1 8<\/strong>. The Levitical cities<\/p>\n <\/em><\/p>\n The Levites are to receive 48 cities with their surrounding land (E.VV. ‘suburbs’), six of which are to be ‘cities of refuge.’ The cities are to be contributed by each tribe in numbers proportionate to its size. Each plot of land is to be a square of 2,000 cubits ( c.<\/em> 1,000 yards). The carrying out of this law is related in fuller detail in Joshua 21<\/span>, where the allotment is as follows: the Kohathite Levites<\/em> were given 10 towns in Ephraim, Dan and western Manasseh, the Gershonites<\/em> 13 in Issachar, Asher, Naphtali and eastern Manasseh, the Merarites<\/em> 12 in Reuben, Gad and Zebulun, while the priests<\/em> had 10 in Judah, Simeon and Benjamin.<\/p>\n Two considerations, however, shew that this is a purely ideal arrangement, which could never have been actually brought about: 1st, In a hilly country like Palestine, cut with deep ravines, it would be impossible to find 48 square plots of land of such a size. 2nd, It is at variance with statements in earlier passages, ( a<\/em>) In Deuteronomy the Levites are classed with widows, orphans and strangers, as poor people who are commended to the charity of Israel; cf. Deu 12:12<\/span>; Deu 12:18<\/span> f., Num 14:27<\/span>; Num 14:29<\/span>, Num 16:11<\/span>; Num 16:14<\/span>, Num 26:11<\/span> ff. In a few cases, indeed, priests settled in communities, and appear to have owned property, e.g. at Anathoth (1Ki 2:26<\/span>, Jer 32:6<\/span> ff.), Nob (1Sa 21:1<\/span>; 1Sa 22:19<\/span>) and Bethel (Amo 7:10<\/span>); but the two latter towns are not included in the list in Joshua 21<\/span>. Deu 18:8<\/span> b may imply that some Levitical priests owned private property, but the passage is uncertain. ( b<\/em>) In Numbers 18<\/span>, which must belong to an earlier stage of P than the present passage, the offerings to be made to the priests are expressly stated to be due to them because they have no landed property<\/em>. Ezekiel (ch. 48) puts forward another ideal scheme for providing priests and Levites with land.<\/p>\n Num 35:1-8<\/span><\/p>\n Give unto the Levites . . . cities to dwell in.<\/em><\/p>\n<\/p>\n The Levites inheritance<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Cities were allowed them with their suburbs (Num 35:2<\/span>). They were not to have any ground for tillage; they needed not to sow or reap, or gather into barns, for their heavenly Father fed them with the tithe of the increase of other peoples labours, that they might the more closely attend the study of the law, and might have more leisure to teach the people; for they were not fed thus easily that they might live in idleness, but that they might give themselves wholly to the business of their profession and not be entangled in the affairs of this life.<\/p>\n (1)<\/strong> Cities were allotted them that they might live near together, and converse with one another about the law, to their mutual edification; and that, in doubtful cases, they might consult one another, and in all cases strengthen one anothers hands.<\/p>\n (2)<\/strong> These cities had suburbs annexed to them for their cattle (Num 35:3<\/span>); a thousand cubits from the wall was allowed them for out-housing to keep their cattle in, and then two thousand and more for fields to graze their cattle in (Num 35:4-5<\/span>). Thus was care taken that they should not only live, but live plentifully, and have all desirable conveniences about them, that they might not be looked upon with contempt by their neighbours.<\/p>\n 2. <\/strong>These cities were to be assigned to them out of the possessions of each tribe (Num 35:8<\/span>).<\/p>\n (1)<\/strong> That each tribe might thus make a grateful acknowledgment to God out of their real as well as out of their personal estates; for what was given to the Levites was accepted as given to the Lord, and thus their possessions were sanctified to them.<\/p>\n (2)<\/strong> That each tribe might have the benefits of the Levites dwelling among them to teach them the good knowledge of the Lord. Thus that light was diffused through all parts of the country, and none left to sit in darkness (Deu 33:10<\/span>). They shall teach Jacob Thy judgments. Jacobs curse on Levis anger was, I will scatter them in Israel (Gen 44:7<\/span>); but that curse was turned into a blessing, and the Levites, by being thus scattered, were put into a capacity of doing so much the more good. It is a great mercy to a country to be replenished in all parts with faithful ministers. (Matthew Henry, D. D<\/em>.)