so on — a price that when unpaid drags the entire enterprise into a net-negative collapse. All technology, including information technology, is leverage, which is always to be wielded with great care, whilst always respecting its inevitable price.”

The word mateh, or tribe, is derived from this word. It indicates a staff that represents the tribe.

Beth Shemesh means House of the Sun. In total from Judah and Simeon, there are…

^{16 (con’t)} nine cities from those two tribes;

These nine cities come from within the land of Judah, but Simeon is within the borders of Judah. As some of the cities came from within Simeon, it means that the nine cities are from both tribes. Of the number nine, Bullinger says –

“It is the last of the digits, and thus marks the end; and is significant of the conclusion of a matter. It is akin to the number six, six being the sum of its factors (3×3=9, and 3+3=6), and is thus significant of the end of man, and the summation of all man’s works. Nine is, therefore, THE NUMBER OF FINALITY OR JUDGMENT.”

The number two is the number of division or difference. However, when there are two things, they will contrast but will also confirm a whole. For example, the two testaments of the Bible contrast, but they confirm the whole of the word of God. Next, more cities are noted…

The whole world is at stake because of sin
Nothing will stop the judgment to come
Without Christ Jesus, we are all done in
Without Him, the future is bleak and glum

But because of the work that He has wrought
We can be free from condemnation
With His own blood He has bought
Precious souls from every nation

The cities have a story to tell us
They reveal the glory of what God has done
In the giving of our Lord, our Savior, Jesus
Sin is judged and the victory is won

II. Cities from Benjamin (verses 17-19)

¹⁷ and from the tribe of Benjamin, Gibeon with its common-land, Geba with its common-land,

These are from the third designated tribal inheritance that extends from the northern border of Judah, that of Benjamin. Benjamin means Son of the Right Hand. Gibeon, or Giv’on, comes from gavia, meaning a cup or a bowl. When upside down, it looks like a hill. As such, it means Hill Town or Hilly.

Geba has the same essential meaning, Hill. Of these similar names, Abarim adds in a notable comment –

“There are no two ways about it: the names Geba, Gibeah and Gibeath mean Hill, but it’s clear that in the Hebrew experience of reality, hills didn’t only occur in the landscape (collections of earth) but also in the human populations that peopled it.

“The ‘hill of Benjamin’ may have been an actual hill but it also represented the culture that formed within Benjamin. The ‘hill of Saul’ may also have been an actual hill but also referred to the national mood and atmosphere that he generated.

“To the Hebrews, a hill country resembled a humanity that consisted of separate and rivaling tribes, clans and families, while a plain resembled a humanity at peace.”

Of the next verse, a famous biblical figure resided there…

¹⁸ Anathoth with its common-land, and Almon with its common-land: four cities.

Anathoth was where the prophet Jeremiah, also of the priestly class, came from –

“The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, ² to whom the word of the Lord came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.” Jeremiah 1:1, 2

The root of Anathoth, anah, has one of four separate usages. Thus, it can mean Answer/Response, Occupation, Humbled or Afflicted, or Sing. Jones’ Dictionary says it means Answers to Prayers.

Almon comes from alam, to hide or conceal. Thus it means Hidden or Concealed. But it is not necessarily the type of hidden that means, “Hidden away as a secret.” Rather, it looks to something that is not noticed, purposefully or unintentionally, but which may be revealed later. An example of this is found in Leviticus 4:13 –

“Now if the whole congregation of Israel sins unintentionally, and the thing is hidden [alam] from the eyes of the assembly, and they have done something against any of the commandments of the Lord in anything which should not be done, and are guilty…” Leviticus 4:13

A purposeful example is found in the words of Psalm 10:1 –

“Why, LORD, do you stand far off? Why do you pay no attention [alam] during times of trouble?” Psalm 10:1 (NET Bible)

As such, it could very well signify Unnoticed. 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

¹⁹ All the cities of the children of Aaron, the priests, were thirteen cities with their common-lands.

The cities come from three separate tribes, but all are in close proximity to Jerusalem. Thus, the Lord designated the priests to be close to the city where His name would reside long before the move to that location was made. Everything was prepared in advance for the time when the kingship and the priesthood would both be established in Jerusalem from that time forward.

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. Israel is being used to reveal this. However, as we saw last week, 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 the priestly class of the Levites, the sons of Aaron, and they have a story to tell…

What works will suffice to please our God?
Who has the preeminence that it will take?
Who has accomplished enough that He would applaud?
And extend His hand out for a shake

Is there any who has heard and obeyed?
So that God will listen and favorably reply
Who has done enough for His wrath to be stayed?
Has anyone done enough to even squeak by?

The cities have a story to tell
About the marvelous thing that God has done
If we pay heed, things will go well
When we learn of the deeds of God’s own Son

III. Our Great High Priest

The previous passage in last week’s sermon showed the overall picture of what Levi’s inheritances point to. There were thirteen inheritances in Israel, showing the rebellion and apostasy of the world, but when Christ is included, it is brought to a state of perfection once again.

The verses today define the priestly role of Christ in that matter. The priests are included in three separate tribes: Judah, Simeon, and Benjamin. The number three defines what is “real, substantial, complete, and entire” (Bullinger).

