We have here the nomination of the cities of refuge in the land of Canaan, which was made by the advice and authority of Joshua and the princes (Jos 19:7); and upon occasion of the mention of this is repeated the nomination of the other three in the lot of the other two tribes and a half, which was made by Moses (Deu 4:43), but (as bishop Patrick thinks) they had not the privilege till now. 1. They are said to sanctify these cities, that is the original word for appointed, Jos 19:7. Not that any ceremony was used to signify the consecration of them, only they did by a public act of court solemnly declare them cities of refuge, and as such sacred to the honour of God, as the protector of exposed innocency. If they were sanctuaries, it was proper to say they were sanctified. Christ, our refuge, was sanctified by his Father; nay, for our sakes he sanctified himself, Joh 17:19. 2. These cities (as those also on the other side Jordan) stood in the three several parts of the country, so conveniently that a man might (they say) in half a day reach some one of them from any corner of the country. Kedesh was in Naphtali, the most northern tribe, Hebron in Judah, the most southern, and Shechem in Ephraim, which lay in the middle, about equally distant from the other two. God is a refuge at hand. 3. They were all Levites' cities, which put an honour upon God's tribe, making them judges in those cases wherein divine Providence was so nearly concerned, and protectors to oppressed innocency. It was also a kindness to the poor refugee, that when he might not go up to the house of the Lord, nor tread his courts, yet he had the servants of God's house with him, to instruct him, and pray for him, and help to make up the want of public ordinances. If he must be confined, it shall be to a Levite-city, where he may, if he will, improve his time. 4. These cities were upon hills to be seen afar off, for a city on a hill cannot be hid; and this would both direct and encourage the poor distressed man that was making that way; and, though therefore his way at last was up-hill, yet this would comfort him, that he would be in his place of safety quickly, and if he could but get into the suburbs of the city he was well enough off. 5. Some observe a significancy in the names of these cities with application to Christ our refuge. I delight not in quibbling upon names, yet am willing to take notice of these. 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. Lastly, Besides all these, the horns of the altar, wherever it was, were a refuge to those who took hold of them, if the crime were such as that sanctuary allowed. This is implied in that law (Exo 21:14), that a wilful murderer shall be taken from God's altar to be put to death. And we find the altar used for this purpose. Kg1 1:50; Kg1 2:28. Christ is our altar, who not only sanctifies the gift, but protects the giver.

They appointed Kedesh in Galilee - The cities of refuge were distributed through the land at proper distances from each other that they might be convenient to every part of the land; and it is said they were situated on eminences, that they might be easily seen at a distance, the roads leading to them being broad, even, and always kept in good repair. In the concluding note on Num 35:33 it has been stated that these cities were a type of our blessed Lord, and that the apostle refers to them as such, Heb 6:17, Heb 6:18. Hence their names have been considered as descriptive of some character or office of Christ. I shall give each and its signification, and leave the application to others.

1.קדש Kedesh, from kadash, to separate or set apart, because it implies the consecration of a person or thing to the worship or service of God alone; hence to make or be holy, and hence Kedesh, holiness, the full consecration of a person to God.

2.שכם Shechem, from shacham, to be ready, forward, and diligent; hence Shechem, the shoulder, because of its readiness to bear burdens, prop up, sustain, etc., and from this ideal meaning it has the metaphorical one of Government.

3.חברון chebron; Hebron, from חבר chabar, to associate, join, conjoin, unite as friends; and hence chebron, fellowship, friendly association, or with the diminutive nun, the little fellow-ship or association.

4.בצר Bezer, from batsar, to restrain, enclose, shut up, or encompass with a wall; and hence the goods or treasure thus secured, and hence a fortified place, a fortress.

5.ראמות Ramoth, from ראם raam, to be raised, made high or exalted, and hence Ramoth, high places, eminences.

6.גולן Golan, from גלה galah, to remove, transmigrate, or pass away; hence Golan, a transmigration or passage. Some derive it from גל gal, to rejoice, hence Golan, rejoicing or exultation.

A person of the spirit and turn of Origen could preach the whole Gospel from these particulars. Kedesh and Hebron were at the two extremities of the promised land; one was in Galilee, the other in the tribe of Judah, both in mountainous countries; and Shechem was in the tribe of Ephraim, nearly in the middle, between both. Bezer was on the east side of Jordan, in the plain, opposite to Jericho. Ramoth was about the midst of the country occupied by the two tribes and a half, about the middle of the mountains of Gilead. Golan was the capital of a district called Gaulonitis, in the land of Bashan, towards the southern extremity of the lot of Manasseh.

And on the other side Jordan by Jericho eastward,.... In the country possessed by the tribes of Reuben and Gad, and the half tribe of Manasseh:

they assigned Bezer in the wilderness, upon the plain, out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh; of these places, and the signification of their names, and of the application of them to Christ, the antitype of the cities of refuge; see Gill on Deu 4:43. These last cities were not appointed now, they were appointed in the times of Moses, and severed by him, Deu 4:41; nor are they here said to be appointed, but to be assigned or "given" (c); they were now delivered up into the hands of the Levites for cities of refuge, for they were before severed for that use; they were not, according to the Jews (d), made use of as such, until the other three were appointed.

(c) "dederunt", Pagninus, Montanus, Junius & Tremellius, Piscator. (d) Misn. Maccot, c. 2. sect. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 2, 3.

THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)

they appointed . . . cities--There were six; three on the west, and three on the east, of Jordan. In the first instance, they were a provision of the criminal law of the Hebrews, necessary in the circumstances of that people (see on Num 35:11; Deu 19:2). At the same time they were designed also typically to point out the sinner's way to Christ (Heb 6:18).

Next: Joshua Chapter 21