Joshua 20 commentary

When the Israelites were settled in their promised inheritance, they were reminded to set apart the cities of refuge, whose use and typical meaning have been explained, Nu 35; De 19. God's spiritual Israel have, and shall have in Christ and heaven, not only rest to repose in, but refuge to secure themselves in. These cities were designed to typify the relief which the gospel provides for 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.

These cities, as those also on the other side Jordan, stood so that a man might in half a day reach one of them from any part of the country. God is ever a Refuge at hand. They were all Levites' cities. It was kindness to the poor fugitive, that when he might not go up to the house of the Lord, yet he had the servants of God with him, to instruct him, and pray for him, and to help to make up the want of public ordinances. Some observe a significance in the names of these cities with application to Christ our Refuge. 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.

1. The Lord also spoke unto Joshua, etc In the fact of its not having occurred to their own minds, to designate the cities of refuge, till they were again reminded of it, their sluggishness appears to be indirectly censured. The divine command to that effect had been given beyond the Jordan. When the reason for it remained always equally valid, why do they wait? Why do they not give full effect to that which they had rightly begun? We may add, how important it was that there should be places of refuge for the innocent, in order that the land might not be polluted with blood. For if that remedy had not been provided, the kindred of those who had been killed would have doubled the evil, by proceeding without discrimination to avenge their death. It certainly did not become the people to be idle in guarding the land from stain and taint. Calvin is somewhat singular in holding that the message communicated to Joshua was an indirect censure of the Israelites, for not having previously of their own accord appointed cities of refuge. Other expositors think that till now the proper time of appointing them had not arrived, as it could not well precede, but rather behooved to be subsequent to the allocation of cities to the Levites, inasmuch as the nature of the case required that every city of refuge should be Levitical. — Ed. Hence we perceive how tardy men are, not only to perform their duty, but to provide for their own safety, unless the Lord frequently urge them, and prick them forward by the stimulus of exhortation. But that they sinned only from thoughtlessness, is apparent from this, that they are forthwith ready to obey, neither procrastinating nor creating obstacles or delays to a necessary matter, by disputing the propriety of it.

The nature of the asylum afforded by the cities of refuge has been already explained. It gave no impunity to voluntary murder, but if any one, by mistake, had slain a man, with whom he was not at enmity, he found a safe refuge by fleeing to one of these cities destined for that purpose. Thus God assisted the unfortunate, and prevented their suffering the punishment of an atrocious deed, when they had not been guilty of it. Meanwhile respect was so far paid to the feelings of the brethren and kindred of the deceased, that their sorrow was not increased by the constant presence of the persons who had caused their bereavement. Lastly, the people were accustomed to detest murder, since homicide, even when not culpable, was followed by exile from country and home, till the death of the high priest. For that temporary exile clearly showed how precious human blood is in the sight of God. Thus the law was just, equitable, and useful, as well in a public as in a private point of view. It may be observed in passing, how strikingly the humanity and wisdom conspicuous in the appointment of the Mosaic cities of refuge contrast with the manifold abuses and abominations to which the numerous asylums and sanctuaries of Popish countries have led. — Ed. But it is to be briefly observed, that everything is not here mentioned in order. For one who had accidentally killed a man might have remained in safety, by sisting himself before the court to plead his cause, and obtaining an acquittal, after due and thorough investigation, as we explained more fully in the books of Moses, when treating of this matter.

7. And they appointed Kedesh, etc The Hebrew word Kedesh here used, signifies also to fit and consecrate. Accordingly, I interpret, that cities were selected according as common use required. Latin, “Prout communis usus ferebat.” French, “Selon que le profit et l’utilite commune le requeroit;” “According as the common profit and utility required.” — Ed. Hence it is inferred that matters were well arranged so as to make private yield to public interest. Moreover, we shall see in the next chapter, that Ciriath-Arbah, which was afterwards called Hebron, was transferred to the Levites, though it had formerly been the property of Caleb. Hence appeared the rare, nay, the incomparable moderation of this aged saint, who readily gave up to others both the city and suburbs, which he had justly claimed as his right, the moment the lot showed that this was pleasing to God. It was necessary to advert briefly to this change, because the Lord was pleased that asylums should be found only in the Levitical cities, that their innocence might be defended with greater fidelity and authority.

CHAPTER 21

Joshua 21:1-19

1. Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;

1. Accesserunt autem principes patrum Levitarum ad Eleazar sacerdotem, et ad Josue filium Nun, et ad principes patrum tribuum filiorum Israel.

