Josué 20

Josué 20

Spurgeon - “Your refuge from the avenger of blood.” —Joshua 20:3 (Morning and Evening) It is said that in the land of Canaan, cities of refuge were so arranged, that any man might reach one of them within half a day at the utmost. Even so the word of our salvation is near to us; Jesus is a present Saviour, and the way to him is short; it is but a simple renunciation of our own merit, and a laying hold of Jesus, to be our all in all. With regard to the roads to the city of refuge, we are told that they were strictly preserved, every river was bridged, and every obstruction removed, so that the man who fled might find an easy passage to the city. Once a year the elders went along the roads and saw to their order, so that nothing might impede the flight of any one, and cause him, through delay, to be overtaken and slain. How graciously do the promises of the gospel remove stumbling blocks from the way! Wherever there were by-roads and turnings, there were fixed up hand-posts, with the inscription upon them—“To the city of refuge!” This is a picture of the road to Christ Jesus. It is no roundabout road of the law; it is no obeying this, that, and the other; it is a straight road: “Believe, and live.” It is a road so hard, that no self-righteous man can ever tread it, but so easy, that every sinner, who knows himself to be a sinner may by it find his way to heaven. No sooner did the man-slayer reach the outworks of the city than he was safe; it was not necessary for him to pass far within the walls, but the suburbs themselves were sufficient protection. Learn hence, that if you do but touch the hem of Christ’s garment, you shall be made whole; if you do but lay hold upon him with “faith as a grain of mustard seed,” you are safe. “A little genuine grace ensures The death of all our sins.” Only waste no time, loiter not by the way, for the avenger of blood is swift of foot; and it may be he is at your heels at this still hour of eventide. Spurgeon - (similar to above - from Spurgeon's Study Bible) “These will be your refuge from the avenger of blood.” Cities of refuge were situated so that one of them could be reached within half a day. In the same way the word of our salvation is near to us; Jesus is a present Savior, and the way to him is short. It is but a simple renunciation of our own merit and a laying hold of Jesus to be our all in all. We are told that the roads to the cities of refuge were strictly maintained so that the one who fled might find an easy passage. Wherever there were junctions and turnings, there were signposts clearly stating, “The city of refuge!” This is a picture of the road to Christ Jesus. It is a straight road: “Believe and live.” It is a road so hard that no self-righteous person can ever tread it but so easy that every sinner who knows himself to be a sinner may by it find his way to heaven. As soon as the one seeking refuge reached the outskirts of the city, he was safe; it was not necessary for him to be within the walls—the suburbs themselves were sufficient protection. We may learn from this that if we merely touch the hem of Christ’s garment, we will be made whole; if we can only lay hold on him with “faith the size of a mustard seed,” we are safe. So waste no time; do not dillydally, for the avenger of blood moves quickly; and it could be that he is at our heels. Cities of refuge (Joshua 20:1–9) Joshua now appointed six cities of refuge. They were all Levitical cities; in other words, the provision of mercy had something to do with God! There were three on the west of Jordan and three on the east. On the west there were Kedesh to the north, Shechem in the centre of the land, and Hebron in the south. On the east there were Golan in the north, Ramoth in Gilead in the centre, and Bezer in the south. If a person was judged to have committed a premeditated murder, capital punishment would ensue; but if he killed someone by accident, then he would have the privilege of seeking protection in a city of refuge. Anyone who killed a person unintentionally could flee to the gate of the nearest city of refuge and the avenger of blood, the relative of the dead person assigned to exact punishment, could not harm him. He would be assessed, and if he were not guilty of murder, would be given asylum in the city. The cities of refuge were within reach of all the children of Israel as well as of ‘the stranger who dwelt among them’ (v. 9). No harm would come to the manslayer if he stayed in the city until the death of the high priest, after which he could return to his own community as a free man. This is rich in typical teaching, for we see ourselves to be among those who are condemned for the sins which we have committed. Should death, the avenger of blood, find us outside the City of Refuge, eternal destruction will result. Awakened to our need, we flee to the place of mercy. We have no means by which we can save ourselves and we are in fearful danger of judgement. We are being pursued by the wrath of a righteous God. We flee to our City of Refuge, even Jesus. Fleeing for refuge implies fleeing from sin; seeing it and repenting of it. This emphasizes the responsibility of the sinner, for, while a provision has been made for sinners to escape the wrath of the avenger of blood, they must avail themselves of it. It would be wrong for them to say, ‘I suppose that I am ordained to perish. I am elected to die.’ They are to flee to the place of mercy which God has provided for them. If you are outside of God’s gracious provision for you in Christ, then I implore you to flee to him for mercy. If you do not, the judgement will overtake you and you will perish. Flee from the impending judgement! Elijah said, ‘How long will you falter between two opinions? If the LORD is God, follow him’ (1 Kings 18:21). The people then had to choose, and follow that choice with actions. Joshua said, ‘Choose for yourselves this day whom you will serve’ (Joshua 24:15). That was something they had to do. Jesus said, ‘Come to me’ (Matthew 11:28). He will save us, but he can do nothing for us until we come. We have to come! The woman with the flow of blood had to press through the crowd to touch the hem of Jesus’ garment. Had she but wished for her healing it would not have happened (Matthew 9:21–22). Jesus said to the man with the withered hand, ‘ “Stretch out your hand.” And he stretched it out, and his hand was restored as whole as the other’ (Mark 3:5). As he stretched out his hand, the healing took place. There is divine sovereignty, but there is also human responsibility. God extends mercy, but we are to come and receive that mercy. Two passages in the New Testament evidently refer to the cities of refuge: ‘… found in him, not having my own righteousness’ (Philippians 3:9); and ‘… we might have strong consolation, who have fled for refuge to lay hold of the hope set before us’ (Hebrews 6:18). The cities of refuge are a type of Christ as he is offered to sinners in the gospel. They were appointed by God himself. God appointed Christ to be the Saviour of sinners. The cities were appointed to provide shelter from the avenger. No one can defy divine justice. ‘Today, if you will hear his voice, do not harden your hearts’ (Hebrews 3:15). The cities were easily seen, being built on hills or mountains. This made them more readily accessible. ‘Him God has exalted to his right hand to be Prince and Saviour, to give repentance to Israel and forgiveness of sins’ (Acts 5:31). The road to the city was plainly marked. ‘You shall prepare roads … that any manslayer may flee there’ (Deuteronomy 19:3). Roads to the cities were clearly signposted. The gospel must be faithfully declared, that all may know the way. There was ease of access. When someone had need of one, it was near at hand. A city of refuge could be reached within a day’s journey from anywhere in the land. ‘The LORD is near to those who have a broken heart, and saves such as have a contrite spirit’ (Psalm 34:18). The city of refuge provided protection from the avenger of blood only for the manslayer. The deliberate murderer was excluded. There is no salvation in Christ for those deliberately continuing in sin. Those who reject the offer of God’s mercy exclude themselves from his salvation. In Christ the penitent sinner is safe from the fury of a raging devil, from the pain of a guilty conscience, and from the wrath of a holy God. The one who took refuge in the city of mercy had to remain there. If he left the protection of the city, the avenger of blood had the right to find him and kill him (Numbers 35:26–27). Having come to Christ, we are to abide in him. The cities were available to Gentiles as well as to Jews. Christ’s salvation is universal. ‘There is no distinction between Jew and Greek’ (Romans 10:12). It was the death of the high priest which secured a full and final deliverance. In the death of our High Priest, Jesus Christ, our salvation is accomplished. We are safe in the city and saved by his death. The names of the cities speak of salvation. Kedesh means ‘holy’; Christ is made to the believer sanctification and righteousness (1 Corinthians 1:30). Shechem means ‘shoulder’, the place of strength and safety; in Christ the believer finds security. Hebron means ‘fellowship’, and through Christ we are brought into fellowship with him. Bezer means ‘a fortified place’, and God is our refuge and fortress (Psalm 91:2). Ramoth means ‘height’ or ‘exaltation’, and in Christ we are made to sit in heavenly places (Ephesians 2:6). Golan means ‘exultation’ or ‘joy’, and we ‘rejoice in God through our Lord Jesus Christ’ (Romans 5:11). What a powerful relevance these cities of refuge have for us today! (Joshua: A Devotional Commentary - Colin N. Peckham) QUESTION - Is there a difference between murder and killing? ANSWER - First, it is important to note that not all killing is wrong. For instance, the apostle Paul talks about the right of the state to take the lives of evildoers (Romans 13:1-7). This relates to what is commonly referred to as capital punishment. Most countries have consequences for murder. In some cases this requires the life of the perpetrator and a suitable means of putting one to death is chosen and administered (Matthew 5:21; Exodus 21:14). Another instance of acceptable “killing” is that which is done during times of war and at the command of superiors. There were quite a few instances in Scripture where God endorsed and allowed the taking of other lives (1 Samuel 11; Judges 6–7). And finally, although far from acceptable, manslaughter is yet another form of killing someone. This unintentional act apparently happened so often in biblical times that cities of refuge were designated for the manslayer to seek refuge in (Exodus 21:13; Joshua 20). Again, it was never God’s intent to have to use such a drastic measure as taking one’s life to rectify a situation. So, God does make exceptions for the taking of another’s life as long as it lines up with His will. However, premeditated murder of an individual is never God’s will.