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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》