Israel's benefit of sanctuary reminds believers of Ps 46:1, "God is our refuge and

strength, an ever present help in trouble," and of Rom 8:1, "Therefore, there is now
no condemnation for those who are in Christ Jesus." The writer of the Epistle to the
Hebrews may have had the Old Testament cities of refuge in mind when he wrote
that believers may have great encouragement because they "have fled to take hold
of the hope offered to" them (Heb 6:18). The cities of refuge, then, seem to typify
Christ to whom sinners, pursued by the avenging Law which decrees Judgment and
death, may flee for refuge. Paul's frequent expression "in Christ" speaks of the
safety and security possessed by every believer.
Hammurabi

Israel's benefit of sanctuary reminds believers of Ps 46:1, "God is our refuge

and strength, an ever present help in trouble," and of Rom 8:1, "Therefore, there is
now no condemnation for those who are in Christ Jesus." The writer of the Epistle
to the Hebrews may have had the Old Testament cities of refuge in mind when he
wrote that believers may have great encouragement because they "have fled to
take hold of the hope offered to" them (Heb 6:18). The cities of refuge, then, seem
to typify Christ to whom sinners, pursued by the avenging Law which decrees
Judgment and death, may flee for refuge. Paul's frequent expression "in Christ"
speaks of the safety and security possessed by every believer.

1. Location: On the East of the Jordan they were Bezer in the lot of Reuben,
Ramoth-gilead in the tribe of Gad, and Golan in the territory of Manasseh. On the
West of the Jordan they were Hebron in Judah, Shechem in Mt. Ephraim, and
Kedesh in Naphtali (Num 35:6,14; Josh 20:2,7 ff; 21:13,21,27,32,38; Bezer is named
in verse 36, but not described as a City of Refuge). An account of these cities is
given in separate articles under their names. Deut 19:2 speaks of three cities thus
to be set apart, referring apparently to the land West of the Jordan.
2. Purpose: From time immemorial in the East, if a man were slain the duty of
avenging him has lain as a sacred obligation upon his nearest relative. In districts
where more primitive conditions prevail, even to this day, the distinction between
intentional and unintentional killing is not too strictly observed, and men are often
done to death in revenge for what was the purest accident. To prevent such a thing
where possible, and to provide for a right administration of justice, these cities
were instituted. Open highways were to be maintained along, which the manslayer
might have an unobstructed course to the city gate.
3. Regulations: The regulations concerning the Cities of Refuge are found in
Num 35; Deut 19:1-13; Josh 20:1. Briefly, everything was to be done to facilitate
the flight of the manslayer, lest the avenger of blood, i.e. the nearest of kin,
should pursue him with hot heart, and, overtaking him, should smite him mortally.
Upon reaching the city he was to be received by the elders and his case heard. If
this was satisfactory, they gave him asylum until a regular trial could be carried
out. They took him, apparently, to the city or district from which he had fled, and
there, among those who knew him, witnesses were examined. If it were proved
that he was not a wilful slayer, that he had no grudge against the person killed, and
had shown no sign of purpose to injure him, then he was declared innocent and
conducted back to the city in which he had taken refuge, where he must stay until
the death of the high priest. Then he was free to return home in safety. Until that
event he must on no account go beyond the city boundaries. If he did, the avenger
of blood might slay him without blame. On the other hand, if he were found guilty
of deliberate murder, there was no more protection for him. He was handed over
to the avenger of blood who, with his own hand, took the murderer's life. Blood-
money, i.e. money paid in compensation for the murder, in settlement of the
avenger's claim, was in no circumstances permitted; nor could the refugee be
ransomed, so that he might "come again to dwell in the land" until the death of the
high priest (Num 35:32).
A similar right of refuge seems to have been recognized in Israel as attaching to
the altar in the temple at Jerusalem (1 Kings 1:50; 2:28; compare Ex 21:12 f). This
may be compared with the right of asylum connected with the temples of the
heathen.
WILLIAM EWING

Israel's benefit of sanctuary reminds believers of Ps 46:1, "God is our

refuge and strength, an ever present help in trouble," and of Rom 8:1, "Therefore,
there is now no condemnation for those who are in Christ Jesus." The writer of the
Epistle to the Hebrews may have had the Old Testament cities of refuge in mind
when he wrote that believers may have great encouragement because they "have
fled to take hold of the hope offered to" them (Heb 6:18). The cities of refuge,
then, seem to typify Christ to whom sinners, pursued by the avenging Law which
decrees Judgment and death, may flee for refuge. Paul's frequent expression "in
Christ" speaks of the safety and security possessed by every believer.

