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1The LORD spoke to Joshua, saying,
2“Speak to the children of Israel, saying, ‘Assign the cities of refuge, of which I spoke to you by Moses,
3that the man slayer who kills any person accidentally or unintentionally may flee there. They shall be to you for a refuge from the avenger of blood.
4He shall flee to one of those cities, and shall stand at the entrance of the gate of the city, and declare his case in the ears of the elders of that city. They shall take him into the city with them, and give him a place, that he may live among them.
5If the avenger of blood pursues him, then they shall not deliver up the man slayer into his hand; because he struck his neighbor unintentionally, and didn’t hate him before.
6He shall dwell in that city until he stands before the congregation for judgment, until the death of the high priest that shall be in those days. Then the man slayer shall return, and come to his own city, and to his own house, to the city he fled from.’”
7They set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (also called Hebron) in the hill country of Judah.
8Beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the plain out of the tribe of Reuben, Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.
9These were the appointed cities for all the children of Israel, and for the alien who lives among them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands trial before the congregation.
Cities of Refuge
By Paris Reidhead15054:27RefugeJOS 20:7MAT 6:33JHN 1:29HEB 9:27REV 20:12In this sermon, the speaker emphasizes the importance of being a witness for Christ and leading others to salvation. He compares believers to markers and witnesses, pointing people towards Jesus as the Lamb of God who takes away sin. The speaker also highlights the two sides of the picture - the avenging justice of God for those who reject Him, and the grace and salvation offered to those who turn to Jesus. The sermon concludes with an urgent plea for sinners to come to Jesus and find rest for their souls.
Improve God's Name
By Ralph Erskine0GEN 22:14EXO 17:15JOS 20:2PSA 18:10PSA 46:1PSA 65:2PSA 103:13PSA 106:8ISA 9:6ISA 51:3ISA 53:5JER 23:6EZK 48:35COL 3:11Ralph Erskine preaches on the significance of God's name in salvation, emphasizing how God's mercy and goodness are displayed for the sake of His name. Believers are encouraged to praise God for His attributes and to seek His intervention in every aspect of their lives based on His different names that correspond to their needs, such as Wonderful, Counsellor, Mighty God, and Prince of Peace. The sermon underscores the assurance that God will fulfill His promises and provide for His people according to His name, urging believers to trust in His name for their salvation and every necessity.
The City of Refuge.
By Andrew Bonar0SalvationRefuge in ChristGEN 35:27NUM 35:25JOS 20:2ISA 26:1EZK 33:11JHN 6:44ROM 8:31HEB 2:15REV 14:3REV 14:7Andrew Bonar preaches on the concept of cities of refuge as a divine provision for sinners, illustrating how these cities symbolize the salvation found in Christ. He emphasizes that the path to refuge is clear and accessible, with no barriers preventing the sinner from reaching Jesus, the ultimate refuge from judgment. Bonar draws parallels between the manslayer seeking safety and the sinner seeking redemption, highlighting the importance of fleeing to Christ without delay. He encourages believers to recognize their need for salvation and to trust in God's promise that all who come to Him will be received. The sermon concludes with a call to remain in Christ, the eternal city of refuge, until His return.
Joshua Chapter 11 the Cities of Refuge, or the Sinner's
By A.B. Simpson0SalvationGod's MercyJOS 20:1HEB 6:18A.B. Simpson emphasizes God's provision of cities of refuge in ancient Israel as a powerful symbol of His love and mercy for sinners. He illustrates how these cities were designed to protect those who accidentally harmed others, paralleling the Gospel's offer of salvation to those who genuinely seek forgiveness. Simpson highlights that the closer we draw to God, the more we should extend compassion to the lost, and he urges believers to actively seek and save those in need of grace. The sermon underscores that salvation is not merely an escape from punishment but a divine assurance rooted in justice and love, accessible to all who earnestly desire it.
The Cities of Refuge, or the Sinner's
By A.B. Simpson0SalvationGraceJOS 20:1HEB 6:18A.B. Simpson emphasizes God's provision for sinners through the cities of refuge, illustrating how these ancient sanctuaries symbolize the grace and mercy available in Christ. He highlights that just as the cities were accessible and safe for those in need, so too is the Gospel open to all who seek refuge in Jesus. Simpson underscores the importance of fleeing to Christ for salvation and remaining within the safety of His grace, while also stressing that true sanctification should lead to a deeper compassion for the lost. The sermon calls believers to actively engage in the mission of seeking and saving the lost, reflecting God's love and justice.
What Must I Do to Be Saved?
