Joshua · Chapter 20

Verses 1, 2. The Lord also spake unto Joshua — Probably from the tabernacle, at the door of which he and Eleazar and the princes had been making a division of the land, as the last verse of the preceding chapter informs us. Appoint out for you — 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 flee for refuge.

V. 2. 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.

Verse 2. 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 Numbers 35:11 to the end.

Verses 1, 2. The Lord also spake unto Joshua — Probably from the tabernacle, at the door of which he and Eleazar and the princes had been making a division of the land, as the last verse of the preceding chapter informs us. Appoint out for you — 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 flee for refuge.

Verse 2. Cities of refuge, all of which were inhabited by the levites. See on Numbers 35. Some heathen temples, and after them christian churches, were places of refuge. In the laws of king Ina, who reigned in the west of England, we have a scale of different fines imposed on those Saxon offenders, who took refuge in the churches.

V. 3. 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.

Verse 3. Unwittingly — Hebrew, Through ignorance, or error, or mistake, and without knowledge. The same thing is twice repeated, to cut off all 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 for the slaughter.

3. Unawares and unwittingly — The design of the city of refuge was not to screen criminals, but to afford an opportunity to all accused of so grave a charge to show the absence of a guilty intent. In order to do this the guilty must be temporarily received as well as the innocent. Avenger of blood — The next of kin, or the Goel, as he is styled in the Hebrew, and still called in the East. In Genesis 9:5, Jehovah says, “Your blood in return for the lifeblood which you have shed will I require.” He here expresses his estimate of the sacredness of human life. The avenger of blood is his agent for searching out and punishing murder. In the absence of magistrates and tribunals, one man in each family was required to act as a sheriff for the redress of his kindred and the protection of the body politic. In ancient Greece the land was regarded as defiled and accursed of the gods so long as a murderer dwelt therein unpunished.

V. 4. 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.

Verse 4. 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.

4. Gate of the city — The tribunal of justice, the forum, was at the city gate. The refugee was not kept out of the city till his innocence was proved, but he was permitted to enter, and to relate his cause, and to receive the protection of the city, for this is the meaning of the clause, they shall take him into the city unto them. He must at the earliest possible moment be recognized as a fugitive, or the purpose of his flight may be defeated. This recognition he is entitled to have till his case can be examined by the local authorities. The Rabbins relate how every possible facility was to be afforded to the refugee. “The roads to these cities were to be kept in good repair; no hillock was left, no river nor stream was allowed over which there was not a bridge; the road was to be at least thirty-two cubits broad, (three rods,) and every kind of obstruction was to be removed that might hurt the foot or hinder the speed of the fugitive. At every turning or branching of roads posts were erected bearing the words, REFUGE! REFUGE! to guide the fugitive in his flight; so benign and considerate was the provision made for the benefit of the accidental slayer of his fellow-man.” — Bush. Infinitely greater pains has God taken to lead guilty souls to the refuge of the atoning blood of Jesus Christ. He has opened this refuge, built a highway to it from every human soul, sent his Spirit to enlighten every eye, and his heralds to cry in every ear, “This is the way; walk ye therein.” This way is not for the innocent but for the guilty.

V. 6. 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 Numbers 35:25.

Verse 6. 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, (verse 4,) but of the city to which he belonged, or in or nigh which the fact was committed, as appears from Numbers 35:25.

Ver. 6. Till the death of the highpriest, who was prince of the sanctuary; and it was usual to liberate prisoners when a new prince ascended the throne. The rabbins by the multitude of their opinions declare, in fact, that they were ignorant of the spiritual import of this law, which all christians refer to the deliverance obtained for sinners by the death of Christ, our eternal Highpriest at the right hand of God.

6. Until he stand before the congregation — The local authorities shall summon him and the Goel to appear before them for a judicial inquest and verdict. The congregation or jury was to hear both sides, and to decide whether the deed proceeded from malice or was accidental. If he was condemned he was to be executed; but if he was acquitted he was not set at liberty, but was sent back to live in the refuge till the death of the High Priest. Here we see the superiority of this system of protection over the pagan asylum of the altar, in the temple of some god, which shielded the guilty and the innocent alike. Until the death of the high priest — This does not mean that the death of the High Priest takes place at the same time with the summons to trial. The only occasions on which an innocent manslayer may leave the refuge are, 1st, temporarily, for a trial where the manslaying occurred; and 2d, permanently, at the death of the High Priest. Why should he be released when the High Priest dies? Probably because he was anointed as the representative and mediator of the people, who alone was able to offer annual expiation for the whole people. His death, therefore, may be regarded as an atonement prefiguring the death of our heavenly High Priest, who through the eternal Spirit offered himself without spot unto God. Hebrews 9:14, 15.

