The Map will make clear the reasons why these cities named were chosen for cities of refuge.

THE SECTION.

Josh. 20: 1-9; Num. 35: 11-34; Deut. 19: 2-13. Read also Psa. 46.

THE REFERENCE LIBRARY.

Perhaps the record of what our English ancestors did in the direction of this lesson will bring the subject closer home than most books on the subject. See Green's Short History of the English People, and his Making of England; "Goel" in Hastings' Bible Dictionary; Bissell's Law of Asylum in Israel. Dr. Trumbull's Blood Covenant, pp. 258-263, and Appendix on blood-ransoming, give an interesting account of the Goel, or blood avenger; so also does Bush's Illustrations of Scripture, pp. 99-102. Livingston and Stanley on several occasions made payments, or had them made, to avoid a conflict on a question of blood; see Travels in South Africa, pp. 368-370, 390, 482; The Congo, I., pp. 520-527. Spurgeon's Sermons, series 3, "The Sinner's Refuge," is very effective. For illustrations of conscience, see Eschylus' Tragedy of Orestes; Scott's Marmion; Shakespeare's Richard III. and Macbeth; Hood's Poems, "Dream of Eugene Aram "; Victor Hugo's Les Misérables.

I. The Goel, avenging Justice. - There are some crimes that must be removed if a nation would exist and prosper. Such are treason, which strikes at the life of the nation, and murder, which strikes at the existence of the family as well as of the individual. Breaking the sixth commandment wrongs not merely the individual. It is a threefold crime: 1. Against the individual. It takes away his most precious possession; everything so far as this world is concerned.

2. Against the family and the nation, for it takes away the support of the family, and one of the essential members and defenders of the nation.

3. Against God, the giver of life.

Hence the severest punishment possible is meted out to whoever perpetrates this crime, and ought to be, in order to prevent as many as possible from committing the crime. No other punishment is adequate. We pity the murderer for his suffering. We ought to have still more pity for the innocent victims. When there was no strong general government, but small tribes with no authority over them to appeal to, these tribes, or the relatives of the murdered person, were compelled themselves to punish the murderer, who was naturally, in most cases, the member of another tribe. There was no one else to do it.

THE GOEL, translated here " avenger of blood," and in Ruth "kinsman," next of kin, because it was the duty of the next of kin to perform the duties of the goel, is really the vindicator, one "whose duty it was to secure justice to the injured," "to restore the violated family integrity," one "who is authorized to obtain blood for blood as an act of justice," "the balancing of a blood account." In civil cases the goal was the one to redeem property which his brother had sold, or the person of his brother who had been sold into

slavery for debt. Compare the case of Ruth and Boaz, and the purchase of property by Jeremiah (Jer. 32: 8-12). In criminal law the goel, "the next of kin had laid upon him the duty of enforcing the claim for satisfaction of a murdered kinsman." His duty was

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justice rather than revenge. In the case of loss of life he had the responsibility of securing to the family an equivalent of that loss, by other blood, or by an agreed payment for its value." See Trumbull's Blood Covenant, pp. 259–263 and Hastings' Bible Dictionary, Art. "Goel."

THE TWO METHODS OF JUSTICE. "All through the East there are regular fixed tariffs for blood cancelling. Throughout Arabia and Syria, and in various parts of Africa, the first question to be considered in any case of unlawful blood shedding is, whether the loss of life shall be restored or balanced by blood, or by some equivalent of blood. Though it is true, still, in some instances all money payment for blood is refused; but the avowed motive in such a case is the holding of life as above price- the very idea which the Mosaic law emphasized. Thus Burton tells of the excited Bedaween mother who dashes the proffered blood-money to the ground, swearing by Allah that she will not eat her son's blood." H. C. Trumbull, in Pilgrimage to Mecca. Among the Hebrews no money, as among Bedouins and Arabs, and as allowed by the Romans, could buy off the wilful murderer (Num. 35: 31, 32). Thus the Jewish law showed a just regard for human life and put the poor on the same footing as the rich. No pity, no money, could shelter the murderer; so only "would it be well with them."