(Gotquestions) QUESTION - What is an avenger of blood in the Bible? ANSWER -In the Bible, an avenger of blood is a person legally responsible for carrying out vengeance when a family member has been unlawfully killed or murdered. The avenger of blood is usually the nearest male relative of the murdered person. This family executioner seeks justice by killing the individual responsible for the death of his relative. Mosaic Law allowed vengeance killings carried out by an avenger of blood: “The avenger of blood shall put the murderer to death; when the avenger comes upon the murderer, the avenger shall put the murderer to death” (Numbers 35:19; see also 26–27 and Deuteronomy 19:11–12). If a family member was murdered, it became the duty of the avenger of blood to restore justice to the family and the land by pursuing and ultimately carrying out the death penalty on the person responsible. This Old Testament law is rooted in God’s requirement of a life for a life in cases of murder: “And I will require the blood of anyone who takes another person’s life. If a wild animal kills a person, it must die. And anyone who murders a fellow human must die. If anyone takes a human life, that person’s life will also be taken by human hands. For God made human beings in his own image” (Genesis 9:5–6NLT). The word translated “avenge,” in Hebrew, is related to the word for “redeem,” “reclaim,” or “restore.” As a representative of God and the family, the avenger of blood “redeemed” or “reclaimed” the blood of the relative by killing the original blood-shedder. An avenger of blood was to act only in cases of deliberate murder or the unlawful taking of an innocent life. Intent is a necessary element of murder. Six examples of intentional homicide are outlined in Numbers 35:16–21. The avenger of blood was not given license to act in instances of accidental manslaughter. The Mosaic Law regulated the actions of the avenger of blood by providing cities of refuge for the accused. An individual who committed manslaughter, or the unintentional and accidental killing of a person, could find sanctuary in any of the six designated cities of refuge throughout the land of Israel (Numbers 35:10–15, 22–25; Deuteronomy 19:4–6; Joshua 20:1–6). In these towns, the avenger of blood’s quarry was legally protected and guaranteed a fair trial. Gideon became the avenger of blood for his brothers who had been murdered on Mount Tabor by the Midianite kings Zebah and Zalmunna (Judges 8:18–21). Joab avenged the blood of his brother Asahel (2 Samuel 3:27–30). The men of Gibeon avenged the deaths of their countrymen at the hands of Saul by executing seven of the king’s sons (2 Samuel 21:1–9). The avenger of blood concept also figures into the account of King Amaziah, who put to death the officials who had assassinated his father (2 Kings 14:5–6). The story of the Tekoite woman involved a plea for King David to stop the actions of the avenger of blood (2 Samuel 14:8–11). In the New Testament, the apostle Paul instructs, “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord” (Romans 12:17–19). Scripture promises that God will punish evildoers (1 Thessalonians 4:6). God has also appointed government authorities to execute vengeance on His behalf: “The government is God’s servant working for your good. But if you do what is wrong, you should be afraid. The government has the right to carry out the death sentence. It is God’s servant, an avenger to execute God’s anger on anyone who does what is wrong” (Romans 13:4GWT). Ultimately, the Lord is the Restorer and Redeemer of His people (Isaiah 41:14). In several places in Scripture, God is portrayed as the avenger of blood: “Rejoice, you nations, with his people, for he will avenge the blood of his servants; he will take vengeance on his enemies and make atonement for his land and people” (Deuteronomy 32:43; see also Judges 9:23–24; 2 Kings 9:7; Psalm 9:12; 79:10; Revelation 6:10; 19:2).GotQuestions.org Joshua 20:4 'He shall flee to one of these cities, and shall stand at the entrance of the gate of the city and state his case in the hearing of the elders of that city; and they shall take him into the city to them and give him a place, so that he may dwell among them. shall stand at the entrance: Ru 4:1,2 Job 5:4 29:7 Pr 31:23 Jer 38:7 they shall take him into the city: Ps 26:9 that he may: Heb 6:18 Joshua 20 Resources - Multiple Sermons and Commentaries He shall flee to one of these cities, and shall stand at the entrance of the gate of the city - The usual place of judicial activities among the people of the East. The city elders sat at the gate and administered justice. And state his case in the hearing of the elders of that city - The accused pleads his case before the elders. Note that verse 6 states he also had to appear at a second trial before the entire congregation And they shall take him into the city to them and give him a place, so that he may dwell among them - The implication is that the man would not be found guilty of premeditated murder. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 20 Shall stand at the entering of the gate. Shall declare his cause. Shall give a true, honest, and exact statement of all the circumstances under which the accident occurred. They shall take him into the city. Heb. אספו אתו âsephu otho, shall gather him. Provided they are satisfied, from his relation of the facts, that he is innocent. That he may dwell among them. It may be asked why, if the proper judges were satisfied of his innocence of the crime of wilful murder, he were not at once dismissed from their jurisdiction, and suffered to go at large as usual. The proper reply doubtless is, (1) That he might still be in danger from the enraged passions of the pursuer. (2) He was to await the issue of another trial, Joshua 20:6. (3) His detention was probably designed as somewhat of a punishment for the rashness or heedlessness to which the homicide was owing. Something of a penalty was to be paid for carelessness, as well as for crime. Joshua 20:5 'Now if the avenger of blood pursues him, then they shall not deliver the manslayer into his hand, because he struck his neighbor without premeditation and did not hate him beforehand. Nu 35:12,25 Joshua 20 Resources - Multiple Sermons and Commentaries CITIES OF REFUGE OBLIGATED TO PROTECT MANSLAYER Now if the avenger of blood (goel/ga'al) pursues him - Remember this person is a relative who is seeking revenge, but revenge could only be carried out if the manslayer were guilty of intentional murder. Then they shall not deliver the manslayer (ratsach) into his hand - The manslayer was to be protected by the citizens of the city of refuge. Because he struck his neighbor without premeditation and did not hate him beforehand - This reiterates the reason the manslayer's was to be protected from the avenger of blood. Adrian Rogers - As you look and see where the Lord put the cities of refuge, if you know anything of the map of Israel, you know that they were strategically placed: some were in the east; some were in the west; some were in the north; some were in the south, and some in the center. Why? Because if they’re a city of refuge, they have got to be close. If a person is in danger, he needs a hiding place. That hiding place—he must be very near. So, they have laws in ancient Israel concerning the cities of refuge. The road to the city of refuge had to be wide. If there were rivers, the rivers had to have bridges. Those bridges were carefully inspected and regularly inspected. If there were obstacles on those roads, those obstacles had to be removed. And, the priests and the Levites would go out and inspect the roads to the city of refuge. And, every time there was a crossroad where there might be any confusion, they would write a sign in big Hebrew letters, “MIKLOT,” (miqlat) which means “refuge” and “a signpost.” A wayfaring man, nor a fool, could not miss his way on to the city of refuge (Isaiah 35:8). It had to be wide open. It had to be near. It had to be clear and always open. (Excerpt from When Great Men Die Like Fools) Joshua 20:6 'He shall dwell in that city until he stands before the congregation for judgment, until the death of the one who is high priest in those days. Then the manslayer shall return to his own city and to his own house, to the city from which he fled.'" until: Nu 35:12,24,25 Heb 9:26 Joshua 20 Resources - Multiple Sermons and Commentaries Related Passage: Numbers 35:25 comment "The congregation shall deliver the manslayer from the hand of the blood avenger, and the congregation shall restore him to his city of refuge to which he fled; and he shall live in it until the death of the high priest who was anointed with the holy oil." MANSLAYER'S SECOND TRIAL AND FINAL FREEDOM He shall dwell in that city until he stands before the congregation for judgment, until the death of the one who is high priest in those days - Note the two uses of "until", first his trial before the congregation (see Barber's explanation below) and then his liberation at the death of the high priest. Obviously this time until the death of the high priest would be variable and no reason is given for this stipulation (BUT SEE GANGEL BELOW). There was only one high priest, so when he died all refugees in all of these six cities would be freed at once. It is remarkable that there is not one OT record of a manslayer who was protected by a city of refuge. Cyril Barber helps understand the trial before the congregation - The man would later have to stand trial in a city near where the incident occurred (cf. Numbers 35:25–34). If found innocent he would then have to return to the city of refuge (Nu 35:25). (Joshua: A Devotional Exposition:) Then the manslayer (ratsach) shall return to his own city and to his own house, to the city from which he fled - Presumably he was no longer in danger from the avenger of blood.