Joshua 21:1 MEANING

Verse 1. - Then came near the heads of the fathers of the Levites. We are not to suppose, with Calvin, that the Levites had been overlooked. Such a supposition is little in keeping with the devout spirit of him who now directed the affairs of the Israelites, who had been minister to Moses the Levite, and had but lately been concerned with Eleazar, the high priest, in making a public recognition of that God to whose service the Levites had been specially set apart. The delay in appointing to the Levites their cities arose from the nature of the arrangement which had to be made for the Levitical cities. The prophecy which threatened (Genesis 49:7) to "scatter them in Israel" was to be fulfilled for the benefit of the whole people. Instead of a portion for himself, Levi, as we have been repeatedly informed (Joshua 13:33; Joshua 14:3; Joshua 18:7), was to have "the Lord God of Israel for his inheritance." Since, therefore, their cities were to be assigned them within the limits of the other tribes, it was impossible to apportion them until the other tribes had been provided for. Unto Eleazar the priest. The close connection between the military and the sacerdotal power is kept up throughout the book. Warned by his one act of neglect in the case of the Gibeonites, Joshua never again appears to have neglected to have recourse to the high priest, that he might ask counsel of God for him, as had been prescribed in Numbers 27:21. Eleazar is placed first here, because, as the acknowledged head of the tribe, he was the proper person to prefer its request to the leader. But the whole history shows how entirely Joshua and Eleazar acted in concert. And unto Joshua the son of Nun. In a matter of ecclesiastical organisation the ecclesiastical took precedence of the civil leader. And unto the heads. The position of Joshua was that of a chief magistrate ruling by constitutional methods. The representatives of the tribes were invariably consulted in all matters of moment. Such appear to have been the original constitution of all early communities, whether Aryan or Semitic. We find it in existence among Homer's heroes. It meets us in the early history of Germanic peoples. It took a form precisely analogous to the Jewish in the old English Witan where the chief men in Church and State took counsel with the monarch on all matters affecting the commonweal of the realm; and the remains of this aristocratic system still meet us in our own House of Lords.

21:1-8 The Levites waited till the other tribes were provided for, before they preferred their claim to Joshua. They build their claim upon a very good foundation; not their own merits or services, but the Divine precept. The maintenance of ministers is not a thing left merely to the will of the people, that they may let them starve if they please; they which preach the gospel should live by the gospel, and should live comfortably.Then came near the heads of the fathers of the Levites,.... When the land was divided to the several tribes, and everyone knew the cities that belonged to them, and what they could and should part with to the Levites, and when the six cities of refuge were fixed; the Levites came to put in their claim for cities of habitation, they having no share in the division of the land; and yet it was necessary they should have habitations; the persons that undertook to put in a claim for them were the principal men among them; the fathers of them were Kohath, Gershon, and Merari; the heads of those were the chief men that were then living: these came

unto Eleazar the priest, and unto Joshua the son of Nun; the high priest and chief magistrate:

and unto the heads of the fathers of the tribes of the children of Israel; the princes appointed to divide the land with the two great personages before mentioned, Numbers 34:17.