THE THREE DANGERS. This primitive method of justice exposed the people to three great dangers:

I. There was the danger of making it an instrument of private revenge.

2. There was danger of long, bloody feuds, revenges, continued enmity, and almost extermination. "Among the Arab tribes of the present day any bloodshed whatever, whether wilful or accidental, laid the homicide open to the duteous revenge of the relatives and family of the slain person, who again in their turn were then similarly watched and hunted by the opposite party, until a family war of extermination had legally settled itself from generation to generation, without the least prospect of a peaceful termination.'"' Cambridge Bible.

3. There was danger of great injustice by not making a distinction between criminality and carelessness; between deliberate murder and accidental homicide.

HISTORICAL EXAMPLES. Similar customs obtain in Persia, Abyssinia, and among the Druses and Circassians, as also they obtained among the Hindus and the ancient Germans and Anglo-Saxons, our English ancestors. "Under the Eastern idea of the responsibility of a whole family or clan for the act of any of its members, the Arab avenger hesitates not to slay the kinsman of the murderer. Hence have arisen those blood-feuds which are the curse of Arabia, and which, in Europe, still linger in the vendetta of Corsica and Sicily." Canon Tristram.

"A member of the consular service at Beyrout was out shooting with several companions in northern Syria. One of the party fired in a certain direction at a partridge. Immediately a loud cry was heard. A man at work behind a knoll had received a few spent pellets of lead from the shot, which only just drew blood. On seeing what had happened, my friend, knowing the ways of the people, counseled immediate flight ere the natives should gather in response to the screams of the injured man. This accordingly they did, and speedily reaching their horses were able to make their escape. But not a moment too soon, for a crowd came together with amazing rapidity, and wildly gesticulating, with fierce yells pursued the fugitives until pursuit was hopeless. The man who has no relative to take up his case may fall unavenged, but the kinsman who refuses to take vengeance for the injured is branded with disgrace." William Ewing in S. S. Times.

"In Ireland, for instance, it is not so long ago since one of these blood-feuds in the County Tipperary had acquired such formidable proportions that the authorities of the Roman Catholic Church there were compelled to resort to a mission in order to put an end to it. A man had been killed nearly a century before in an affray which commenced about the age of a colt. His relatives felt bound to avenge the murder, and their vengeance was again deemed to require fresh vengeance, until faction fights had grown almost into petty wars. A thrilling story written by the late Prosper Mérimée turns upon the Corsican vendetta, and so true is this story to life that in the very year (1879) in which these words were written an occurrence precisely similar, save in its termination, was reported in the daily journals to have taken place in that island. The only way in which the feud could be terminated was by summoning the representatives of the two families before the authorities and exacting an oath from them that they would cease their strife.” — Pulpit Commentary.

And the LORD spake unto Josh'u-a, saying,

Assign you the

2. Speak to the children of Is'ra-el, saying, 1 Appoint out for you cities of refuge, whereof I spake unto you by the hand of Mo'ses:

That the slayer

3. that the manslayer that killeth any

unawares and unwittingly

any person unwittingly and unawares may flee thither: and they shall be unto you for a refuge from the avenger of blood.

1 Ex. 21: 13; Num. 35: 6, 11, 14; Deut. 19: 2, 9.

II. The Cities of Refuge. - Vs. I, 2, 7, 8. 2. Appoint out for you (R. V., 'Assign you the ") cities of refuge. Under the circumstances described above, it was necessary that there should be places of asylum, where one who had unintentionally killed another could be safe from the avenger, and where any one I could have a fair trial. Whereof I spake unto you by the hand (the agency) of Moses. See Num. 35: 934; Deut. 19: 1-3, where may be found a more detailed account of the object of these cities.

