25<\/strong>. shall restore him<\/em> ] It is not stated where the congregation had taken him for judgement, but it was presumably to his own city. It is not, however, impossible that ‘the congregation’ means, as elsewhere in P , the whole community of Israel, and that P tacitly assumed that Jerusalem would be the place of judgement.<\/p>\n the high priest<\/em> ] lit. ‘the great<\/em> priest.’ The title is used in P of Aaron and his eldest descendants. Outside the Hexateuch, it first appears of Jehoiada (2Ki 12:10<\/span>), then of Hilkiah (2Ki 22:4<\/span>; 2Ki 22:8<\/span>); and after the exile, of Joshua (Hag 1:1<\/span> &c., Zec 3:1<\/span>; Zec 3:8<\/span>) and Eliashib (Neh 3:1<\/span>; Neh 3:20<\/span>; Neh 13:28<\/span>). The high priest was the head of the religious affairs of the Jewish church, and rose, in the popular estimation, to a higher importance than the civil governor who was appointed by a foreign power. So that ‘until the death of the high priest’ would have almost the same force that the words ‘until the death of the reigning sovereign’ would bear to-day.<\/p>\n He shall abide in it, <\/B>be confined to it, partly to show the hatefulness of wilful murder in Gods account by so severe a punishment, as this in many cases might prove, inflicted upon the very appearance of it; and partly for the security of the man-slayer, lest the presence of such a person, and his conversation among the kindred of the deceased, might occasion reproach and bloodshed. <\/P> Unto the death of the high priest; <\/B>partly because the public grief for the loss of so public a person was likely to assuage the private griefs and passions of men, the rather, because by this example they were minded of their own mortality, and thereby withheld from taking vengeance; and principally to show that the death of Christ (the true High Priest, whom the others did evidently and eminently represent and typify) is the only mean whereby sins are pardoned, and sinners are set at liberty. <\/P> <\/p>\n And the congregation shall deliver the slayer out of the hand of the avenger of blood<\/strong>,…. Put him under the care of proper persons, to conduct him to one of the cities of refuge, or put him in the way to it; and restrain the avenger of blood from pursuing him, until such time that it may be judged he is safe arrived there:<\/p>\n and the congregation shall restore him to the city of refuge, whither he was fled<\/strong>; so that it seems by this, when one had been guilty of manslaughter, and fled to one of the cities of refuge, he might be taken from thence and had before a court of justice, and there take his trial; and if it appeared that the fact was committed by him, ignorantly, unawares, and without design, then he was returned to his city of refuge; but, if otherwise, he was put to death, notwithstanding he had fled thither; and so it is said in the Misnah t, that<\/p>\n “at first, or formerly, one that killed another ignorantly or presumptuously, they sent him before to one of the cities of refuge, and the sanhedrim sent and fetched him from thence: he who was condemned to death by the court, they slew him; he that was not condemned was dismissed; he that was condemned to banishment they returned him to his place, according to<\/p>\n Nu 35:25<\/span>.”<\/p>\n and he shall abide in it, unto the death of the high priest, which was anointed with the holy oil<\/strong>: and then he was to be set at liberty, and return to his house and family and have his former possessions and honours, if he had any, restored unto him, the commission or warrant for his detainer there ceasing, being made void by the death of the high priest; who was the prince of the priests and Levites, to whom those cities belonged, and so under his jurisdiction: or so it was ordered, because such was the general mourning for such a public loss as an high priest, that all private revenges would subside, and the cause of them be buried, in grief and forgetfulness; though, no doubt, this had a respect to something which will be hereafter taken notice of: the Jews say u, that the mothers of the priests used to supply with a sufficient quantity of food and raiment such who fled to the cities of refuge, that they might not pray for the death of their sons; and according to them, a man’s case was very bad when there was no high priest; for so they write w<\/p>\n “he whose cause is finished (or his case determined in a court of judicature), and there is no high priest; and he that slays an high priest, or an high priest slays another, he never goes out, no not so much as to bear testimony in any cause, and even in what the congregation has need of him, but there are his dwelling, his death, and his burial.”<\/p>\n t Misn. Maccot. c. 2. sect. 6. u Misn. Maccot. c. 2. sect. 3. w Misn. Maccot, c. 2. sect. 7.<\/p>\n (25) And he shall abide in it unto the death of the high priest.