Joshua 20:7 MEANING

Verse 7. - And they appointed. The original, which, strange to say, the LXX. and Vulgate, as well as our version, have neglected to render, is sanctified (heiligten, Luther). The selection is itself a proof that our author knew well what he was writing about. It is not likely that in the later times of Jewish history, when the law had been forgotten (2 Kings 22:8) and its precepts had long been in abeyance, that the institution of the city of refuge remained in full force. But we find three cities selected on each side of Jordan. Those on the west were in the tribe of Naphtali on the north, of Ephraim in the centre, and of Judah in the south. The same is the case with those on the other side Jordan. Thus every little detail of the narrative, when closely scrutinised, does but show more entirely how free this narrative is from the reproach so hastily cast upon it of being a loose and inaccurate compilation, attempted by a man who had not the slightest literary fitness for the task he had undertaken. A corroboration of this view may be found in the fact that all these cities were Levitical cities. Thus, as the crime of homicide was looked upon under the Mosaic law as a crime apart from all other crimes, inasmuch as it was an offence against the life which was God's gift, and man, who was God's image, so the offender who pleaded extenuating circumstances for his offence was placed, until his trial could be held, under the special protection of the Divine law. For "the priest's lips should keep knowledge, and men should seek the law at his mouth." It was the special privilege of the tribe of Levi to possess the "key of knowledge." It was to them that the duty of ascertaining the wilt of God by Urim and Thummim was assigned (Numbers 27:21). Thus a special acquaintance with the law (Deuteronomy 33:8), and a special fitness for deciding the difficult questions sometimes arising out of it, would naturally be found in the elders of those cities which had been set apart as cities of refuge. In Galilee. Hebrew, Hag-Galil, the circle. Here we have the masculine, as in Joshua 13:2; 17:17; 22:10, 11, the feminine form. This is the first place in Scripture in which the word Galil, or Galilee, is applied to this region. Gesenius regards it as having been originally a district of twenty towns round Kedesh in Naphtali. Such a region of twenty towns is mentioned in 1 Kings 9:11 (see also Isaiah 8:23; or, Isaiah 9:1 in our version). Kedesh has already been noticed (see also Joshua 21:32).

20:7-9 These cities, as those also on the other side Jordan, stood so that a man might in half a day reach one of them from any part of the country. God is ever a Refuge at hand. They were all Levites' cities. It was kindness to the poor fugitive, that when he might not go up to the house of the Lord, yet he had the servants of God with him, to instruct him, and pray for him, and to help to make up the want of public ordinances. Some observe a significance in the names of these cities with application to Christ our Refuge. Kedesh signifies holy, and our Refuge is the holy Jesus. Shechem, a shoulder, and the government is upon his shoulder. Hebron, fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a strong hold to all those that trust in him. Ramoth, high or exalted, for Him hath God exalted with his own right hand. Golan, joy or exultation, for in Him all the saints are justified, and shall glory.And they appointed Kedesh in Galilee in Mount Naphtali,.... Of which see Joshua 19:37; the appointment of this and the two cities following was made by the children of Israel at this time:

and Shechem in Mount Ephraim; called Sichem, Genesis 12:6; and Shechem from a prince of that name that possessed it, Genesis 34:2; it fell to the lot of the tribe of Ephraim; its name in the New Testament is Sychar, John 4:5; and it is now called Neapolis, or Naplouse:

and Kirjatharba, which is Hebron, in the mountain of Judah; it stood in the hill country of Judea, Luke 1:39; of which see Joshua 14:15. There seems to be a difficulty here, since this city was before given to Caleb, Joshua 14:13; and yet afterwards given to the Levites, and appointed a city of refuge. The Jews reconcile this by observing, that the city and suburbs were given to the Levites, and fixed for a city of refuge; but the villages and fields, and country around it, and belonging to it, were given to Caleb, Joshua 21:12; and Abarbinel makes no doubt that the children of Judah gave something else to Caleb in lieu of it. As these cities of refuge were typical of Christ, as has been observed on Numbers 35:29; their names are applicable to him. "Kedesh" signifies "holy" or "holiness"; Christ is holy in both his natures, divine and human; and so abundantly qualified to be the Mediator, Saviour, and Redeemer; and is the fountain of holiness to his people, and is made sanctification to them, Psalm 16:10 1 Corinthians 1:30; and "Shechem" signifies the "shoulder"; and not only the government of the church and people of God is on the shoulder of Christ, but all their sins have been laid upon him, and bore by him; and every particular soul in conversion, every lost sheep, is looked up by him, and taken up and brought home on his shoulder, Isaiah 9:6 Luke 15:4. "Hebron" signifies "fellowship"; in the effectual calling, the saints are called into fellowship with Christ, and their fellowship is with the Father, and his Son Jesus Christ; through him they have access to God, and communion with him now, and shall have uninterrupted communion with him to all eternity, 1 Corinthians 1:9 John 17:24.