THE RIGHT OF ASYLUM. 66 'Among the ancient heathen this jus asyli, or right of shelter and impunity, was enjoyed by certain places reputed sacred, such as groves, temples, and altars." These were so carefully guarded that not even a bird could be molested in these sacred precincts. A man has been reported to have been slain for killing a bird in a place of refuge. "Among the Greeks and Romans the number of these places became in process of time very great, and led, by abuse, to a fresh increase of criminals." 7. R. Beard. "The medieval church recognized the same necessity in a similar state of society, and granted what is known as the right of 'sanctuary' to many of the most sacred shrines in every country in Europe. Practically, the right of sanctuary was claimed for any accused person who succeeded in reaching the altar of a church. Canterbury and Durham were two of the most celebrated sanctuaries in England, as containing the shrines of St. Thomas à Becket and St. Cuthbert. On the chief door of Durham Cathedral still remains the great bronze knocker, which, if any fugitive should touch, he was entitled to protection and maintenance for thirty-seven days, until his case could be investigated. This right of sanctuary, before the Reformation, had become much abused.". Canon Tristram. "Among the Jews the cities of refuge bore some resemblance to the asylum of the classic nations, but were happily exempt from the evil consequences to which reference has been made."-7. R. Beard.

THE CITIES CHOSEN. "There were six cities appointed for this purpose, three on either side of the Jordan, almost equally remote from each other.

(a) ON THE WEST.

1. Kedesh, in Naphtali, in the north.

2. Shechem, in Mount Ephraim, in the center.

3. Hebron, in Judah, in the south.

(b) ON THE EAST.

1. Golan, in Bashan, north.

2. Ramoth-Gilead, in Gad, center. 3. Bezer, in Reuben, south.

They were chosen, it will be inhabited by the most

It requires only to look at the map to see how wisely these spots were marked out, so as to make a city of refuge easy of access from all parts of the land. be observed, out of the priestly and Levitical cities, as likely to intelligent part of the community."- Cambridge Bible.

4. And when he that doth flee unto one of those cities

1

he shall

entering of the gate of the city, and shall declare his cause in the ears of the elders of that city; and they shall take him into the city unto them, and give him a place, that he may dwell among them.

2

5. 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, up the manslayer and hated him not beforetime.

judgement,

slayer

3

unawares,

6. 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 manslayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. 7. And they appointed 4 Ke'desh in Găl'ĭ-lēe in She'chem in E'phrǎ-im, and the hill country of mountain of Ju'dah.

hill country

mount

beyond the

in

at

mount

the hill country of Naph'ta-li, and

6 Kirjath-arba, which 18 He'bron,
Kir'i-ath-ar'ba (the same is He'bron)

in 7

8

the

8. And on the other side Jor'dan by Jer'ĭ-chō eastward, they assigned Bē'zer in the wilderness upon the plain out of the tribe of Reu'ben, and 9 Rā'moth in Gil'e-ăd out of the tribe of Găd, and 10 Go'lan in Ba'shăn out of the tribe of Ma-năs'seh.

I Ruth 4: 1, 2.

2 Num. 35: 12.

3 Num. 35 12, 25.

4 Josh. 21: 32; 1 Chron. 6: 76.

5 Josh. 21: 21; 2 Chron. 10: I.

6 Josh. 14: 15; 21: 11, 13.

7 Luke 1: 39.

8 Deut. 4: 43; Josh. 21: 36; 1 Chron. 6: 78.

9 Josh. 21: 38.

10 Josh. 21: 27.

7. Kedesh in Galilee in mount, better, "the hill country," the mountainous region of Naphtali, in the extreme north, west of the waters of Merom. Shechem, the central city of Samaria, between Mounts Ebal and Gerizim, a place well known in Bible history. Abraham and Jacob lived there for a time; Joseph's brethren fed their flocks in its vicinity; Joseph's body was buried there; Joshua assembled the people there for his farewell address; the Israelites had their conference with King Rehoboam there; and later Jesus had his well-known conversation there with the woman of Samaria. Mount. Hill country. Hebron. Twenty miles south of Jerusalem.

