Chapter 20

1 God commandeth, 7 and the children of Israel appoint the six cities of refuge.

2. Cities of refuge. The word “refuge” comes from the Heb. qalat, which means “to contract,” “to draw,” “to take in,” “to receive.” Hence, the idea “asylum,” or “refuge.” The Hebrew has the article before “refuge,” as do also the LXX and the Syriac, thus making the statement more definite in referring back to what God had said before. The law of the cities of refuge is given in full in Num. 35 and Deut. 19. The sacredness of human life is one of the great principles of the Christian religion, which is generally not recognized in pagan and atheistic concepts. Very early God sought to impress upon His people that to put an end to a man’s life under any circumstances was a serious matter. The seriousness of it rests in the fact that man was made in the divine likeness and was thus in kinship with God. After the Flood, God emphatically declared that “whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man” (Gen. 9:6; see also Ex. 21:12, 14). God had promised a place where the unintentional manslayer might flee (Ex. 21:13), but no such provision was made for the murderer. God sought to regulate the ancient custom of private vengeance, whereby the punishment of the murderer devolved upon the nearest relative or the next heir of the one who had been murdered. Israel stood alone among the nations in the value set upon human life, and now God was to teach them still further concerning the justice as well as the mercy of God. God leads men only as rapidly as they are able to comprehend divine truth. This principle was characteristic of the Hebrew legislation, given by God through Moses. It adapted itself to the condition of men, but always tended toward a perfection that the people were not at first capable of realizing. Thus slavery, polygamy, free divorce, were for a time tolerated, and laws were enacted regulating these practices, though these practices were neither ordained nor approved by God.

The feeling was deeply rooted in the Hebrew mind that the nearest of kin was the guardian of his brother’s life, and for this reason he was bound to avenge his death. Instead of crossing this feeling, or seeking wholly to uproot it, God placed this emotion under temporary, salutary checks, which would prevent it from inflicting great injustice where no crime had really been committed.

Whereof I spake. Spoken by Moses and recorded by him, so that Joshua might have access to the information (Ex. 21:13; Num. 35:9–34; Deut. 19:1–13). Thus the Pentateuch was probably in existence in somewhat the same form as it is today when the book of Joshua was written.

3. Unawares and unwittingly. Literally, “by mistake in not knowing.” Num. 35:22–25 and Deut. 19:4, 5, supply illustrations of what is meant here. These terms stand in general for unpremeditated acts that resulted in the death of an individual. The willful murderer, even if he should seek protection in one of these cities, was, after examination, to be promptly punished. God had declared that such should be taken even from His altar, that they might be executed (Ex. 21:14).

Avenger of blood. In the KJV whenever this word goХel, “avenger,” in its participial form, as here, appears with the word “blood,” it is translated “avenger,” or “revenger,” but in all other cases it is translated “redeemer,” “kinsman,” “near kinsman,” “next kinsman,” “kinsfolk.” This word occurs in such texts as Job 19:25; Isa. 47:4; 48:17; 54:5, in reference to the Lord. To the Hebrew mind such a designation of God would call attention to the work of the kinsman in his right of redemption (see on Num. 35:12). To what extent the figure is to be transferred to Christ is not made clear. The cities of refuge themselves were a symbol of the refuge provided in Christ (PP 516).

4. Doth flee. The slayer was to flee with all haste. Every provision possible was made so that he might not be delayed in his flight. The roads leading to these cities were always to be kept in good repair. Wherever there were crossroads, road signs were to be posted pointing toward the city of refuge. Should the avenger of blood overtake him, the avenger was at liberty to take the slayer’s life. Upon the fleer rested the responsibility of reaching the city of refuge in time. None of these cities was more than a half day’s journey from any part of the land (see PP 515–517).

The ancient plan concerning the cities of refuge presents striking illustrations in the Christian life. The sinner must flee to the refuge Christ Jesus (Heb. 6:18) without delay. Those who know the way are to place signposts along the path. A great responsibility rests upon these guides, and carelessness may result in a sign pointing in the wrong direction and misleading a fleeing sinner.

Gate of the city. It was customary for the judges, or elders, of the city to sit at the entering of the gate to transact all legal business (see Ruth 4:1; 2 Sam. 15:2).

