Many things were by the law of Moses ordered to be done when they came to Canaan and this among the rest, the appointing of sanctuaries for the protecting of those that were guilty of casual murder, which was a privilege to all Israel, since no man could be sure but some time or other it might be his own case; and it was for the interest of the land that the blood of an innocent person, whose hand only was guilty but not his heart, should not be shed, no, not by the avenger of blood: of this law, which was so much for their advantage, God here reminds them, that they might remind themselves of the other laws he had given them, which concerned his honour. 1. Orders are given for the appointing of these cities (Jos 20:2), and very seasonably at this time when the land was newly surveyed, and so they were the better able to divide the coasts of it into three parts, as God had directed them, in order to the more convenient situation of these cities of refuge, Deu 19:3. Yet it is probable that it was not done till after the Levites had their portion assigned them in the next chapter, because the cities of refuge were all to be Levites' cities. As soon as ever God had given them cities of rest, he bade them appoint cities of refuge, to which none of them knew but they might be glad to escape. Thus God provided, not only for their ease at all times, but for their safety in times of danger, and such times we must expect and prepare for in this world. And it intimates what God's spiritual Israel have and shall have, in Christ and heaven, not only rest to repose themselves in, but refuge to secure themselves in. And we cannot think these cities of refuge would have been so often and so much spoken of in the law of Moses, and have had so much care taken about them (when the intention of them might have been effectually answered, as it is in our law, by authorizing the courts of judgment to protect and acquit the manslayer in all those cases wherein he was to have privilege of sanctuary), if they were not designed to typify the relief which the gospel provides for poor 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 in whom they are found (Phi 3:9) as in a sanctuary, where they are privileged from arrests, and there is now no condemnation to them, Rom 8:1. 2. Instructions are given for the using of these cities. The laws in this matter we had before, Num 35:10, etc., where they were opened at large. (1.) It is supposed that a man might possibly kill a person, it might be his own child or dearest friend, unawares and unwittingly (Jos 20:3), not only whom he hated not, but whom he truly loved beforetime (Jos 20:5); for the way of man is not in himself. What reason have we to thank God who has kept us both from slaying and from being slain by accident! In this case, it is supposed that the relations of the person slain would demand the life of the slayer, as a satisfaction to that ancient law that whoso sheds man's blood, by man shall his blood be shed. (2.) It is provided that if upon trial it appeared that the murder was done purely by accident, and not by design, either upon an old grudge or a sudden passion, then the slayer should be sheltered from the avenger of blood in any one of these cities, Jos 20:4-6. By this law he was entitled to a dwelling in that city, was taken into the care of the government of it, but was confined to it, as prisoner at large; only, if he survived the high priest, then, and not till then, he might return to his own city. And the Jews say, "If he died before the high priest in the city of his refuge and exile, and was buried there, yet, at the death of the high priest, his bones should be removed with respect to the place of his fathers' sepulchres."

Cities of refuge - An institution of this kind was essentially necessary wherever the patriarchal law relative to the right of redemption and the avenging of blood was in force; we have already seen that the nearest of kin to a deceased person had not only the right of redeeming an inheritance that had been forfeited or alienated, but had also authority to slay on the spot the person who had slain his relative. Now, as a man might casually kill another against whom he had no ill-will, and with whom he had no quarrel, and might have his life taken away by him who was called the avenger of blood, though he had not forfeited his life to the law; therefore these privileged cities were appointed, where the person might have protection till the cause had been fully heard by the magistrates, who certainly had authority to deliver him up to the avenger, if they found, on examination, that he was not entitled to this protection. On this subject see the notes on Num 35:11 to the end.

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 Num 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 Num 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 Num 35:28.

until the death of the high priest--His death secured the complete deliverance of the manslayer from his sin, only because he had been anointed with the holy oil (Num 35:25), the symbol of the Holy Ghost; and thus the death of the earthly high priest became a type of that of the heavenly one (Heb 9:14-15).