Core text for the study is Joshua 20 Cities of Refuge.
Background Context: Here
we have the Israelites about to go in to the Promised Land after their long
journey in the wilderness.
Deuteronomy 19
1 When the Lord your God has cut off the nations whose
land the Lord your God is giving you, and you have dispossessed them and
settled in their towns and in their houses, 2 you shall set
apart three cities in the land that the Lord your God is giving you to possess.
3 You shall calculate the distances F55 and divide into three regions the land that the Lord your
God gives you as a possession, so that any homicide can flee to one of them.
4 Now this is the case of a homicide who might flee
there and live, that is, someone who has killed another person unintentionally
when the two had not been at enmity before: 5 Suppose
someone goes into the forest with another to cut wood, and when one of them
swings the ax to cut down a tree, the head slips from the handle and strikes
the other person who then dies; the killer may flee to one of these cities and
live. 6 But if the distance is too great, the avenger of
blood in hot anger might pursue and overtake and put the killer to death,
although a death sentence was not deserved, since the two had not been at
enmity before. 7 Therefore I command you: You shall set
apart three cities.
Place holder: We will come
back to this part.
Deuteronomy 4
41 Then Moses set apart on the east side of the Jordan three
cities 42 to which a homicide could flee, someone who
unintentionally kills another person, the two not having been at enmity before;
the homicide could flee to one of these cities and live: 43 Bezer
in the wilderness on the tableland belonging to the Reubenites, Ramoth in
Gilead belonging to the Gadites, and Golan in Bashan belonging to the
Manassites.
Numbers 35
9 The Lord spoke to Moses, saying: 10 Speak
to the Israelites, and say to them: When you cross the Jordan into the land of
Canaan, 11 then you shall select cities to be cities of
refuge for you, so that a slayer who kills a person without intent may flee
there. 12 The cities shall be for you a refuge from the
avenger, so that the slayer may not die until there is a trial before the
congregation. 13 The cities that you designate shall be six
cities of refuge for you: 14 you shall designate three
cities beyond the Jordan, and three cities in the land of Canaan, to be cities
of refuge. 15 These six cities shall serve as refuge for the
Israelites, for the resident or transient alien among them, so that anyone who
kills a person without intent may flee there.
“Heart Attitude”
Numbers 35
16 But anyone who strikes another with an
iron object, and death ensues, is a murderer; the murderer shall be put to
death. 17 Or anyone who strikes another with a stone in hand
that could cause death, and death ensues, is a murderer; the murderer shall be
put to death. 18 Or anyone who strikes another with a weapon
of wood in hand that could cause death, and death ensues, is a murderer; the
murderer shall be put to death. 19 The avenger of blood is
the one who shall put the murderer to death; when they meet, the avenger of
blood shall execute the sentence. 20 Likewise, if someone
pushes another from hatred, or hurls something at another, lying in wait, and
death ensues, 21 or in enmity strikes another with the hand,
and death ensues, then the one who struck the blow shall be put to death; that
person is a murderer; the avenger of blood shall put the murderer to death,
when they meet. 22 But if someone pushes another suddenly
without enmity, or hurls any object without lying in wait, 23 or,
while handling any stone that could cause death, unintentionally F104 drops it on another and death ensues, though
they were not enemies, and no harm was intended, 24 then the
congregation shall judge between the slayer and the avenger of blood, in
accordance with these ordinances; 25 and the congregation
shall rescue the slayer from the avenger of blood. Then the congregation shall
send the slayer back to the original city of refuge. The slayer shall live in
it until the death of the high priest who was anointed with the holy oil. 26 But
if the slayer shall at any time go outside the bounds of the original city of
refuge, 27 and is found by the avenger of blood outside the
bounds of the city of refuge, and is killed by the avenger, no bloodguilt shall
be incurred. 28 For the slayer must remain in the city of
refuge until the death of the high priest; but after the death of the high
priest the slayer may return home. 29 These things shall be
a statute and ordinance for you throughout your generations wherever you live. 30 If
anyone kills another, the murderer shall be put to death on the evidence of
witnesses; but no one shall be put to death on the testimony of a single
witness. 31 Moreover you shall accept no ransom for the life
of a murderer who is subject to the death penalty; a murderer must be put to
death. 32 Nor shall you accept ransom for one who has fled
to a city of refuge, enabling the fugitive to return to live in the land before
the death of the high priest. 33 You shall not pollute the
land in which you live; for blood pollutes the land, and no expiation can be
made for the land, for the blood that is shed in it, except by the blood of the
one who shed it. 34 You shall not defile the land in which
you live, in which I also dwell; for I the Lord dwell among the Israelites.