<\/p>\n<\/p>\n The Levites home<\/strong><\/p>\n The history of this tribe of Levi is fraught with many lessons for Christian workers. They were selected for the priesthood of the children of Israel, and on that account were separated from the rest of their brethren, and God ordained that they should have no inheritance among the children of Israel, and reminded them that God was their inheritance. But it is well for us to remember that it was not always so. At the commencement of their history this tribe of Levi lay underneath a curse (Gen 49:5<\/span>). But there came in the history of the tribe a crisis. Moses had ascended to the top of the hill, and during his forty days absence the children of Israel made a molten calf, and bowed down to the idol. Moses came down from the hill-top, and at once standing amid the camp he shouted, Who is on the Lords side, let him come over to me; and all the tribe of Levi gathered themselves together unto Moses. It was the turning-point in their lives, they seized their opportunity, and from that time they were the tribe whom God chose for His service. But the call to Levi was not simply a call to privilege, it was a call to work. God calls not to idleness. When once you feel the consecrated hand of God laid upon you, you may be sure that He has work for you, and He has already commanded the help you need. And from that time that special characteristic of the tribe of Levi, which had in former times led them into sin, now is purified by God for His own special service. What was that characteristic? If I were to sum it up in one phrase, it would be this–intense sociability. Their very name, Levi, signifies the joined ones. It was this yearning for companionship which led Levi to join himself to the bloodthirsty Simeon, and to reap the vengeance which Jacob perpetuates upon his death-bed. It is a very important characteristic; it is a characteristic which the Christian ministry needs, which every individual Christian ought to possess. A Christian man should be a man of intense sympathy, and have his tendrils going forth to all around him. But there is another characteristic which is equally necessary to a true and faithful servant of God. And it is to produce this characteristic that Gods dealing with the children of Levi seems to be bent, namely, the power to stand alone. And not until these two characteristics are blended together is the Levite fit for the service of God. These are the true Christian servants–men who are ready to go forth to all, and yet men who are able, bravely, to take their stand alone, because they are joined to God. And now I want you to think of this one ordinance laid down with regard to these men, namely, the provision God had made in this chapter for their homes. We might have imagined it would have been better, as God had appointed this tribe to be workers for Him, for them to live about the temple of Jerusalem, so that they might be at hand to minister within its sacred courts. But no, God lays down the distinct command that this tribe of Levi, which He has chosen for His own peculiar service, should be scattered among the tribes. There were four or five centres in every tribe where these Levites were to dwell. What is the reason of this strange provision? I think it was made partly for the sake of the people, and partly for the sake of the Levites. It was in the first place, because of the people. In the wilderness the children of Israel were not likely to forget God. They had the tabernacle in their centre ; the pillar of cloud or file was always to be seen in the very middle of the camp. But when they became settled down in the promised land, and received their promised inheritance, then indeed they would be scattered abroad, and then would arise the danger lest they should forget the Lord their God. And, therefore, God ordained that their teachers should go and live in the very midst of them, because He wanted to bring religion to their homes. And this, I believe, is Gods law, that His people should go and scatter themselves; not simply settle down in some place, but actually go and let their light shine before men even in the very darkest places of the earth. But if the provision was made for the tribes, I think it was actually made for the Levites. If they had all been gathered together at Jerusalem, these Levites would consider that their work began, continued, and ended in their attendance at the ordinances of the sanctuary; and God wanted to show them, as His ministers, they were not simply to deal with the sanctuary, but with the home life of His people–to carry His religion into their various towns and villages. Further than that, by thus scattering them in these different tribes, God provides here that they may learn that their homes are not to be simply for themselves, but they are to be, as it were, cities of refuge. And this ought to be a picture of our homes. Not only would God scatter us as Christian men and women throughout the nations of the world, but each one of you has your home, and you want it to be a place where there shall be fellowship–a true Hebron. True, the Christian mans home is in the midst of this world with all its defilements; but it is a home of fellowship, it is a royal city, where Jesus Christ reigns as King. (E. A. Stuart, M. A<\/em>.)