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Numbers Chapter
Thirty-five
Numbers 35
Chapter Contents
The cities of the Levites. (1-8) The cities of refuge,
The laws about murder. (9-34)
Commentary on Numbers 35:1-8
The cities of the priests and Levites were not only to
accommodate them, but to place them, as religious teachers, in several parts of
the land. For though the typical service of the tabernacle or temple was only
in one place, the preaching of the word of God, and prayer and praise, were not
thus confined. These cities were to be given out of each tribe. Each thus made
a grateful acknowledgement to God. Each tribe had the benefit of the Levites
dwelling amongst them, to teach them the knowledge of the Lord; thus no parts
of the country were left to sit in darkness. The gospel provides that he who is
taught in the word, should communicate to him that teaches, in all good things,
Galatians 6:6. We are to free God's ministers
from distracting cares, and to leave them at leisure for the duties of their
station; so that they may be wholly employed therein, and avail themselves of
every opportunity, by acts of kindness, to gain the good-will of the people,
and to draw their attention.
Commentary on Numbers 35:9-34
To show plainly the abhorrence of murder, and to provide
the more effectually for the punishment of the murderer, the nearest relation
of the deceased, under the title of avenger of blood, (or the redeemer of
blood,) in notorious cases, might pursue, and execute vengeance. A distinction
is made, not between sudden anger and malice aforethought, both which are the
crime of murder; but between intentionally striking a man with any weapon
likely to cause death, and an unintentional blow. In the latter case alone, the
city of refuge afforded protection. Murder in all its forms, and under all
disguises, pollutes a land. Alas! that so many murders, under the name of
duels, prize-fights, &c. should pass unpunished. There were six cities of
refuge; one or other might be reached in less than a day's journey from any
part of the land. To these, man-slayers might flee for refuge, and be safe, till
they had a fair trial. If acquitted from the charge, they were protected from
the avenger of blood; yet they must continue within the bounds of the city till
the death of the high priest. Thus we are reminded that the death of the great
High Priest is the only means whereby sins are pardoned, and sinners set at
liberty. These cities are plainly alluded to, both in the Old and New
Testament, we cannot doubt the typical character of their appointment. Turn ye
to the strong hold, ye prisoners of hope, saith the voice of mercy, Zechariah 9:12, alluding to the city of refuge.
St. Paul describes the strong consolation of fleeing for refuge to the hope set
before us, in a passage always applied to the gracious appointment of the
cities of refuge, Hebrews 6:18. The rich mercies of salvation,
through Christ, prefigured by these cities, demand our regard. 1. Did the
ancient city rear its towers of safety on high? See Christ raised up on the
cross; and is he not exalted at the right hand of his Father, to be a Prince
and a Saviour, to give repentance and remission of sins? 2. Does not the
highway of salvation, resemble the smooth and plain path to the city of refuge?
Survey the path that leads to the Redeemer. Is there any stumbling-block to be
found therein, except that which an evil heart of unbelief supplies for its own
fall? 3. Waymarks were set up pointing to the city. And is it not the office of
the ministers of the gospel to direct sinners to Him? 4. The gate of the city
stood open night and day. Has not Christ declared, Him that cometh unto me I
will in nowise cast out? 5. The city of refuge afforded support to every one
who entered its walls. Those who have reached the refuge, may live by faith on
Him whose flesh is meat indeed, and whose blood is drink indeed. 6. The city
was a refuge for all. In the gospel there is no respect of persons. That soul
lives not which deserves not Divine wrath; that soul lives not which may not in
simple faith hope for salvation and life eternal, through the Son of God.
── Matthew Henry《Concise Commentary on
Numbers》
Numbers 35
Verse 3
[3] And
the cities shall they have to dwell in; and the suburbs of them shall be for
their cattle, and for their goods, and for all their beasts.
For the cattle —
For pasturage for their cattle: where they might not build houses, nor plant
gardens, orchards or vineyards, no nor sow corn, for which they were abundantly
provided out of the first-fruits. And these suburbs did not belong to the
Levites in common, but were distributed to them in convenient proportions.
Verse 4
[4] And the suburbs of the cities, which ye shall give unto the Levites, shall
reach from the wall of the city and outward a thousand cubits round about.
A thousand cubits — In
the next verse it is two thousand. But this verse and the next do not speak to
the same thing; this speaks of the space from whence the suburbs shall be
measured, the next speaks of the space unto which that measure shall be
extended; and the words may very well be read thus.
