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Catholic Commentary
Detailed Cities of the Kohathites in Ephraim and Manasseh
66Some of the families of the sons of Kohath had cities of their borders out of the tribe of Ephraim.67They gave to them the cities of refuge, Shechem in the hill country of Ephraim with its pasture lands and Gezer with its pasture lands,68Jokmeam with its pasture lands, Beth Horon with its pasture lands,69Aijalon with its pasture lands, Gath Rimmon with its pasture lands;70and out of the half-tribe of Manasseh, Aner with its pasture lands, and Bileam with its pasture lands, for the rest of the family of the sons of Kohath.
1 Chronicles 6:66–70 details the cities of refuge and residential cities allocated to Kohathite Levite families from the territories of Ephraim and half-Manasseh, including Shechem, Gezer, Beth Horon, and others, each with designated pasture lands. These assignments ensured the sacred ministers were geographically distributed throughout Israel to provide legal, spiritual, and teaching services while maintaining material self-sufficiency.
The Levites who served God's altar were not secluded from the world but planted strategically across every tribe, each city surrounded by pasture lands that made their sacred work economically possible.
Verse 69 — "Aijalon with its pasture lands, Gath Rimmon with its pasture lands." Aijalon—famous as the valley over which Joshua commanded the moon to stand still (Josh 10:12)—and Gath Rimmon, a Philistine-border town, complete the Ephraimite list. The inclusion of these frontier and storied cities signals that Levitical ministry was not confined to safe religious centers but was meant to penetrate Israel's most exposed and contested territories.
Verse 70 — "And out of the half-tribe of Manasseh, Aner with its pasture lands, and Bileam with its pasture lands, for the rest of the family of the sons of Kohath." Aner and Bileam (elsewhere called Ibleam) represent the westward, Cisjordanian half of Manasseh's territory. The phrase "for the rest of the family" is the Chronicler's tidy administrative closure, indicating that the full Kohathite clan—not just its leading branches—was accounted for and provided for. No Levite was forgotten in the distribution. The migrashim (pasture lands) attached to each city were not incidental: according to Numbers 35:1–5, these were precisely measured strips of land surrounding each Levitical city that guaranteed the ministers could sustain their households and flocks, freeing them for full-time sacred service.
Typological and Spiritual Senses: In the fourfold sense of Scripture, this passage yields rich allegorical meaning. The cities of refuge, presided over by Levites, prefigure the Church as the place of mercy and sanctuary—an insight developed by Origen (Homilies on Numbers 23) and later by Augustine, who saw the Levitical refuge cities as types of the Church, the only sure shelter from the wrath due sin. The pasture lands surrounding each city evoke Psalm 23—the Good Shepherd provides green pastures precisely around the places of dwelling and ministry.
Catholic tradition illuminates this passage on several interconnected levels. First, the institution of Levitical cities establishes a precedent for the Church's own theology of sacred ministry and its material support. The Catechism of the Catholic Church (CCC 1350, 2122) notes that the faithful have an obligation to support those who minister to them—a principle rooted in this very Old Testament structure, wherein the twelve tribes collectively provided for the tribe of Levi, which held no territorial inheritance of its own (Num 18:20–24). The Decree on the Ministry and Life of Priests (Presbyterorum Ordinis, §20) explicitly draws on this Levitical framework to ground the Church's norms for the just remuneration of clergy.
Second, the cities of refuge have always occupied a privileged place in Catholic typological tradition. Origen (Hom. in Num. 23.3) identified each city of refuge as a figure of Christ Himself: just as the manslayer fled to the city and came under the protection of the high priest, so the sinner flees to Christ and is sheltered under His priesthood until the day of judgment. This typology was developed by St. Caesarius of Arles and echoed in the medieval Church's theology of sanctuary. The Catechism (CCC 1465) picks up this spirit when it describes the sacrament of Penance as the place where God's mercy provides refuge from the consequences of sin.
Third, the meticulous distribution of Levites across all tribes reflects the Catholic understanding of the universal Church as one body with members everywhere. The Second Vatican Council's Lumen Gentium (§13) teaches that the unity of the People of God does not erase distinction of role or place, but orders diversity toward a single worship—precisely the logic of the Levitical city system.
For contemporary Catholics, this passage offers a surprisingly concrete spiritual challenge: Do we ensure that the ministers of the Church in our communities are genuinely supported—financially, socially, and spiritually—so they can be freed for full-time sacred service, just as the pasture lands freed the Levites? The "pasture lands" were not luxuries; they were carefully legislated necessities. A parish that chronically underpays its music ministers, religious educators, or deacons' families is, in the logic of this passage, undermining the very ministry it depends upon.
Beyond the material, the image of Shechem as both a Levitical city and a city of refuge calls every Catholic to see their parish church as a place of genuine sanctuary—not only for the sacraments, but as a community where the vulnerable, the wounded, and those fleeing the consequences of moral catastrophe find real mercy mediated through real people. Ask yourself: Is my parish actually functioning as a city of refuge? And am I, as a baptized member of the royal priesthood (1 Pet 2:9), helping to make it so?
Commentary
Verse 66 — "Some of the families of the sons of Kohath had cities of their borders out of the tribe of Ephraim." The Chronicler opens with a carefully qualified statement: some of the Kohathite families received their allotment from Ephraim. This is not a complete census but a representative list, and the word "families" (Heb. mishpachoth) signals that the unit of assignment was the extended clan, not merely the individual. The Kohathites were among the most privileged of the Levitical divisions: it was they who bore the Ark of the Covenant and the most sacred furnishings of the Tabernacle (Num 4:4–20). That their cities fall within Ephraim—the dominant northern tribe and the one that would later lend its name to the northern kingdom—is significant. The Levites were, by divine design, distributed among all the tribes, ensuring that no region of Israel was without resident teachers, singers, and ministers of the sacred.
Verse 67 — "They gave to them the cities of refuge, Shechem in the hill country of Ephraim with its pasture lands and Gezer with its pasture lands." Shechem is the linchpin of this verse. As a city of refuge (Heb. 'ir miqlaṭ), it carried enormous legal and theological weight: it was a sanctuary to which a person who had committed accidental homicide could flee and find protection from the blood avenger until a fair trial (Num 35:9–15; Josh 20). The designation of Shechem as both a Levitical city and a city of refuge is not incidental—Levitical presence was precisely what qualified and animated the refuge function. Shechem is also freighted with patriarchal memory: it was here that Abraham first pitched his tent in Canaan (Gen 12:6), where Jacob bought land and built an altar (Gen 33:18–20), and where Joshua gathered all Israel to renew the covenant (Josh 24). Gezer, by contrast, is a strategic Canaanite fortress-city that was conquered and given to Solomon by an Egyptian pharaoh (1 Kgs 9:16)—its inclusion here in the earlier Levitical list reflects the ideal territorial completeness that the Chronicler projects onto the settlement period.
Verse 68 — "Jokmeam with its pasture lands, Beth Horon with its pasture lands." Jokmeam is mentioned only sparsely in the biblical record but lay in the territory of Ephraim in the Jordan Valley region. Beth Horon (or Upper/Lower Beth Horon) was a strategically critical pass on the ascent from the Shephelah to the central highlands. Joshua famously pursued the Amorite coalition down this pass in the miracle of the long day (Josh 10:10–14). The assignment of this militarily significant corridor to the Levites communicates that sacred ministry, not mere military control, was meant to govern Israel's most important thoroughfares.