<\/p>\n CHAPTER XXXV <\/P> The Israelites are commanded to give the Levites, out of their<\/I><\/P> inheritances, cities and their suburbs for themselves and for<\/I><\/P> their cattle, goods, c.<\/I>, 1-3.<\/P> The suburbs to be 3,000 cubits round about from the wall of the<\/I><\/P> city<\/I>, 4, 5.<\/P> The cities to be forty-two, to which six cities of refuge should<\/I><\/P> be added, in all forty-eight cities<\/I>, 6, 7.<\/P> Each tribe shall give of these cities in proportion to its<\/I><\/P> possessions<\/I>, 8.<\/P> These cities to be appointed for the person who might slay his<\/I><\/P> neighbour unawares<\/I>, 9-12.<\/P> Of these six cities there shall be three on each side Jordan<\/I>,<\/P> 13, 14.<\/P> The cities to be places of refuge for all who kill a person<\/I><\/P> unawares, whether they be Israelites, strangers, or sojourners<\/I>,<\/P> 15.<\/P> Cases of murder to which the benefit of the cities of refuge<\/I><\/P> shall not extend<\/I>, 16-21.<\/P> Cases of manslaughter to which the benefits of the cities of<\/I><\/P> refuge shall extend<\/I>, 22, 23.<\/P> How the congregation shall act between the manslayer and the<\/I><\/P> avenger of blood<\/I>, 24, 25.<\/P> The manslayer shall abide in the city of refuge till the death<\/I><\/P> of the high priest he shall then return to the land of his<\/I><\/P> possession<\/I>, 26-28.<\/P> Two witnesses must attest a murder before a murderer can be put<\/I><\/P> to death<\/I>, 29, 30.<\/P> Every murderer to be put to death<\/I>, 31.<\/P> The manslayer is not to be permitted to come to the land of his<\/I><\/P> inheritance till the death of the high priest<\/I>, 32.<\/P> The land must not be polluted with blood, for the Lord dwells<\/I><\/P> in it<\/I>, 33, 34. <\/P> NOTES ON CHAP. XXXV<\/P><\/p>\n And the Lord spake to Moses<\/strong>,…. After he had described the borders of the land, and given instructions about the division of it among the several tribes, and named the persons that should be concerned in parting and putting it into the possession of the Israelites, he makes a provision for the Levites; for though they had no inheritance in the land as a tribe, yet it was proper they should have cities and houses to dwell in; for it would not be suitable that they should be always about the tabernacle, as they were in the wilderness; and it is concerning this the Lord is said to speak to Moses,<\/p>\n in the plains of Moab by Jordan, near Jericho<\/strong>: where the Israelites now were, and had been for some time:<\/p>\n saying<\/strong>; as follows.<\/p>\n Appointment of Towns for the Levites. – As the Levites were to receive no inheritance of their own, i.e., no separate tribe-territory, in the land of Canaan (Num 18:20<\/span> and Num 18:23<\/span>), Moses commanded the children of Israel, i.e., the rest of the tribes, in accordance with the divine instructions, to give (vacate) towns to the Levites to dwell in of the inheritance that fell to them for a possession, with pasturage by the cities round about them for their cattle. “Towns to dwell in,” i.e., not the whole of the towns as their own property, but as many houses in the towns as sufficed for the necessities of the Levites as their hereditary possession, which could be redeemed, if sold at any time, and which reverted to them without compensation in the year of jubilee, even if not redeemed before (Lev 25:32-33<\/span>); but any portion of the towns which was not taken possession of by them, together with the fields and villages, continued the property of those tribes to which they had been assigned by lot (cf. Jos 21:12<\/span>, and my commentary on this passage: also Bhr, Symbolik<\/em>, ii. p. 50; Ewald<\/em>, Gesch<\/em>. ii. p. 403). They were also to give them (from , to drive, drive out), pasturage or fields, to feed their flocks upon, all round the cities; and according to Lev 25:34<\/span>, this was not to be sold, but to remain the eternal possession of the Levites. , for their oxen and beasts of burden, and , for their (remaining) possessions in flocks (sheep and goats), which are generally described in other cases as Mikneh <\/em>, in distinction from behemah <\/em> (e.g., Num 32:26<\/span>; Gen 34:23<\/span>; Gen 36:6<\/span>). and for all their animals, is merely a generalizing summary signifying all the animals which they possessed.<\/p>\n The Cities of the Levites.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And the LORD<\/B> spake unto Moses in the plains of Moab by Jordan near<\/I> Jericho, saying, 2 Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also<\/I> unto the Levites suburbs for the cities round about them. 3 And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts. 4 And the suburbs of the cities, which ye shall give unto the Levites, shall reach<\/I> from the wall of the city and outward a thousand cubits round about. 