2. And they spoke unto them at Shiloh in the land of Canaan, saying, The LORD commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle.

2. Loquutique sunt ad eos in Silo in terra Chanaan, dicendo, Jehova praecepit per manum Mosis ut daretis nobis urbes ad habitandum, et suburbana earum pro animalibus nostris.

3. And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the LORD, these cities and their suburbs.

3. Dederunt ergo filii Israel Levitis de haereditate sua, secundum sermonem Jehovae, urbes istas et suburbana earum.

4. And the lot came out for the families of the Kohathites: and the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.

4. Egressa est autem sors per familias Caethitarum: fueruntque filiis Aaron sacerdotis de Levitis, de tribu Juda, et de tribu Simeon, et de tribu Benjamin per sortem, urbes tredecim.

5. And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities.

5. Filiis autem Ceath reliquis, de familiis tribus Ephraim, et de tribu Dan, et de dimidia tribu Manasse, per sortem, urbes decem.

6. And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities.

6. Filiis vero Gerson de familiis tribus Issachar, et de tribu Aser, et de tribu Nephthali, et de dimidia tribu Manasse in Basan per sortem, urbes tredecim.

7. The children of Merari by their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.

7. Filiis Merari per familias suas, de tribu Ruben, et de tribu Gad, et de tribu Zabulon, urbes duodecim.

8. And the children of Israel gave by lot unto the Levites these cities with their suburbs, as the LORD commanded by the hand of Moses.

8. Dederunt, inquam, filii Israel Levitis urbes has, et suburbana earum, sicut praeceperat Jehova per manum Mosis, per sortem.

9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name,

9. Dederunt ergo de tribu filiorum Juda, et de tribu filiorum Simeon, urbes istas quas vocavit nomine.

10. Which the children of Aaron, being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot.

10. Fueruntque filiis Aaron de familiis Ceath, de filiis Levi: illis enim fuit sors prima.

11. And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it.

11. Dederuntque eis Ciriath-arba patris Anac (ipsa est Hebron) in monte Juda, et suburbana ejus per circuitum ejus.

12. But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.

12. Agrum vero ejus urbis et villas ejus dederunt Caleb filio Jephune in possessionem ejus.

13. Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs,

13. Filiis, inquam, Aaron sacerdotis dederunt urbem refugii homicidae, Hebron, et suburbana ejus, et Libna et suburbana ejus.

14. And Jattir with her suburbs, and Eshtemoa with her suburbs,

14. Et Jathir et suburbana ejus, et Esthemoa et suburbana ejus.

15. And Holon with her suburbs, and Debir with her suburbs,

15. Holon et suburbana ejus, et Debir et suburbana ejus.

16. And Ain with her suburbs, and Juttah with her suburbs, and Bethshemesh with her suburbs; nine cities out of those two tribes.

16. Et Ain et suburbana ejus, et Jutta et suburbana ejus: et Bethsemes et suburbana ejus: urbes novem de duabus tribubus istis.

17. And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs,

17. De tribu vero Benjamin, Gibeon et suburbana ejus, et Geba et suburbana ejus.

18. Anathoth with her suburbs, and Almon with her suburbs; four cities.

18. Anathoth et suburbana ejus, Almon et suburbana ejus: urbes quatuor.

19. All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.

19. Omnes urbes filiorum Aaron sacerdotum, tredecim urbes et suburbana earum.

CHAPTER 20

Jos 20:1-6. The Lord Commands the Cities of Refuge.

1-3. The Lord spake unto Joshua ... Appoint out for you cities of refuge--(See Nu 35:9-28; De 19:1-13). The command here recorded was given on their going to occupy their allotted settlements. The sanctuaries were not temples or altars, as in other countries, but inhabited cities; and the design was not to screen criminals, but only to afford the homicide protection from the vengeance of the deceased's relatives until it should have been ascertained whether the death had resulted from accident and momentary passion, or from premeditated malice. The institution of the cities of refuge, together with the rules prescribed for the guidance of those who sought an asylum within their walls, was an important provision, tending to secure the ends of justice as well as of mercy.

4. he that doth flee unto one of those cities shall stand at the entering of the gate of the city--It was the place of public resort, and on arriving there he related his tale of distress to the elders, who were bound to give him shelter and the means of support, until the local authorities (Jos 20:6), having carefully investigated the case, should have pronounced the decision. If found guilty, the manslayer was surrendered to the blood-avenger; if extenuating circumstances appeared, he was to remain in the city of refuge, where he would be safe from the vindictive feelings of his pursuers; but he forfeited the privilege of immunity the moment he ventured beyond the walls.