V. 7. And they appointed-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 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.

Verse 7. 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 Numbers 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, Hebrews 6:17, 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. vdq 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, &c., and from this ideal meaning it has the metaphorical one of GOVERNMENT.

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

4. rxb 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. twmar RAMOTH, from ראם raam, to be raised, made high or exalted, and hence Ramoth, high places, eminences.

6. גולנ GOLAN, from hlg galah, to remove, transmigrate, or pass away; hence Golan, a transmigration or passage. Some derive it from lg 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.

Verse 7. And they appointed — Concerning these cities, note, 1st, That they were all upon mountains, that they might be seen at a great distance, and so direct those who fled thither. 2d, That they were seated at a 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. 3d, That they all belonged to the Levites; partly, that these causes might be more impartially examined and justly determined by them, who were presumed best able to understand the law of God, and most obliged to follow it, and not to be biased 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 manslayer 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.

7. Appointed — Hebrews, They sanctified; set apart to a sacred use, so that all the fugitives were impressed with the thought that when within these cities they were surrounded by the munitions of Jehovah’s especial mercy. None but Levitical cities were chosen. Since the object of the refuge was distinctly religious, to preserve the land from blood-guiltiness, it was not proper that a secular city should be chosen. They were very carefully distributed throughout the whole land. The two and a half tribes east of the Jordan had as many as the western tribes, because they were scattered over a territory nearly as large. Kedesh — See on Joshua 12:22. Shechem — See on Joshua 17:7. Hebron — Joshua 10:3, note.

V. 8. They assigned-Or, had assigned or given; for they were given by Moses, Deuteronomy 4:41, &c. or, they applied them to that use to which Moses designed them.

Verses 8, 9. On the other side Jordan they assigned — Or had assigned, or given; for these cities were assigned by Moses before he died, Deuteronomy 4:41. They were not, however, properly speaking, invested with the privilege till now, when they were applied to the use for which Moses had designed them. The stranger — Not only proselytes, but others also; because this was a matter of common right, that a distinction should be made between casual man-slayers and wilful murderers.

8. By Jericho — Literally, Beyond Jordan, Jericho eastward. The sense is, the side of Jordan opposite from Jericho. These eastern cities were appointed by Moses. See at Deuteronomy 4:41-43. On Ramoth, see Joshua 13:26, note. The sites of the other two cities are now unknown.

V. 9. 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.

Verse 9. 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, &c.

IT is worthy of remark that the cities of refuge were given to the Levites; see the following chapter. The sacrificial system alone afforded refuge; and while the suspected person was excluded from his family, &c., 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 favour of his God, and a lot of blessedness in a better world. How wise, equal, and beneficent are all the institutions of God!

JOSHUA

Verses 8, 9. On the other side Jordan they assigned — Or had assigned, or given; for these cities were assigned by Moses before he died, Deuteronomy 4:41. They were not, however, properly speaking, invested with the privilege till now, when they were applied to the use for which Moses had designed them. The stranger — Not only proselytes, but others also; because this was a matter of common right, that a distinction should be made between casual man-slayers and wilful murderers.

9. And for the stranger — A fore-shadowing of the provision for the salvation of the Gentiles through Christ. And not die by the hand of the avenger of blood. — There was one important condition which must be constantly fulfilled — the fugitive must not venture beyond the borders of his refuge (Numbers 35:27) until the death of the High Priest. Thus must the pardoned sinner by faith abide beneath the shelter of the atoning blood, or be irretrievably lost. Hebrews 6:6. These safeguards against interminable and bloody feuds are in striking contrast with the blood-revenge still existing in the East under Mohammedan law. “Two villages have disputed about a stray goat; there was first tremendous shouting, especially among the women, urging on their husbands and brothers to fight; then in a moment of excitement weapons were used, and blood was shed; and blood calls for blood. Thus every member of the family to the remotest degree is kept in constant dread. He stalks about, armed, at all hours and in all places — with his goats on the mountain-side, with his donkey on the road, with his plough in the field; in seed-time and harvest, summer and winter, heat and cold. Imagination makes the ‘avenger of blood’ follow him like a shadow, ever watchful for an unguarded moment to fall upon him. Many a family has this blood-revenge compelled to flee from house and home, and seek refuge among strangers; many a village it has left desolate, for none will live where the sentence of death hangs constantly over them. In the Koran this fearful law is commended: ‘O true believers, the law of retaliation is ordained to you for the slain; the free shall die for the free.’” — Dr. Porter’s “Syria and Palestine.”