By D.L. Moody0SalvationFaith in ChristEXO 12:13NUM 21:8JOS 20:2ISA 45:22JHN 1:12JHN 3:16ACT 16:31ROM 10:9EPH 2:8HEB 11:1D.L. Moody passionately addresses the critical question of salvation, emphasizing that conversion is an instantaneous act where one moves from death to life through faith in Christ. He illustrates this with biblical examples, such as Noah's ark and the blood in Goshen, highlighting that it is not our feelings or righteousness that save us, but rather our faith in Christ as the true Ark of salvation. Moody encourages listeners to urgently seek refuge in Christ, likening the act of believing to a soldier receiving a shilling or a slave escaping to freedom. He stresses that salvation is available now, urging everyone to turn to God and look to Jesus for eternal life. The sermon concludes with a call to action, inviting all to believe and be saved immediately.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Joshua is commanded to appoint cities of refuge, Jos 20:1, Jos 20:2. The purpose of their institution, Jos 20:3-6. Three cities are appointed in the promised land, Jos 20:7; and three on the east side of Jordan, Jos 20:8, Jos 20:9.
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 Num 35:11 to the end.
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 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.
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, 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!
Introduction
THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6) The Lord spake unto Joshua . . . Appoint out for you cities of refuge--(See Num. 35:9-28; Deu 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.
Verse 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.
Verse 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 (Num 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 (Heb 9:14-15).
Verse 7
THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9) 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 Num 35:11; Deu 19:2). At the same time they were designed also typically to point out the sinner's way to Christ (Heb 6:18). Next: Joshua Chapter 21
Introduction
INTRODUCTION TO JOSHUA 20 The contents of this chapter are the renewal of the order to appoint cities of refuge for such that commit manslaughter ignorantly, to flee unto, and have shelter in from the avenger of blood, Jos 20:1; and the execution of this order, Jos 20:7.
Verse 1
The Lord also spake unto Joshua,.... Out of the tabernacle, at the door of which he with the high priest and princes were; the Lord had spoken to him before concerning dividing the land among the tribes, Jos 13:1; and this being done he speaks to him again: saying: as follows.
Verse 2
Speak to the children of Israel, saying,.... Whom the affair concerned the Lord spake to Joshua about, they having now the whole land divided among them: appoint out for you cities of refuge; of the name, nature, use, and number of these cities; see Gill on Num 35:6, whereof I spake unto you by the hand of Moses: Num 35:1.
Verse 3
That the slayer that killeth any person unawares, and unwittingly, may flee thither,.... Who through mere accident, and without design, killed a person, friend or foe, one of his own kindred, or a stranger, without any malice against him, or intention to take away his life: and they shall be your refuge from the avenger of blood; from any of the relations of the deceased, who might be stirred up to avenge the blood of his kinsman on the slayer; see Num 35:12.
Verse 4
And when he that doth flee unto one of those cities,.... Any one of them, that was nearest to him: shall stand at the entering of the gate of the city; for he might not rush in without leave: and shall declare his cause in the ears of the elders of that city; lay before them the whole matter, how that he had killed a person unawares, by what means it came about, and that it was merely through error, without any malicious design, and was a mere accident: they shall take him into the city unto them; directly, lest the avenger of blood should come and seize on him, and kill him; and they were to take him into the city, not only to prevent that, but to examine him still more closely about the matter, and get further satisfaction; and being satisfied, were to continue him in it: and give him a place, that he might dwell among them; until his death, or the death of the high priest, if that was first. Kimchi observes from their Rabbins, the he was not to hire a house all the time of his dwelling there, but was to have one freely, because it is said, "and give him", &c.
Verse 5
And if the avenger of blood pursue after him,.... To the city of refuge, whither he is fled, and demand him: then they shall not deliver the slayer up into his hands; to be slain by him, but shall protect him: because he smote his neighbour unwittingly, and hated him not beforetime; See Gill on Num 35:22; see Gill on Num 35:23, and See Gill on Deu 19:6.
Verse 6
And he shall dwell in that city until he shall stand before the congregation for judgment,.... That is, until his cause was heard in the court of judicature in his own city, or in any other to which the avenger of blood should appeal: see Num 35:24; who if they found him guilty of death, they put him to death; but if only guilty of accidental manslaughter, then they delivered him up to his city of refuge for safety, where he was to abide until the death of the high priest that shall be in those days; see Num 35:25, then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled; and live with his family in the enjoyment of his possessions and estates, honours, and privileges belonging to him, as before; see Num 35:28.
