Joshua Chapter 13 verse 14 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 14. - Only unto the tribe of Levi. See Numbers 18:20-24, where the original command is recorded. Like the clergy under the Christian dispensation, it was seen that they could not at once perform the duties of the priesthood, and act as instructors of the people, if they were burdened, like the rest, with the duty of carrying on war. Their place was supplied by the division of the tribe of Joseph into two, so that the inheritance of Israel was still divided among twelve tribes. Bahr, in his 'Symbolik des Alten Testaments,' 2:48, 49, gives other reasons for the dispersion of the Levites throughout the land. If the Levites were to keep the Law and Word of God, to take measures for its being properly kept by the nation in general, to spread abroad a knowledge of the precepts of the religion of Israel, to stir up the tribes to a devout and religious life, it was not merely desirable, but absolutely necessary, that they should be scattered among the tribes. On the other hand, to secure a proper esprit de corps, a mutual sustaining influence, and a common action, too complete a dispersion would have been a mistake. Hence their collection into the Levitical cities, which, however (see note on Joshua 21:11), were not given up wholly to them. The Divine wisdom which dictated the provisions of the Mosaic law is clearly visible here. The instinct of the Christian Church in early times devised a similar provision for the evangelisation of the people in the organisation of the ancient and mediaeval cathedrals. As he said unto them. This quotation of Numbers 18:20, 24 by a later writer would, under all ordinary circumstances, be regarded as a proof that the Book of Joshua was quoting one of the books of Moses. But the "Elohistic" and "Jehovistic" theory escapes this conclusion in the cumbrous fashion to which reference has been already made. Origen regards this passage as symbolical of the more spiritually earnest among the laity, who" so excel others invirtue of mind and grace of merits, as that the Lord should be called their inheritance." "How very rare," he says, "are those who devote themselves to wisdom and knowledge and preserve their mind clear and pure, and exercise their minds in all excellent virtues, who illuminate the way wherein they walk for simpler souls by the grace of learning, and thus attain to salvation. They are the true priests and Levites, whose inheritance is the Lord, who is wisdom" (Hom. 17 on Joshua). The Sacrifices. The word is derived from אֵשׁ fire. It does not itself, as Keil asserts, signify fire in any place in Holy Writ, but it is used of the shewbread in Leviticus 24:7, 9. It thus came to mean any sacrifice, whether offered by fire or not. And thus the tenth which (Numbers 18:21, 23, 24) was given to the Levites, as being offered for God's service, might be reckoned as in some sense a sacrifice. With this passage we may compare various passages in the New Testament, where, in this respect at least, the Christian ministry stands on the same footing (1 Corinthians 9:11, 13; Galatians 6:6, 7). Thus the maintenance of the Christian ministry is a kind of sacrifice - as we find such deeds called, in fact, in Hebrews 13:16. And an order of men who are set apart to the ministry of souls has a right to claim a sufficient maintenance at the hands of those to whom they minister - a point which in these days of affluence and clerical destitution combined ought to be more largely recognised than it is (see Numbers 18:20-24). "For the law is entrusted to the priests and Levites, and they devote their energies to this alone, and without any anxiety are able to give their time to the Word of God. But that they may be able to do this, they ought to depend upon the support of the laity. For if the laity do not allow the priests and Levites all the necessaries of life, they would be obliged, to engage themselves in temporal occupations, and would thus have less time for the law of God. And when they had no time to spare for the study of God's law, it is thou who wouldst be in danger. For the light of knowledge that is in them would grow dim, because thou hast given no oil for the lamp, and through thy fault it would come to pass, what the Lord said, 'If the blind lead the blind, shall they not both fall into the ditch?'" (Orig., Hom. 17 on Joshua). These words are well worthy of attention now, when a multiplicity of worldly business and a weight of worldly cares are devolved upon God's ministers by a laity which has to too great an extent washed its hands of all cooperation in the work of God's Church.

Ellicott's Commentary