서론
無標題
英文原文
Orders having been given before for the dividing of the land of Canaan among the lay-tribes (as I may call them), care is here taken for a competent provision for the clergy, the tribe of Levi, which ministered in holy things. I. Forty-eight cities were to be assigned them, with their suburbs, some in every tribe, Nu 35:1-8. II. Six cities out of these were to be for cities of refuge, for any man that killed another unawares, Nu 35:9-15. In the law concerning these observe, 1. In what case sanctuary was not allowed, namely, that of wilful murder, Nu 35:16-21. 2. In what cases it was allowed, Nu 35:22-24. 3. What was the law concerning those that took shelter in these cities of refuge, Nu 35:25-34, etc.
1-8
The Cities of the Levites (1452 BC)
利未人的城邑（主前1452年）
¹ 耶和華在摩押平原、約旦河邁向耶利哥的渡口附近，對摩西說：
² 「你吩咐以色列人，要從他們所得為業的地中，把些城邑給利未人居住，也把城邑的四圍的郊野給利未人。
³ 這城邑要歸他們居住，城邑的郊野要歸他們牧放牲畜、存放財物和一切走獸。
⁴ 你們給利未人的城邑郊野，要從城牆往外四圍量一千肘。
⁵ 你們要在城外東邊量二千肘，南邊量二千肘，西邊量二千肘，北邊量二千肘；城要在中間：這要歸他們作城邑的郊野。
⁶ 你們給利未人的城邑中，當有六座逃城，使誤殺人的可以逃到那裏：此外還要給他們四十二座城。
⁷ 這樣，你們給利未人的城共四十八座，連帶城邑的郊野都要給他們。
⁸ 你們所給的城邑要從以色列人的產業中分出來：多的多給，少的少給：各支派要按著所承受為業的，把城邑給利未人。」
關於十分之一和供物的律法，已經為利未人的供養作了極豐富的預備，但不可設想——其實也與公眾的益處相違——他們到了迦南之後，仍要像在曠野那樣全都住在帳幕周圍，所以必須設法為他們預備居住之處，使他們能舒適而有用度地居住。這正是此處所顧念的。
一、城邑連其郊野被分給他們（民三十五2）。他們不得有可耕之地；他們無需撒種、收割、收在倉裏，因為他們的天父用別人勞碌之所得的十分之一養活他們，使他們可以更緊密地從事律法的研習，可以有更多餘暇教導百姓；因為他們如此輕易得糧，並非要叫他們閒懶度日，而是要叫他們全心投入自己職業的事務，不被今生的事務所纏累。1. 把城邑分給他們，使他們可以彼此相近而居，並就律法彼此相交，互相造就；在疑難的事上可以彼此商議，在一切事上可以彼此堅固。2. 這些城邑附有郊野，為他們的牲畜而設（民三十五3）——城牆外一千肘作為安置牲畜的附屬建築，再外二千肘作為牲畜吃草的田地（民三十五4-5）。這樣，神顧念他們不僅要存活，還要活得豐足，並有一切可羨慕的便利，使他們不至被鄰舍輕看。
二、這些城邑要從各支派的產業中分給他們（民三十五8）。1. 使各支派可以這樣從他們的不動產、也從他們個人的產業中，向神獻上感恩的稱謝（因為獻給利未人的，就被悅納為獻給主），這樣他們的產業就被分別為聖歸他們。2. 使各支派可以得著利未人住在他們中間的益處，將認識耶和華的美好知識教導他們；這樣那光就散佈在全國各地，無人被撇在黑暗中（申三十三10）：*他們必將你的典章教導雅各。*雅各對利未怒氣的咒詛是：我必使他們在以色列中分散（創四十九7）。但那咒詛變成了祝福，利未人因如此分散，反倒更能多作善工。一個國家在各地都有忠心的傳道人，這是極大的憐憫。
三、分給他們的數目共四十八座，十二支派每支派平均四座。從西緬和猶大合併的支派中取九座，從拿弗他利取三座，其餘各支派各取四座，如書二十一1-45所顯明的。這樣他們蒙福有了美好的傳道職分，那職分也有了舒適的供養——不僅有十分之一，還有聖俸土地。雖然福音在這事上不像律法那樣具體，但它明文規定，那蒙道理教導的人，當把一切需用的供給施教的人（加六6）。
英文原文
The Cities of the Levites (1452 BC)
¹ And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying,
² Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them.
