That His mercy endureth for ever.
Let them now that fear the Lord say
That His mercy endureth for ever."
There is this to be said for the region where the priests, the house of Aaron, had their cities, viz., the tribe of Judah, that it maintained its integrity longest of any; nor did it thoroughly succumb to idolatry till the dark days of Manasseh, one of its later kings. But, on the other hand, in New Testament times, Judæa was the most bigoted part of the country, and the most bitterly opposed to our Lord. And the explanation is, that the true spirit of Divine service had utterly evaporated from among the priesthood, and the miserable spirit of formalism had come in. The living sap of the institution had been turned into stone, and the plant of renown of early days had become a stony fossil. So true is it that the best institutions, when perverted from their true end, become the sources of greatest evil, and the highest gifts of heaven, when seized by the devil and turned to his purposes, become the most efficient instruments of hell.
The other portions of the family of Kohath were distributed in ten cities over the central part of Western Palestine. Some of them were important centres of influence, such as Bethhoron, Shechem, and Taanach. But the influence of the Levites for good seems to have been feeble in this region, for it was here that Jeroboam reigned, and here that Ahab and Jezebel all but obliterated the worship of Jehovah. It is commonly believed that Samuel was a member of the tribe of Levi, although there is some confusion in the genealogy as given in 1 Chron. vi. 28, 34; yet Ramathaim Zophim, his father's place of abode, was not one of the Levitical cities. And Samuel's influence was exerted more on the southern than the central district; for, after the destruction of Shiloh, Mizpeh appears to have been his ordinary residence (1 Sam. vii. 6), and afterwards Ramah[28] (vii. 17). It would indeed be a pleasant thought that the inefficiency of the Kohathites as a whole was in some measure redeemed by the incomparable service of Samuel. If Samuel was a Levite, he was a noble instance of what may be done by one zealous and consecrated man, amid the all but universal defection of his official brethren.
The Gershonites were placed in cities in eastern Manasseh, Issachar, Asher, and Naphtali; while the Merarites were in Zebulun, and in the transjordanic tribes of Gad and Reuben. They thus garrisoned the northern and eastern districts. Those placed in the north ought to have been barriers against the gross idolatry of Tyre and Sidon, and those in the east, besides resisting the idolatry of the desert tribes, should have held back that of Damascus and Syria. But there is very little to show that the Levites as a whole rose to the dignity of their mission in these regions, or that they formed a very efficient barrier against the idolatry and corruption which they were designed to meet. No doubt they did much to train the people to the outward observance of the law. They would call them to the celebration of the great annual festivals, and of the new moons and other observances that had to be locally celebrated. They would look after cases of ceremonial defilement, and no doubt they would be careful to enjoin payment of the tithes to which they had a claim. They would do their best to maintain the external distinctions in religion, by which the nation was separated from its neighbours. But, except in rare cases, they do not appear to have been spiritually earnest, nor to have done much of that service which Samuel did in the southern part of the country. Externalism and formalism seem to have been their most frequent characteristics; and externalism and formalism are poor weapons when the enemy cometh in like a food.
And, whatever may have been the usual life and work of the Levites over the country, they never seem to have realized the glory of the distinction divinely accorded to them—"The Lord is their inheritance." Few, indeed, in any age or country have come to know what is meant by having God for their portion. Unbelief can never grasp that there is a life in God—a real life, so full of enjoyment that all other happiness may be dispensed with; a real property, so rich in every blessing, that the goods and chattels of this world are mere shadows in comparison. Yet that there have been men profoundly impressed by these convictions, in all ages and in many lands, amid prevailing ungodliness, cannot be denied. How otherwise is such a life as that of St. Bernard or that of St. Francis to be accounted for? Or that of St. Columba and the missionaries of Iona? Or, to go farther back, that of St. Paul? There is a magic virtue, or rather a Divine power, in real consecration. "Them that honour Me, I will honour." It is the want of such men that makes our churches feeble. It is our mixing up our own interests with the interests of God's kingdom and refusing to leave self out of view while we profess to give ourselves wholly to God, that explains the slowness of our progress. If the Levites had all been consecrated men, idolatry and its great brood of corruptions would never have spread over the land of Israel. If all Christian ministers were like their Master, Christianity would spread like wildfire, and in a very little time the light of salvation would brighten the globe.
Note.—In this chapter we have accepted the statements of the Pentateuch regarding the Levites as they stand. We readily own that there are difficulties not a few connected with the received view. The modern critical theory that maintains that the Levitical order was a much later institution would no doubt remove many of these difficulties, but only by creating other difficulties far more serious. Besides, the hypothesis of Wellhausen that the tribe of Levi was destroyed with Simeon at the invasion of Canaan—having no foundation to rest on, except the assumption that the prophecy ascribed to Jacob was written at a later date—is ludicrously inadequate to sustain the structure made to rest on it. Nor is it conceivable that, after the captivity, the priests should have been able to make the people believe a totally different account of the history of one of the tribes from that which had previously been received. It is likewise incredible that the Levites should have been "annihilated" or "extinguished" in the days of Joshua, without a single allusion in the history to so terrible a fact. How inconsistent with the concern expressed when the tribe of Benjamin was in danger of extinction (Judg. xxi. 17). The loss of a tribe was like the loss of a limb; it would have marred essentially the symmetry of the nation.