Take him into the city. Literally, “gather him into the city.” Having heard the fugitive’s story and being satisfied that at least his case demanded a fair trial, the elders were to perform the next act, that of gathering him in under their protection. Later on there would be a more extensive hearing which would decide the case.

6. Congregation. Probably the congregation of his own city rather than that of the city of refuge (see Num. 35:24, 25). If found guilty, the slayer would be delivered up to the avenger of blood; but if he was found innocent of willful murder, the congregation would restore him to the city of refuge, where he would remain until the death of the high priest.

Death of the high priest. As the services for sin centered in the sanctuary and the priest, so, probably, the fugitive’s length of exile was made dependent upon circumstances connected with the ritual service. It was necessary to have some event of distinction to mark the termination of the asylum so that the avenger might know, beyond question, when his legal right to vengeance ceased.

7. They appointed. Literally, “they sanctified,” that is, they set these cities apart for a sacred use. They were all cities of the Levites in which these ministers of God lived, since they carried out the service of the Lord in courses. These circumstances afforded the fleer the opportunity of study, and communication with the Levites, who were trained in the things of God. Hence, the place of refuge could become at the same time a source of real blessing to the slayer as the priests and Levites taught him the way of Jehovah (see Deut. 17:8–13; 21:5; 33:9, 10).

The cities of refuge were all upon the level plain or in valleys, in well-known areas. They were at convenient distances from one another, for the benefit of all the tribes. Three were west of the Jordan and three were east, one in the north, one in the central area, and one in the south. An anxious, fleeing man, escaping for his life, must have every advantage. He must have no weary mountain to climb in the last stretch of his flight, when he perhaps would be almost exhausted. The roads leading to these centers must be good, and the cities well known. Mothers of Israel may have taught their little children the names of these six cities by heart, so that in years to come, if it became necessary for these children to flee, they would know exactly where to go.

There is a lesson in this for us. There is a place if refuge for guilty sinners today. That refuge is Jesus. The road is always open, there are signpost all along the way and access to the city is easy. “The Lord is nigh unto them who are of broken heart” (Ps. 34:18; cf. Ps. 85:9; 145:18). In this refuge we must continue to abide until the indignation is past.

Kedesh. The name comes from the Heb. qadash, “to be holy,” which in its strengthened form means “to sanctify.” From this the noun, qodesh, meaning “holiness,” is also derived. For the location of this city see on ch. 19:37.

Shechem. Heb. shekem, “the shoulder,” thence it has the metaphorical meaning of “government.” “The government shall be upon his shoulder [shekem]” (Isa. 9:6). Schechem was in the tribe of Ephraim between the two mounts Ebal and Gerizim. Its site is now known as Tell BalaЖtah, 30.5 mi. (48.8 km.) north by east of Jerusalem.

Hebron. This name comes from the verb chabar, meaning “to join,” “to associate,” “to unite.” Hence chebron, meaning “fellowship,” “alliance.” For the location see on ch. 14:15.

8. Bezer. This name is derived from the verb basar, “to restrain,” “to enclose,” hence, “to fortify.” The noun indicates “a fortified place,” that is, “a fortress.” The location of Bezer is not definitely known. Some have identified it with the modern Umm elРФAmad, northwest of Medebah.

Ramoth. From raХam, “to be high or exalted.”RaХmoth is the plural noun, meaning “heights,” figuratively meaning “sublime or unattainable things.” For the probable location see on ch. 13:26 (RamothРmizpeh).

Golan. from goЖlan, “circuit.” Its location thought to be somewhat east of the Sea of Chinnereth (Galilee); possibly Sahen elРJoµlaЖn.

9. For the stranger. God made provision for the stranger to share sin the spiritual benefits of Israel. When the Israelites came out of Egypt a mixed multitude was permitted to accompany them. When the Gibeonites sought peace Israel made peace with them. When Rahab expressed her faith God accepted her. Thus it has been all through the ages. God is no respecter of persons. All who come to Him He will in no wise cast out (John 6:37). There is a gate that stands ajar, open for all who will come in humility and penitence.

Ellen G. White comments

1–9PP 515–517