This reveals the full scope of Christ’s priestly duties for all people at all times. However, there are divisions to be seen within these three inheritances as well. The first is that of Judah (Praise) and Simeon (He Who Hears). As noted, these were for the sons of Aaron (Very High), who is referred to as being from the family of Kohath (Obedience) of the sons of Levi (Attached).

Christ is the Praise of God and He Who Hears, meaning being obedient to, God. He is the exalted (Very High) High Priest (Hebrews 4:14) who was Obedient, even to death while being Attached to God through the incarnation –

“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” Philippians 2:8

With that defined, thus establishing the setting of the inheritance, it went on to naming the cities, identifying the first one in several ways over three verses –

“And they gave them Kirjath Arba (Arba was the father of Anak), which is Hebron, in the mountains of Judah, with the common-land surrounding it. ¹² But the fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession.
¹³ Thus to the children of Aaron the priest they gave Hebron with its common-land (a city of refuge for the slayer).” Joshua 21:11-13

Kirjath Arba, City of Four, is first named. As has been seen, four “is emphatically the number of Creation; of man in his relation to the world as created … 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” according to Bullinger.

It refers to Christ’s work in the material creation to reclaim it from the power of Satan. With that, it then noted Arba as “father the Anok.”

Previous sermons explained that the word anaq signifies being fitted out with supplies, and thus furnished liberally, just as a necklace is made up of many pieces. For example, it is used figurately as a sign of pride as in Psalm 73:6 when referring to the wicked where it says, “Therefore pride serves as their necklace.”

With that understood, it was seen that this is the only time that the word is spelled with an additional letter, a vav, the sixth letter of the Aleph-Bet. Six is the number of man, especially fallen man. This then refers to Christ, the One who was furnished with everything necessary to redeem man through His priestly duties, and which is explained in the words of Hebrews 2 –

“Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. ¹⁸ For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” Hebrews 2:17, 18

Christ came in the appearance of sinful man, hence, the additional vav. Next, calling it Hebron, Alliance, looks to the relationship established between Christ and His people because of His work. Being in the mountains of Judah, Praise, signifies a gathering of a large, centralized group of people who have been brought to God through Christ’s priestly work because He is the Praise of God.

The note concerning Caleb is given as a historical reference to remind Israel concerning his inheritance, but it is also a typological reminder that he, despite being identified as a Gentile, is included in the inheritance of Judah, and thus the commonwealth of Israel –

“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Ephesians 2:11-13

With that explained, the identification of Hebron continued in verse 13 noting that it was given to Aaron (Very High) the priest as a city of refuge. When one is in alliance with Christ, He is the refuge for all who come to God through Him –

“Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, ¹⁸ that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.” Hebrews 6:17, 18

Libnah was next named. As stated, that comes from lavan, a verb meaning to make white or make bricks because bricks whiten when they are made. Following the use of this word, ever since the early Genesis account where the people made lavan, or bricks, to build the tower of Babel, it has consistently pictured works-based salvation.

In this case, because it is referring to a city of the Levites, and thus to Christ, it is a picture defining His works. We rightly say that our salvation is the gift of God, not of works. But that does not mean that salvation is not of works. It is; just not our works. It is Christ’s work that saves, His works are then imputed to us who do not work. Thus it is a gift.

The next named city was Jattir, Preeminence. It defines the Person of Jesus Christ because of His work –

“He is the image of the invisible God, the firstborn over all creation. ¹⁶ 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. ¹⁸ And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.” Colossians 1:15-18

Next Eshtemoa was named. Like the name Simeon, it comes from the word shama and is defined as Hearing, as in Obedience. It looks to the obedience of Christ as was noted earlier when Philippians 2:8 was cited.

After that was named Holon. It signifies Strong Place. Several verses could be used to explain this, but Romans 5:6 is sufficient –

“For when we were still without strength, in due time Christ died for the ungodly.” Romans 5:6

Likewise, 2 Corinthians 12:9 is just as beautiful to express this. Romans 5:6 defines the salvation obtained through the strength of Christ while 2 Corinthians 12:9 defines our capabilities in our state of salvation because of Christ –

“And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’” 2 Corinthians 12:9

These and other verses clearly explain the city named Holon.

Next was named Ain or Fountain. Jesus explained the meaning as He spoke to the woman at the well –

“Jesus answered and said to her, ‘Whoever drinks of this water will thirst again, ¹⁴ but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.’” John 4:13, 14

Jesus is the Fountain by which our own fountains of everlasting life are derived.

After that, Juttah was named. That comes from natah, to leverage, and thus it means Leveraged. As noted, it is where the symbol of authority, the mateh, or staff is derived from. When Moses stretched out the staff (mateh) which was a picture of Christ Jesus, he was leveraging the power of God. This should explain the symbolism. Christ is the manner in which God’s power is leveraged for salvation.

Lastly, Beth Shemesh, House of the Sun, was noted from Judah and Simeon. That has been seen in several Joshua sermons as being typical of Christ, the Sun of Righteousness who shines forth as the Light of God described in Revelation 21:23 and which John speaks elsewhere of as the Light of the World.

With those complete, it then noted that there were nine cities from Judah and Simeon. Nine, being the number of finality or judgment, as applied to Christ in these cities is a clear reference to Him as the completion (9) of all things either for salvation or for condemnation (2). There is a contrast between the two, but they confirm the final state of all men.