But which is it? Are there
3 cities or 6 cities? What do you think? Come back to Deut. 19:
Deuteronomy 19
8 If the Lord your God enlarges your
territory, as he swore to your ancestors—and he will give you all the land that
he promised your ancestors to give you, 9 provided you
diligently observe this entire commandment that I command you today, by loving
the Lord your God and walking always in his ways—then you shall add three more
cities to these three, 10 so that the blood of an innocent
person may not be shed in the land that the Lord your God is giving you as an
inheritance, thereby bringing bloodguilt upon you. 11 But if
someone at enmity with another lies in wait and attacks and takes the life of
that person, and flees into one of these cities, 12 then the
elders of the killer's city shall send to have the culprit taken from there and
handed over to the avenger of blood to be put to death. 13 Show
no pity; you shall purge the guilt of innocent blood from Israel, so that it
may go well with you.
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Deuteronomy 19 14 You must not move your neighbor's
boundary marker, set up by former generations, on the property that will be
allotted to you in the land that the Lord your God is giving you to possess. 15 A
single witness shall not suffice to convict a person of any crime or
wrongdoing in connection with any offense that may be committed. Only on the
evidence of two or three witnesses shall a charge be sustained. 16 If
a malicious witness comes forward to accuse someone of wrongdoing, 17 then
both parties to the dispute shall appear before the Lord, before the priests
and the judges who are in office in those days, 18 and the
judges shall make a thorough inquiry. If the witness is a false witness,
having testified falsely against another, 19 then you
shall do to the false witness just as the false witness had meant to do to
the other. So you shall purge the evil from your midst. 20 The
rest shall hear and be afraid, and a crime such as this shall never again be
committed among you. 21 Show no pity: life for life, eye
for eye, tooth for tooth, hand for hand, and foot for foot. |
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After they have entered the land of
Canaan
Main Text:
Joshua 20 Cities of Refuge.
1 Then the Lord spoke to Joshua, saying, 2 "Say
to the Israelites, "Appoint the cities of refuge, of which I spoke to you
through Moses, 3 so that anyone who kills a person without
intent or by mistake may flee there; they shall be for you a refuge from the
avenger of blood. 4 The slayer shall flee to one of these
cities and shall stand at the entrance of the gate of the city, and explain the
case to the elders of that city; then the fugitive shall be taken into the
city, and given a place, and shall remain with them. 5 And
if the avenger of blood is in pursuit, they shall not give up the slayer,
because the neighbor was killed by mistake, there having been no enmity between
them before. 6 The slayer shall remain in that city until
there is a trial before the congregation, until the death of the one who is
high priest at the time: then the slayer may return home, to the town in which
the deed was done.' "
Matthew Henry Complete Commentary on the Whole Bible
Joshua Chapter 20
This
short chapter is concerning the cities of refuge, which we often read of in the
writings of Moses, but this is the last time that we find mention of them, for
now that matter was thoroughly settled. Here is, I. The law God gave
concerning them (v. 1-6). II. The people’s designation of the particular cities
for that use (v. 7-9). And this remedial law was a figure of good things to
come.
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Verses
1-6 Many things were by the law of Moses ordered to be done when they
came to Canaan and this among the rest, the appointing of sanctuaries for the
protecting of those that were guilty of casual murder, which was a privilege
to all Israel, since no man could be sure but some time or other it might be
his own case; and it was for the interest of the land that the blood of an
innocent person, whose hand only was guilty but not his heart, should not be
shed, no, not by the avenger of blood: of this law, which was so much for their
advantage, God here reminds them, that they might remind themselves of the
other laws he had given them, which concerned his honour. 1. Orders are given for the
appointing of these cities (v. 2), and very seasonably at this time when the
land was newly surveyed, and so they were the better able to divide the
coasts of it into three parts, as God had directed them, in order to the more
convenient situation of these cities of refuge, Deu. 19:3. Yet it is probable
that it was not done till after the Levites had their portion assigned them
in the next chapter, because the cities of refuge were all to be Levites’
cities. As soon as ever God had given them cities of rest, he bade them
appoint cities of refuge, to which none of them knew but they might be glad to
escape. Thus God provided, not only for their ease at all times, but
for their safety in times of danger, and such times we must expect and
prepare for in this world. And it intimates what God’s spiritual Israel have
and shall have, in Christ and heaven, not only rest to repose themselves in,
but refuge to secure themselves in. And we cannot think these cities of
refuge would have been so often and so much spoken of in the law of Moses,
and have had so much care taken about them (when the intention of them might
have been effectually answered, as it is in our law, by authorizing the
courts of judgment to protect and acquit the manslayer in all those cases
wherein he was to have privilege of sanctuary), if they were not designed to
typify the relief which the gospel provides for poor penitent sinners, and
their protection from the curse of the law and the wrath of God, in our Lord Jesus, to whom
believers flee for refuge (Heb. 6:18), and in whom they are found (Phil. 3:9)
as in a sanctuary, where they are privileged from arrests, and there is
now no condemnation to them, Rom. 8:1. 2. Instructions are given for the
using of these cities. The laws in this matter we had before, Num.
