Numbers 35:24

35:9-34 To show plainly the abhorrence of murder, and to provide the more effectually for the punishment of the murderer, the nearest relation of the deceased, under the title of avenger of blood, (or the redeemer of blood,) in notorious cases, might pursue, and execute vengeance. A distinction is made, not between sudden anger and malice aforethought, both which are the crime of murder; but between intentionally striking a man with any weapon likely to cause death, and an unintentional blow. In the latter case alone, the city of refuge afforded protection. Murder in all its forms, and under all disguises, pollutes a land. Alas! that so many murders, under the name of duels, prize-fights, &c. should pass unpunished. There were six cities of refuge; one or other might be reached in less than a day's journey from any part of the land. To these, man-slayers might flee for refuge, and be safe, till they had a fair trial. If acquitted from the charge, they were protected from the avenger of blood; yet they must continue within the bounds of the city till the death of the high priest. Thus we are reminded that the death of the great High Priest is the only means whereby sins are pardoned, and sinners set at liberty. These cities are plainly alluded to, both in the Old and New Testament, we cannot doubt the typical character of their appointment. Turn ye to the strong hold, ye prisoners of hope, saith the voice of mercy, Zec 9:12, alluding to the city of refuge. St.

Paul describes the strong consolation of fleeing for refuge to the hope set before us, in a passage always applied to the gracious appointment of the cities of refuge, Heb 6:18. The rich mercies of salvation, through Christ, prefigured by these cities, demand our regard. 1. Did the ancient city rear its towers of safety on high? See Christ raised up on the cross; and is he not exalted at the right hand of his Father, to be a Prince and a Saviour, to give repentance and remission of sins? 2. Does not the highway of salvation, resemble the smooth and plain path to the city of refuge? Survey the path that leads to the Redeemer. Is there any stumbling-block to be found therein, except that which an evil heart of unbelief supplies for its own fall? 3. Waymarks were set up pointing to the city. And is it not the office of the ministers of the gospel to direct sinners to Him? 4. The gate of the city stood open night and day. Has not Christ declared, Him that cometh unto me I will in nowise cast out? 5. The city of refuge afforded support to every one who entered its walls. Those who have reached the refuge, may live by faith on Him whose flesh is meat indeed, and whose blood is drink indeed. 6. The city was a refuge for all. In the gospel there is no respect of persons. That soul lives not which deserves not Divine wrath; that soul lives not which may not in simple faith hope for salvation and life eternal, through the Son of God.

Then the congregation,.... That is, the court of judicature, assembled together to hear and try this cause: shall judge between the slayer and the revenger of blood; shall hear what both have to say, and pass sentence: according to these judgments; these judicial laws and rules of judgment before delivered, exemplified in various cases.

22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.—Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.

In such a case as this, the congregation was to judge between the slayer and the avenger of blood, according to the judgments before them. They were to rescue the innocent man from the avenger of blood, to bring him back to his (i.e., the nearest) city of refuge to which he had fled, that he might dwell there till the death of the high priest, who had been anointed with the holy oil.

[Reformed Biblical] d, and that k nowingly, as appears by Num_35:23. Numbers 35:18 Numbers 35:19 Either, 1. By himself, as the following words show: so it is only a permission, that he may do it without offence to God or danger to himself. Or, ## 2. By the magistrate, from whom he shall demand justice: so it is a command, as may appear by comparing this with Num_35:31 Deu_19:12 ,13 . Numbers 35:20 Numbers 35:21 Numbers 35:22 ## Suddenly; through sudden passion or provocation. Or, by chance , or unawares . Numbers 35:23 Numbers 35:24 If the man-slayer flee to the city of refuge. Numbers 35:25 ## He shall abide in it, be confined to it, partly to show the hatefulness of wilful murder in God’s account by so severe a punishment, as this i n many cases might prove, inflicted upon the very appearance of it; and partly for the secu rity of the ma n- slayer, lest the presence of such a person, and his conversation among the kindred of the deceased, might occasion reproach and bloodshed. ## U

12 . Murder. The same general principle is laid down in P, Genesis 9:6 , Numbers 35:30 f., and in H, Leviticus 24:17 . shall be put to death ] The execution of this penalty was the duty not, as in communities in which a more advanced stage of civilization has been reached, of the State, but of the ‘Avenger of blood,’ i.e. of the nearest kinsman of the murdered man, upon whom, according to primitive ideas, the duty of vindicating his rights devolved, 2 Samuel 14:11 , Deuteronomy 19:6 ; Deuteronomy 19:12 , Numbers 35:19 ; Numbers 35:21 ; Numbers 35:27 (P). See Goel in DB. or EB. 12–17 . Capital offences . In v. 12 is laid down the general principle that death is the punishment for killing a man. If the act is unpre-meditated (manslaughter), the penalty is modified ( v. 13), but retained in full in the case of the act being evidently intentional ( v. 14). Kidnapping a fellow Israelite, and smiting or cursing a parent ( vv. 15–17), are also treated as capital offences.

13 . Manslaughter, and the right of asylum. The distinction, not found in Homer, but thus early drawn among the Hebrews, between intentional and unintentional homicide is noteworthy: it is insisted on in all the codes ( Deuteronomy 19:1-13 ; Numbers 35:9-34 P). lie … in wait ] 1 Samuel 24:11 (RVm.)†: cf. the derivative, ‘with lying in wait ’ (i.e. with malicious intent), in P’s law of homicide, Numbers 35:20 ; Numbers 35:22 (‘without’)†. In Dt. and D2[187] the idea of ‘unintentional’ is expressed by unawares (lit. without knowledge ), Deuteronomy 4:42 ; Deuteronomy 19:4 , Joshua 20:3 ; Joshua 20:5 ; P says unwittingly (lit. in error ), Numbers 35:11 ; Numbers 35:15 , Joshua 20:3 ; Joshua 20:9 . [187] Deuteronomic passages in Josh., Jud., Kings. deliver ] in the Heb. a rare word, meaning properly, as Arabic shews, bring opportunely (cf. the derivative opportunity , Jdg 14:4 ). The meaning of the clause is (as we should express it), if he kills him accidentally . Cf. Ḥamm. § 249 ‘if God have struck it (a hired ox), and it die,’ 266 ‘a stroke of God’ (killing a sheep), below, p. 423. a place whither he shall flee ] i.e. an asylum where he may be safe from the avenger of blood. V. 14, which speaks of the fugitive as having taken refuge at an altar , shews that the place meant can only be the sacred place at which the altar stood. In the later legislation of Dt. ( Deuteronomy 19:1-13 ) fixed cities are appointed for the purpose and regulations for their use are laid down.