From there, verse 17, Benjamin, or Son of the Right Hand, was named. Christ is the Son of the Right hand –

“So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God.” Mark 16:19

The first two cities, Gibeon and Geba, are etymologically the same. The connection to Gabbatha has been made several times already in Joshua. Having two cities named one after another with this same etymological root is a Hebrew way of providing emphasis by repeating a word or thought.

It is a way of emphatically identifying Christ’s Passion as the defining event that is pertinent to all humanity. Being typologically one out of two, it is as if there are separate rivaling tribes. There is the Hill for the saved, and there is the Hill for the condemned.

From there, verse 18 first mentioned Anathoth, Answer. Jesus Christ is the Answer. As noted in the opening comments today, He is the Yes and the Amen. The priestly city of Anathoth is given as an advanced hint of this. He is the fulfillment of all Messianic expectations.

Finally, the last city was Almon, which I translated for clarity as Unnoticed. It looks to Christ as our High Priest where no sin goes unnoticed in atonement, but for those who have rejected Him, no sin goes without being noticed for condemnation.

The verse ended by noting they are “four cities.” It is again the number of creation, the world number, and the city number. The scope of Christ’s work is all-inclusive as is indicated in the names of these four cities from Benjamin, the Son of the Right Hand.

Finally, verse 19 finished with the note that together, these comprise thirteen cities. It is the number of “rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea.” That is the world in which we live. And yet, it is also the number of “SUBSTITUTION AND ATONEMENT. The Saviour, though without sin, was ‘made sin,’ or a sin-offering, for His people” Bullinger.

This is our High Priest. This is Jesus who has been meticulously described in the priestly Levitical cities of Judah, Simeon, and Benjamin.

An interesting thought is that despite being divided between three tribes, and despite the two tribes, Judah and Simeon, being mentioned separately in verses 9 and 16, they are still counted together for their nine cities.

Thus, the division is 9 and 4 to equal 13. Therefore, there are two overall divisions. As such, the 9 (finality and judgment) contrast the 4 (the number of creation). Just as the cities (9) and the tribes (2) contrast. And yet, they also confirm the entire scope of Christ’s authority over all creation to finalize all things and bring all things to judgment.

The reason He can do this is because He is the One who has already received the judgment of the world upon Himself as He stood on the Pavement, Gabbatha, before the authority set over Him. The King of Israel, the perfect Lamb of God, and our Passover sacrifice was judged despite His perfection.

God has allowed His sacrifice to be vicariously applied to us as the only suitable atonement for our sins. As this is so, and because God must judge sin, He has appointed Jesus Christ to be the One to accomplish this. This is His role as our High Priest.

Those for whom He mediates no longer face a judgment for sin. For those who do not come to Him, there is only the expectation of judgment upon them for their sins. Let us be wise and discerning. The cities have been named and they had a story to tell. Pay heed and come to Jesus who alone can restore you to God through what He has done.

Closing Verse: “Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus.” Hebrews 3:1

Next Week: Joshua 21:20-26 How many? Do the math, all rights?… (The Cities of Kohath, the Levites) (47^th 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 the Children of Aaron, the Priest

So they gave from the tribe of the children of Judah
And from the tribe of the children of Simeon also
These cities which are designated by name
Which were for the children of Aaron. To them, they did go

One of the families of the Kohathites, an initial burst
Who were of the children of Levi; for the lot was theirs first

And they gave them Kirjath Arba
(Arba was the father of Anak), a point we can’t omit
Which is Hebron, in the mountains of Judah
With the common-land surrounding it

But the fields of the city and its villages (this is not a digression)
They gave to Caleb the son of Jephunneh as his possession

Thus to the children of Aaron the priest they gave
Hebron with its common-land (a city of refuge for the slayer)
Libnah with its common-land
Jattir with its common-land, maybe they needed a brick layer

Eshtemoa with its common-land
Holon with its common-land a place pretty swell
Debir with its common-land
Ain with its common-land. With a fountain
———– there was no need to dig a well

Juttah with its common-land
And Beth Shemesh with its common-land also
Nine cities from those two tribes
To the sons of Aaron they did go

And from the tribe of Benjamin, Gibeon with its common-land
Geba with its common-land, and more
Anathoth with its common-land
And Almon with its common-land: cities four

All the cities of the children of Aaron, the priests
Were thirteen cities with their common-lands
———-sweet places to hold feasts

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

⁹ So they gave from the tribe of the children of Judah and from the tribe of the children of Simeon these cities which are designated by name, ¹⁰ which were for the children of Aaron, one of the families of the Kohathites, who were of the children of Levi; for the lot was theirs first. ¹¹ And they gave them Kirjath Arba (Arba was the father of Anak), which is Hebron, in the mountains of Judah, with the common-land surrounding it. ¹² But the fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession.

¹³ Thus to the children of Aaron the priest they gave Hebron with its common-land (a city of refuge for the slayer), Libnah with its common-land, ¹⁴ Jattir with its common-land, Eshtemoa with its common-land, ¹⁵ Holon with its common-land, Debir with its common-land, ¹⁶ Ain with its common-land, Juttah with its common-land, and Beth Shemesh with its common-land: nine cities from those two tribes; ¹⁷ and from the tribe of Benjamin, Gibeon with its common-land, Geba with its common-land, ¹⁸ Anathoth with its common-land, and Almon with its common-land: four cities. ¹⁹ All the cities of the children of Aaron, the priests, were thirteen cities with their common-lands.