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.
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.
⁵ And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities.
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.
⁷ So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs.
⁸ And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.
The laws about the tithes and offerings had provided very plentifully for the maintenance of the Levites, but it was not to be thought, nor indeed was it for the public good, that when they came to Canaan they should all live about the tabernacle, as they had done in the wilderness, and therefore care must be taken to provide habitations for them, in which they might live comfortably and usefully. It is this which is here taken care of.
I. Cities were allotted them, with their suburbs, Nu 35:2. They were not to have any ground for tillage; they needed not to sow, nor reap, nor 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 to 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. 1. Cities were allotted them, that they might live near together, and converse with one another about the law, to their mutual edification; and that in doubtful cases they might consult one another, and in all cases strengthen one another's hands. 2. These cities had suburbs annexed to them for their cattle (Nu 35:3), a thousand cubits from the wall was allowed them for out-houses to keep their cattle in, and then two thousand more for fields to graze their cattle in, Nu 35:4,5. Thus was care taken that they should not only live, but live plentifully, and have all desirable conveniences about them, that they might not be looked upon with contempt by their neighbours.
II. These cities were to be assigned them out of the possessions of each tribe, Nu 35:8. 1. That each tribe might thus make a grateful acknowledgment to God out of their real as well as out of their personal estates (for what was given to the Levites was accepted as given to the Lord) and thus their possessions were sanctified to them. 2. That each tribe might have the benefit of the Levites' dwelling among them, to teach them the good knowledge of the Lord; thus that light was diffused through all parts of the country, and none were left to sit in darkness, De 33:10, They shall teach Jacob thy judgments. Jacob's curse on Levi's anger was, I will scatter them in Israel, Ge 49:7. But that curse was turned into a blessing, and the Levites, by being thus scattered, were put into a capacity of doing so much the more good. It is a great mercy to a country to be replenished in all parts with faithful ministers.
III. The number allotted them was forty-eight in all, four out of each of the twelve tribes, one with another. Out of the united tribes of Simeon and Judah nine, out of Naphtali three, and four apiece out of the rest, as appears, Jos 21:1-45. Thus were they blessed with a good ministry, and that ministry with a comfortable maintenance, not only in tithes, but in glebe-lands. And, though the gospel is not so particular as the law was in this matter, yet it expressly provides that he that is taught in the word should communicate unto him that teaches in all good things, Ga 6:6.
9-34
The Cities of Refuge (1452 BC)
逃城（主前1452年）
⁹ 耶和華對摩西說：
¹⁰ 你吩咐以色列人說：你們過約但河進迦南地的時候，
¹¹ 就要分出幾座城，為你們作逃城，使誤殺人的可以逃到那裏。
¹² 這些城可以作你們逃避報血仇人的地方，使誤殺人的不至於死，等他站在會眾面前受審判。
¹³ 你們所撥出的城，其中要有六座城，作為逃城。
¹⁴ 在約但河東要分出三座城，在迦南地也要分出三座城，都作逃城。
¹⁵ 這六座城要給以色列人和他們中間的外人，並寄居的，作為逃城，使誤殺人的都可以逃到那裏。