And the suburbs —
Shall be from the wall of the city and from without it, or, from the outward
parts of it, even from a thousand cubits round about. Which are mentioned not
as the thing measured, but as the space from which the measuring line should
begin. And then it follows, Numbers 35:5. And ye shall measure from without
the city, (not from the wall of the city, as said before Numbers 35:4, but from without it, that is, from
the said outward space of a thousand cubits without the wall of the city round
about) on the east side two thousand cubits. So in truth there were three
thousand cubits from the wall of the city, whereof one thousand probably were
for out-houses, stalls for cattle, gardens, vineyards and olive-yards, and the
other two thousand for pasture, which are therefore called the field of the
suburbs, Leviticus 25:34, by way of distinction from the
suburbs themselves, which consist of the first thousand cubits from the wall of
the city.
Verse 6
[6] And
among the cities which ye shall give unto the Levites there shall be six cities
for refuge, which ye shall appoint for the manslayer, that he may flee thither:
and to them ye shall add forty and two cities.
Cities for refuge —
Or, of escape for manslayers: And these cities are assigned among the Levites,
partly because they might be presumed to be the most proper and impartial
judges between man-slayers, and wilful murderers; partly because their presence
and authority would more effectually bridle the passions of the avenger of
blood who might pursue him thither; and perhaps to signify, that it is only in
Christ (whom the Levitical priests represented) that sinners find refuge and
safety from the destroyer.
Verse 11
[11] Then
ye shall appoint you cities to be cities of refuge for you; that the slayer may
flee thither, which killeth any person at unawares.
Unawares —
Not wilfully, designedly or maliciously, but through mistake or indiscretion.
Verse 12
[12] And they shall be unto you cities for refuge from the avenger; that the
manslayer die not, until he stand before the congregation in judgment.
From the avenger —
Heb. from the redeemer, or, from the next kinsman, to whom by the law belonged
the right of redemption of the lands of; and vindication of the injury done to,
the person deceased.
Die not — Be
not killed by the avenger meeting him in some other place.
Before the congregation — Before the judges or elders who were appointed in every city for the
decision of criminal causes, who were to examine, and that publickly before the
people, whether the murder was wilful or casual.
Verse 14
[14] Ye
shall give three cities on this side Jordan, and three cities shall ye give in
the land of Canaan, which shall be cities of refuge.
On this side Jordan —
Because that land was as long as Canaan, though not so broad, and besides these
might be convenient for many of them that lived in Canaan.
Verse 16
[16] And
if he smite him with an instrument of iron, so that he die, he is a murderer:
the murderer shall surely be put to death.
If he smite him —
Wittingly and wilfully, though not with premeditated malice.
He shall be put to death — Yea though he were fled into the city of refuge.
Verse 19
[19] The
revenger of blood himself shall slay the murderer: when he meeteth him, he
shall slay him.
He shall slay him —
Either by himself, as the following words shew; so it is a permission, that he
may do it without offence to God or danger to himself: or by the magistrate,
from whom he shall demand justice: so it is a command.
Verse 24
[24] Then
the congregation shall judge between the slayer and the revenger of blood
according to these judgments:
Then — If
the man-slayer flee to to the city of refuge.
Verse 26
[26] But
if the slayer shall at any time come without the border of the city of his
refuge, whither he was fled;
He shall abide in it — Be confined to it, partly to shew the hatefulness of murder in God's
account by so severe a punishment, inflicted upon the very appearance of it,
and partly for the security of the man-slayer, lest the presence of such a
person, and his conversation among the kindred of the deceased, might occasion
reproach and blood-shed.
The death of the high-priest — Perhaps to shew that the death of Christ (the true High-priest, whom the
others represented) is the only means whereby sins are pardoned and sinners set
at liberty.
Verse 27
[27] And
the revenger of blood find him without the borders of the city of his refuge,
and the revenger of blood kill the slayer; he shall not be guilty of blood:
Not guilty —
Not liable to punishment from men, though not free of guilt before God. This
God ordained to oblige the man-slayer to abide in his city of refuge.
── John Wesley《Explanatory Notes on Numbers》
35 Chapter 35
Verses 1-8
Give unto the Levites . . . cities to dwell in.
The Levites’ inheritance
1. Cities were allowed them with their suburbs (Numbers 35:2). They were not to have any
ground for tillage; they needed not to sow or reap, or gather into barns, for
their heavenly Father fed them with the tithe of the increase of other people’s
labours, that they might the more closely attend the study of the law, and
might have more leisure to teach the people; for they were not fed thus easily
that they might live in idleness, but that they might give themselves wholly to
the business of their profession and not be entangled in the affairs of this
life.