5 And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be<\/I> in the midst: this shall be to them the suburbs of the cities. 6 And among the cities which ye shall give unto the Levites there shall be<\/I> six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. 7 So<\/I> all the cities which ye shall give to the Levites shall be<\/I> forty and eight cities: them shall ye give<\/I> with their suburbs. 8 And the cities which ye shall give shall be<\/I> of the possession of the children of Israel: from them that have<\/I> many ye shall give many; but from them that have<\/I> few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.<\/P> The laws about the tithes and offerings had provided very plentifully for the maintenance of the Levites, but it was not to be thought, nor indeed was it for the public good, that when they came to Canaan they should all live about the tabernacle, as they had done in the wilderness, and therefore care must be taken to provide habitations for them, in which they might live comfortably and usefully. It is this which is here taken care of.<\/P> I. Cities were allotted them, with their suburbs, v.<\/I><\/span> 2<\/span>. They were not to have any ground for tillage; they needed not to sow, nor reap, nor gather into barns,<\/I> for their heavenly Father fed them with the tithe of the increase of other people’s labours, that they might the more closely attend to the study of the law, and might have more leisure to teach the people; for they were not fed thus easily that they might live in idleness, but that they might give themselves wholly to the business of their profession, and not be entangled in the affairs of this life. 1. Cities were allotted them, that they might live near together, and converse with one another about the law, to their mutual edification; and that in doubtful cases they might consult one another, and in all cases strengthen one another’s hands. 2. These cities had suburbs annexed to them for their cattle (v.<\/I><\/span> 3<\/span>), a thousand cubits from the wall was allowed them for out-houses to keep their cattle in, and then two thousand more for fields to graze their cattle in, Num 35:4<\/span>; Num 35:5<\/span>. Thus was care taken that they should not only live, but live plentifully, and have all desirable conveniences about them, that they might not be looked upon with contempt by their neighbours.<\/P> II. These cities were to be assigned them out of the possessions of each tribe, v.<\/I><\/span> 8<\/span>. 1. That each tribe might thus make a grateful acknowledgment to God out of their real as well as out of their personal estates (for what was given to the Levites was accepted as given to the Lord) and thus their possessions were sanctified to them. 2. That each tribe might have the benefit of the Levites’ dwelling among them, to teach them the good knowledge of the Lord;<\/I> thus that light was diffused through all parts of the country, and none were left to sit in darkness, Deut. xxxiii. 10<\/span>, They shall teach Jacob thy judgments.<\/I> Jacob’s curse on Levi’s anger was, I will scatter them in Israel,<\/I> Gen. xlix. 7<\/I><\/span>. But that curse was turned into a blessing, and the Levites, by being thus scattered, were put into a capacity of doing so much the more good. It is a great mercy to a country to be replenished in all parts with faithful ministers.<\/P> III. The number allotted them was forty-eight in all, four out of each of the twelve tribes, one with another. Out of the united tribes of Simeon and Judah nine, out of Naphtali three, and four apiece out of the rest, as appears, Josh. xxi<\/span>. Thus were they blessed with a good ministry, and that ministry with a comfortable maintenance, not only in tithes, but in glebe-lands. And, though the gospel is not so particular as the law was in this matter, yet it expressly provides that he that is taught in the word<\/I> should communicate unto him that teaches in all good things,<\/I> Gal. vi. 6<\/I><\/span>.<\/P> <\/p>\n NUMBERS – CHAPTER THIRTY-FIVE<\/strong><\/p>\n Verses 1-5:<\/p>\n The Levites occupied a unique place in Israel’s society, by Divine decree. They were separated from the other tribes and listed separately in the first census, Nu 1:49. They were not allocated a territorial inheritance in the Land, Nu 18:20-24. Their livelihood was the tithes and offerings of the other tribes, Nu 18:25-32. These consisted of numerous livestock as well as grain, oil, and wine. It was necessary that the Levites have places to live, to pasture their livestock, and to store their produce. To meet this need, God provided that forty-eight cities be allocated to the Levites, when Israel possessed the Land of Canaan. These cities are listed in Jos 21. q.v.