¹⁶ 倘若人用鐵器打人，以致打死，他就是故殺人的；故殺人的必被治死。
¹⁷ 若用可以打死人的石頭打死了人，他就是故殺人的；故殺人的必被治死。
¹⁸ 若用可以打死人的木器打死了人，他就是故殺人的；故殺人的必被治死。
¹⁹ 報血仇的要親自殺那故殺人的；一遇見就殺他。
²⁰ 人若因怨恨把人推倒，或是埋伏往人身上扔物，以致於死；
²¹ 或是因仇恨用手打人，以致於死；那打人的必被治死；他是故殺人的；報血仇的一遇見就殺他。
²² 倘若人沒有仇恨，忽然推人；或是沒有埋伏，把物扔在人身上；
²³ 或是沒有看見的時候，用可以打死人的石頭扔在人身上，以致於死，本來與他無仇，也無意害他；
²⁴ 會眾就要照這典章，在打死人的和報血仇的之間審判。
²⁵ 會眾要救那打死人的脫離報血仇人的手，也要使他歸入他原先逃到的逃城；他要住在其中，直到受聖膏的大祭司死了。
²⁶ 但打死人的若出了逃城的邊界；
²⁷ 報血仇的在逃城邊界外遇見他，將他殺了，報血仇的就沒有流血之罪。
²⁸ 因為誤殺人的該留在逃城中，等到大祭司死了；大祭司死了以後，誤殺人的才可以回到他所為業的地。
²⁹ 這在你們一切的住處，要作你們世世代代的律例典章。
³⁰ 無論誰故殺人，要憑幾個見證人的口，把那故殺人的殺了；只是不可憑一個見證的口叫人死。
³¹ 故殺人犯死罪的，你們不可收贖價代替他的命；他必被治死。
³² 那逃到逃城的人，你們不可為他收贖價，使他在大祭司死前回來住在本地。
³³ 這樣，你們就不污穢所住之地；血是污穢地的；若有在地上流人血的，非流那殺人者的血，那地就不得潔淨。
³⁴ 你們不可玷污所住之地，就是我所住的地，因為我耶和華住在以色列人中間。
這裏是關於逃城的吩咐，與前文恰當相連，因為這些城都是利未人的城。在這部分律例中，既有大量良善的律法，也有純粹的福音。
一、這裏有大量良善的律法，論及謀殺和誤殺的案件——這是各國法律都特別關注的案件。此處按着自然公理所定的律例是：
-
故意殺人當處死刑，在這種情形下不可給予庇護，不可收贖價，也不可代刑：「故殺人的必被治死」（民三十五16）。這被假定是「因怨恨」（民三十五20）或「因仇恨」（民三十五21）而作的——也包含因忽然激怒而作的（因為我們的主把無故的動怒，與蓄意的惡意，都算為殺人，太五21–22）；不論是用鐵器（民三十五16）或木器（民三十五18）打死人，還是用石頭扔死他（民三十五17、20）；甚至若是因仇恨用手打人，導致死亡，也是謀殺（民三十五21）；這也是古來的律法，與自然律相符：「凡流人血的，他的血也必被人所流」（創九6）。既有過犯就當賠償；殺人者既不能歸還他無理取去的性命，就當以自己的性命抵償——不是（如有人虛構的）為了滿足被殺者的亡魂，而是為了滿足國家的法律和公義，並作為警戒，叫別人不敢照樣行。這裏說——這話值得一切君王和邦國深思——「血污穢地」，不僅污穢殺人者的良心（有此證明他「沒有永生存在他裏面」，約壹三15），也污穢流血之地；這在神和一切敬虔人眼中極其可憎，是最大的禍患。又說：「除了那殺人者的血，那地不能因其中所流的血得潔淨」（民三十五33）。殺人者若逃避了人的刑罰，那容他逃脫的人必大有罪責，神也不容他們逃脫自己公義的審判。基於同樣原則，此處又規定「不可為故殺人的性命收贖價」（民三十五31）：「人就是把自家全部財富」獻給審判官、國家或報血仇的人，要為自己的罪贖命，也「必被全然藐視」。性命的贖價極其寶貴，「無法靠大量財富取得」（詩四十九6–8），這詩篇或許正是指着這條律法而言。此處還有一條法律規則（在我們今天的法律中，僅叛國罪適用）：不可憑一個見證人的口定人死罪，必須有兩個見證人（民三十五30）；這條律法在一切死罪案件中都已確立（申十七6，十九15）。最後，不僅殺人者的追訴，連執行也交給死者最近的親屬——他若要贖回抵押了的親屬產業，就是「贖業至親」；若親屬被謀殺了，他就是「報血仇的」（民三十五19）：「報血仇的要親自殺那故殺人的」，只要犯罪的證據明明可知，他無需經過法庭的司法程序。但若不能確定誰是兇手，證據可疑，我們不能以為單憑他的猜疑或風聞，就能授權他作審判官在兩個見證之下也不能作的事。只是事實若明顯，被殺者最近的繼承人就可以帶着公義的義怒，在何處遇見殺人者，就在何處殺他。有人認為這必須理解為在官長合法判決之後，所以亞蘭文譯本說：「他殺他，是在他被判罪交在他手裏之後」；但由民三十五24看來，審判官只介入可疑的案件；他若所報復的果然是殺人者、是故殺人者，報血仇的就無罪（民三十五27），只是若事後證明不然，責任就在他自己。我們今日的法律允許被殺者的寡婦或最近繼承人對殺人者提起上訴，即使殺人者已因起訴而被判無罪；若在該上訴中被判有罪，就要按上訴人的請求執行死刑，這上訴人正可稱為「報血仇的」。
-
但若殺人不是出於故意，也不是有心作的，若是「沒有仇恨，沒有埋伏」（民三十五22），「沒有看見」那人或「無意害他」（民三十五23）——我們今日的法律稱之為意外致死，或因不幸致死——在這種情形下，就設立了逃城，給誤殺的人逃去。按我們今日的法律，這要沒收財物，但若查明實情，便照例給予赦免。關於逃城，律法如下：（1）人若殺了人，在這些城裏就安全，受法律的保護，直到他「在會眾面前」——就是在公開法庭的審判官面前——受審為止。他若疏忽這樣自首，危險自負；報血仇的若在別處遇見他，或在他往逃城途中趕上耽延的他，把他殺了，血就歸他自己頭上，因為他沒有使用神為他預備的保障。（2）審判之後，若查明是故殺，逃城就不再保護他；這事早已判定：「你要把他從我的壇那裏捉去，叫他死」（出二十一14）。（3）但若是出於失誤或意外，這一擊既無意奪取那人的性命，也無任何其他企圖，那麼誤殺者就當繼續安全地住在「逃城」裏，報血仇的不可動他（民三十五25）。他要在那裏被放逐，離開自己的家和產業，「直到大祭司死了」；他若在任何時候出了那城或其郊野，就脫離了法律的保護，報血仇的若遇見他，可以殺他（民三十五26–28）。如今，[1] 藉着保全誤殺者的性命，神要教導我們：人不該為那與其說是罪、不如說是災禍——與其說是自己的作為、不如說是護理之所作——的事受罰，「因為神把他交在他手中」（出二十一13）。[2] 藉着把誤殺者從本城放逐、把他拘禁在逃城（他在那裏如囚徒一般），神要教導我們對流血的罪心存畏懼與憎惡，並且謹慎對待生命，常存戒懼，恐怕因疏忽或大意而導致別人喪命。[3] 藉着把放逐的期限限定在大祭司死日，是對那聖職的尊榮。大祭司當被看為國家的大福，以致他死時，百姓為他所發的哀慟要吞沒一切其他情緒。逃城既都是利未人的城，而大祭司又是那支派的領袖，因此對這些城有特殊的管轄權，那些被拘禁在其中的人，可恰當地被看為他的囚徒，所以他的死就是他們的釋放；可以說，囚徒是因他的緣故被囚的，所以他的死就了結此案——「訴訟隨人消亡」。安斯沃斯另有見解：大祭司活着時，藉着事奉和獻祭為罪贖罪，預表基督的補贖；照樣，他們死時，那些因偶然殺人被放逐的人得以釋放，這預表以色列中的救贖。[4] 藉着把囚徒交給報血仇的——倘若他任何時候走出逃城的界限——他們受教要堅守無限智慧為他們安全所定的方法。補救性法律之受尊榮，在於它被嚴格遵行。我們若輕忽這麼大的救恩，怎能逃罪呢！