 

 

Artwork by Doug Kallerson

 

Joshua 21:1-8
Cities to Dwell In

Quite often, our sermons cite the work of E.W. Bullinger. More than anyone else, he revealed the meaning of numbers used in Scripture. Anyone doing a study on Bible numbers would save a lot of time if they had his book, Number in Scripture, handy.

Today, anyone with an internet connection can have it handy because it is on several websites and some even make it easy to download it as a PDF. The thing about citing Bullinger isn’t just that what he says “seems to make sense.” Rather, he normally cites detailed examples of his conclusions concerning the meaning of numbers right from Scripture. Sometimes, he cites dozens of examples.

Because of this, you can be relatively certain that when someone cites Bullinger, the citation is reliable, even if the analysis given by the person citing him isn’t. In other words, there are times when someone will cite Bullinger, but will then botch the analysis and conclusion.

Therefore, just because someone cites him, or any other reliable scholar, it is always good to not accept the conclusion at face value. So, be sure to check up on what you hear.

Concerning Bullinger’s work, you will hear it referenced many times today. The passage before us is filled with numerical and typological patterns. It really is a marvelous treasure of God’s wisdom.

Text Verse: “Simeon and Levi are brothers;
Instruments of cruelty are in their dwelling place.
⁶ Let not my soul enter their council;
Let not my honor be united to their assembly;
For in their anger they slew a man,
And in their self-will they hamstrung an ox.
⁷ Cursed be their anger, for it is fierce;
And their wrath, for it is cruel!
I will divide them in Jacob
And scatter them in Israel.” Genesis 49:5-7

In Genesis 49, Jacob prophesied over his son Levi that he would be divided in Jacob and scattered in Israel. Though brought into the narrative in several ways since then, the actual allotment of cities to Levi starting in today’s passage is the fulfillment of that prophecy.

The Bible has meticulously, even minutely, detailed how this would come about. Step by step, everything in Scripture moves us toward clarity of what God is doing. And yet, some people miss out on this obvious truth. The Pulpit Commentary on Joshua 21:2 says –

“First, the six cities of refuge were to be appointed, and then forty-two more were to be added to them. Calvin, not noticing this, has complained that this narrative is not in its proper place, and that it should have been inserted before the details in ch. 20.” Pulpit Commentary

Despite being almost idolized by many, Calvin’s comment is so far out of line with reality that it’s hard to imagine what he was thinking. What the Pulpit Commentary references was explicitly stated in Numbers 35, as will be seen below. But even if it wasn’t, his statement calls the order of Joshua into question. That alone opens up a can of worms concerning the reliability of the biblical text.

This is why it is so important to check what you are told, consider what is in a printed commentary, and – above all – to be familiar with what is said in Scripture. John Calvin was just a guy. The commentator of the Pulpit Commentary was just a guy. We are all fallible and prone to error. The word of God is not.

The word is reliable, so be confident in it alone. Everything else needs to be measured against this marvelous standard we call the Holy Bible. Wonderful things are 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.  By the Hand of Moses (verses 1-8)

Then the heads of the fathers’ houses of the Levites came near to Eleazar the priest,

The heads of the fathers’ of the Levites are those who lead the three divisions of the Levites, descending from Levi’s three sons: Gershon, Kohath, and Merari. Of them, it says they came near to Eleazar the priest. Eleazar means Whom God Helps or God Has Helped.

The matter to be resolved is the granting of Levitical cities for the people of the tribe to dwell in. As it is a matter to be determined by lot, Eleazar, being the high priest, is named first just as in Joshua 14:1 with the division of the land for the tribes. This same order was stated again in Joshua 17:4 and 19:51.

^{1 (con’t)} to Joshua the son of Nun,

The same order as the verses just mentioned continues where Eleazar is named before Joshua. Eleazar is the one to determine the will of the Lord. He then conveys that will to Joshua. One must know the will of the Lord prior to abiding by that will. In the case of the division of the land, it will come from the Lord through the hand of Eleazar.

Joshua is the civil and military leader of the nation and was naturally to be included in any such matter. Joshua means The Lord is Salvation.

^{1 (con’t)} and to the heads of the fathers’ houses of the tribes of the children of Israel.

These would be the men named in Numbers 34:16-28 who were also mentioned at the beginning of the land division in Joshua 14:1. At that time, they came before Eleazar and Joshua to receive their land inheritances.

They are now gathered together because of a law matter that must be settled which deals with cities within their land. These cities are to be made the possession of the Levites and this is now the appropriate time to settle the issue.

Of this, John Calvin’s comments completely miss the point of what is happening. He assumes that the people simply forgot about the Levites, saying, “For thus it usually happens, while everyone is paying attention to his own care, that he forgets his brothers.”

It is a ridiculous statement when considered. As the cities were within the borders of individual tribes, and those tribes are only now defined, it would have been impossible to assign the Levitical cities according to tribal inheritances until this point.

The assignment of the tribes and the granting of Joshua’s inheritance was complete at the end of Chapter 19. The designation of the cities of refuge comprised Chapter 20.

As seen, those cities were logically determined before the assignment of the Levitical cities, even though they are a part of the Levitical cities. Only now, and not through incompetence on behalf of the people, is it appropriate to define Levitical cities within the tribes. Therefore, only now do they come forward…

² And they spoke to them at Shiloh in the land of Canaan,

Shiloh is the place of the Tent of Meeting as first noted in Joshua 18:1. The congregation had moved from Gilgal to this more central location. Shiloh means Tranquility. Canaan signifies Humbled, Humiliated, or even Subdued.

