Green-Mountain freeman. [volume] (Montpelier, Vt.) 1844-1884, 1883-07-25
Che freem an-
Sunday School Lesson Notes.
BY REV. j. o. SHERBURN.



conquest of Canaan, and after the warlike
achievements delineated in that history
we come to the provisions which were
made for the order and harmony of stable
national life. Previously the Israelites
had constituted military camp. .and most Of
their regulations were of Il military nature
though the law given them looked to
time of pes ce, and contained severa
enactments calculated 10 guide in the
civil affairs of a nation. These provisions
were put in force as soon as they were
fairly settled in their new possession. The
present lesson contains a command before
given TO Moses, (see Numbers 35; 9-34,
and Deut. l9:l-l5) The intention of the
repetition at this time evidently was that
the provisions of the law should at once be
put in force.
We have only 10 reflect that, in many
respects, the people under Joshua were in
n very rude state of civilization. They
had not been accustomed to any such
thing as courts of justice. save as Moses
heard and decided cases between them,
and aiterward delegated this work to
chosen elders. Bat in cases of murder or
mansaughter the still prevalent practice OF
the east was obtained: the nearest of kin to
the murdered man pursued his murderer
and sought vengeance. God did not at
once make law against this practice, as
whole, but sought 10 modify 1t so as to
remove lis dangerous and unjust features.
The willful murderer was left to the
vengeance of the friends of his victim, but
in case of one who had accidentally taken
life, refuge was TO be provided. So
mercy was to temper justice. In that
rude state of civilization, when the i'm.
pulses of anger and revenge were unre
strained. this provision was made that the
innocent might not suffer with the guilty.
A provision similar to this city of refuge
plan had been made at an earlier date.
Exodus 81 1914 makes the altar an asy-
lum, and he who could reach Gods altar
before the pursuer had seized him was 10
be protected. Among the ancient Greeks
and Romans like custom prevailed, and
many affairs and shrines of their gods
were considered as asylums; to them the
oppressed or the prosecuted could flee and
claim protection. Also when Europe was
just coming out of the barbarism of feudal
times, when every wrong was to be eXpi-
ated by the blood of the transgressor, the
churches were made asylums, and under
this provision, known as the "truice of
God" countless lives were spared. The
thought at first doubtless was that God
protected the innocent and oppressed, and
that under his care they found safety; in
later time life came to be recognized as
the gift of God and the rash taking of life
q sin. Hence in or near Gods house life
was sacred and secure. God sought early
to impress upon his people the sacredness
of human life, and the provision for these
cities of refuge was part of his effort in
that direction. These cities we find were
TO be conveniently located so as to be near
at hand from all points in the country.
Three were on the east of Jordan and
three on the west. Kedesh for The north.
ern section of Judea, Shechem for the
central, and Hebron for the southern,
These were all centrally located; and put
every man in the land within easy reach
of one of them. Some have said that in a
single day any Jew might reach one of
these cities of refuge. This would be
hardly true of some remote points in
their borders, yet hardly point could be
found which was fifty miles from such
CITY. The same plan was followed in
locating the cities east of the Jordan. 1t
is noticeable also that all these towns,
save one, were in mountain localities, that
they might be seen from afar; and more
than this, Jewish traditions says that
along the roads leading to these cit les
sign boards with the word "Refuge" upon
them, were put up in order that none
might mistake the way. All these merci-
full provisions did not, however, make it
possible for real murderer TO escape JUS
tce. Indeed the whole provision, merci-
full as it certainly was, was in the interest
of justice, and was made to subsequent
the cause of justice. So is all the mercy
that is shown in Gods government.
There came two crises in the experience
of every one who fled TO these cities.
The first, when he reached the city gate
and declared his cause in the ears of the
elders. If any one who had been a willful
murderer ran to these cities he would not
be admitted unless heymisrepresented his
case. But his own statement was all that
was required before the elders. That was
not the time or place of taking testimony,
but The supposed criminal was only pro-
tectcd there until such time as he might
have IN orderly hearing before the proper
tribunal. If the elders saw fit to receive
him and the court acquitted him, then be
was to remain in this city of refuge until
the high priest, before whom he was tried,
should die; then he might return to his
own city and family. This provision has
been variously explained and understood.
The most natural suggestion seems to be
that the high priests administration was
considered a unit, and with the new
administration a new order of things
came in; and hence any disabilities arising
under the old could not hold under the
new administration.
Many important analogies and moral
essons might be drawn from this provision
lor cities of refuge. One lies on the very
surface of things: God only provided
protection for him who would run for it.