35:10, etc., where they were opened at large. (1.) It is supposed that a man
might possibly kill a person, it might be his own child or dearest friend,
unawares and unwittingly (v. 3), not only whom he hated not, but whom he
truly loved beforetime (v. 5); for the way of man is not in himself.
What reason have we to thank God who has kept us both from slaying and from
being slain by accident! In this case, it is supposed that the relations of
the person slain would demand the life of the slayer, as a satisfaction to
that ancient law that whoso sheds man’s blood, by man shall his blood be
shed. (2.) It is provided that if upon trial it appeared that the murder
was done purely by accident, and not by design, either upon an old grudge or
a sudden passion, then the slayer should be sheltered from the avenger of
blood in any one of these cities, v. 4-6. By this law he was entitled to a
dwelling in that city, was taken into the care of the government of it, but
was confined to it, as prisoner at large; only, if he survived the high
priest, then, and not till then, he might return to his own city. And the
Jews say, "If he died before the high priest in the city of his refuge
and exile, and was buried there, yet, at the death of the high priest, his
bones should be removed with respect to the place of his fathers’
sepulchres.’’ |
Joshua 20 Cities of Refuge.
7 So they set apart Kedesh in
Galilee in the hill country of Naphtali, and Shechem in the hill country of
Ephraim, and Kiriath-arba (that is, Hebron) in the hill country of Judah. 8 And
beyond the Jordan east of Jericho, they appointed Bezer in the wilderness on
the tableland, from the tribe of Reuben, and Ramoth in Gilead, from the tribe
of Gad, and Golan in Bashan, from the tribe of Manasseh. 9 These
were the cities designated for all the Israelites, and for the aliens residing
among them, that anyone who killed a person without intent could flee there, so
as not to die by the hand of the avenger of blood, until there was a trial
before the congregation.
Verses
7-9 We have here the nomination of the cities of refuge in the land of
Canaan, which was made by the advice and authority of Joshua and the princes
(v. 7); and upon occasion of the mention of this is repeated the nomination of
the other three in the lot of the other two tribes and a half, which was made
by Moses (Deu. 4:43), but (as bishop Patrick thinks) they had not the privilege
till now. 1. They are said to sanctify these cities that is the original
word for appointed, v. 7. Not that any ceremony was used to signify the
consecration of them, only they did by a public act of court solemnly declare
them cities of refuge, and as such sacred to the honour of God, as the
protector of exposed innocency. If they were sanctuaries, it was proper to say they were sanctified.
Christ, our refuge, was sanctified by his Father; nay, for our sakes he
sanctified himself, Jn. 17:19. 2. These cities (as those also on the other side
Jordan) stood in the three several parts of the country, so conveniently that a
man might (they say) in half a day reach some one of them from any corner of
the country. Kedesh was in Naphtali, the most northern tribe, Hebron in Judah,
the most southern, and Shechem in Ephraim, which lay in the middle, about
equally distant from the other two. God is a refuge at hand. 3. They were all
Levites’ cities, which put an honour upon God’s tribe, making them
judges in those cases wherein divine Providence was so nearly concerned, and
protectors to oppressed innocency. It was also a kindness to the poor refugee,
that when he might not go up to the house of the Lord, nor tread his courts,
yet he had the servants of God’s house with him, to instruct him, and pray for
him, and help to make up the want of public ordinances. If he must be confined,
it shall be to a Levite-city, where he may, if he will, improve his time. 4.
