A CASUAL observer must be struck in reading the Old Testament by the various gracious provisions made by God to meet His people's need. Among these we do well to notice the cities of refuge.
Their number, their position, and the various laws attaching to them, were all detailed with minutest accuracy, as an attentive study of Num. 35:6-34; Deut. 4:41-43;19. 1-13; Josh. 20, will convince the reader.
First as to their number and position. Out of the eight-and-forty cities allotted to the Levites, who had no inheritance, six were to be cities of refuge—three on this side Jordan, three on the other—Kedesh, Shechem, Kirjath-arba, on this side; Bezer, Ramoth, Golan, on the other.
The Levites dwelt in these cities; and the Levites were those who were especially set apart of God to minister and act in dependence on the High Priest.
These cities would seem to have been most judiciously selected in order to be accessible to everyone —"a way prepared" (Deut. 19:3) to them, and the coasts divided into three parts, each part having a city allotted to it.
Thus the cities were provided of the Lord, and made in every way accessible to those who needed them; and those dwelt in them who had been especially set apart of God to exercise their office under the High Priest, and thus suited to act for Him.
We will now consider under what circumstances they were made use of, and came into exercise. "Whoso sheddeth man's blood; by man shall his blood be shed," was a law not confined to the days of Noah (Gen. 9:6); it had been incorporated into the Jewish laws (Ex. 21:12); and simultaneously with its incorporation we find allusion made to the cities of refuge. (v. 13.)
These cities were for the man-slayer; not for one who had shed his fellow's blood by malice prepense,. as lawyers say, but for those who "unwittingly,”
“ignorantly," "at unawares," "without enmity," not having "hated him in times past," had had the misfortune to kill any person, "as when," as it so simply says, "a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die," then "he shall flee into one of these cities, and live." But for the murderer who hated his neighbor, and laid in wait for him, and rose up against him, and smote him mortally, that he die, there was to be no pity, but he should at once be delivered over to the revenger of blood, to be put to death. Whether the murder was committed with an instrument of iron, or by throwing a stone, or with an hand-weapon of wood, or with the band, there was to be no mercy; the revenger of blood, if he met him, should slay him; or if he had even taken refuge within the city, the elders of that city should deliver him up, that he die. The murderer then must die; the man-slayer who did it in ignorance must escape. "Witnesses" must give evidence in the case, the elders of the city must judge, and the revenger of blood must abide the issue.
This revenger of blood has neither pity nor mercy. He stands for God, and as such his justice is inexorable, and he cannot abate his judgment.
Next, these cities were open to all. They were 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. All were welcome, provided only they had offended unwittingly.
On their arrival at the city, what were they to do? To stand at the entering of the gate of the city, and declare their cause in the ears of the elders of that city; and then they shall take him into the city unto them, and give him a place to dwell among them; and if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand, because he smote his neighbor unwittingly, and hated him not beforetime. 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, and unto the city from whence he fled. (Josh. 20:3-6.)
The congregation shall judge between him and the slayer, and restore him to the city of his refuge; but if at any time he come without the border of the gates of his refuge, before the death of the high priest that was anointed with the holy oil, the revenger of blood shall kill the slayer, he shall not be guilty of blood. But when the high priest is dead, he shall return to the land of his possession.
Surely, from this interesting history, beloved, we may learn precious lessons.
Has God, do you think, in any sense diminished the provisions of His grace for our need, who live in times of greater privilege and blessing? Unquestionably not. What do we find on turning to Rev. 21? not six cities, but one city; not a refuge in an earthly Canaan, but an eternal city in glory—the city of God. Not cities composed of wood and stone, bricks and mortar, but a city formed of glorified saints,—those living stones which, fitly framed together, are now growing unto a holy temple in the Lord. The city of our refuge is the heavenly Jerusalem—the bride, the Lamb's wife. It is but one, it is true; but so plain is its description, so evident the way to it, that whosoever will may come: he that flees may enter. The door is open to Jew, stranger, sojourner, "whosoever will." What a magnificent city it is! Heavenly in her origin, divine in her character—the glory of God is hers. Separated she is as by a wall great and high, and yet her gates are always open, while angels as porters stand in wonder and amazement: apostles rule from thence the tribes of Israel, specially given to their charge. (Matt. 19:28.) Righteousness and purity characterize her, while the Lord God Almighty and the Lamb dwell therein, and are her light and glory. Nations walk below beneath her radiance, while streams of blessing flow froth her, and food and healing are found therein. There the saints have perfect blessing in presence of God and of the Lamb.
