◄ Deuteronomy 18:2 ►
Although they have no inheritance among their brothers, the LORD is their inheritance, as He promised them.
Study Bible
Although they have no inheritance among their brothers,

The Levites, including the priests, were set apart for service to God and did not receive a territorial inheritance like the other tribes of Israel. This was a unique arrangement that underscored their special role in the religious life of Israel. The absence of a land inheritance is significant because it highlights their dependence on God and the community for sustenance. This arrangement is first mentioned in Numbers 18:20-24, where God explains that He is their portion and inheritance. The Levites were supported through the tithes and offerings of the people, which allowed them to focus on their duties in the tabernacle and later the temple. This system emphasized the importance of spiritual service over material possession.

Num 18:20 Then the LORD said to Aaron, “You will have no inheritance…
Jos 13:14 To the tribe of Levi, however, Moses had given no inheritance…

the LORD is their inheritance,

This phrase signifies a profound spiritual truth: the Levites' inheritance was not material but spiritual. God Himself was their portion, which elevated their status and role within the community. This concept is echoed in Psalm 16:5, where David declares, "The LORD is my chosen portion and my cup." The idea of God being one's inheritance points to a relationship of trust and reliance on divine provision. It also foreshadows the New Testament teaching that believers are a royal priesthood (1 Peter 2:9), with God as their ultimate reward and inheritance. This spiritual inheritance is a type of the eternal inheritance promised to all believers in Christ, as seen in Ephesians 1:11.

Jos 13:33 To the tribe of Levi, however, Moses had given no inheritance.…
Psa 16:5 The LORD is my chosen portion and my cup;…

as He promised them.

The promise of God being the inheritance of the Levites is rooted in His covenantal faithfulness. This promise is part of the broader covenantal relationship between God and Israel, where God repeatedly assures His people of His presence and provision. The fulfillment of this promise is seen throughout Israel's history, as the Levites were continually provided for through the tithes and offerings of the people. This assurance of God's provision is a recurring theme in Scripture, reflecting His unchanging nature and faithfulness to His word. It also points to the ultimate fulfillment of God's promises in Jesus Christ, who is the mediator of a new covenant, ensuring that all believers have a secure inheritance in Him (Hebrews 9:15).

Deu 10:9 That is why Levi has no portion or inheritance…
Jos 21:45 Not one of all the LORD’s good promises to the house of Israel…
1Ki 8:56 Blessed be the LORD, who has given rest to His people Israel…

Persons / Places / Events
1. The Levites
A tribe of Israel set apart for religious duties and service to God. They were not given a territorial inheritance like the other tribes.

2. The LORD (Yahweh)
The covenant God of Israel, who is the ultimate inheritance for the Levites.

3. Moses
The leader and prophet who delivered God's laws and instructions to the Israelites, including the distribution of land and roles among the tribes.

4. The Promised Land
The land of Canaan, which was divided among the tribes of Israel as their inheritance, except for the Levites.

5. The Israelites
The chosen people of God, consisting of twelve tribes, each receiving a portion of the Promised Land, except the Levites.
Teaching Points
Spiritual Inheritance Over Material Possessions
The Levites' inheritance being the LORD Himself teaches us the value of spiritual blessings over material wealth. As believers, our ultimate inheritance is our relationship with God.

Dependence on God’s Provision
Just as the Levites depended on God and the tithes from the people for their sustenance, we are called to trust in God's provision for our needs.

Priestly Role of Believers
The Levites' role as priests and servants of God foreshadows the New Testament teaching that all believers are a royal priesthood, called to serve and worship God.

Contentment in God’s Promises
The Levites' contentment with their unique inheritance challenges us to find satisfaction in God's promises and His presence in our lives.

Community Support and Responsibility
The system of tithes supporting the Levites highlights the importance of community support and responsibility within the body of Christ.
Bible Study Questions
1. How does the concept of the LORD being the Levites' inheritance challenge our understanding of what it means to be blessed?

2. In what ways can we, as modern believers, live out the principle of depending on God for our provision?

3. How does the role of the Levites as priests inform our understanding of our identity as a "royal priesthood" in Christ?

4. What are some practical ways we can support those who are dedicated to full-time ministry, similar to how the Israelites supported the Levites?

5. How can we cultivate contentment in God's promises and presence, rather than seeking fulfillment in material possessions?
Connections to Other Scriptures
Numbers 18:20-24
This passage explains that the Levites' inheritance is the LORD Himself, and they are to receive tithes from the other Israelites as their provision.

Joshua 13:33
Reiterates that the Levites received no land inheritance because the LORD is their inheritance.

1 Peter 2:9
Describes believers as a royal priesthood, drawing a parallel to the Levites' role and emphasizing spiritual inheritance.