These cities were upon hills to be seen afar off, for a city on a hill cannot
be hid; and this would both direct and encourage the poor distressed man that
was making that way; and, though therefore his way at last was up-hill, yet
this would comfort him, that he would be in his place of safety quickly, and if
he could but get into the suburbs of the city he was well enough off. 5. Some
observe a significancy in the names of these cities with application to Christ
our refuge. I delight not in quibbling upon names, yet am willing to take
notice of these. Kedesh signifies holy, and our
refuge is the holy Jesus. Shechem, a shoulder, and the government is
upon his shoulder. Hebron, fellowship, and believers are called into the
fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a
strong-hold to all those that trust in him. Ramoth, high or exalted,
for him hath God exalted with his own right hand. Golan, joy or exultation,
for in him all the saints are justified, and shall glory. Lastly,
Besides all these, the horns of the altar, wherever it was, were a refuge to
those who took hold of them, if the crime were such as that sanctuary allowed.
This is implied in that law (Ex. 21:14), that a wilful murderer shall be taken
from God’s altar to be put to death. And we find the altar used for this
purpose. 1 Ki. 1:50; 2:28. Christ is our altar, who not only sanctifies the
gift, but protects the giver.
Hebrews 6:18
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13 When God made
a promise to Abraham, because he had no one greater by whom to swear, he
swore by himself, 14 saying, "I will surely bless you and multiply
you." 15 And thus Abraham, F38 having patiently endured, obtained the
promise. 16 Human beings, of course, swear by someone greater than
themselves, and an oath given as confirmation puts an end to all dispute. 17 In
the same way, when God desired to show even more clearly to the heirs of the
promise the unchangeable character of his purpose, he guaranteed it by an
oath, 18 so that
through two unchangeable things, in which it is impossible that God would
prove false, we who have taken refuge might be strongly encouraged to seize
the hope set before us. 19 We have this hope, a sure and
steadfast anchor of the soul, a hope that enters the inner shrine behind the
curtain, 20 where Jesus, a forerunner on our behalf, has entered, having
become a high priest forever according to the order of Melchizedek. Philippians 3:1 – 4:1 No Confidence in the Flesh 1Finally, my brothers, rejoice in the Lord! It
is no trouble for me to write the same things to you again, and it is a
safeguard for you. 2Watch out for those dogs, those men who do evil, those
mutilators of the flesh. 3For it is we who are the circumcision, we who
worship by the Spirit of God, who glory in Christ Jesus, and who put no
confidence in the flesh— 4though I myself have reasons for such confidence. Pressing on Toward the Goal 12Not that I have already obtained all this,
or have already been made perfect, but I press on to take hold of that for
which Christ Jesus took hold of me. 13Brothers, I do not consider myself yet
to have taken hold of it. But one thing I do: Forgetting what is behind and
straining toward what is ahead, 14I press on toward the goal to win the prize
for which God has called me heavenward in Christ Jesus. 15All of us who are mature
should take such a view of things. And if on some point you think
differently, that too God will make clear to you. 16Only let us live up to
what we have already attained. 17Join with others in following my example,
brothers, and take note of those who live according to the pattern we gave
you. 18For, as I have often told you before and now say again even with
tears, many live as enemies of the cross of Christ. 19Their destiny is
destruction, their god is their stomach, and their glory is in their shame.
Their mind is on earthly things. 20But our citizenship is in heaven.
And we eagerly await a Savior from there, the Lord Jesus Christ, 21who, by
the power that enables him to bring everything under his control, will
transform our lowly bodies so that they will be like his glorious body. 1Therefore, my brothers, you
whom I love and long for, my joy and crown, that is how you should stand firm
in the Lord, dear friends! Exhortations 2I plead with Euodia and I plead with Syntyche
to agree with each other in the Lord. 3Yes, and I ask you, loyal yokefellow,[a] help these women who have contended at my side in the
cause of the gospel, along with Clement and the rest of my fellow workers,
whose names are in the book of life. 4Rejoice in the Lord always. I
will say it again: Rejoice! 5Let your gentleness be evident to all. The Lord
is near. 6Do not be anxious about anything, but in everything, by prayer and
petition, with thanksgiving, present your requests to God. 7And the peace of
God, which transcends all understanding, will guard your hearts and your
minds in Christ Jesus. 8Finally, brothers, whatever is true, whatever
is noble, whatever is right, whatever is pure, whatever is lovely, whatever
is admirable—if anything is excellent or praiseworthy—think about such
things. 9Whatever you have learned or received or heard from me, or seen in
me—put it into practice. And the God of peace will be with you. |
Hebrews 6: (13-18) Don’t be discouraged: God’s promises are
reliable.