<\/p>\n “Suburbs,” migrash, <\/strong>“place for driving out cattle,” a fenced pasture or paddock where cattle were driven to feed during the day. This consisted of an area about two thousand cubits (3,000 feet) in each direction outward from the city walls. Half (one thousand cubits) was for their livestock, and half for their gardens.<\/p>\n 1. And the Lord spake unto Moses. Although there was no inheritance assigned to the tribe of Levi, yet it was necessary that they should be supplied with dwelling-places. No lands were given then where they might sow and reap; but by way of compensation the tithes were a sufficient means of subsistence, even after deducting the tithes which were paid to the poor. God now, however, makes provision for their residences; and here we must carefully remark, that they were so distributed over the whole land, as to be, as it were, guards regularly posted for the preservation of the worship of God, lest any superstition should creep in, or the people should fall into gross contempt of God. For we know that they were chosen by Him, not only to attend to the ceremonies, but to be the interpreters of the law, and to cherish sincere piety among the people. Now if all had been placed in one station, it was dangerous lest the doctrine of the Law should immediately fall into oblivion through the whole land; and thus the other tribes should grow irreligious. Wherefore the incomparable goodness of God here shone forth, since their punishment was turned as it were into a reward of virtue, and their disgrace into honor; for this dispersion of the tribe of Levi had been foretold by the holy patriarch Jacob, (Gen 46:7<\/span>,) that their posterity should be scattered in that land, which Levi the father of their race had polluted by a detestable murder and wicked perfidy. God proved eventually that this prophecy, which proceeded from Him, did not fall to the ground unfulfilled; nevertheless, although the Levites were to be banished here and there in token of their disgrace, yet were they set in various parts of the land, that they might retain the other tribes under the yoke of the Law. It was then in God’s wonderful providence that they were rather placed in peculiar and fixed residences, than allowed to mingle themselves promiscuously with the rest of the people; for the cities which God assigned to them were so many schools, where they might better and more freely engage themselves in teaching the Law, and prepare themselves for performing the office of teaching. For if they had lived indiscriminately among the multitude, they were liable to contract many vices, as well as to neglect the study of the Law; but when they were thus collected into separate classes, such an union reminded them that they were divided from the people that they might devote themselves altogether to God. Besides, their cities were like lamps shining into the very furthest corners of the land. They were therefore fortified, as it were, by walls, lest the corruptions of the people should penetrate to them. Their association together also should have stimulated them mutually to exhort each other to confinehey, decent and modest manners, temperance, and other virtues worthy of God’s servants; whilst, if they fell into dissolute habits, they were the less excusable. Thus their cities were like watch towers in which they might keep guard, so as to drive impiety away from the borders of the holy land. Hence was the light of heavenly doctrine diffused; hence was the seed of life scattered; hence were the examples to be sought of holiness and universal integrity. <\/p>\n REFUGE CITIES AND SALVATION<\/strong><\/p>\n Chapters 35, 36.<\/p>\n Your reading of the Book of Numbers has familiarized you with the Divine appointment of these cities, their number, location and purpose. It was God who suggested them; He determined that they should be six in all; He saw to it that they were located so as to be within half a days journey from every man; and he fixed their purpose as a refuge for man-slayer.<\/p>\n They were appointed as a refuge from law. <\/strong>Not by Divine appointment but by human practice was death for the man-slayer accomplished by the next of kin. Now in this city of refuge God makes provision for the man-slayer who shall do his deed without malice aforethought. It was softening grace against inexorable law; it was the appointment of Divine love against the practice of human anger. But a few years ago the law of this land made every black man born beneath our flag, a slave of some white master. The only possible escape from that slavery was to cross the Canadian line and come under the flag that made all the people, touched by its ample folds, free. When a fugitive slave crossed the Ohio river, or the Mason and Dixon line, he came into the country of friends, but in that fact he found no certain salvation. Even there the law could lay its hand upon him and drag him back to prison or the plantation. But the law of the land did not reach one inch beyond the Canadian line. So the common law of this ancient people became inoperative at a line 2000 cubits outside the limits of the refuge cities. What a type this of the salvation that we have in Christa salvation which Paul expressly teaches to be freedom from the power of the law.