Verse 6. - Until he stand before the congregation. That is, until he had had a fair trial. It was no object of the Jewish law to make a man a victim to passion. Until the death of the high priest. The further to protect the unwitting homicide from the consequences of an unjust revenge, he was, if innocent, to return to the city of refuge, and to dwell there until there was reasonable ground to suppose that the anger of the relatives of the slain man should have abated. This is clear from Numbers 35:24, 25. Why the period of the death of the high priest should have been fixed upon is not easy to explain. Keil thinks it is because the death of the high priest was typical of the death of Christ, and refers to Hebrews 9:14, 15. But the reference is not to the point. The high priest's death was in no sense typical of the death of Christ. His yearly entrance into the holy place once a year, on the Day of Atonement, was so typical. It might have been supposed that this yearly atonement would have been regarded as a propitiation for all the sins committed during the year. Certainly the fact that the high priest died the common death of all men, and the inauguration of his successor to fill his place could in no way be regarded as an atonement for sin. There is more force in Bahr's suggestion in his 'Symbolik' (2:52). The high priest, on this view, is the head of the theocracy, the representative of the covenant. He concentrates in his person (so Bahr puts it in another place - see vol. 2:13) the whole people of Israel in their religious aspect. His death, therefore, stands in a connection with the life of Israel which that of no other man could do. "It is," says Maimonides ('Moreh Nevochim,' 3.40), "the death of the most honoured and beloved man in all Israel. His death plunges the whole community into such distress that private sorrow is lost in the general affliction." Thus the covenant in a way recommences with the inauguration of the new high priest. Bahr complains that Philo has carried this view to an extravagant and fanciful extent. Hengstenberg ('Geschichte des Reiches Gottes,' vol. 2, sec. 3, p. 258) takes the same view as Maimonides, that the high priest's death was "a great calamity," affecting the whole nation.
20:1-6 When the Israelites were settled in their promised inheritance, they were reminded to set apart the cities of refuge, whose use and typical meaning have been explained, Nu 35; De 19. God's spiritual Israel have, and shall have in Christ and heaven, not only rest to repose in, but refuge to secure themselves in. These cities were designed to typify the relief which the gospel provides for penitent sinners, and their protection from the curse of the law and the wrath of God, in our Lord Jesus, to whom believers flee for refuge, Heb 6:18.
And he shall dwell in that city until he shall stand before the congregation for judgment,.... That is, until his cause was heard in the court of judicature in his own city, or in any other to which the avenger of blood should appeal: see Numbers 35:24; who if they found him guilty of death, they put him to death; but if only guilty of accidental manslaughter, then they delivered him up to his city of refuge for safety, where he was to abide
until the death of the high priest that shall be in those days; see Numbers 35:25,
then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled; and live with his family in the enjoyment of his possessions and estates, honours, and privileges belonging to him, as before; see Numbers 35:28.
until the death of the high priest that shall be in those days; see Numbers 35:25,
then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled; and live with his family in the enjoyment of his possessions and estates, honours, and privileges belonging to him, as before; see Numbers 35:28.