Verse 7
And they appointed Kedesh in Galilee in Mount Naphtali,.... Of which see Jos 19:37; the appointment of this and the two cities following was made by the children of Israel at this time: and Shechem in Mount Ephraim; called Sichem, Gen 12:6; and Shechem from a prince of that name that possessed it, Gen 34:2; it fell to the lot of the tribe of Ephraim; its name in the New Testament is Sychar, Joh 4:5; and it is now called Neapolis, or Naplouse: and Kirjatharba, which is Hebron, in the mountain of Judah; it stood in the hill country of Judea, Luk 1:39; of which see Jos 14:15. There seems to be a difficulty here, since this city was before given to Caleb, Jos 14:13; and yet afterwards given to the Levites, and appointed a city of refuge. The Jews reconcile this by observing, that the city and suburbs were given to the Levites, and fixed for a city of refuge; but the villages and fields, and country around it, and belonging to it, were given to Caleb, Jos 21:12; and Abarbinel makes no doubt that the children of Judah gave something else to Caleb in lieu of it. As these cities of refuge were typical of Christ, as has been observed on Num 35:29; their names are applicable to him. "Kedesh" signifies "holy" or "holiness"; Christ is holy in both his natures, divine and human; and so abundantly qualified to be the Mediator, Saviour, and Redeemer; and is the fountain of holiness to his people, and is made sanctification to them, Psa 16:10 Co1 1:30; and "Shechem" signifies the "shoulder"; and not only the government of the church and people of God is on the shoulder of Christ, but all their sins have been laid upon him, and bore by him; and every particular soul in conversion, every lost sheep, is looked up by him, and taken up and brought home on his shoulder, Isa 9:6 Luk 15:4. "Hebron" signifies "fellowship"; in the effectual calling, the saints are called into fellowship with Christ, and their fellowship is with the Father, and his Son Jesus Christ; through him they have access to God, and communion with him now, and shall have uninterrupted communion with him to all eternity, Co1 1:9 Joh 17:24.
Verse 8
And on the other side Jordan by Jericho eastward,.... In the country possessed by the tribes of Reuben and Gad, and the half tribe of Manasseh: 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; of these places, and the signification of their names, and of the application of them to Christ, the antitype of the cities of refuge; see Gill on Deu 4:43. These last cities were not appointed now, they were appointed in the times of Moses, and severed by him, Deu 4:41; nor are they here said to be appointed, but to be assigned or "given" (c); they were now delivered up into the hands of the Levites for cities of refuge, for they were before severed for that use; they were not, according to the Jews (d), made use of as such, until the other three were appointed. (c) "dederunt", Pagninus, Montanus, Junius & Tremellius, Piscator. (d) Misn. Maccot, c. 2. sect. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 2, 3.
Verse 9
These were the cities appointed for all the children of Israel,.... For the common use of them all, and not for that tribe only in which they stood: and for the stranger that sojourneth among them; not only for the proselytes of righteousness, but for the proselytes of the gate also, as well as for the natives of Israel; Christ is a refuge for Jews and Gentiles, for all sinners that flee to him: that whosoever killeth any person unawares might flee thither; and find shelter and safety: and not die by the hand of the avenger of blood; getting thither before he could overtake him: until he stood before the congregation: either before the congregation, the elders of the city, or court of judicature in the city of refuge, or before the court of his own city, from whence he fled, if summoned thither. Next: Joshua Chapter 21
Introduction
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.
Verse 7
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.
Introduction
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 (Jos 20:1-6). II. The people's designation of the particular cities for that use (Jos 20:7-9). And this remedial law was a figure of good things to come.
Verse 1
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 (Jos 20:2), 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 (Phi 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 (Jos 20:3), not only whom he hated not, but whom he truly loved beforetime (Jos 20:5); 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, Jos 20:4-6. 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."
Verse 7
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 (Jos 19:7); 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, Jos 19:7. 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, Joh 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 (Exo 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. Kg1 1:50; Kg1 2:28. Christ is our altar, who not only sanctifies the gift, but protects the giver.
Verse 1
20:1–21:45 Before the land was fully allotted, Joshua needed to establish six cities of refuge and assign cities for the Levites to live in.
20:1-6 These verses contain a review of the law concerning cities of refuge (see also Num 35:6-34).
Verse 3
20:3 The relatives of a murder or manslaughter victim had the responsibility of seeking revenge for the death. If the avenger (Hebrew go’el) found the killer outside a city of refuge, he could kill him without punishment.
Verse 7
20:7-9 Joshua designated six cities of refuge: three on the east side of the Jordan, and three on the west. From anywhere in the land, one of these six well-known Levitical cities was no more than two days’ travel away.
Verse 9
20:9 The treatment of foreigners in Israel was a great advance in human relations. Resident aliens were to receive every justice offered to native Israelites (see Exod 22:21; Lev 19:33-34; 24:22; Num 15:15-16).