For
when God made a promise to Abraham, because He could swear by no one greater,
He swore by Himself, saying, “Surely blessing I will bless you, and multiplying
I will multiply you.” And so, after he had patiently endured, he obtained the
promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus
God, determining to show more abundantly to the heirs of promise the
immutability of His counsel, confirmed it
by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who
have fled for refuge to lay hold of the hope set before us.
a.
After he had
patiently endured: During this time of patient endurance, many
Christians get attacked. They wonder if
they too will obtain the promise.
They often wonder “Will God really
come through?”
b.
After he had
patiently endured, he obtained the promise: God came through for
Abraham, even sealing His promise with an oath. In fact, because He could swear by no one greater, He swore by
Himself. This oath showed
that God’s promises (like His character) are unchanging.
i.
“This passage teaches us . . . that an oath may be lawfully used by Christians;
and this ought to be particularly observed, on account of fanatical men who are
disposed to abrogate the practices of solemn swearing which God has prescribed
in his Law.” (Calvin)
c.
That by two
immutable things, in which it is impossible for God to lie, we might have
strong consolation: The two immutable
(unchanging) things
are God’s promise and His oath.
It is impossible
for God to lie in either of these two things.
d.
We might have
strong consolation, who have fled for refuge to lay hold of the hope set before
us: Don’t be discouraged! God
has a refuge
of hope
ready for you. We can think of this refuge
of hope
are like the cities of refuge commanded by the Law of Moses, as described in
Numbers 35.
i.
Both Jesus and the cities of refuge are within easy reach of the needy person; they
were of no use unless someone could get to the place of refuge.
ii.
Both Jesus and the cities of refuge are open
to all, not just the Israelite; no one needs to fear that they would be
turned away from their place of refuge in their time of need.
iii.
Both Jesus and the cities of refuge became a place where the one in need would live; you didn’t come to a city of
refuge in time of need just to look around.
iv.
Both Jesus and the cities of refuge are the only
alternative for the one in need; without this specific protection, they
will be destroyed.
v.
Both Jesus and the cities of refuge provide protection only within their boundaries; to go outside meant death.
vi.
With both Jesus and the cities of refuge, full freedom comes with the death of the High Priest.
vii.
However, there is a crucial distinction
between Jesus and the cities of refuge.
The cities of refuge only helped the innocent;
the guilty can come to Jesus and find
refuge.
References
Numbers 35
16 But anyone who strikes another with an
iron object, and death ensues, is a murderer; the murderer shall be put to
death. 17 Or anyone who strikes another with a stone in hand
that could cause death, and death ensues, is a murderer; the murderer shall be
put to death. 18 Or anyone who strikes another with a weapon
of wood in hand that could cause death, and death ensues, is a murderer; the
murderer shall be put to death. 19 The avenger of blood is
the one who shall put the murderer to death; when they meet, the avenger of
blood shall execute the sentence. 20 Likewise, if someone
pushes another from hatred, or hurls something at another, lying in wait, and
death ensues, 21 or in enmity strikes another with the hand,
and death ensues, then the one who struck the blow shall be put to death; that
person is a murderer; the avenger of blood shall put the murderer to death,
when they meet. 22 But if someone pushes another suddenly
without enmity, or hurls any object without lying in wait, 23 or,
while handling any stone that could cause death, unintentionally F104 drops it on another and death ensues, though
they were not enemies, and no harm was intended, 24 then the
congregation shall judge between the slayer and the avenger of blood, in
accordance with these ordinances; 25 and the congregation
shall rescue the slayer from the avenger of blood. Then the congregation shall
send the slayer back to the original city of refuge. The slayer shall live in
it until the death of the high priest who was anointed with the holy oil. 26 But
if the slayer shall at any time go outside the bounds of the original city of
refuge, 27 and is found by the avenger of blood outside the
bounds of the city of refuge, and is killed by the avenger, no bloodguilt shall
be incurred. 28 For the slayer must remain in the city of
refuge until the death of the high priest; but after the death of the high
priest the slayer may return home. 29 These things shall be
a statute and ordinance for you throughout your generations wherever you live. 30 If
anyone kills another, the murderer shall be put to death on the evidence of
witnesses; but no one shall be put to death on the testimony of a single
witness. 31 Moreover you shall accept no ransom for the life
of a murderer who is subject to the death penalty; a murderer must be put to
death. 32 Nor shall you accept ransom for one who has fled
to a city of refuge, enabling the fugitive to return to live in the land before
the death of the high priest. 33 You shall not pollute the
land in which you live; for blood pollutes the land, and no expiation can be
made for the land, for the blood that is shed in it, except by the blood of the
one who shed it. 34 You shall not defile the land in which
you live, in which I also dwell; for I the Lord dwell among the Israelites.