^2 (con’t) saying, “The Lord commanded through Moses to give us cities to dwell in, with their common-lands for our livestock.”

More correctly, it reads: Yehovah tsivah b’yad Mosheh – “Yehovah commanded in hand Moses.” The term “in hand” signifies “by the authority of,” but that authority was transferred to the scroll. The Lord commanded it to Moses and Moses committed it to writing as a permanent written command. The matter now to be considered was specifically mentioned in Numbers 35 –

“And the Lord spoke to Moses in the plains of Moab by the Jordan across from Jericho, saying: ² “Command the children of Israel that they give the Levites cities to dwell in from the inheritance of their possession, and you shall also give the Levites common-land around the cities. ³ They shall have the cities to dwell in; and their common-land shall be for their cattle, for their herds, and for all their animals.” Numbers 35:1-3

This is what is being considered, in compliance with the mandate of law. Saying “from the inheritance of their possession” means that the matter was not ignorantly forgotten, but this is the time when it can be properly settled. The inheritance of the children of Israel is complete in the division of the land. Thus, the Levitical cities may be assigned accordingly.

³ So the children of Israel gave to the Levites from their inheritance,

The word “gave” is correct, but it may not mean, “Here are the cities we have decided to give to you,” as if the individual tribes determined the matter. Rather, it likely means that the process is directed by the Lord. The Lord gave the tribal inheritances to the children of Israel. From there, these cities are given out of those inheritances by the Lord.

Or it could be that the tribes allocated Levitical cities that were then assigned to the families of Levi according to the lot. If so, the Levities might have looked over the cities and given their preferences during the surveying of the land. Either way, the process of allotting them begins to be realized in the next words. They were…

^3 (con’t) at the commandment of the Lord, these cities and their common-lands:

el pi Yehovah – “unto mouth Yehovah.” This must be referring to what lies ahead because the cities were not named in Numbers 35, only the number of them was given. Therefore, the lot itself is being equated to the mouth (command) of Yehovah. This is what Numbers 35 says –

“Now among the cities which you will give to the Levites you shall appoint six cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities. ⁷ So all the cities you will give to the Levites shall be forty-eight; these you shall give with their common-land. ⁸ And the cities which you will give shall be from the possession of the children of Israel; from the larger tribe you shall give many, from the smaller you shall give few. Each shall give some of its cities to the Levites, in proportion to the inheritance that each receives.” Numbers 35:6-8

With that remembered, it next says…

⁴ Now the lot came out for the families of the Kohathites.

Kohath was the second son of Levi, but from him descends the priestly line of Aaron. Thus, he is allotted the first portion. Depending on the root used for the name Kohath, it means either Obedience or Gathering/Assembly. From him, the first allotted portion will go to the priests…

^4 (con’t) And the children of Aaron the priest, who were of the Levites, had thirteen cities by lot

The translation is understandable, but it is completely out of order from the Hebrew, which reads, “and it was to the sons of Aaron the priest (from the Levites) …”

The way the Hebrew is worded, it clearly sets the priests off as a distinct class within the Levites. The meaning of the name Aaron is debated. Jones’ Dictionary renders it Very High.

Kohath received the first lot and then from there the sons of Aaron, descended from Kohath, then received the first lot of Kohath. It was…

^4 (con’t) from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin.

The words are correctly translated, and then in the Hebrew, the text ends with the words “in the lot, cities three ten.” The total is given at the end of the verse, not in the middle. It is to be noticed that even without naming them yet, the cities are located directly around Jerusalem.

Judah (Praise) is to its south, Simeon (He Who Hears) is within Judah, and Benjamin (Son of the Right Hand) is to its north. Thus, the priestly cities, by the providence of the lot from the Lord, place the priests in a somewhat circular fashion around the city.

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.”

⁵ The rest of the children of Kohath had ten cities by lot from the families of the tribe of Ephraim, from the tribe of Dan, and from the half-tribe of Manasseh.

The Hebrew reads in a completely different order, “And to sons Kohath, the remainings, from families tribe Ephraim, and from tribe Dan, and from half-tribe Manasseh, in the lot, cities ten.”

Ephraim (Twice Fruitful/Ashes), Dan (Judge), and the half-tribe of Manasseh (He Shall Forget/From a Debt) are located just west and north of Benjamin. Ten signifies the perfection of divine order. As Bullinger notes, “It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Albert Barnes states, “The non-priestly Kohathites had been diminished by the destruction of Korah and his company (Numbers 16). On comparing Numbers 26:57 following with Numbers 3:27 ff, two of the families of the Kohathites seem to have disappeared altogether. Hence, it is not surprising that the rest of the Kohathites were sufficiently accommodated in ten cities.”

The total number of cities for Kohath is twenty-three.

⁶ And the children of Gershon had thirteen cities by lot from the families of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan.

Gershon was the first son born to Levi. His name means Expelled One or Exiled One. His allotment is also thirteen cities coming from Issachar (He is Wages), Asher (Happy), Naphtali (My Twistings/My Wrestlings), and from the other half-tribe of Manasseh across the Jordan in the Bashan (The Place of Fertile Soil).

