Refuge Cities

[2] Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses:
The institution of the cities of refuge, together with the rules prescribed for the guidance of those who sought an asylum within their walls, was an important provision, tending to secure the ends of justice as well as of mercy.
Six cities of refuge were part of the new society. They were expressions of G-d’s will that innocent people should not be killed in the land given to Israel as an inheritance. Their importance is seen from two other descriptions (Num. 35:1-28; Deut. 19:1-10) as well as a simply stated Law (Ex. 21:13). The purpose of the cities of refuge was to maintain the health of society by preventing the spread of poisons (pollution) of unchecked violence and bloodshed (Gen. 6:11; Hos. 4:1-3; Jer. 7:6). With such a purpose, these cities have a contemporary relevance in an age marked by increasing levels of violence with its many victims; they were established, for the health and shalom of the society.
A manslayer who fled to a city of refuge must remain there until the death of the one who is high priest in those days. Nowhere else in the Bible is such a sentence imposed. It seems significant that the death of the first high priest precedes the first conquest of Canaanites (Num. 20:29-30:1), and that the death of the second high priest completes the book of the conquest of Canaan (24:33). Whatever the reason for that unpredictable term in Joshua’s day, it has a beautiful symbolism now. We must experience the death of our perfect High Priest to be free from the curse of the Law.
It was the place of public resort, and on arriving there he related his tale of distress to the elders, who were bound to give him shelter and the means of support, until the local authorities (20:6), having carefully investigated the case, should have pronounced the decision. If found guilty, the manslayer was surrendered to the blood-avenger; if extenuating circumstances appeared, he was to remain in the city of refuge, where he would be safe from the vindictive feelings of his pursuers; but he forfeited the privilege of immunity the moment he ventured beyond the walls. Three actions are mandated for the priestly community”
1. They were to take him into the city.
2. They were to give him a place in which to live. Accommodations should be rent free, and the fugitive should be taught a useful skill so that he could be a contributing member of society.
3. When the avenger came pounding on the gate demanding that the fugitive be turned over to him the keepers of the city must NOT give up the slayer.
The ancient Hebrews believed that the death of an innocent person poisoned the land as well as the society living there (Num. 35:33). Taking the life of an innocent person was not viewed as a private act between the killer and the killed. It was seen to involve the whole society because it violated the shalom of covenant society under G-d. The ancient view was that the pollution caused by bloodshed could be purged from the land and from covenant society only by the death of the murderer (Num. 35:33). No animal sacrifice could cleanse this guilt caused by the violent death of a human being created in G-d’s image (Gen. 9:6). According to ancient custom, the avenger of blood was the next of kin of the murdered person (Num. 35:19). The Law as quite specific in guarding against this kind of unlimited revenge that could destroy entire families or clans. The law of blood vengeance permitted only ‘life for life; (Deut. 19:21). As long as the guilt of the murderer was beyond question, the law of blood vengeance worked to preserve a balance of justice and restore peace.
An innocent manslayer was allowed to flee from the law of blood vengeance to one of the six designated locations conveniently located throughout the land, with easy access maintained at all times (Deut. 19:34). In each of these cities there was a resident community of Levitical priest. The purposes of this temporary exile in the city of refuge were, first, to save the life of the fugitive who was not deserving of death, second, to purge the guilt of innocent blood (of the slain man) from your midst (Deut. 21:9), and third, to prevent the further guilt of bloodshed (of the innocent manslayer) in the land. Until the death of the high priest - His death secured the complete deliverance of the manslayer from his sin, only because he had been anointed with the holy oil (Numbers 35:25), the symbol of the Holy Ghost; and thus the death of the earthly high priest became a type of that of the heavenly one (Hebrews 9:14,15). If we look at the act of opening their gates to the manslayer, we can see that the community of priests were accepting a person guilty of unwitting manslaughter into their midst. They were allowing their own holiness to be made unholy, so that in due time the guilt of manslaughter could be purged away, and the manslayer could return home.
The cities of refuge would serve as protection not only from the violence and oppression of wicked rulers, but from the exaggerated zeal of the righteous avengers of blood. Greed, lust for power, or fear may influence the making or interpretation of laws in a way that justifies cruel acts of vengeance on those who are more sinned against than sinning. Today Believers fled for refuge to the heavenly sanctuary where the Father is the welcoming host. Our High Priest purifies our conscience by His death, making us free to return home to serve the living G-d (9:14) by welcoming strangers and remembering those who are ill treated (13:2-3; Matt. 25:35-36). Those who have found refuge will themselves become a source of refuge for other fugitives. The Levitical cities might be called Torah Centers, places were G-d’s Teaching would be studied, interpreted, practiced, and taught. The Levites would put this Teaching in the mouths, hearts, and action of the people (1:7-8; Deut. 30:14). Such instruction by story and commandments was the sovereign remedy for the rebellious and stubborn hearts of G-d’s people (Deut. 31:27). The number 48 is the product of twelve, signifying the tribes, multiplied by four, a number denoting universality. The meaning of this number is that the influence of
G-d’s Teaching was to permeate all aspects of life of each tribe. They wee a definite and inseparable part of the entire process of inheriting, possessing, finding rest in the land. Without this system of Torah Centers, the process would not only be incomplete, but would be destined to fail.