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CHAPTER 20

1. The Lord also spoke unto Joshua, etc In the fact of its not having occurred to their own minds, to designate the cities of refuge, till they were again reminded of it, their sluggishness appears to be indirectly censured. The divine command to that effect had been given beyond the Jordan. When the reason for it remained always equally valid, why do they wait? Why do they not give full effect to that which they had rightly begun? We may add, how important it was that there should be places of refuge for the innocent, in order that the land might not be polluted with blood. For if that remedy had not been provided, the kindred of those who had been killed would have doubled the evil, by proceeding without discrimination to avenge their death. It certainly did not become the people to be idle in guarding the land from stain and taint. ^ft166 Hence we perceive how tardy men are, not only to perform their duty, but to provide for their own safety, unless the Lord frequently urge them, and prick them forward by the stimulus of exhortation. But that they sinned only from thoughtlessness, is apparent from this, that they are forthwith ready to obey, neither procrastinating nor creating obstacles or delays to a necessary matter, by disputing the propriety of it.

The nature of the asylum afforded by the cities of refuge has been already explained. It gave no impunity to voluntary murder, but if any one, by mistake, had slain a man, with whom he was not at enmity, he found a safe refuge by fleeing to one of these cities destined for that purpose. Thus God assisted the unfortunate, and prevented their suffering the punishment of an atrocious deed, when they had not been guilty of it. Meanwhile respect was so far paid to the feelings of the brethren and kindred of the deceased, that their sorrow was not increased by the constant presence of the persons who had caused their bereavement. Lastly, the people were accustomed to detest murder, since homicide, even when not culpable, was followed by exile from country and home, till the death of the high priest. For that temporary exile clearly showed how precious human blood is in the sight of God. Thus the law was just, equitable, and useful, as well in a public as in a private point of view. ^ft167 But it is to be briefly observed, that everything is not here mentioned in order. For one who had accidentally killed a man might have remained in safety, by sisting himself before the court to plead his cause, and obtaining an acquittal, after due and thorough investigation, as we explained more fully in the books of Moses, when treating of this matter.

7. And they appointed Kedesh, etc The Hebrew word Kedesh here used, signifies also to fit and consecrate. Accordingly, I interpret, that cities were selected according as common use required. ^ft168 Hence it is inferred that matters were well arranged so as to make private yield to public interest. Moreover, we shall see in the next chapter, that Ciriath-Arbah, which was afterwards called Hebron, was transferred to the Levites, though it had formerly been the property of Caleb. Hence appeared the rare, nay, the incomparable moderation of this aged saint, who readily gave up to others both the city and suburbs, which he had justly claimed as his right, the moment the lot showed that this was pleasing to God. It was necessary to advert briefly to this change, because the Lord was pleased that asylums should be found only in the Levitical cities, that their innocence might be defended with greater fidelity and authority.

From A Translation of Calivn’s Translation

1               And Jehovah spoke to Joshua, saying,

2       Address the children of Israel in these words, Give cities of refuge of which I spoke to you by the hand of Moses;

3               That the homicide, who has taken away a life through mistake, not knowingly, may flee thither: and they will be to you for a refuge from the kinsman of blood.

4               And he shall fly to one of those cities, and shall stand at the door of the gate of the city, and speak his words in the ears of the elders of the city itself, and they will receive him into the city, and give him a place, and he shall dwell with them.

5               And when the kinsman of blood shall have pursued him, they shall not deliver up the homicide into his hand; because he smote his neighbor unknowingly, and had no hatred to him in time past, (yesterday and the day before yesterday.)

6               And he will dwell in that city until he stand before the assembly for judgment, even until the high priest, who shall be in those days, shall die: for then the homicide will return, and come to his city, and to his house, to the city whence he had fled.

7               And they assigned Cedes in Galilee, in mount Naphtali, and Sechem in mount Ephraim, and Ciriath-arba (the same is Hebron) in mount Judah.

8               And from beyond the Jordan of Jericho on the east, they gave Beser, in the desert in the plain, of the tribe of Reuben: and Ramoth in Gilead of the tribe of Gad; and Golan in Basan, of the tribe of Manasseh.

9       Those were the cities of convention to all the children of Israel, and to the stranger sojourning in the midst of them, that whosoever had slain any one by mistake might flee thither, and not die by the hand of the kinsman of blood before he had stood before the assembly.

Footnotes

^ft166Calvin is somewhat singular in holding that the message communicated to Joshua was an indirect censure of the Israelites, for not having previously of their own accord appointed cities of refuge. Other expositors think that till now the proper time of appointing them had not arrived, as it could not well precede, but rather behooved to be subsequent to the allocation of cities to the Levites, inasmuch as the nature of the case required that every city of refuge should be Levitical. — Ed.

^ft167It may be observed in passing, how strikingly the humanity and wisdom conspicuous in the appointment of the Mosaic cities of refuge contrast with the manifold abuses and abominations to which the numerous asylums and sanctuaries of Popish countries have led. — Ed.

^ft168Latin, “Prout communis usus ferebat.” French, “Selon que le profit et l’utilite commune le requeroit;” “According as the common profit and utility required.” — Ed.

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