The tribes within Canaan are located north of the half-tribe of Manasseh, but the area of Zebulun is omitted. The other half-tribe of Manasseh, east of the Jordan, is to the very north of the tribal inheritances.

⁷ The children of Merari according to their families had twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun.

The name Merari comes from marar, to be bitter or to be strong. The i at the end may be possessive, and so it means either Bitterness or Strong or My Bitterness or My Strength.

He is the youngest son of Levi and his cities are somewhat dispersed. Reuben’s tribal land is the southernmost portion east of the Jordan. Gad is the middle tribe east of Jordan, just north of Reuben but south of Manasseh. However, the third area for his cities, which is in the land of Zebulun, is west of the Jordan in land locked between Issachar, Manasseh, Asher, and Naphtali.

Together, they will possess twelve cities, the number of perfection of government or of governmental perfection. Thus, all combined, there are – as directed by the Lord in Numbers 35 – forty-eight Levitical cities, six of which are cities of refuge.

⁸ And the children of Israel gave these cities with their common-lands by lot to the Levites,

As noted in verse 3, these were either chosen by the children of Israel and then allocated by lot or they were chosen by the Lord and then allocated by lot. Either way, they were given from within the tribal inheritances of the children of Israel. The common-lands are those lands explicitly described in Numbers 35 –

“The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around. ⁵ And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities.” Numbers 35:4, 5

However the decision was made, the entire process was…

^8 (con’t) as the Lord had commanded by the hand of Moses.

ka’asher tsivah Yehovah b’yad Mosheh ba’goral – “According to which commanded in hand Moses, in the lot.” The Lord commanded Moses, Moses wrote out the words of law, and from the law, the lot was cast to determine these cities.

Concerning these cities, and of the Bible in general, there are always people who deny that these words could have been written at this time in Israel’s history. There simply were not enough priests and Levites to properly fill the cities. That is an error in understanding the layout and purpose of Levitical cities.

Just because these are designated as Levitical cities, it does not mean that only Levities lived in them. Nor does it mean that Levities only lived in Levitical cities. Though lengthy, Adam Clarke does a noble job of explaining the situation of these cities in relation to Israel –

“It has been asked in what sense did the Levites possess those cities, seeing they had no inheritance? To which it may be answered that it is not likely the Levites had the exclusive property of the cities in which they dwelt, for it is evident that the other Israelites dwelt among them. We know, says Calmet, by history, that the cities of the Levites were almost entirely filled with Israelites of other tribes. For instance, Gibeah of Benjamin, which is here given to the Levites, Joshua 21:17, was always peopled by the Benjamites, as appears from the history of the Levite, whose wife was so horribly abused by them; Judges 19:22-27. Saul and all his family dwelt in the same city; and David and his court spent the first years of his reign at Hebron, which was also a city of the Levites, Joshua 21:10. It appears, therefore, that they had no other property in those cities than merely the right to certain houses, which they might sell, but always with the right of perpetual redemption, for they could finally alienate nothing; and if the possessor of such a house, having sold it, did not redeem it at the year of jubilee, it reverted to the Levites. And as to their lands for their cattle, which extended two thousand cubits without the city, these they were not permitted to sell: they were considered as the Lord’s property. See Leviticus 25:32-34 (note), and the notes there. It is therefore very likely that, in the first instance, the Levites had simply the right to choose, in all the cities assigned them, the houses in which they were to dwell, and that those of the tribe to which the city belonged occupied all the other dwellings. There is also reason to believe that in process of time, when the families of the Levites increased, they had more dwellings assigned to them, which were probably built at the public expense. We may also observe that the Levites were not absolutely bound to live in these and no other cities: for when the tabernacle was at Nob, priests and Levites dwelt there, see 1 Samuel 21:1, etc.; and when the worship of God was established at Jerusalem, multitudes both of priests and Levites dwelt there, though it was no Levitical city: as did the courses of priests afterwards at Jericho. This was a circumstance which Moses had foreseen, and for which he had provided. See Deuteronomy 18:6, etc.”

He is correct in this. As this is so, there must be more than what is seen on the surface. The Lord chose the number of the cities before Israel ever entered the land. The lot determined who went where within these cities, and yet, they were not bound to these cities, as if they had to permanently dwell in them. More is going on for us to consider.

Separated in Jacob and divided in Israel
The tribe of Levi is to be dispersed
And yet, from it there is a marvelous story to tell
Redemption from the land that was cursed

God’s Christ will come and bring healing
Into the world that He created
This blessed way that God is dealing
With those who upon the Messiah have waited

A world at enmity with God
Is what Messiah will come to restore
Among His creatures He will trod
In the new world will be treasures galore

II. Pictures of Christ – Numbers and Names

The inheritances of the tribes are being used to reveal Christ in a marvelous way. Levi has no land inheritance of its own, and yet they do possess an inheritance. That was seen in Joshua 14:1-5 where it was noted –

“Because Levi, who anticipates Christ, has the Lord as their inheritance, there is no need for a land grant. … In other words, just as the Lord is Levi’s inheritance, so the Lord is Jesus’ inheritance. What belonged to the Lord from Israel passed to and through Levi. What belongs to the Lord from redeemed humanity passes to and through Jesus.”