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Deuteronomy 19 14 You must not move your neighbor's
boundary marker, set up by former generations, on the property that will be
allotted to you in the land that the Lord your God is giving you to possess. 15 A
single witness shall not suffice to convict a person of any crime or
wrongdoing in connection with any offense that may be committed. Only on the
evidence of two or three witnesses shall a charge be sustained. 16 If
a malicious witness comes forward to accuse someone of wrongdoing, 17 then
both parties to the dispute shall appear before the Lord, before the priests
and the judges who are in office in those days, 18 and the
judges shall make a thorough inquiry. If the witness is a false witness,
having testified falsely against another, 19 then you
shall do to the false witness just as the false witness had meant to do to
the other. So you shall purge the evil from your midst. 20 The
rest shall hear and be afraid, and a crime such as this shall never again be
committed among you. 21 Show no pity: life for life, eye
for eye, tooth for tooth, hand for hand, foot for foot. |
Matthew Henry Complete Commentary on the Whole Bible
Joshua Chapter 20
This
short chapter is concerning the cities of refuge, which we often read of in the
writings of Moses, but this is the last time that we find mention of them, for
now that matter was thoroughly settled. Here is, I. The law God gave
concerning them (v. 1-6). II. The people’s designation of the particular cities
for that use (v. 7-9). And this remedial law was a figure of good things to
come.
|
Verses 1-6 Many
things were by the law of Moses ordered to be done when they came to Canaan
and this among the rest, the appointing of sanctuaries for the protecting of
those that were guilty of casual murder, which was a privilege to all Israel,
since no man could be sure but some time or other it might be his own case;
and it was for the interest of the land that the blood of an innocent person,
whose hand only was guilty but not his heart, should not be shed, no, not by
the avenger of blood: of this law, which was so much for their advantage, God
here reminds them, that they might remind themselves of the other laws he had
given them, which concerned his honour. 1. Orders are given for the
appointing of these cities (v. 2), and very seasonably at this time when the
land was newly surveyed, and so they were the better able to divide the
coasts of it into three parts, as God had directed them, in order to the more
convenient situation of these cities of refuge, Deu. 19:3. Yet it is probable
that it was not done till after the Levites had their portion assigned them
in the next chapter, because the cities of refuge were all to be Levites’
cities. As soon as ever God had given them cities of rest, he bade them
appoint cities of refuge, to which none of them knew but they might be glad to
escape. Thus God provided, not only for their ease at all times, but for
their safety in times of danger, and such times we must expect and prepare
for in this world. And it intimates what God’s spiritual Israel have and
shall have, in Christ and heaven, not only rest to repose themselves in, but
refuge to secure themselves in. And we cannot think these cities of refuge
would have been so often and so much spoken of in the law of Moses, and have
had so much care taken about them (when the intention of them might have been
effectually answered, as it is in our law, by authorizing the courts of
judgment to protect and acquit the manslayer in all those cases wherein he
was to have privilege of sanctuary), if they were not designed to typify the
relief which the gospel provides for poor penitent sinners, and their
protection from the curse of the law and the wrath of God, in our Lord Jesus,
to whom believers flee for refuge (Heb. 6:18), and in whom they are found
(Phil. 3:9) as in a sanctuary, where they are privileged from arrests, and there
is now no condemnation to them, Rom. 8:1. 2. Instructions are given for
the using of these cities. The laws in this matter we had before, Num. 35:10,
etc., where they were opened at large. (1.) It is supposed that a man might
possibly kill a person, it might be his own child or dearest friend, unawares
and unwittingly (v. 3), not only whom he hated not, but whom he truly loved
beforetime (v. 5); for the way of man is not in himself. What reason
have we to thank God who has kept us both from slaying and from being slain
by accident! In this case, it is supposed that the relations of the person
slain would demand the life of the slayer, as a satisfaction to that ancient
law that whoso sheds man’s blood, by man shall his blood be shed. (2.)