Surely such a description as this would attract the heart that had not even learned its need to flee for refuge; but, alas! there is only too sad cause for each and all to enquire whether they have got both right and title to enter therein. A murder has been committed in this world in which every member of the human family, has had a share. You and I, my reader, are all murderers in the sight of God. You ask me "how?" I say, Christ was murdered eighteen hundred years ago by the representatives of every section of the human family. All were there. Kings and rulers—represented by Herod and Pilate. 'Religious professors in their delegates the scribes, elders, chief priests, and Pharisees. The heathen even by the Roman soldiers. Members of that vast parliament of the human family all gave their vote against Him, and a murderer and robber was preferred to the spotless Jesus. Just as a constituency is identified with the acts of its members, so the world at large is guilty of the act of its representatives in the death of Jesus. Now comes the question, Are you guilty of the death of Jesus ignorantly or designedly? Do you, now that the matter is brought before you, repudiate the world's sin or consent to it? Are you a murderer or a man-slayer? Are you on Christ's side or the world's? Paul obtained mercy, because he did it "ignorantly in unbelief." (1 Tim. 1:13.) A remnant of the Jews found grace because "through ignorance" they did it. Why should not you have a place in the heavenly city, by fleeing at once for refuge, to lay hold upon the hope set before you I The murderer was wont to lay, hold on the horns of the altar in his terror,—why should not you, whose conscience tells you you are still guilty, flee to Jesus, and in Him find a title to the new Jerusalem? He says, "Whosoever will, let him take the water of life freely." You hear the message; receive it, and life eternal is yours,—peace, safety, through the blood of the Lamb. The avenger of blood—God's inexorable justice—is after you; to-morrow may be too late; flee, I pray you, now.
But what, you say, is this about the elders of the congregation, the danger of being found outside, the abiding till the death of God's anointed priest, the returning into the land of the possession? I will tell you. The Bride, the Lamb's wife, the church of God, the Body of Christ, has now its reflection upon the earth. His saints are builded together for an habitation of God through the Spirit. In measure they, some at least, are endeavoring to keep the unity of the Spirit in the bond of peace. They are gathered together to the name of Jesus as their only center, and He Himself is in their midst. (Matt. 18:20.)
Being assured of your interest in Christ, having no question that your sins are forgiven, that you have peace with God, with these is your place upon the earth, even to "follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." (2 Tim. 2:22.) They are, so to speak, the Levites. They have a loving welcome for you. They will listen to your ease, and if you can assure them you are not a mere professor, but a repentant, forgiven sinner, they will introduce you to their company, and give you a place to dwell among them. A change of scene you will find it, no doubt, and among a different company to what you have been accustomed; but it is the place where God would have you, and the place where He can bless you. Paul thus, on seeing his place in the body of Christ (Acts 9), "assayed to join himself to the disciples;" and though, because of his previous ways, they questioned at first his sincerity, he ultimately found a place among them; and we find him, when we come to Acts 20:7, gathered with the rest to remember the Lord in death on the day of His resurrection, the first day of the week. This, beloved, is your place, and mine likewise, if we would walk worthy of the vocation wherewith we are called. Have you thus taken your place among the disciples of the Lord Jesus?
“Oh, but," you say, "if he stayed outside he was in jeopardy." I grant it; and in Heb. 6:4-8 we find the most solemn warning as to the professor (and the professor only is referred to there) who should creep in unawares, and then go out because not of us. (1 John 2:19.)
We want you not, professor; our company would soon become distasteful to you; and your last state would be worse than your first. Like the washed sow, you return to the wallowing in the mire, to be beaten with many stripes, because you knew your Lord's will, and did it not.
“But can our High Priest die?" you say. No, thank God! Jesus ever liveth to make intercession for us. His priesthood is without beginning of days, or end of life; but His present office will not always last. He is Melchisedec in His order (eternal), Aaronic in His office (intercessory). Presently His Aaronic office will cease; for His saints will no longer (translated to glory) need His intercession; and then, like Melchisedec, His royal priesthood will commence—a blessing, not an intercessory priesthood. We wait that time. He Himself will come forth to introduce it, and then we return to the land of our possession; or, in other words, enter upon the inheritance which, as His joint-heirs, He will share with us. Then will come our glory; then the kingdoms of this world will have become the kingdoms of our Lord and of His Christ. We shall be forever with Him and like Him; for we shall see Him as He is. May it be yours then, dear reader, to anticipate that time, and know, through faith in the Lord Jesus, not merely that every claim against you has been met by Him upon the cross, but see your title to the heavenly Jerusalem, and consequently your place now with the members of His body here below—in weakness, no doubt, but still true to divine principles, endeavoring to keep the unity of the Spirit in the bond of peace, to share with them their waiting-time, as presently you will their glory-time. Amen.