What we are dealing with now follows in thought with the contents of that sermon. There are thirteen individual land grants. In order, they were Judah, Simeon, Benjamin, Ephraim, Dan, half-Manasseh, Issachar, Asher, Naphtali, half-Manasseh, Reuben, Gad, Zebulun.

As was noted earlier concerning 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. Israel is being used to reveal this. However, Bullinger explains further concerning the number later in his book. 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.

• Christ 1480 (8×185)
• Lord 800 (8×100)
• Our Lord 1768 (8×221)
• Saviour 1408 (8x8x22)
• Emmanuel 25600 (8x8x8x50)
• Messiah 656 (8×82) ● Son 880 (8×110) The Old Testament names are:–
• Jehovah = 26 (13×2)
• Adonai = 65 (13×5)
• Ha-Elohim = 91 (13×7)
• Messiah, as given in Psalm 2, a form in which it occurs 10 times, ‘His Anointed’ = 364 (13×28)–the very number of Satan himself.”

The world without Christ is fallen, and Christ came to redeem the world, taking on the appearance of sinful man and bearing his guilt. By adding Levi to the inheritance, the grants total fourteen. Bullinger defines the number, saying –

“FOURTEEN being a multiple of seven, partakes of its significance; and, being double that number, implies a double measure of spiritual perfection. The number two with which it is combined (2×7) may, however, bring its own significance into its meaning, as in Matthew 1, where the genealogy of Jesus Christ is divided up and given in sets of 14 (2×7) generations, two being the number associated with incarnation.” Bullinger

Using Israel as a picture of the world, despite their rebellion and apostasy in the earthly realm, because of Levi, the Lord has placed His stamp upon them in the spiritual realm.

Likewise, with Jesus’ incarnation, the fallen world can be brought to a state of perfection once again. Christ is like the glue that binds all else together. This connection between Christ and fallen man is further explained in the passage today.

There are three sons of Levi. Three is the number of Divine Perfection. Bullinger says it “points us to what is real, essential, perfect, substantial, complete, and Divine.”

Despite there being three sons, there are four allotments because Kohath is divided into two – the sons of Aaron and the rest. Bullinger notes that four refers to all that is created. It points to material completeness. It is the world number and especially the city number.

The first family, that of Kohath, is divided into two portions. Two is the number of difference. In two, there is a contrast and yet there is a confirmation of things. For example, the Bible has two testaments. They contrast and yet they confirm the whole word of God.

Kohath, Obedience, is so divided. The first lot was for the sons of Aaron (Very High), each tribe of his allotted cities is a picture of Jesus, the Son of the Most High. He is the Praise of God (Judah). He is He Who Hears (meaning obeys) God (Simeon), He is the Son of the Right Hand (Benjamin).

And yet, they are given thirteen cities, the number of disorder, disintegration, etc. It is the state of the world into which Christ entered. But, as Bullinger explained, thirteen is connected to substitution and atonement. He is the fulfillment of everything associated with the priestly duties of substitution and atonement, as was made perfectly evident in the Leviticus sermons.

The second lot, the contrast and yet the confirmation, is seen in the remaining ten cities given to the rest of Kohath. Christ’s work is the perfection of divine order. He was Twice Fruitful in His Work through the Ashes of His afflictions (Ephraim), bringing in Jew and Gentile. He is the Judge of sin (Dan), it having been judged in Him. With that He Shall Forget their Sin, having paid sin’s penalty, From a Debt (Manasseh).

The second son is Gershon, Exiled One. This speaks of Christ in His work as well. He is Wages (Issachar) for the sin of man. He is Happy/Blessed (Asher) in the completion of His effort which was revealed in (Naphtali) My Wrestlings. He, the true Israel, wrestled with God and prevailed.

This was an allotment of thirteen cities, signifying the substitutionary and atoning work of Christ, despite the state of disorder and disintegration in the world which He entered.

The third son, Merari, anticipates Christ. The name means either My Bitterness or My Strength. They are two sides of the same coin because bitterness includes the idea of that which is strong. Either name will suffice. The completion of Christ’s work is the proof of God’s declaration of the Sonship of Christ – See a Son (Reuben). In the resurrection is realized His Fortune (Gad) and the granting of the Glorious Dwelling Place (Zebulun) as His rightful due.

This was an allotment of twelve cities, governmental perfection/perfection of government.

Everything about these allotted cities reveals the workings of God in Christ. And yet, there is another aspect of them seen in the Numbers 35 sermon which began to be revealed again in the Joshua 20 sermon. The six cities of refuge, although being a part of Levi’s allotment, are separate and unique.

There are 48 cities, but six are set apart from the others. In Numbers 35:6, it said –

“Now among the cities which you will give to the Levites you shall appoint six cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities.”

The forty-two cities are secondary to the highly important designation of six cities of refuge. The Levitical cities are six plus forty-two first and foremost. One could say that the United States was first 13 with 37 states added later. Although all are equal, there is a special note of honor held among those designated first. 

Without the need to count on your fingers, I can tell you that 6 + 42 = 48. Bullinger notes that six “has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” Simply put, it reveals fallen man. However, it also reveals Christ who came in the appearance of fallen man.

Forty-two is a most interesting number. Bullinger says it is a number connected with Antichrist, giving examples to support this. He then notes –

“Being a multiple of seven, it might be supposed that it would be connected with spiritual perfection. But it is the product of six times seven. Six, therefore, being the number of Man, and man’s opposition to God, forty-two becomes significant of the working out of man’s opposition to God.