8. Bezer. The most southerly of the cities of refuge east of the Jordan, twelve miles northeast of Heshbon. In the wilderness. A wild, uncultivated, but not uninhabited region. Ramoth in Gilead (heights of Gilead). One of the great fortresses east of the Jordan, twenty-five miles from the river, and thirteen miles south of the Jabbok, in the tribe of Gad. Gilead. The mountainous region east of the Jordan, extending some sixty miles from the Dead Sea to the Lake of Galilee. Bounded on the east by the Arabian plateau, and on the west by the Jordan. Golan "was the most northerly city chosen on the east of the Jordan. Its very site is now unknown, though once a place of great power and influence, which gave its name to a province Gaulanitis, east of Galilee." - Cambridge Bible. Bashan. A region east of the Sea of Galilee and the northern Jordan, extending north to Mount Hermon.

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NOTE. Not only was the situation of these cities such as to present the easiest access from all parts of the country, but roads were to be built to them (Deut. 19: 3). According to the Rabbins, in order to give the fugitive all possible advantage in his flight, it was the business of the Sanhedrim to make the roads that led to the cities of refuge convenient, by enlarging them and removing every obstruction that might hurt his foot or hinder his speed. No hillock was left, no river was allowed over which there was not a bridge. At every turning there were to be posts erected bearing the words, Refuge, Refuge, to guide the unhappy man in his flight, and two students in the law were appointed to accompany him, that, if the avenger should overtake him before he reached the city, they might attempt to pacify him till the legal investigation could take place.' -7. R. Beard.

III. How the Cities of Refuge accomplished their Object.- Vs. 3–6, 9. FIRST. The persons for whom they were set apart were only those who killed any person unawares and unwittingly. Literally, "by error, without knowing," by some mistake of judgment, or accidental blow, without intending to injure. They shall be your refuge, the refuge for all the nation. Not only did the slayer need protection, but

the nation needed to be defended from violence and crime, and from doing wrong to persons who were not at heart guilty of crime. It is worse to commit a crime than to suffer from it.

Mention of different cases is made, as slaying another, not seeking his harm (Num. 35: 23); when no dangerous weapon, indicating design to injure, was used (Num. 35: 16, 17, 18, compare vs. 2224); accident (Ex. 21: 13); sudden collision (Num. 35: 22); something thrown upon a man without seeing him (Num. 35: 23), as an ax head slipping from its handle (Deut. 19: 5).

But he who committed wilful, deliberate murder met with no compassion from the Mosaic Code. He was regarded as accursed. The horns of the altar were to be no refuge for him. He was to be dragged from them by force to suffer his doom, nor could rank or wealth exempt him from it (Num. 35: 31, 32).

SECOND. 4. Flee unto one of those cities. The one who had killed another must flee to a city of refuge. In no other place was he safe. If he refused to go, the blood was on his own head. There was probably some way of giving notice to the authorities within the Map showing Locations of the Cities of Refuge. city, day and night, as in the sanctuary of Durham Cathedral described above, so that no time would be lost in receiving the fugitive.

THIRD. The preliminary trial something like our grand jury trials. Shall stand at the entering of the gate of the city, i. e., not outside of the gate of the city, but in the forum, or public square which was near the city gates, and used as a place for public meetings and trials (compare Ruth 4: 1, 2). "Whoever reaches one of these cities is entitled to trial. So says this verse and Num. 35: 12, 24. Many details are given, and it is instructive to study them. The mode of procedure was very enlightened, even when tested by the highest standards that men have yet reached. This amounts to his giving himself up, and standing committed for trial.". Professor Beecher. Shall declare his cause, state his case, declare what he has done and why he has had to flee from home. It was uncertain whether he was a criminal, or one who had a right to claim asylum from his pursuers. In either case they, the elders, the rulers, shall take him into the city, receive him, care for him, and assign him a dwelling-place, as he probably left home suddenly without preparation for a prolonged stay. If no accuser came, he was safe as long as he remained in the city.

FOURTH. A regular and fair trial. 5. as it was his duty to do if he believed the

If the avenger of blood pursue after him, man to be a murderer, they shall not deliver