<\/strong>Although the death which had been occasioned was accidental, not intentional, nevertheless the shedding of blood demanded expiation. The manslayer was, therefore, required to remain an exile from his own home until the death of the high priest who had been anointed with the holy oil. As the high priest, by reason of the anointing with the holy oil, became qualified to act as the representative of the nation, and in that capacity acted as their mediator on the great day of atonement, so the death of the high priest assumed a symbolical or representative character, and became a type of that of the great High Priest who, through the eternal Spirit, offered Himself without spot to God, and who by His death made a propitiation for the sins of the world. Thus, as by the death of the Jewish high priest a typical atonement was made for the sin of the Israelitish manslayer, and he was restored thereupon to the land of his possession amongst his brethren, so by the death of our High Priest they who have fled for refuge to lay hold on the hope set before them, are restored to the inheritance which had been forfeited by sin, and made joint heirs with Christ of those mansions which He has gone before to prepare for those who love Him.<\/p>\n 25<\/strong>. <\/strong> Unto the death of the high priest <\/strong> The reason for this requirement is not given. May it not be to symbolize that the death of the antitypical High Priest, Jesus Christ, constitutes a successful plea against the demands of divine justice as the sin avenger? It is a Jewish tradition that the mother of the high priest made presents to the refugees that they might not be praying for the death of her son. <\/p>\n Holy oil <\/strong> Anointing with this oil was a symbol of the Holy Spirit imparted. Hence the high priest’s death may be considered as in a sense expiatory, so that the refugee might return cleansed to his own city. For the preparation of the anointing oil see Exo 30:23-24<\/span>; Lev 4:3<\/span>, note.<\/p>\n Num 35:25<\/span><\/em><\/strong>. <\/strong>The congregation shall deliver the slayerunto the death of the high priest<\/em><\/strong><\/strong> By this punishment inflicted on the man-slayer, others were taught to be very watchful over themselves, lest by negligence they should chance to kill any body, and so be forced into banishment. It would be endless to relate the different conjectures of the learned concerning the return of the homicide upon the death of the high priest. Many of the Jews affirm, that the death of so eminent a person, being lamented with the greatest concern by the whole nation, was one of the best means possible to put an end to all private resentments, and to unite men in friendship and affection: but the greater part of Christians consider this circumstance as a type of our deliverance through the death of Jesus Christ, by which mankind obtained entire and spiritual freedom, and a privilege of returning to their own country; namely, heaven. There were some footsteps of this custom among the Gentiles; for Servius, upon the 6th AEneid, ver. 143 has observed, that, upon the death of the high priest at Aricinum, those who had taken refuge in that temple were at liberty to return. We find in Philostratus a law of the citizens of Memphis: that, in the case of manslaughter, the party was obliged to fly, and put himself into the hands of the Gymnosophists, or Indian divines, who were to absolve him by water of lustration, and then he became, as we say, rectus in curia, <\/em>or, an acquitted man, after he had first offered a sacrifice of inconsiderable value at the grave of the person whom he had unfortunately killed. De Vita Apollon. lib. vi. sect. 2. c. 5. <\/p>\n Num 35:25 And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.<\/p>\n Ver. 25. Unto the death of the high priest.<\/strong> ] Because he was amongst men, the chief god on earth, and so the offence did most directly strike against him. Or rather, because the high priest was a type of Christ: and so this release was a shadow of our freedom and redemption by the death of Christ.<\/p>\n abide in it: Num 35:28, Jos 20:6, Rom 3:24-26, Eph 2:16-18, Heb 4:14-16, Heb 7:25-28, Heb 9:12-15, Heb 10:19-22 <\/p>\n anointed: Exo 29:7, Lev 4:3, Lev 8:12, Lev 21:10 <\/p>\n Reciprocal: Gen 9:6 – by Exo 29:29 – anointed Exo 30:25 – an holy Num 35:12 – from the avenger Deu 19:5 – he shall flee Jos 20:5 – General 2Sa 14:14 – he devise Luk 24:44 – in the law<\/p>\n Num 35:25. He shall abide in it Shall be confined to it. Which was appointed, 1st, To show the hatefulness of murder in Gods account, by such a severe punishment, inflicted upon the very appearance of it: 2d, For the security of the manslayer, lest the presence of such a person, and his living among the kindred of the deceased, might occasion reproach and bloodshed: And, 3d, To teach others to be very watchful over themselves, lest by negligence they should chance to kill any one, and so be compelled to leave their own homes, families, and friends. The death of the high- priest Perhaps to show that the death of Christ, the true High-Priest, whom the others represented, is the only means whereby sins are pardoned, and sinners set at liberty.<\/p>\n 35:25 And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the {i} high priest, which was anointed with the holy oil.<\/p>\n (i) Under this figure is declared, that our sins could not be remitted, but by the death of the high Priest Jesus Christ.<\/p>\n And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. 25. shall restore … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 35:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4879","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4879","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4879"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4879\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4879"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4879"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4879"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"