6. until the death of the high priest--His death secured the complete deliverance of the manslayer from his sin, only because he had been anointed with the holy oil (Nu 35:25), the symbol of the Holy Ghost; and thus the death of the earthly high priest became a type of that of the heavenly one (He 9:14, 15).

Jos 20:7-9. The Israelites Appoint by Name the Cities of Refuge.

7-9. they appointed ... cities--There were six; three on the west, and three on the east, of Jordan. In the first instance, they were a provision of the criminal law of the Hebrews, necessary in the circumstances of that people (see on Nu 35:11; De 19:2). At the same time they were designed also typically to point out the sinner's way to Christ (He 6:18).

Cities of refuge - An institution of this kind was essentially necessary wherever the patriarchal law relative to the right of redemption and the avenging of blood was in force; we have already seen that the nearest of kin to a deceased person had not only the right of redeeming an inheritance that had been forfeited or alienated, but had also authority to slay on the spot the person who had slain his relative. Now, as a man might casually kill another against whom he had no ill-will, and with whom he had no quarrel, and might have his life taken away by him who was called the avenger of blood, though he had not forfeited his life to the law; therefore these privileged cities were appointed, where the person might have protection till the cause had been fully heard by the magistrates, who certainly had authority to deliver him up to the avenger, if they found, on examination, that he was not entitled to this protection. On this subject see the notes on Num 35:11 to the end.

They appointed Kedesh in Galilee - The cities of refuge were distributed through the land at proper distances from each other that they might be convenient to every part of the land; and it is said they were situated on eminences, that they might be easily seen at a distance, the roads leading to them being broad, even, and always kept in good repair. In the concluding note on Num 35:33 it has been stated that these cities were a type of our blessed Lord, and that the apostle refers to them as such, Heb 6:17, Heb 6:18. Hence their names have been considered as descriptive of some character or office of Christ. I shall give each and its signification, and leave the application to others.

1. קדש Kedesh, from kadash, to separate or set apart, because it implies the consecration of a person or thing to the worship or service of God alone; hence to make or be holy, and hence Kedesh, holiness, the full consecration of a person to God.

2. שכם Shechem, from shacham, to be ready, forward, and diligent; hence Shechem, the shoulder, because of its readiness to bear burdens, prop up, sustain, etc., and from this ideal meaning it has the metaphorical one of Government.

3. חברון chebron; Hebron, from חבר chabar, to associate, join, conjoin, unite as friends; and hence chebron, fellowship, friendly association, or with the diminutive nun, the little fellow-ship or association.

4. בצר Bezer, from batsar, to restrain, enclose, shut up, or encompass with a wall; and hence the goods or treasure thus secured, and hence a fortified place, a fortress.

5. ראמות Ramoth, from ראם raam, to be raised, made high or exalted, and hence Ramoth, high places, eminences.

6. גולן Golan, from גלה galah, to remove, transmigrate, or pass away; hence Golan, a transmigration or passage. Some derive it from גל gal, to rejoice, hence Golan, rejoicing or exultation.

A person of the spirit and turn of Origen could preach the whole Gospel from these particulars. Kedesh and Hebron were at the two extremities of the promised land; one was in Galilee, the other in the tribe of Judah, both in mountainous countries; and Shechem was in the tribe of Ephraim, nearly in the middle, between both. Bezer was on the east side of Jordan, in the plain, opposite to Jericho. Ramoth was about the midst of the country occupied by the two tribes and a half, about the middle of the mountains of Gilead. Golan was the capital of a district called Gaulonitis, in the land of Bashan, towards the southern extremity of the lot of Manasseh.

For all the children of Israel, and for the stranger - As these typified the great provision which God was making for the salvation of both Jews and Gentiles, hence the stranger as well as the Israelite had the same right to the benefits of these cities of refuge. Is He the God of the Jews only? Is He not also the God of the Gentiles?

Until he stood before the congregation - The judges and elders of the people, in trying civil and criminal causes, always sat; the persons who came for judgment, or who were tried, always stood; hence the expressions so frequent in Scripture, Standing before the Lord, the judges, the elders, etc. It is worthy of remark that the cities of refuge were given to the Levites; see the following chapter, Joshua 21 (note). The sacrificial system alone afforded refuge; and while the suspected person was excluded from his family, etc., he had the advantage of being with those whose business it was to instruct the ignorant, and comfort the disconsolate. Thus he had the means constantly at hand, by a careful use of which he might grow wiser and better; secure the favor of his God, and a lot of blessedness in a better world. How wise, equal, and beneficent are all the institutions of God!