二、在逃城的預表和影像之下，藏着大量純粹的福音；使徒論到我們「逃往避難所，持定擺在前頭指望」（來六18），又「得以在基督裏」（腓三9），似乎正是指着逃城而言。我們在舊約歷史中從未讀到有人使用這些逃城，正如其他同類條例也未被使用——不過無疑在所設計的情形下確實被使用過；我們只讀到有人在危險時「抓住壇角」（王上一50，二28）；因為壇在何處，那裏就好像是「逃城之首」。但這關於逃城的律法，旨在喚起並鼓勵那些仰望以色列中救贖之人的指望——對那些自覺有罪、因而驚恐的人，這救贖正如逃城對誤殺者一樣。請看：1. 逃城有數座，分設在全國各處，使誤殺者無論住在以色列地的哪一處，半天之內就能到達其中一座；照樣，雖然為我們作避難所的基督只有一位，但無論我們在何處，他都是就近的避難所，是隨時的幫助，因為「這道離你不遠」，基督就在這道中。2. 誤殺者在這些城中任何一座都安全；照樣在基督裏，凡逃往他、安息在他裏面的信徒，都蒙保護脫離神的忿怒和律法的咒詛。「如今那些在基督耶穌裏的，就不定罪了」（羅八1）。誰能定那些如此得庇護之人的罪呢？3. 這些都是利未人的城；這對可憐的囚徒是一份厚恩——他雖不能上到約櫃所在之處，卻處於利未人之中，他們必將耶和華正確認識的知識教訓他，指教他如何利用眼前的護理。也可指望利未人安慰鼓勵他，歡迎他；照樣，福音的執事正是歡迎可憐的罪人歸向基督，並扶助勸勉那些靠恩典在基督裏的人。4. 連外人和寄居的，雖然不是以色列本族人，也可以享受逃城的利益（民三十五15）。照樣在基督耶穌裏，希臘人和猶太人並無分別；「外邦人的兒子」憑信逃向基督，也必在他裏面得安全。5. 連城的郊野或邊界，對犯罪者也足夠保障（民三十五26–27）。照樣，基督衣裳的繸子也有醫治、拯救可憐罪人的功效。我們若不能達到完全的確據，也可以在「藉恩典得着的好指望」中得安慰。6. 誤殺者在逃城所得的保護，不在於城牆、城門或門閂的堅固，而純粹在於神的設立；照樣，賜人靈魂在基督裏得安全的，乃是福音的道——「因為神賜聖靈給他是沒有限量的」。7. 犯罪者若被發現掙出逃城的邊界，或偷偷溜回家去，就失去保護，落在報血仇的人手下；照樣，在基督裏的人必須住在基督裏，因為若離棄他、從他旁邊飄流，危險自負。「退後是為滅亡」。
英文原文
The Cities of Refuge (1452 BC)
⁹ And the LORD spake unto Moses, saying,
¹⁰ Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan;
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.
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.
¹³ And of these cities which ye shall give six cities shall ye have for refuge.
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.
¹⁵ These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither.
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.
¹⁷ And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.
¹⁸ Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.
¹⁹ The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.
²⁰ But if he thrust him of hatred, or hurl at him by laying of wait, that he die;
²¹ Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.
²² But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait,
²³ Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm:
²⁴ Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:
²⁵ And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.
²⁶ But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled;
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:
²⁸ Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession.
²⁹ So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings.
³⁰ Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.
³¹ Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.
³² And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest.
³³ So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.
³⁴ Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel.
We have here the orders given concerning the cities of refuge, fitly annexed to what goes before, because they were all Levites' cities. In this part of the constitution there is a great deal both of good law and pure gospel.
I. Here is a great deal of good law, in the case of murder and manslaughter, a case of which the laws of all nations have taken particular cognizance. It is here enacted and provided, consonant to natural equity,
1. That wilful murder should be punished with death, and in that case no sanctuary should be allowed, no ransom taken, nor any commutation of the punishment accepted: The murderer shall surely be put to death, Nu 35:16. It is supposed to be done of hatred (Nu 35:20), or in enmity (Nu 35:21), upon a sudden provocation (for our Saviour makes rash anger, as well as malice prepense, to be murder, Mt 5:21,22), whether the person be murdered with an instrument of iron (Nu 35:16) or wood (Nu 35:18), or with a stone thrown at him (Nu 35:17,20); nay, if he smite him with his hand in enmity, and death ensue, it is murder (Nu 35:21); and it was an ancient law, consonant to the law of nature, that whoso sheds man's blood, by man shall his blood be shed, Ge 9:6. Where wrong has been done restitution must be made; and, since the murderer cannot restore the life he has wrongfully taken away, his own must be exacted from him in lieu of it, not (as some have fancied) to satisfy the manes or ghost of the person slain, but to satisfy the law and the justice of a nation; and to be a warning to all others not to do likewise. It is here said, and it is well worthy the consideration of all princes and states, that blood defiles not only the conscience of the murderer, who is thereby proved not to have eternal life abiding in him (1Jo 3:15), but also the land in which it is shed; so very offensive is it to God and all good men, and the worst of nuisances. And it is added that the land cannot be cleansed from the blood of the murdered, but by the blood of the murderer, Nu 35:33. If murderers escape punishment from men, those that suffer them to escape will have a great deal to answer for, and God will nevertheless not suffer them to escape his righteous judgments. Upon the same principle it is provided that no satisfaction should be taken for the life of a murderer (Nu 35:31): If a man would give all the substance of his house to the judges, to the country, or to the avenger of blood, to atone for his crime, it must utterly be contemned. The redemption of the life is so precious that it cannot be obtained by the multitude of riches (Ps 49:6-8), which perhaps may allude to this law. A rule of law comes in here (which is a rule of our law in cases of treason only) that no man shall be put to death upon the testimony of one witness, but it was necessary there should be two (Nu 35:30); this law is settled in all capital cases, De 17:6,19:15. And, lastly, not only the prosecution, but the execution, of the murderer, is committed to the next of kin, who, as he was to be the redeemer of his kinsman's estate if it were mortgaged, so he was to be the avenger of his blood if he were murdered (Nu 35:19): The avenger of blood himself shall slay the murderer, if he be convicted by the notorious evidence of the fact, and he needed not to have recourse by a judicial process to the court of judgment. But if it were uncertain who the murderer was, and the proof doubtful, we cannot think that his bare suspicion, or surmise, would empower him to do that which the judges themselves could not do but upon the testimony of two witnesses. Only if the fact were plain then the next heir of the person slain might himself, in a just indignation, slay the murderer wherever he met him. Some think this must be understood to be after the lawful judgment of the magistrate, and so the Chaldee says, "He shall slay him, when he shall be condemned unto him by judgment;" but it should seem, by Nu 35:24, that the judges interposed only in a doubtful case, and that if the person on whom he took vengeance was indeed the murderer, and a wilful murderer, the avenger was innocent (Nu 35:27), only, if it proved otherwise, it was at his peril. Our law allows an appeal to be brought against a murderer by the widow, or next heir, of the person murdered, yea, though the murderer have been acquitted upon an indictment; and, if the murderer be found guilty upon that appeal, execution shall be awarded at the suit of the appellant, who may properly be called the avenger of blood.