2. These cities were to be assigned to them out of the possessions of
each tribe (Numbers 35:8).
The Levite’s home
The history of this tribe of Levi is fraught with many lessons for
Christian workers. They were selected for the priesthood of the children of
Israel, and on that account were separated from the rest of their brethren, and
God ordained that they should have no inheritance among the children of Israel,
and reminded them that God was their inheritance. But it is well for us to
remember that it was not always so. At the commencement of their history this
tribe of Levi lay underneath a curse (Genesis 49:5). But there came in the
history of the tribe a crisis. Moses had ascended to the top of the hill, and
during his forty days’ absence the children of Israel made a molten calf, and
bowed down to the idol. Moses came down from the hill-top, and at once standing
amid the camp he shouted, “Who is on the Lord’s side, let him come over to me”;
and all the tribe of Levi gathered themselves together unto Moses. It was the
turning-point in their lives, they seized their opportunity, and from that time
they were the tribe whom God chose for His service. But the call to Levi was
not simply a call to privilege, it was a call to work. God calls not to
idleness. When once you feel the consecrated hand of God laid upon you, you may
be sure that He has work for you, and He has already commanded the help you
need. And from that time that special characteristic of the tribe of Levi, which
had in former times led them into sin, now is purified by God for His own
special service. What was that characteristic? If I were to sum it up in one
phrase, it would be this--intense sociability. Their very name, Levi, signifies
the joined ones. It was this yearning for companionship which led Levi to join
himself to the bloodthirsty Simeon, and to reap the vengeance which Jacob
perpetuates upon his death-bed. It is a very important characteristic; it is a
characteristic which the Christian ministry needs, which every individual
Christian ought to possess. A Christian man should be a man of intense
sympathy, and have his tendrils going forth to all around him. But there is
another characteristic which is equally necessary to a true and faithful
servant of God. And it is to produce this characteristic that God’s dealing
with the children of Levi seems to be bent, namely, the power to stand alone.
And not until these two characteristics are blended together is the Levite fit
for the service of God. These are the true Christian servants--men who are
ready to go forth to all, and yet men who are able, bravely, to take their
stand alone, because they are joined to God. And now I want you to think of
this one ordinance laid down with regard to these men, namely, the provision
God had made in this chapter for their homes. We might have imagined it would
have been better, as God had appointed this tribe to be workers for Him, for
them to live about the temple of Jerusalem, so that they might be at hand to
minister within its sacred courts. But no, God lays down the distinct command
that this tribe of Levi, which He has chosen for His own peculiar service,
should be scattered among the tribes. There were four or five centres in every
tribe where these Levites were to dwell. What is the reason of this strange
provision? I think it was made partly for the sake of the people, and partly
for the sake of the Levites. It was in the first place, because of the people.
In the wilderness the children of Israel were not likely to forget God. They
had the tabernacle in their centre ; the pillar of cloud or file was always to
be seen in the very middle of the camp. But when they became settled down in
the promised land, and received their promised inheritance, then indeed they would
be scattered abroad, and then would arise the danger lest they should forget
the Lord their God. And, therefore, God ordained that their teachers should go
and live in the very midst of them, because He wanted to bring religion to
their homes. And this, I believe, is God’s law, that His people should go and
scatter themselves; not simply settle down in some place, but actually go and
let their light shine before men even in the very darkest places of the earth.
But if the provision was made for the tribes, I think it was actually made for
the Levites. If they had all been gathered together at Jerusalem, these Levites
would consider that their work began, continued, and ended in their attendance
at the ordinances of the sanctuary; and God wanted to show them, as His
ministers, they were not simply to deal with the sanctuary, but with the home
life of His people--to carry His religion into their various towns and
villages. Further than that, by thus scattering them in these different tribes,
God provides here that they may learn that their homes are not to be simply for
themselves, but they are to be, as it were, cities of refuge. And this ought to
be a picture of our homes. Not only would God scatter us as Christian men and
women throughout the nations of the world, but each one of you has your home,
and you want it to be a place where there shall be fellowship--a true Hebron.
True, the Christian man’s home is in the midst of this world with all its
defilements; but it is a home of fellowship, it is a royal city, where Jesus
Christ reigns as King. (E. A. Stuart, M. A.)
Verses 9-34
Ye shall appoint you cities, to be cities of refuge for you
The cities of refuge
I.
