Joshua 20:1-6 The LORD also spoke to Joshua, saying,… The institution of the cities of refuge stands as a conspicuous memorial of the beneficent spirit of the Mosaic economy. It bore a resemblance to that right of asylum, or sanctuary, which in some form or other has found a place in the usage of all nations from the earliest times, but it was not liable to the same abuse. Every provision of the Mosaic economy enshrined some enduring principle. Some great moral lesson was intended to be impressed by it on the minds of the people. The institution changes or passes utterly away; the principle, the lesson, remains. Note here - I. THE SANCTITY OF HUMAN LIFE. The institution bore striking witness to this. This was its root principle. It was intended as a check on that form of ferocity for which Oriental tribes have ever been remarkable - the thirst for vengeance in the shedding of blood. It threw a shield over an endangered life. This at once commends it to a radical instinct of our nature. God has implanted in our breasts an intuitive sense of the value of life. Not only the instinct of self preservation ("skin for skin," etc., Job 2:4), but something also that prompts to respect for the life of another. The most barbarous conditions of humanity are not altogether destitute of the traces of this. The natural effect of religion and civilisation is to develop it. Mainly on this instinct rests the admiration we feel for any marvellous triumph of surgical skill, for the rescue of imprisoned miners, or of a shipwrecked crew, or of a wounded comrade from the battlefield. It is not merely satisfaction in beholding consummate skill, resolute endurance, deeds of daring and self sacrifice - but in the fact that life is saved. The "vital spark," so mysterious in itself, and so mysteriously kindled, is kept from being extinguished. The humane spirit, the spirit in sympathy with humanity as such, feels just the same however feeble or apparently worthless and despicable the life may be. We don't stay to consider either its actual conditions or its latent possibilities; we only know that it is good to save it. There is no higher mark of Christian civilisation than the diffusion of a nobler sentiment as to the inherent value of human life. "The Son of Man came not to destroy men's lives, but to save them" (Luke 9:56). This fact has its manifest, though indirect, bearings on the question of man's immortality. If physical life is surrounded by such sanctions and safeguards, does it not at least suggest the indestructibility of the essential being of the man? "That not one life shall be destroyed, Or cast as rubbish on the void, When God shall make the pile complete." II. FORFEITURE OF LIFE. This principle of sanctity bears on the slain as well as on the slayer. If it shields the one, not less does it avenge the other. The right of asylum was based on the foregoing right of the Goel, the blood avenger (see Numbers 35:19, et seq., Deuteronomy 19:11-13). This was the outgrowth of the ancient law given to Noah, "Whoso sheddeth man's blood, by man shall his blood be shed" (Genesis 9:6). And, again, to Moses at Sinai, "Life for life, eye for eye, tooth for tooth," etc. (Exodus 21:23, 24). So severely was this rule to be applied, that no kind or measure of "satisfaction" could be taken for the forfeited life of the murderer (Numbers 35:31). Such was the Mosaic law. The gentler spirit of Christianity inculcates a different rule. As that softened and restrained the natural savagery of the olden times, so this brings in the reign of still nobler principles of moral and social life (Matthew 5:38, 89; Romans 12:19). It is questionable whether the teaching of Christ and his Apostles does not throw such an air of sanctity over the being of every man, and make restorative love rather than retributive justice the universal law, as completely to annul the old order of "life for life." At the same time the principle of retribution is in no way obliterated - less literal, less circumstantial, entrusted less to the hands of man, but not less real. The avenger still tracks the steps of the transgressor. He cannot escape "the righteous judgment of God, who will render to every man according to his deeds" (Romans 2:5, 6). Vengeance may suffer even "the murderer to live," but he bears the penalty and the curse within. "Be not deceived; God is not mocked: for whatsoever a man soweth," etc. (Galatians 6:7, 8.). III. THE IMPORTANCE OF THE SPIRIT ABOVE THE FORM OF EVERY DEED. The city of refuge was a provision for the protection of the manslayer from lawless and indiscriminate violence, that he might be subject to judicial inquiry as to the real meaning and intent of what he had done. He must be brought before tribunal of the people. The "congregation" must judge between the slayer and the avenger, and if it is shown that he was not the enemy of the man slain, nor "sought his harm," he shall be delivered (Numbers 35:22-25). Here was a striking witness to the principle that it is the spirit, the purpose, that determines the real quality of every deed. God is the "Searcher of hearts," and He would have man, according to the measure of his insight, estimate everything by what gives birth to it there. The "Sermon on the Mount" is a Divine lesson on the importance of the spirit above the form (Matthew 5:21, et seq.). The law of Christ is a "discerner of the thoughts and intents of the heart." It is the motive that determines the merit or demerit of every deed. God has given us no power infallibly to trace or weigh the motives of men, but as far as they are disclosed so let us judge. IV. THE BLENDING OF JUSTICE WITH MERCY IN THE TREATMENT OF TRANSGRESSION. The city of refuge bore witness to the principle of equity between man and man, and equity is the qualification of law by reason and humanity. The manslayer, however innocent, must suffer for the ill that he has done, but safeguards are provided against his being subject to any flagrant wrong. Whatever it may cost him he must flee to the city, but it is not more than six miles distant and the way is clear. He loses his liberty, home, perhaps property, but he is safe. In all this there is a remarkable blending of regard for the majesty of law and the sanctity of social order, with kindly protection of human weakness.. It is full of instruction. A true social economy is the due balance of reciprocal rights, interests, etc. We deal righteously with each other only when mercy tempers justice, when law is interpreted liberally and applied with charity. V. AN ANALOGY IS OFTEN INSTITUTED BETWEEN THE CITY OF REFUGE AND THE GOSPEL WAY OF SALVATION. There is an essential mark of difference between the two; the one was for the protection of the innocent, the other is God's provision for the redemption of the guilty. But they are alike in this, that they tell of shelter from the fatal stroke of the avenger. We are reminded how - "All the lives that are were forfeit once, And He who might the vantage best have took Found out the remedy." When He "maketh inquisition for blood," then shall it be found that "there is no condemnation for them that are in Christ Jesus," who have "fled for refuge to lay hold on the hope set before them." - W. Parallel Verses KJV: The LORD also spake unto Joshua, saying, |
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