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I. THE NAMES OF THE CITIES SELECTED AS PLACES OF REFUGE HAVE BEEN OBSERVED TO CONVEY, IN THE ORIGINAL HEBREW, SOME ALLUSION TO THE OFFICES WHICH CHRIST BEARS TO HIS CHURCH, and will therefore demand our primary consideration. The name of the first city was Bezer in the wilderness, in the plain country of the Reubenites, which name, in the Hebrew language, means a stronghold, or fortified place, eminently calculated as a shelter to the distressed fugitive. The agreement between the name of this city and the office which the Lord Jesus Christ bears for His people, as their refuge and defence, may be very interestingly traced by observing the expression used, in reference to ibis subject, in Zechariah 9:12, where the same radical word is used: "Turn you to the strong hold, ye prisoners of hope." Thus Christ is called a fortress, a place of defence for His people. The name of the second city was Ramoth, in Gilead, of the Gadites, which signifies high, or exalted, as though the fugitive manslayer when within the walls of the city, was raised out of danger into a place of security. Under the same radical word we find God saying, "I have laid help upon one that is mighty; I have exalted one chosen out of the people (Psalm 89:19). And "Him," declares St. Peter, "hath God exalted with His right hand robe a Prince and a Saviour" (Acts 5:31). His seed are therefore not only a saved people, saved with a present salvation, but they are also raised up together with Him, and made to sit together in heavenly places in Christ Jesus. The third city was Golan, in Bashan, of the Manassites, a name implying joy, or revelation, a suitable description of the frame of that person's mind who had escaped the avenger's sword, and fitly portraying Him who is eminently the joy of His people. The above three cities were upon the other, or eastern, side of the river Jordan; and when the children of Israel were settled in the land of Canaan, the Lord, through Joshua, directed them to appoint three more cities of refuge on this, the western side of the river (see Joshua 20.). Accordingly they appointed Kedesh, in Galilee, in Mount Naphtali, whose name signifies holy, or set apart, which, in fact, all these cities were; for no avenger of blood dared to enter those sanctuaries in order to retaliate for the injury inflicted. As Kedesh, the holy city, was a sacred refuge to the unwitting manslayer, so Jesus, the Holy One of Israel, is a sanctified defence to His people. Again, the name of the fifth city of refuge was Shechem, in Mount Ephraim, a word signifying a shoulder, expressive of a power and readiness to bear burdens, and used in reference to magisterial and regal authority. Thus it is prophesied, concerning the Messiah, "The government shall be upon His shoulder" (Isaiah 9:6). And respecting the typical Eliakim, it was declared, "The key of the house of David will I lay upon His shoulder: so He shall open, and none shall shut; and He shall shut, and none shall open" (Isaiah 22:22). The last-named city, called Kirjath-arba (which is Hebron), in the mountain of Judah, a name signifying fellowship, or association. As the flier from vengeance shared in the privileges of the city of refuge, and dwelt as one with the inhabitants thereof, so those who have fled to Jesus for refuge dwell in communion with Him and with all His saints: they have fellowship with the Father, and with His Son, Jesus Christ, and have access unto Him at all times.

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.)

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KJV: And the LORD spake unto Moses, saying,

WEB: Yahweh spoke to Moses, saying,