There may be something more in the common phrase about things being all ‘sixes and sevens.’ They are so, indeed, when man is mixed up with the things of God, and when religious ‘flesh’ engages in spiritual things.”

Of the number 48, the obvious division of it by 12 and 4 is not to be missed. Twelve signifies the perfection of government. Four represents the number of material completeness. It is the world number, and especially the “city” number.

Thus, in these cities, one can see a representation of the kingdom of God in the world, with a special focus on 1) fallen man which is represented by the six cities of refuge, as well as 2) the kingdom of antichrist (the world opposed to God where religious flesh engages in spiritual things).

Despite the seeming contradiction in the individual numbers 6 and 42, with that of 48, it reveals that when taken together, the first two combine to form the perfection of God’s government in creation, or – more specifically – what God has used to form the kingdom of God in the world through the work of Christ.

It is a rather marvelous picture of Him, working through Christ, and forming this universal government, highlighted by those who come to take refuge in Him.

As seen earlier in Joshua 14:1-5, in these allotments, Levi anticipates Christ and His work in numerous ways. Levi is allotted his inheritance (the Lord is his inheritance) within Israel, dispersed among the other thirteen allotments.

Despite the disorder, disintegration, corruption, and so forth of Israel, God brought Jesus into the world through them. In His incarnation, He resided among them and brought them – meaning the commonwealth of Israel – into a double measure of spiritual perfection, inclusive of both Jew and Gentile.

The dispersion of Levi throughout the land meant that Levi always walked among the people. This is what is reflected about God in Christ according to Paul in 2 Corinthians 6 –

“I will dwell in them
And walk among them.
I will be their God,
And they shall be My people.” 2 Corinthians 6:16

The actual residing of Levi among Israel was to keep the people’s focus, understanding, and thoughts concentrated on the Lord. The Levites were to minister to the people in the things of the Lord, keeping them properly educated in the law. Someday the fulfillment of that will be seen when we dwell in heaven and Christ dwells in us and walks among us.

Everything mentioned about Levi throughout the books of Moses and here in Joshua is given to help us understand the work of Christ on our behalf and then to point us to our relationship with God because of Him.

When we consider Levi, as a tribe, their duties, their inheritance – all of it – anticipates the Person and work of Jesus. But this should not be unexpected. God used this imperfect tribe that is a portion of the imperfect people known as Israel to reveal to us the perfection of Christ Jesus. It is all in the numbers and names and it is marvelous.

Closing Verse: “Mercy and truth have met together;
Righteousness and peace have kissed.
¹¹ Truth shall spring out of the earth,
And righteousness shall look down from heaven.” Psalm 85:10, 11

Next Week: Joshua 21:9-19 They are designated for all of them, from the greatest to the least… (The Cities of the Children of Aaron, the Priest) (46^th 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.

Cities to Dwell In

Then the heads of the fathers’ houses
Of the Levites came near to Eleazar the priest
To Joshua the son of Nun, and to the heads of the fathers’ houses
Of the tribes of the children of Israel – the greatest to the least

And they spoke to them at Shiloh in the land of Canaan
Saying, “The LORD commanded, through Moses He did talk
To give us cities to dwell in
With their common-lands for our livestock

So the children of Israel
Gave to the Levites from their inheritance, as the law demands
At the commandment of the LORD
These cities and their common-lands:

Now the lot came out for the families of the Kohathites
And the children of Aaron the priest, who were
———-of the Levites we know
Had thirteen cities by lot from the tribe of Judah
From the tribe of Simeon, and from the tribe of Benjamin also

The rest of the children of Kohath
Had ten cities by lot on that day
From the families of the tribe of Ephraim, from the tribe of Dan
And from the half-tribe of Manasseh

And the children of Gershon had thirteen cities by lot
From the families of the tribe of Issachar, they came on
From the tribe of Asher, from the tribe of Naphtali
And from the half-tribe of Manasseh in Bashan

The children of Merari
According to their families had twelve cities, these they did accrue
From the tribe of Reuben, from the tribe of Gad
And from the tribe of Zebulun too

And the children of Israel gave these cities
With their common-lands by lot to the Levites
As the LORD had commanded
By the hand of Moses, they were given these sites

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…

 

 

 

 

 

 

 

 

 

 

 

 

Then the heads of the fathers’ houses of the Levites came near to Eleazar the priest, to Joshua the son of Nun, and to the heads of the fathers’ houses of the tribes of the children of Israel. ² And they spoke to them at Shiloh in the land of Canaan, saying, “The Lord commanded through Moses to give us cities to dwell in, with their common-lands for our livestock.” ³ So the children of Israel gave to the Levites from their inheritance, at the commandment of the Lord, these cities and their common-lands:

⁴ Now the lot came out for the families of the Kohathites. And the children of Aaron the priest, who were of the Levites, had thirteen cities by lot from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin. ⁵ The rest of the children of Kohath had ten cities by lot from the families of the tribe of Ephraim, from the tribe of Dan, and from the half-tribe of Manasseh.

⁶ And the children of Gershon had thirteen cities by lot from the families of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan.

⁷ The children of Merari according to their families had twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun.

⁸ And the children of Israel gave these cities with their common-lands by lot to the Levites, as the Lord had commanded by the hand of Moses.