<\/p>\n This city of refuge was easily accessible. <\/strong>Many a time I have read sermons that would speak as though the gates of the city of refuge were open day and night, and I think that likely. But it is not declared in the Word. A better access than the open gate was offered to every fleeing soul. The suburbs of these cities allotted to the priests for the grazing of their cattle were sacred grounds, and the record is that the man did not have to make his way over a closed gate or even through an open one. All he had to do was to get himself within that suburban line. What a marvelous illustration of the accessibility of Christ! No wonder Christ uttered that gracious sentence, Him that cometh to Me I will in no wise cast out.<\/em> Accessible to the sinner is this God, this Saviour, this refuge from sin and the slayer.<\/p>\n Again, these cities provided a perfect shelter. <\/strong>In the Book of Joshua we read,<\/p>\n 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.<\/em><\/p>\n 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 (Jos 20:5-6<\/em><\/span>).<\/em><\/p>\n One of the first buildings erected after the founding of Rome was one to the god of refuge. That was open to all who came. Here the slave was free from his master, the debtor from his creditor, and the murderer from the avenging magistrates. Such were these cities of refuge, and yet they only promised and typified that one refuge which is yours and mine; and David said, God is our refuge. Paul, in his Epistles to the Hebrews, speaks of the<\/p>\n strong consolation which we have who have fled for refuge to lay hold upon the hope set before us:<\/em><\/p>\n Which hope we have as an anchor of the soul both sure and stedfast, and which entereth into that within the veil;<\/p>\n Whither the forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchisedec (Heb 6:18-20<\/em><\/span>).<\/em><\/p>\n Beloved, if your salvation and mine is secure, so long as our High Priest lives, then indeed it is forever and ever. <\/p>\n Safe in the arms of Jesus,<\/p>\n Safe on His gentle breast,<\/p>\n There by His love oershaded,<\/p>\n Sweetly my soul shall rest.<\/p>\n Hark! tis the voice of angels,<\/p>\n Borne in a song to me,<\/p>\n Over the fields of Glory,<\/p>\n Over the jasper sea.<\/p>\n Safe in the arms of Jesus,<\/p>\n Safe from corroding care,<\/p>\n Safe from the worlds temptations, <\/p>\n Sin cannot harm me there.<\/p>\n Free from the blight of sorrow,<\/p>\n Free from my doubts and fears;<\/p>\n Only a few more trials,<\/p>\n Only a few more tears.<\/p>\n Jesus, my hearts dear refuge,<\/p>\n Jesus has died for me;<\/p>\n Firm on the Rock of Ages,<\/p>\n Ever my trust shall be.<\/p>\n Here let me wait with patience,<\/p>\n Wait till the night is oer;<\/p>\n Wait till I see the morning <\/p>\n Break on the golden shore.<\/p>\n <\/span><\/strong><\/p>\n CRITICAL AND EXPLANATORY NOTES<\/p>\n This chapter contains directions for the appointment of <\/p>\n (1) cities for the Levites to dwell in; and Num. 35:2<\/span>. Suburbs. Keil<\/em> and Del.<\/em> Pasturage or fields.<\/p>\n Num. 35:3<\/span>. For their cattle<\/em>, &c. More strictly, for their large cattle, for their sheep and goats, and for all their beasts whatsoever they be.Speakers Comm<\/em>.<\/p>\n Num. 35:4-5<\/span>. The directions given in these verses as to the extent of the suburbs have much perplexed expositors. They seem to us to mean that the suburbs should extend 1,000 cubits, or nearly one-third of a mile, from the city wall in every direction (Num. 35:4<\/span>), and that at their outward extremity they should present on every side a frontage of not less than 2,000 cubits in length (Num. 35:5<\/span>).<\/p>\n Num. 35:6<\/span>. And to them ye shall add<\/em>. Margin: And above them ye shall give. Or, and in addition to them, &c.<\/p>\n Num. 35:8<\/span>. From them that have many ye shall give many<\/em>. From the large inheritance of Judah and Simeon, the Levites received nine cities; from that of Naphtali three, and four from each of the other tribes. On the east of Jordan they had ten, and in Canaan proper, thirty-eight.<\/p>\n Num. 35:11<\/span>. At unawares<\/em>. Margin: Heb., by error. Or, by accident.