It is provided that if upon trial it appeared that the murder was done purely
by accident, and not by design, either upon an old grudge or a sudden
passion, then the slayer should be sheltered from the avenger of blood in any
one of these cities, v. 4-6. By this law he was entitled to a dwelling in
that city, was taken into the care of the government of it, but was confined
to it, as prisoner at large; only, if he survived the high priest, then, and
not till then, he might return to his own city. And the Jews say, "If he
died before the high priest in the city of his refuge and exile, and was
buried there, yet, at the death of the high priest, his bones should be
removed with respect to the place of his fathers’ sepulchres.’’ |
Verses 7-9 We have
here the nomination of the cities of refuge in the land of Canaan, which was
made by the advice and authority of Joshua and the princes (v. 7); and upon
occasion of the mention of this is repeated the nomination of the other three
in the lot of the other two tribes and a half, which was made by Moses (Deu.
4:43), but (as bishop Patrick thinks) they had not the privilege till now. 1.
They are said to sanctify these cities that is the original word for appointed,
v. 7. Not that any ceremony was used to signify the consecration of them, only
they did by a public act of court solemnly declare them cities of refuge, and
as such sacred to the honour of God, as the protector of exposed innocency. If
they were sanctuaries, it was proper to say they were sanctified.
Christ, our refuge, was sanctified by his Father; nay, for our sakes he
sanctified himself, Jn. 17:19. 2. These cities (as those also on the other side
Jordan) stood in the three several parts of the country, so conveniently that a
man might (they say) in half a day reach some one of them from any corner of
the country. Kedesh was in Naphtali, the most northern tribe, Hebron in Judah,
the most southern, and Shechem in Ephraim, which lay in the middle, about
equally distant from the other two. God is a refuge at hand. 3. They were all
Levites’ cities, which put an honour upon God’s tribe, making them judges in
those cases wherein divine Providence was so nearly concerned, and protectors
to oppressed innocency. It was also a kindness to the poor refugee, that when
he might not go up to the house of the Lord, nor tread his courts, yet he had
the servants of God’s house with him, to instruct him, and pray for him, and
help to make up the want of public ordinances. If he must be confined, it shall
be to a Levite-city, where he may, if he will, improve his time. 4. These
cities were upon hills to be seen afar off, for a city on a hill cannot be hid;
and this would both direct and encourage the poor distressed man that was
making that way; and, though therefore his way at last was up-hill, yet this
would comfort him, that he would be in his place of safety quickly, and if he
could but get into the suburbs of the city he was well enough off. 5. Some
observe a significancy in the names of these cities with application to Christ
our refuge. I delight not in quibbling upon names, yet am willing to take
notice of these. Kedesh signifies holy, and our refuge is the
holy Jesus. Shechem, a shoulder, and the government is upon his
shoulder. Hebron, fellowship, and believers are called into the
fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a
strong-hold to all those that trust in him. Ramoth, high or exalted,
for him hath God exalted with his own right hand. Golan, joy or exultation,
for in him all the saints are justified, and shall glory. Lastly,
Besides all these, the horns of the altar, wherever it was, were a refuge to
those who took hold of them, if the crime were such as that sanctuary allowed.
This is implied in that law (Ex. 21:14), that a wilful murderer shall be taken
from God’s altar to be put to death. And we find the altar used for this
purpose. 1 Ki. 1:50; 2:28. Christ is our altar, who not only sanctifies the
gift, but protects the giver.
Joshua 20
Supplemental notes for the Daily Bible Study Bible Reading Plan
by Wayne Blank
Joshua Chapter 20
Although the Israelites had just settled a frontier, "frontier justice" was not tolerated. The Lord's Law and Order prevailed - the guilty were punished, the innocent were protected.
"Then
The Lord [see YHVH, Adonai,
Jehovah, LORD] said to Joshua,
"Say to the people of Israel, 'Appoint the cities of refuge, of which I
spoke to you through Moses [see The Trysting Tent] , that
the manslayer who kills any person without intent or unwittingly may flee
there; they shall be for you a refuge from the avenger of blood. [see Why Blood?]
He shall flee to one of these cities and shall stand at the entrance of the gate of the city [see City Gates], and explain his case to the elders [see The Senate] of that city; then they shall take him into the city, and give him a place, and he shall remain with them. And if the avenger of blood pursues him, they shall not give up the slayer into his hand; because he killed his neighbor unwittingly, having had no enmity against him in times past. And he shall remain in that city until he has stood before the congregation for judgment, until the death of him who is high priest at the time: then the slayer may go again to his own town and his own home, to the town from which he fled.'"
