II. THEIR CONVENIENCE FOR THE PURPOSE FOR WHICH THEY WERE SELECTED.

1. They were so situated that there was scarcely any part of the land of Israel more remote than a day's journey from some one of these cities, so that the distance was not too great for any one to escape thither. Placed, through the length of the land, on each side of the river Jordan, facility was thus afforded for crossing the river, if occasion required it, while the territory between the northern and southern boundaries of the country were regularly subdivided by them; the distance from the south border to Hebron, from Hebron to Shechem, from Shechem to Kadesh, and from Kadesh to the north border of the land, being nearly equal.

2. The way of access to these cities was also to be kept perfectly free from obstacles; as Moses commanded (Deuteronomy 19:3). The gospel is a highway, "the way of holiness: the unclean shall not pass over it; but the wayfaring men, though fools, shall not err therein" (Isaiah 35:8). Is not, then, the access to our refuge easy and plain? And, further, all the obstacles which the law, our depraved nature, and the machinations of Satan had placed in the way, have been graciously removed by our merciful Forerunner and High Priest.

3. It may be observed, also, in connection with this part of our subject, that these cities of refuge were in the inheritance of the priests and Levites (see Joshua 21.); so that the unhappy manslayer might there receive the consolations of religion, and enjoy communion with those who were specially set apart for God's service, the immediate attendants upon the altar. This may also be considered as an interesting and typical allusion to Him, who not only shelters from wrath and judgment, but guides our feet into the way of peace. enriches our souls with spiritual knowledge, and gives everlasting consolation, and good hope, through grace.

4. Lastly, we may remark, that all these cities were situated upon hills; thus serving to direct the distressed person who was fleeing thither, and to encourage him with the hope that, although the last part of his flight was up hill, he would soon be in a place of safety. A striking comparison. this, of Him whom "God hath exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins," who, though once obscure and despised, is now highly exalted; who affirmed, "And I, if I be lifted up from the earth, will draw all men unto Me"; and who now sends forth the savour of His name into all lands, declaring that "whosoever believeth in Him shall not perish, but have everlasting life."

III. THE SAFETY WHICH THEY AFFORDED. If once the unintentional manslayer entered into any one of these cities, the avenger of blood had no power to smite or kill him. Thus it is written in Joshua (Joshua 20:4-6), "When he that doth flee," &c. When we remark the particular directions given concerning these cities, and the repeated allusions made to them in various parts of Scripture, we may surely be warranted in concluding that they were, equally with other parts of the Jewish law, of a typical character. As such, therefore, we see in them an eminent type of the protection which Jesus affords to the distressed sinner, who is fleeing from the curse of the law, the penalty of death, and the wrath of God. No other prospect of relief is held out to the penitent transgressor, but in Christ. He is appointed by God the Father as the only way of escape from Divine vengeance.

(R. S. Eaton, B. A.)

I. IN THE INSTITUTION OF THE CITIES OF REFUGE AS A PROVISION THAT THE LIFE OF AN INNOCENT PERSON SHOULD NOT BE TAKEN AWAY. The adaptation of these cities for this purpose appears in —

1. Their accessibility from all places. 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.

2. Their accessibility to all persons. "For the children of Israel, and for the stranger." God's regard is not simply for the life of the Israelite, but for the life of man as man.

II. IN THE LAWS BY WHICH THE TRIAL OF THE MANSLAYER WAS TO BE CONDUCTED. The Divine guardianship of human life is manifested in these laws at least in two respects.

1. In the clear discrimination between intentional and unintentional manslaughter. "If he smite him with an instrument," &c. (vers. 16-24).

2. In the absolute necessity for the evidence of at least two witnesses before a man could be adjudged guilty of murder. 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.

III. IN THE PUNISHMENT OF THE INTENTIONAL MANSLAYER. "The murderer shall surely be put to death" (vers. 16, 17, 18, 21, 30). As an evidence of the regard of God for human life, this punishment has additional weight from two facts.

1. It could not be averted by any ransom. The crime was too heinous to be expiated by anything less than life itself.

2. It was insisted upon for the most solemn reason. The argument seems to be this: that the shedding of human blood defiled the land, that such defilement could be cleansed only by the blood of the murderer; that the Lord Himself dwelt in that land, and therefore it must be kept free from defilement; if the murder were committed, the murderer must be put to death. To spare the life of a murderer was to insult Jehovah by defiling the land wherein He dwelt.

IV. IN THE PUNISHMENT OF THE UNINTENTIONAL MANSLAYER. When it was proved on the trial that the manslayer was perfectly free from guilty designs, that he had slain another entirely by accident, even then he had to bear no light punishment. He must leave his estate and worldly interests, his home and his family, and dwell in the city of refuge. His dwelling there closely resembled imprisonment; for if he left the city, and its divinely appointed suburbs, the Goel, if he should come upon him, was at liberty to put him to death.

1. Respect human life — that of others, and your own also.

2. Guard against anger; for it leads to murder, and in the estimation of Heaven it is murder.

3. Cultivate brotherly kindness and Christian charity.

(W. Jones.)

( J. Flavel..)

(Dutton on Justification.).

II. THE CASE ADJUDICATED (vers. 5-9).

1. The righteousness of the case was acknowledged.

2. The difficulty of the case was removed.

3. The decision in this case was made the law for all similar cases.

4. The decision of this case was of Divine authority.

III. THE ADJUDICATION ACTED UPON (vers. 10-12). "They married their father's brothers' sons. By this it, appears," says Matthew Henry —

1. That the marriage of cousin-germans is not in itself unlawful, nor within the degrees prohibited, for then God would not haw countenanced these marriages. But —

2. That ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heaven), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavour to walk surely.

(W. Jones.)

2. That the obligations involved in marriage are binding and sacred.

I. THAT PERSONS SHOULD NOT BE COERCED IN MARRIAGE.

1. Personal choice as opposed to compulsion.

2. Personal affection as opposed to mere convenience.

II. THAT THERE ARE IMPORTANT CONSIDERATIONS WHICH SHOULD REGULATE THE CHOICE IN RESPECT TO MARRIAGE.

1. As to property.

2. As to consanguinity.

3. As to health.

4. As to suitability.

5. As to character.

(W. Jones.)

(Thomas Scott.).

     5673   cousins

Numbers 36:1-12

     5671   clan
     5707   male and female