1. Location: On the East of the Jordan they were Bezer in the lot of Reuben,
Ramoth-gilead in the tribe of Gad, and Golan in the territory of Manasseh. On the
West of the Jordan they were Hebron in Judah, Shechem in Mt. Ephraim, and
Kedesh in Naphtali (Num 35:6,14; Josh 20:2,7 ff; 21:13,21,27,32,38; Bezer is named
in verse 36, but not described as a City of Refuge). An account of these cities is
given in separate articles under their names. Deut 19:2 speaks of three cities thus
to be set apart, referring apparently to the land West of the Jordan.
2. Purpose: From time immemorial in the East, if a man were slain the duty of
avenging him has lain as a sacred obligation upon his nearest relative. In districts
where more primitive conditions prevail, even to this day, the distinction between
intentional and unintentional killing is not too strictly observed, and men are often
done to death in revenge for what was the purest accident. To prevent such a thing
where possible, and to provide for a right administration of justice, these cities
were instituted. Open highways were to be maintained along, which the manslayer
might have an unobstructed course to the city gate.
3. Regulations: The regulations concerning the Cities of Refuge are found in
Num 35; Deut 19:1-13; Josh 20:1. Briefly, everything was to be done to facilitate
the flight of the manslayer, lest the avenger of blood, i.e. the nearest of kin,
should pursue him with hot heart, and, overtaking him, should smite him mortally.
Upon reaching the city he was to be received by the elders and his case heard. If
this was satisfactory, they gave him asylum until a regular trial could be carried
out. They took him, apparently, to the city or district from which he had fled, and
there, among those who knew him, witnesses were examined. If it were proved
that he was not a wilful slayer, that he had no grudge against the person killed, and
had shown no sign of purpose to injure him, then he was declared innocent and
conducted back to the city in which he had taken refuge, where he must stay until
the death of the high priest. Then he was free to return home in safety. Until that
event he must on no account go beyond the city boundaries. If he did, the avenger
of blood might slay him without blame. On the other hand, if he were found guilty
of deliberate murder, there was no more protection for him. He was handed over
to the avenger of blood who, with his own hand, took the murderer's life. Blood-
money, i.e. money paid in compensation for the murder, in settlement of the
avenger's claim, was in no circumstances permitted; nor could the refugee be
ransomed, so that he might "come again to dwell in the land" until the death of the
high priest (Num 35:32).
A similar right of refuge seems to have been recognized in Israel as attaching to
the altar in the temple at Jerusalem (1 Kings 1:50; 2:28; compare Ex 21:12 f). This
may be compared with the right of asylum connected with the temples of the
heathen.
WILLIAM EWING

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.

Israel's benefit of sanctuary reminds believers of Ps 46:1, "God is our

refuge and strength, an ever present help in trouble," and of Rom 8:1, "Therefore,
there is now no condemnation for those who are in Christ Jesus." The writer of the
Epistle to the Hebrews may have had the Old Testament cities of refuge in mind
when he wrote that believers may have great encouragement because they "have
fled to take hold of the hope offered to" them (Heb 6:18). The cities of refuge,
then, seem to typify Christ to whom sinners, pursued by the avenging Law which
decrees Judgment and death, may flee for refuge. Paul's frequent expression "in
Christ" speaks of the safety and security possessed by every believer.

cities of refuge i

1. Location: On the East of the Jordan they were Bezer in the lot of Reuben,
Ramoth-gilead in the tribe of Gad, and Golan in the territory of Manasseh. On the
West of the Jordan they were Hebron in Judah, Shechem in Mt. Ephraim, and
Kedesh in Naphtali (Num 35:6,14; Josh 20:2,7 ff; 21:13,21,27,32,38; Bezer is named
in verse 36, but not described as a City of Refuge). An account of these cities is
given in separate articles under their names. Deut 19:2 speaks of three cities thus
to be set apart, referring apparently to the land West of the Jordan.
2. Purpose: From time immemorial in the East, if a man were slain the duty of
avenging him has lain as a sacred obligation upon his nearest relative. In districts
where more primitive conditions prevail, even to this day, the distinction between
intentional and unintentional killing is not too strictly observed, and men are often
done to death in revenge for what was the purest accident. To prevent such a thing
where possible, and to provide for a right administration of justice, these cities
were instituted. Open highways were to be maintained along, which the manslayer
might have an unobstructed course to the city gate.
 3. Regulations: The regulations concerning the Cities of Refuge are found in
Num 35; Deut 19:1-13; Josh 20:1. Briefly, everything was to be done to facilitate
the flight of the manslayer, lest the avenger of blood, i.e. the nearest of kin,
should pursue him with hot heart, and, overtaking him, should smite him mortally.
Upon reaching the city he was to be received by the elders and his case heard. If
this was satisfactory, they gave him asylum until a regular trial could be carried
out. They took him, apparently, to the city or district from which he had fled, and
there, among those who knew him, witnesses were examined. If it were proved
that he was not a wilful slayer, that he had no grudge against the person killed, and
had shown no sign of purpose to injure him, then he was declared innocent and
conducted back to the city in which he had taken refuge, where he must stay until
the death of the high priest. Then he was free to return home in safety. Until that
event he must on no account go beyond the city boundaries. If he did, the avenger
of blood might slay him without blame. On the other hand, if he were found guilty
of deliberate murder, there was no more protection for him. He was handed over
to the avenger of blood who, with his own hand, took the murderer's life. Blood-
money, i.e. money paid in compensation for the murder, in settlement of the
avenger's claim, was in no circumstances permitted; nor could the refugee be
ransomed, so that he might "come again to dwell in the land" until the death of the
high priest (Num 35:32).
A similar right of refuge seems to have been recognized in Israel as attaching to
the altar in the temple at Jerusalem (1 Kings 1:50; 2:28; compare Ex 21:12 f). This
may be compared with the right of asylum connected with the temples of the
heathen.
WILLIAM EWING
 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.
----

Some observe a significancy in the names of these cities with application to

Christ our refuge. I delight not in quibbling upon names, yet am willing to take
notice of these. Kedesh signifies holy, and our refuge is the holy Jesus. Shechem, a
shoulder, and the government is upon his shoulder. Hebron, fellowship, and
believers are called into the fellowship of Christ Jesus our Lord. Bezer, a
fortification, for he is a strong-hold to all those that trust in him. Ramoth, high or
exalted, for him hath God exalted with his own right hand. Golan, joy or
exultation, for in him all the saints are justified, and shall glory. Lastly, Besides all
these, the horns of the altar, wherever it was, were a refuge to those who took
hold of them, if the crime were such as that sanctuary allowed. This is implied in
that law (Ex 21:14), that a wilful murderer shall be taken from God's altar to be put
to death. And we find the altar used for this purpose. 1 Kings 1:50; 2:28. Christ is
our altar, who not only sanctifies the gift, but protects the giver.