Appoint - The possessions being now divided among you, reserve some of them for the use which I have commanded. Cities of refuge - 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 fly for refuge.

Unwittingly - Heb. Through ignorance, or error, or mistake, and without knowledge. The same thing twice repeated to cut off all the expectations that wilful murderers might have of protection here; God having declared, that such should be taken even from his altar, that they might be killed. It is strange that any Christians should make their sanctuaries give protection to such persons whom God hath so expressly excepted from it! Avenger - The nearest kinsman, who had right or power to demand, or take vengeance of the slaughter.

The gate - Where the judges used to sit. His cause - Shall give them a true relation of the fact, and all its circumstances. They shall take him - If they are satisfied in the relation he makes, concerning the fact, otherwise it had been a vain thing to examine. Give a place - Which they might well allow him, because God gave them the city with a reservation for such persons.

Stand - Which was the posture of the accused and accusers. The congregation - The council appointed to judge of these matters, not the council of the city of refuge, for they had examined him before, ver.4, but of the city to which he belonged, or in or nigh which the fact was committed, as appears from Numb 35:25.

And they appointed - Concerning these cities note, That they were all upon mountains, that they might be seen at a great distance, and so direct those who fled thither. That they were seated at convenient distance one from another, for the benefit of the several tribes; for Kedesh was in the north, Hebron in the south, and Shechem between them. That they all belonged to the Levites; partly that these causes might be more impartially examined, and justly determined by them who are presumed best able to understand the law of God, and most obliged to follow it and not to be biass'd by any affection or corrupt interest, and partly, that their reputation with the people, and their good counsels, might lay a restraint upon revengeful persons, who might be inclined to follow the man - slayer thither, and endeavour to kill him there. It was likewise an advantage to the poor refugee, that when he might not go up to the house of the Lord, 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.

They assigned - Or, had assigned or given; for they were given by Moses, Deut 4:41, &c. or, they applied them to that use to which Moses designed them.

The stranger - Not only proselytes, but others also; because this was a matter of common right, that a distinction might be made between casual man - slayers, and wilful murderers.

2 Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses.

The Possessions being now divided among you, do you reserve some of them for the use which I have commanded.

Marginal references: Exod. 21. 13. Numb. 35. 6, 11, 14. Deut. 19. 2, 9.

3 That the slayer that killeth any person unawares, and unwittingly , may flee thither: and they shall be your refuge from the avenger of blood .

Heb. Through Ignorance, or Error, or Mistake, and without Knowledg. The same thing twice repeated to cut off all the claims and expectations that Wilful Murderers might have of Protection here; and God having declared, That such should be taken even from his Altar, that they might be killed, Exod. 21. 14. and accordingly Ioab was by Solomons Order, killed even at the Altar, 1 King. 2. 28, 29, 30, 31, 34▪ it is the more strange and impudent, that any Christians should make their Sanctuaries give Protection to such persons whom God hath so expresly excepted from it, which the Papists do; and their Doctors are not ashamed to defend it upon frivolous reasons.

The Kins-man, who had right or power to demand, or take vengeance of the slaughter.

4 And when he that doth flee unto one of those cities, shall stand at the entring of the gate of that city; and shall declare his cause in the ears of the elders of that city; they shall take him into the city unto them, and give him a place that he may dwell among them.

Where the Judges used to sit.

Or, his matters or business, what he hath done, and why, and how, he shall give them a true relation of the Fact, and all its circumstan[illegible: 1+ letters]es.

Understand, if they are satisfied in the relation he makes, concerning the Fact, otherwise it had been a vain thing to examine his Cause.

Which they might well allow him, because God gave them the City with a reservation for such persons.

6 And he shall dwell in that city, until he stand before the congregation for judgment and until the death of the high priest that shall be in those days: then shall the slayer return and come unto his own city, and unto his own house, unto the city from whence he fled.

Which was the posture of the Accused, and Accusers▪ Exod. 18. 13. Isa. 50. 8. Zech. 3. 1.

Or, Company, or Assembly; to wit, the Councel appointed to judg of these matters, not the Council of the City of Refuge, for they had examined him before, v. 4. but of the City to which he belonged, or in or nigh which the Fact was committed, as appears from Numb. 35. 25.