The
position of the homicide exposed to the stroke of the avenger is a type of our
position in our sin. Few positions in the drama of life could be more tragic
than that of the manslayer as he looks upon his victim and turns to flee with
the speed of desperation to the nearest of the refuge cities. And is our case
any the less tragic--difficult as it may be to realise it? Is there any sin we
have done that is not pursuing us, or whose stroke will be lighter at last than
that of the avenger of blood? No law is so sure as that of retribution.
II. The position of
the man-slayer with the city of refuge before him is a type of our position
before the Cross.
III. The position of
the manslayer within the city of refuge is a type of our position under the
shelter of the Cross.
1. His safety lies in his remaining within the city. In proportion as
a man forgets Christ, the avenging power of sin will find him out and bring
darkness on his soul.
2. On the death of the high priest the manslayer may safely leave the
refuge (Numbers 35:28). For then the arm of the
avenger is arrested, and the whole land becomes as a city of refuge to the
homicide. And was it not because in after years the death of God’s great High
Priest should set men free from the condemnation of their sin? Here for the
first time we find a hint of a greater sacrifice than bullock or goat--a hint
that He who is High Priest is also Himself the sacrifice. (W. Roberts, M. A.)
The cities of refuge
I. Their design.
1. The first object aimed at in them was undoubtedly to save the
condemned. The gospel is everything to a sinner, or it belies itself, it is
nothing. It is either “a cunningly devised fable,” a mockery of human woes, or
it is a great remedy in a desperate case, an antidote for a mortal poison, help
in a total wreck, life for the dead.
2. These cities had, however, a second end in view--they were
undoubtedly intended to uphold and honour the Divine law. The Lord Jesus Christ
humbled Himself and died to “magnify His law and make it honourable”; to show
His creatures, in the very utmost stretch of His love, how “glorious He is in
holiness,” how determined to do or give up anything rather than suffer one of
His commands to fail, rather than suffer the authority of His eternal statutes
to be even suspected. Nothing establishes His law, nothing honours it, like His
gospel; nothing goes half so far in proving its unchangeableness; the
destruction of a universe could not have clothed it with such an awful glory.
II. We come now to
the second point we proposed to consider--the means by which the protection of
these cities was obtained.
1. The manslayer was, in the first instance, to enter one of them. It
is one thing to have the name of Christ in our ears and on our lips, and
another to have Christ Himself in our hearts, “the hope of glory.”
2. But it was not enough for the manslayer to enter the city of
refuge; to secure his permanent safety, we are told in this chapter that he
must abide in it. Within its walls he was safe; a step out of them, he was once
more at the avenger’s mercy. And here we have another spiritual lesson taught
us--the sinner who would be saved by Christ, must not only actually apply to Him
for salvation, but must abide as a suppliant at His feet to his dying hour. And
here we must stop; but the partial view we have taken of this ancient
institution will remind us of the care which God manifested in it of two
gracious objects. The first is the safety of the transgressor who seeks his
safety in the way which God has prescribed. Another object secured in the
appointment of these refuges, was the encouragement of the trembling offender.
(C. Bradley, M. A.)
The cities of refuge
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 (Psalms 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 20:1-9.). 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 21:1-45.); 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 (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.)
The Divine guardianship o/ human life
The various provisions of this law afford an impressive
illustration of the Divine regard for human life.
I. In the
institution of the cities of refuge as a provision that the life of an innocent
person should not be taken away. The adaptation of these cities for this
purpose appears in--
1. Their accessibility from all places. A reference to the map of
Canaan will show that these cities were so situated that one of them could be
reached in a few hours from any part of the country.
2. Their accessibility to all persons. “For the children of Israel,
and for the stranger.” God’s regard is not simply for the life of the
Israelite, but for the life of man as man.
II. In the laws by
which the trial of the manslayer was to be conducted. The Divine guardianship
of human life is manifested in these laws at least in two respects.
1. In the clear discrimination between intentional and unintentional
manslaughter. “If he smite him with an instrument,” &c. (Numbers 35:16-24).
2. In the absolute necessity for the evidence of at least two
witnesses before a man could be adjudged guilty of murder. One witness might be
mistaken in his view of the case, or might be prejudiced against the homicide;
hence the importance of the testimony of at least two witnesses in the trial of
such cases.
III. In the
punishment of the intentional manslayer. “The murderer shall surely be put to
death” (Numbers 35:16-18; Numbers 35:21; Numbers 35:30). As an evidence of the
regard of God for human life, this punishment has additional weight from two
facts.
1. It could not be averted by any ransom. The crime was too heinous
to be expiated by anything less than life itself.