Hebrews 7:5
Discusses the Levitical priesthood and their right to receive tithes, highlighting their unique role among the Israelites.
Sermons
The Lord Our InheritanceJ. Orr Deuteronomy 18:1, 2
God's Provision for the Priests and LevitesR.M. Edgar Deuteronomy 18:1-8
The True Priest is the Highest Type of ManD. Davies Deuteronomy 18:1-8
People
Levi, Levites, Moses
Places
Beth-baal-peor, Horeb
Topics
Brethren, Brothers, Countrymen, Heritage, Inheritance, Midst, Promised, Spoken
Dictionary of Bible Themes
Deuteronomy 18:1-2

     7266   tribes of Israel

Deuteronomy 18:1-5

     4442   firstfruits

Library
Prophets and the Prophet
'When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12. For all that do these things are an abomination unto the Lord: and because of these …
Alexander Maclaren—Expositions of Holy Scripture

Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity

The Inheritance
Gerhard Ter Steegen Deut. xviii. 1, 2 Am I not enough, Mine own? enough, Mine own, for thee? Hath the world its palace towers, Garden glades of magic flowers, Where thou fain wouldst be? Fair things and false are there, False things but fair. All shalt thou find at last, Only in Me. Am I not enough, Mine own? I, for ever and alone, I, needing thee? …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Meditations of the True Manner of Practising Piety on the Sabbath-Day.
Almighty God will have himself worshipped, not only in a private manner by private persons and families, but also in a more public sort, of all the godly joined together in a visible church; that by this means he may be known not only to be the God and Lord of every Singular person, but also of the creatures of the whole universal world. Question--But why do not we Christians under the New, keep the Sabbath on the same seventh day on which it was kept under the Old Testament? I answer--Because our …
Lewis Bayly—The Practice of Piety

God's Last Arrow
'Having yet therefore one son, his well-beloved, he sent him also last unto them.'--Mark xii. 6. Reference to Isaiah v. There are differences in detail here which need not trouble us. Isaiah's parable is a review of the theocratic history of Israel, and clearly the messengers are the prophets; here Christ speaks of Himself and His own mission to Israel, and goes on to tell of His death as already accomplished. I. The Son who follows and surpasses the servants. (a) Our Lord here places Himself in …
Alexander Maclaren—Expositions of Holy Scripture

The First Disciples
John i. 19 TO ii. 12 97. After the withdrawal of Jesus into the wilderness, John the Baptist continued his ministry of preaching and baptizing, moving northward up the Jordan valley to Bethany, on the eastern side of the river, near one of the fords below the Sea of Galilee (John i. 28). Here Galilee, doubtless, contributed more to his audience than Judea. It is certain that some from the borders of the lake were at this time among his constant attendants: Andrew and Simon of Bethsaida, John the …
Rush Rhees—The Life of Jesus of Nazareth

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome …
Hugh Binning—The Works of the Rev. Hugh Binning

The Twofold Testimony of John - the First Sabbath of Jesus's Ministry - the First Sunday - the First Disciples.
THE forty days, which had passed since Jesus had first come to him, must have been to the Baptist a time of soul-quickening, of unfolding understanding, and of ripened decision. We see it in his more emphasised testimony to the Christ; in his fuller comprehension of those prophecies which had formed the warrant and substance of his Mission; but specially in the yet more entire self-abnegation, which led him to take up a still lowlier position, and acquiescingly to realise that his task of heralding …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Not that Light, but a Witness.
(John I. 8.) "Nothing resting in its own completeness Can have worth or beauty; but alone Because it leads and tends to farther sweetness, Fuller, higher, deeper than its own. "Spring's real glory dwells not in the meaning, Gracious though it be, of her blue hours; But is hidden in her tender leaning To the summer's richer wealth of flowers." A. A. PROCTOR. Resentment of the Sanhedrim--The Baptist's Credentials--Spiritual Vision--"Behold the Lamb of God"--The Baptism of the Spirit The baptism and …
F. B. Meyer—John the Baptist

Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1

More Particularly, in what Respect Christ is Called the Truth.
But for further explaining of this matter, we would see more particularly, in what respects it is, that he is called the truth; and this will make way to our use-making of him. So, First, He is the Truth, in opposition to the shadows and types of him, under the law. Hence, as "the law," the whole Levitical and typical dispensation, "came by Moses, so grace and truth came by Jesus Christ," John i. 17. They were all shadows of him, and he is the substance and body of them all, Col. ii. 17; and this …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision B. Feeding the Five Thousand. ^A Matt. XIV. 13-21; ^B Mark VI. 33-44; ^C Luke IX. 11-17; ^D John VI. 2-14. ^c 11 But { ^a and} the multitudes heard thereof [heard of Jesus and his disciples crossing the lake], ^b 33 And they saw them going, and ^c perceiving it, ^b many knew them, ^d 2 And a great multitude followed him, because they beheld the signs which he did on them that were sick. ^b and they ran together there on foot from all the cities, and outwent them. ^a …
J. W. McGarvey—The Four-Fold Gospel

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, …
S. D. Gordon—Quiet Talks about Jesus

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that …
J. W. McGarvey—The Four-Fold Gospel

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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