2. But if the homicide was not voluntary, nor done designedly, if it was without enmity, or lying in wait (Nu 35:22), not seeing the person or not seeking his harm (Nu 35:23), which our law calls chance-medley, or homicide per infortunium—through misfortune, in this case there were cities of refuge appointed for the manslayer to flee to. By our law this incurs a forfeiture of goods, but a pardon is granted of course upon the special matter found. Concerning the cities of refuge the law was, (1.) That, if a man killed another, in these cities he was safe, and under the protection of the law, till he had his trial before the congregation, that is, before the judges in open court. If he neglected thus to surrender himself, it was at his peril; if the avenger of blood met him elsewhere, or overtook him loitering in his way to the city of refuge, and slew him, his blood was upon his own head, because he did not make use of the security which God had provided for him. (2.) If, upon trial, it were found to be willful murder, the city of refuge should no longer be a protection to him; it was already determined: Thou shalt take him from my altar, that he may die, Ex 21:14. (3.) But if it were found to be by error or accident, and that the stroke was given without any design upon the life of the person slain or any other, then the man-slayer should continue safe in the city of refuge, and the avenger of blood might not meddle with him, Nu 35:25. There he was to remain in banishment from his own house and patrimony till the death of the high priest; and, if at any time he went out of that city or the suburbs of it, he put himself out of the protection of the law, and the avenger of blood, if he met him, might slay him, Nu 35:26-28. Now, [1.] By the preservation of the life of the man-slayer God would teach us that men ought not to suffer for that which is rather their unhappiness than their crime, rather the act of Providence than their own act, for God delivered him into his hand, Ex 21:13. [2.] By the banishment of the man-slayer from his own city, and his confinement to the city of refuge, where he was in a manner a prisoner, God would teach us to conceive a dread and horror of the guilt of blood, and to be very careful of life, and always afraid lest by oversight or negligence we occasion the death of any. [3.] By the limiting of the time of the offender's banishment to the death of the high priest, an honour was put upon that sacred office. The high priest was to be looked upon as so great a blessing to his country that when he died their sorrow upon that occasion should swallow up all other resentments. The cities of refuge being all of them Levites' cities, and the high priest being the head of that tribe, and consequently having a peculiar dominion over these cites, those that were confined to them might properly be looked upon as his prisoners, and so his death must be their discharge; it was, as it were, at his suit that the delinquent was imprisoned, and therefore at his death it fell. Actio moritur cum persona—The suit expires with the party. Anisworth has another notion of it, That as the high priests, while they lived, by their service and sacrificing made atonement for sin, wherein they prefigured Christ's satisfaction, so, at their death, those were released that had been exiled for casual murder, which typified redemption in Israel. [4.] By the abandoning of the prisoner to the avenger of blood, in case he at any time went out of the limits of the city of refuge, they were taught to adhere to the methods which Infinite Wisdom prescribed for their security. It was for the honour of a remedial law that it should be so strictly observed. How can we expect to be saved if we neglect the salvation, which is indeed a great salvation!