2. It was insisted upon for the most solemn reason. The argument
seems to be this: that the shedding of human blood defiled the land, that such
defilement could be cleansed only by the blood of the murderer; that the Lord
Himself dwelt in that land, and therefore it must be kept free from defilement;
if the murder were committed, the murderer must be put to death. To spare the life
of a murderer was to insult Jehovah by defiling the land wherein He dwelt.
IV. In the
punishment of the unintentional manslayer. When it was proved on the trial that
the manslayer was perfectly free from guilty designs, that he had slain another
entirely by accident, even then he had to bear no light punishment. He must
leave his estate and worldly interests, his home and his family, and dwell in
the city of refuge. His dwelling there closely resembled imprisonment; for if
he left the city, and its divinely appointed suburbs, the Goel, if he should
come upon him, was at liberty to put him to death.
1. Respect human life--that of others, and your own also.
2. Guard against anger; for it leads to murder, and in the estimation
of Heaven it is murder.
3. Cultivate brotherly kindness and Christian charity. (W. Jones.)
Security in Christ
The son of a chieftain of the Macgregors was killed in a scuffle
at an inn on the moors of Glenorchy, by a young gentleman named Lamont. The
manslayer mounted his horse and fled, and though sharply pursued, in the
darkness of the night succeeded in reaching a house. It happened to be the
house of Macgregor himself. “Save my life!” cried Lament to the chieftain, “men
are after me to take it away.” “Whoever you are,” replied Macgregor, “while you
are under my roof you are safe.” Very soon the pursuers arrived, and thundered
at the gate. “Has a stranger just entered your house?” “He has; and what may be
your business with him?. . . The man has killed your son! Give him up to our vengeance!”
The terrible news filled the house with lamentation; but the chief with
streaming tears said, “No; you cannot have the youth, for he has Macgregor’s
word for his safety, and as God lives, while he is in my house he shall stay
secure.” This story has been told for centuries to illustrate Highland honour.
What shall we say of the older story, that illustrates Divine love? To Jew and
Gentile, high and low, rich and poor, friend and enemy, the grace of Christ is
free.
Hasting from danger
Can you be safe too soon? Can you be happy too soon? Certainly you
cannot be out of danger of hell too soon; and, therefore, why should not our
closing with Christ, upon His own terms, be our very next work? If the main
business of our life is to flee from the wrath to come, as indeed it is (Matthew 3:9), and to flee for refuge in
Jesus Christ, as indeed it is (Hebrews 6:18), then all delays are highly
dangerous, The manslayer, when fleeing to the city of refuge before the avenger
of blood, did not think he could reach the city too soon. Set your reason to
work upon this matter ; put the case as it really is: I am fleeing from the wrath
to come; the justice of God and the curses of the law are closely pursuing me;
is it reasonable that I should sit down in the way to gather flowers or play
with trifles? For such are all other concerns in this world, compared with our
soul’s salvation. (J. Flavel.)
The nearest refuge
As the manslayer, being to haste for his life unto one of the
cities of refuge, was ordered to flee unto that city which was nearest to him,
so it is the duty and privilege of the poor sinners, when they see their
miserable condition, to haste immediately unto Christ, the great Saviour; and
unto that in Christ, which they have the clearest discerning of, and so, in
that regard, is the nearest unto them as being a suitable relief for that part
of their misery which most sensibly affects them. And thus some souls, being
most sensibly touched with the guilt and filth of sin, have a more clear
revelation of the blood of Christ, in its excellency and suitableness to
cleanse from all
sin, and are enabled to haste unto this, as the immediate refuge set before
them. Other souls are more sensible of their misery, as naked creatures, and
have a more clear
discovery of Christ as a suitable, glorious remedy, in regard to His
righteousness, and these are enabled to run in His name, “The Lord our
Righteousness,” as the refuge that is next or most immediate unto them. And
others, who have a more general sense of their misery, have a more general
revelation of Christ’s excellency, and are enabled to flee unto Him for refuge,
as a complete Saviour that is every way suitable to their case. Though the
distinct actings of faith on Christ in all these vary, yet in the main they
agree, inasmuch as it is one Christ that is believed on for justification and
life. They all flee unto Christ for refuge, and so are all safe, though one
flees unto Him under one consideration, and another under another, according to
that revelation they have of Him as suitable to their case. For though the
soul’s first actings of faith on Christ may more peculiarly respect one of His
distinctive excellences than the rest, yet all are implied--faith acts towards
a whole Christ. And those of His excellences, which were not at first so
distinctly viewed and acted towards by the soul, are afterwards more fully
discovered, and particularly dealt with. (Dutton on Justification.)
──《The Biblical Illustrator》