Of which see on Numb. 35. 25.

Marginal references: Numb. 35. 12, 25.

7 ¶ And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath arba (which is Hebron) in the mountain of Judah .

Concerning these Cities note, 1. That they were all upon Mountains, that they might be seen at a great distance, and so direct those who fled thither. 2. That they were seated at convenient distance one from another, for the benefit of the several Tribes; for Kedesh was in the North, Hebron in the South, and Shechem between them. 3. That they all belonged to the Levites; partly, that these Causes might be more impartially examined, and justly determined by them who are presumed best able to understand the Law of God, and most obliged and likely to follow it in their Judgment, and not to be biass'd by any affection or corrupt interest; and partly, that their just reputation with the people, and their good Counsels, might lay some restraint upon revengeful persons, who might be inclined or tempted to follow the Man-slayer thither, and endeavour to kill him there.

Marginal references: Heb. Sanctified.

8 And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain, out of the tribe of Reuben, and Ramoth in Gilead, out of the tribe of Gad, and Golan in Bashan, out of the tribe of Manasseh.

Or, gave, or had assigned or given; for they were given by Moses, Deut. 4. 41, &c. or, they confirmed Moses his Grant, and applied them to that use to which Moses designed and separated them.

Marginal references: Deut. 4. 43. 1 Chron. 6. 78.

9 These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares, might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.

Not onely Proselites, but others also; because this was a matter of common right, that a distinction might be made between casual Man-slayers, and wilful Murderers.

Jos 20:1-6

After the distribution of the land by lot among the tribes of Israel, six towns were set apart, in accordance with the Mosaic instructions in Num 35, as places of refuge for unintentional manslayers. Before describing the appointment and setting apart of these towns, the writer repeats in Jos 20:1-6 the main points of the Mosaic law contained in Num 35:9-29 and Deu 19:1-13, with reference to the reception of the manslayers into these towns. לכם תּנוּ, “give to you,” i.e., appoint for yourselves, “cities of refuge,” etc. In Jos 20:6, the two regulations, “until he stand before the congregation for judgment,” and “until the death of the high priest,” are to be understood, in accordance with the clear explanation given in Num 35:24-25, as meaning that the manslayer was to live in the town till the congregation had pronounced judgment upon the matter, and either given him up to the avenger of blood as a wilful murderer, or taken him back to the city of refuge as an unintentional manslayer, in which case he was to remain there till the death of the existing high priest. For further particulars, see at Num 35.List of the cites: Levitical cities were chosen, for the reasons explained in the Commentary on the Pentateuch.

Jos 20:7

In the land on this side (viz., Canaan) they sanctified the following cities. In the north, Kedesh (see at Jos 12:22), in Galil, on the mountains of Naphtali. Galil (a circle) was a district in the northern part of the subsequent province of Galilee; it is called הגּוים גּליל, circle of the heathen, in Isa 9:1, because an unusually large number of heathen or Gentiles were living there. In the centre of the land, Shechem, upon the mountains of Ephraim (see at Jos 17:7). And in the south, Kirjath-arba, i.e., Hebron, upon the mountains of Judah (see at Jos 10:3).

Jos 20:8-9

The cities in the land on the other side had already been appointed by Moses (Deu 4:41-43). For the sake of completeness, they are mentioned here again: viz., Bezer, Ramoth in Gilead, and Golan (see at Deu 4:43). The subject is brought to a close in Jos 20:9. המּוּעדה ערי signifies neither urbes congregationis (Kimchi) nor urbes asyli (Gesenius), but cities of appointment, - those which received the appointment already given and repeated again in what follows.

The Cities of Refuge. (b. c. 1444.)

1 The Lord also spake unto Joshua, saying, 2 Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: 3 That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. 4 And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. 5 And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime. 6 And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.

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, Deut. xix. 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. vi. 18), and in whom they are found (Phil. iii. 9) as in a sanctuary, where they are privileged from arrests, and there is now no condemnation to them, Rom. viii. 1. 2. Instructions are given for the using of these cities. The laws in this matter we had before, Num. xxxv. 10, &c., 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."

7 And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah. 8 And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. 9 These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.

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 (Deut. iv. 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, John xvii. 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 (Exod. xxi. 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 Kings i. 50; ii. 28. Christ is our altar, who not only sanctifies the gift, but protects the giver.