II. Here is a great deal of good gospel couched under the type and figure of the cities of refuge; and to them the apostle seems to allude when he speaks of our fleeing for refuge to the hope set before is (Heb 6:18), and being found in Christ, Php 3:9. We never read in the history of the Old Testament of any use made of these cities of refuge, any more than of other such institutions, which yet, no doubt, were made use of upon the occasions intended; only we read of those that, in dangerous cases, took hold of the horns of the altar (1Ki 1:50,2:28); for the altar, wherever that stood, was, as it were the capital city of refuge. But the law concerning these cities was designed both to raise and to encourage the expectations of those who looked for redemption in Israel, which should be to those who were convinced of sin, and in terror by reason of it, as the cities of refuge were to the man-slayer. Observe, 1. There were several cities of refuge, and they were so appointed in several parts of the country that the man-slayer, wherever he dwelt in the land of Israel, might in half a day reach one or other of them; so, though there is but one Christ appointed for our refuge, yet, wherever we are, he is a refuge at hand, a very present help, for the word is nigh us and Christ in the word. 2. The man-slayer was safe in any of these cities; so in Christ believers that flee to him, and rest in him, are protected from the wrath of God and the curse of the law. There is no condemnation to those that are in Christ Jesus, Ro 8:1. Who shall condemn those that are thus sheltered? 3. They were all Levites' cities; it was a kindness to the poor prisoner that though he might not go up to the place where the ark was, yet he was in the midst of Levites, who would teach him the good knowledge of the Lord, and instruct him how to improve the providence he was now under. It might also be expected that the Levites would comfort and encourage him, and bid him welcome; so it is the work of gospel ministers to bid poor sinners welcome to Christ, and to assist and counsel those that through grace are in him. 4. Even strangers and sojourners, though they were not native Israelites, might take the benefit of these cities of refuge, Nu 35:15. So in Christ Jesus no difference in made between Greek and Jew; even the sons of the stranger that by faith flee to Christ shall be safe in him. 5. Even the suburbs or borders of the city were a sufficient security to the offender, Nu 35:26,27. So there is virtue even in the hem of Christ's garment for the healing and saving of poor sinners. If we cannot reach to a full assurance, we may comfort ourselves in a good hope through grace. 6. The protection which the man-slayer found in the city of refuge was not owing to the strength of its walls, or gates, or bars, but purely to the divine appointment; so it is the word of the gospel that gives souls safety in Christ, for him hath God the Father sealed. 7. If the offender was ever caught struggling out of the borders of his city of refuge, or stealing home to his house again, he lost the benefit of his protection, and lay exposed to the avenger of blood; so those that are in Christ must abide in Christ, for it is at their peril if they forsake him and wander from him. Drawing back is to perdition.
先前已下令在迦南地為各世俗支派（容我如此稱呼）分地，此處則顧及到為聖職人員——即在聖事上事奉的利未支派——作妥善的供應。一、要撥出四十八座城及其郊野歸給他們，每個支派中都有，民 35:1-8。二、這其中要有六座城作為逃城，為一切誤殺他人的人而設，民 35:9-15。在關乎這些城的律法中，當注意：1. 在何種情形下不容庇護，即蓄意謀殺的情況，民 35:16-21。2. 在何種情形下容許庇護，民 35:22-24。3. 關於投奔這些逃城之人的律法是甚麼，民 35:25-34 等。