<\/p>\n Num. 35:12<\/span>. The avenger<\/em>. Heb. Gol<\/em>, redeemer, kinsman, &c. Stand before the congregation<\/em>, &c. Or, before the assembly, which consisted of the elders of the city. Comp. Num. 35:24-25<\/span>.<\/p>\n Num. 35:15<\/span>. Unawares<\/em>. By accident, or, unintentionally.<\/p>\n Num. 35:16<\/span>. Instrument of iron, i.e.<\/em>, a tool, e.g.<\/em>, hatchet, hammer, &c.<\/p>\n Num. 35:17<\/span>. With throwing a stone<\/em>. Margin: Heb., with a stone of the hand, i.e.<\/em>, a large stone, which filled the hand.<\/p>\n Num. 35:18<\/span>. A hand weapon of wood<\/em>. Or, a wooden instrument of the hand, e.g.<\/em>, a club. The suspicion would rest upon anyone who had used an instrument that endangered life, and therefore was not generally used in striking, that he had intended to take life away.Knobel<\/em>.<\/p>\n Num. 35:22-23<\/span>. Comp. Deu. 19:4-5<\/span>.<\/p>\n Num. 35:25<\/span>. He shall abide in it<\/em>. He was safe only within the walls of the city.<\/p>\n Unto the death of the high priest<\/em>. The atoning death of the Saviour casts its shadow before on the statute-book of the Law and on the annals of Jewish history. The High Priest, as the head and representative of the whole chosen family of sacerdotal mediators, as exclusively entrusted with some of the chief priestly functions, as alone privileged to make yearly atonement within the Holy of Holies, and to gain, from the mysterious Urim and Thummim, special revelations of the will of God, was, pre-eminently, a type of Christ. And thus the death of each successive high priest pre-signified that death of Christ by which the captives were to be freed, and the remembrance of transgressions made to cease.Speakers Comm<\/em>.<\/p>\n Num. 35:30<\/span>. The murderer shall be put to death<\/em>. The cities of refuge were not instituted to screen the guilty from deserved punishment; but to secure a just sentence.<\/p>\n By the mouth of witnesses<\/em>, &c. Comp. Deu. 17:6<\/span>; Deu. 19:15<\/span>.<\/p>\n Num. 35:31<\/span>. Satisfaction<\/em>. Rather, redemption money, or ransom.<\/p>\n THE APPOINTMENT OF CITIES FOR THE RESIDENCE OF THE LEVITES<\/p>\n (Num. 35:1-8<\/span><\/em>)<\/p>\n The Divine provision for the maintenance of the priests and Levites has already engaged our attention twice (see pp. 8486, and 339342); and, inasmuch as most of the homiletical suggestions of this paragraph were noticed there, it is needless to point them out in this place.<\/p>\n REFUGE<\/p>\n (Num. 35:6<\/span><\/em>)<\/p>\n Among the cities which ye shall give unto the Levites, there shall be six cities for refuge. These adversaries rush on apace. Who, undismayed, can hear their nearing footsteps? Do any cry, Whither shall we flee? Is there a Refuge? Yes. The sheltering cities represent our Refuge. A Refuge is prepared, fullcompletesecure. It is Christ the Lord Flee to Him. All in Him are everlastingly secure. There is therefore now no condemnation, &c. (Rom. 8:1<\/span>).<\/p>\n Let faith now calmly gaze on this city, and mark its towers. Christs person is the grand pillar of security. While Jesus lives, and lives the mighty God, this safety is complete. His finished work builds up the Refuge. The wallsthe bulwarks of this cityare red with blood. There is inscribed above each gate, Christ died. Justice draws near. It sees this mark; and asks no more. The laws stern curse falls harmless here. Christ receives its weight. Satan pursues up to these gates. But here he pauses. All within these walls are purified and beautified. He must confess that they are no more his. Blessed be God for this sure Refuge!<\/p>\n Mark, too, this Refuge is at hand. In Israel the slayer had to flee oft-times along a tedious road. Our city stands beside us. The righteousness which is of faith speaketh on this wise, &c. (Rom. 10:6-8<\/span>). The gates are close. Enter this hour.<\/p>\n Believer, you are within this Refuge. Set not one foot beyond the holy precincts. Abide in Christ. Would you be safe through lifein deathfor ever? Then cleave to Christ, as ivy to the tree, as limpet to the rock. THE DIVINE GUARDIANSHIP OF HUMAN LIFE<\/p>\n (Num. 35:9-34<\/span><\/em>)<\/p>\n Human life, to use the words of Dean Milman, in all rude and barbarous tribes, is of cheap account; blood is shed on the least provocation; open or secret assassination is a common occurrence. The Hebrew penal law enforced the highest respect for the life of man. Murder ranked with high treason (i.e.