So they set apart Kedesh in Galilee in the hill country of Naphtali, and Shechem in the hill country of Ephraim, and Kiriath-arba, that is, Hebron, in the hill country of Judah.
And beyond the Jordan east of Jericho, they appointed Bezer in the wilderness on the tableland, from the tribe of Reuben, and Ramoth in Gilead, from the tribe of Gad, and Golan in Bashan, from the tribe of Manasseh.
These were the cities designated for all the people of Israel, and for the stranger sojourning among them, that anyone who killed a person without intent could flee there, so that he might not die by the hand of the avenger of blood, till he stood before the congregation." (Joshua 20:1-9 RSV)
Ancient
cities were often more like fortresses than cities, as we understand the term
"city" today. The perimeter consisted of a massive stone wall (or
walls) with gates to permit or prevent the entry of people and animals. In
times of war, enemy forces often concentrated their attacks on these openings,
typically the weakest part of the city wall, so the gates were usually
constructed in such a way that they were flanked by, or actually part of, one
or more defensive guard towers.
The old
city of Jerusalem has
had numerous gates over the many thousands of years of Bible History. You can
still walk through some of them today, while others have been sealed at one
time or another. Individual gates have been known by various names, sometimes
by two or three or more, through their centuries of existence.
The English word senate
originated from the Latin word senatus, a pronoun form of senex,
which meant elderly. The term senile originated from the very
same word, but was not spoken or intended in the negative manner that it is
today by some people - senile simply means aged, or elderly,
nothing more. Senior is also derived from the very same word as senator
and senile, senex. Some versions of the Bible use "senate" or
"senators" to translate the original Hebrew and Greek words for elders.
Most civilized societies throughout human history had councils of elders, or
senators, "senile" people who governed, or advised those who
governed. 
Galilee
by Wayne Blank
One of the most famous Bible Places in Bible History is Galilee. Although born in Bethlehem (see also Bethlehem Fact File) in southern Israel near Jerusalem, Jesus Christ lived nearly His entire human life up in Galilee, in northern Israel, first at Nazareth, and then at Capernaum. Most of His ministry and miracles took place in Galilee.
Shechem
by Wayne Blank
Shechem, from the Hebrew word for shoulder, was a city and district in central Israel, in the hill country of Ephraim (see Bible Places). Built on the slope, or shoulder, of Mount Ebal, the city was the site of the first capital of the northern kingdom of Israel.
Hebron
by Wayne Blank
Hebron is located southwest of Jerusalem and Bethlehem on the main road
to Beersheba. Although
in a shallow valley, it's actually 3,000 feet (915 meters) above sea level, and
4,300 feet (1,310 meters) above the nearby Dead Sea. Hebron has been
the scene of many important events of Bible History.
Gilead
by Wayne Blank
Gilead,
meaning rugged, was a highland region east of The Jordan River,
extending approximately from the southern end of The Sea Of Galilee to the
northern end of The Salt Sea,
with the Jabbok River roughly marking its mid-point. From its mountains it was
known as "the mount, or hill country, of Gilead" (Genesis 31:25), but
was also called "the land of Gilead" (Numbers 32:1), or simply
"Gilead" (Genesis 37:25). After the God-commanded possession and
division of the Promised Land among The Tribes Of Israel, it
was held by Gad, Reuben and part of Manasseh (Deuteronomy 3:13-15, Numbers
32:40) - a territory today outside of Israel's national borders, occupied by
the Kingdom of Jordan.
Golan
by Wayne Blank
"Then Moses set apart three cities in the east beyond the Jordan, that the manslayer might flee there, who kills his neighbor unintentionally, without being at enmity with him in time past, and that by fleeing to one of these cities he might save his life: Bezer in the wilderness on the tableland for the Reubenites, and Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites." (Deuteronomy 4:41-43 RSV)
Golan,
from the Hebrew word
pronounced go-lawn, meaning captive, was located in the eastern
territory of the tribe of Manasseh (see Tribal Lands), east of the
Jordan River. It was designated as one of the Cities Of Refuge. Although
an important city in its day, after its destruction by the Hasmonean king
Alexander Janneus who ruled 103-76 B.C. (see The Maccabees), it became
lost to Bible History.
Today, its location has not been identified with certainty, although it has been
estimated to be about 17 miles / 27 kilometers east of The Sea Of Galilee.
The name Golan is perhaps best known from the Golan Heights, which took
their name from the ancient city. Geographically, the Golan Heights 