<\/em>, idolatry, blasphemy), striking a father, adultery, and unnatural lust, as a capital crime: the law demanded blood for blood (Exo. 21:12<\/span>; Lev. 24:17<\/span>; Lev. 24:21-22<\/span>). But it transferred the exaction of the penalty from private revenge, and committed it to the judicial authority. To effect this, it had to struggle with an inveterate though barbarous usage, which still prevails among the Arabian tribes. By a point of honour, as rigorous as that of modern duelling, the nearest of kin is bound to revenge the death of his relation: he is his Gol or blood avenger. He makes no enquiry; he allows no pause; whether the deceased has been slain on provocation, by accident, or of deliberate malice, death can only be atoned by the blood of the homicide. To mitigate the evils of an usage too firmly established to be rooted out, Moses appointed certain cities of retuge, conveniently situated. If the homicide could escape to one of these, he was safe till a judicial investigation took place. If the crime was deliberate murder, he was surrendered to the Gol; if justifiable or accidental homicide, he was bound to reside within the sanctuary for a certain period; should he leave it and expose himself to the revenge of his pursuers, he did so at his own peril, and might be put to death.<\/p>\n The various provisions of this law afford an impressive illustration of the Divine regard for human life.<\/p>\n I. In the institution of the cities of refuge as a provision that the life of an innocent person should not be taken away.<\/strong><\/p>\n The Lord spake unto Moses, saying, Speak unto the children of Israel, &c. (Num. 35:9-15<\/span>; Num. 35:22-25<\/span>).<\/p>\n The adaptation of these cities for this purpose appears in<\/p>\n 1. Their accessibility from all places<\/em>. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. And they appointed Kedesh in Galilee, &c. (Jos. 20:7-8<\/span>). A reference to the map of Canaan will show that these cities were so situated that one of them could be reached in a few hours from any part of the country.<\/p>\n 2. Their accessibility to all persons<\/em>. These six cities shall be a refuge for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither. Gods regard is not simply for the life of the Israelite, but for the life of man as man.<\/p>\n II. In the laws by which the trial of the manslayer was to be conducted.<\/strong><\/p>\n The Divine guardianship of human life is manifested in these laws at least in two respects:<\/p>\n 1. In the clear discrimination between intentional and unintentional manslaughter<\/em>. If he smite him with an instrument. &c. (Num. 35:16-24<\/span>).<\/p>\n 2. In the absolute necessity for the evidence of at least two witnesses before a man could be adjudged guilty of murder<\/em>. Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die (Num. 35:30<\/span>; comp. Deu. 17:6<\/span>; Deu. 19:15<\/span>). One witness might be mistaken in his view of the case, or might be prejudiced against the homicide; hence the importance of the testimony of at least two witnesses in the trial of such cases.<\/p>\n III. In the punishment of the intentional manslayer.<\/strong><\/p>\n The murderer shall surely be put to death (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n
(2) cities of refuge for the manslayer; and laws concerning wilful murder and unintentional homicide.<\/p>\n
Some types of Christ appeared for a brief season, and then vanished. The guiding cloud, the manna, ended on Jordans banks. But here is a sign which lived through Canaans history. It never failed until the Cross was reared.
The story of the ordinance is brief.
Sinner, this type displays your case. The slayer is your counterpart. There may be carnage of dutiestalentstimesouls. No day passes in which this guilt is not incurred. As the man-slayer did not plot his deed, so sinners blindly commit these murders through ignorance and unwatched thought.
Take now the sinner awakened to a sense of this guilt. He is, as the slayer, rushing in terror from the kinsmans wrath. He knows himself to be pursued.
One kinsman only hunted the slayer. But many adversaries threaten the guilty soul Gods justice takes the lead. It has strong claims. Its wrongs are many. Its wrath is righteous. The law is in pursuit winged with vengeance. It demands pure, unblemished love, from the cradle to the grave, in every child of man. All who transgress become its prey. And who transgresses not? This law must have its dues. It follows sternly. The truth of God, too, points an inexorable sword. It has decreed that every sinner must die. Can it be false? Satan moreover follows with huge strides. He claims the sinning soul as his. His hate is bitter.<\/p>\n
And when you realize your mercies and your safe retreat, can your heart fail to loveyour lips to praiseyour life to serve? Can you now see such multitudes exposed to wrath, and not allure them to your loved Refuge? Strive by every means to call them in. Above all, agonize in prayer, that Gods all-conquering Spirit may fly speedily throughout earths bounds, opening blind eyes to see their danger, exciting anxious hearts to rush to this only Refuge.H. Law, D.D<\/em>.<\/p>\n