Jos 20 | CalvinCommentaries | STEP | 1. The Lord also spoke unto Joshua, etc In the fact of its not having occurred to their own minds, to designate the cities of refuge, till they were again reminded of it, their sluggishness appears to be indirectly censured. The divine command to that effect had been given beyond the Jordan. When the reason for it remained always equally valid, why do they wait? Why do they not give full effect to that which they had rightly begun? We may add, how important it was that there should be places of refuge for the innocent, in order that the land might not be polluted with blood. For if that remedy had not been provided, the kindred of those who had been killed would have doubled the evil, by proceeding without discrimination to avenge their death. It certainly did not become the people to be idle in guarding the land from stain and taint. Hence we perceive how tardy men are, not only to perform their duty, but to provide for their own safety, unless the Lord frequently urge them, and prick them forward by the stimulus of exhortation. But that they sinned only from thoughtlessness, is apparent from this, that they are forthwith ready to obey, neither procrastinating nor creating obstacles or delays to a necessary matter, by disputing the propriety of it. The nature of the asylum afforded by the cities of refuge has been already explained. It gave no impunity to voluntary murder, but if any one, by mistake, had slain a man, with whom he was not at enmity, he found a safe refuge by fleeing to one of these cities destined for that purpose. Thus God assisted the unfortunate, and prevented their suffering the punishment of an atrocious deed, when they had not been guilty of it. Meanwhile respect was so far paid to the feelings of the brethren and kindred of the deceased, that their sorrow was not increased by the constant presence of the persons who had caused their bereavement. Lastly, the people were accustomed to detest murder, since homicide, even when not culpable, was followed by exile from country and home, till the death of the high priest. For that temporary exile clearly showed how precious human blood is in the sight of God. Thus the law was just, equitable, and useful, as well in a public as in a private point of view. But it is to be briefly observed, that everything is not here mentioned in order. For one who had accidentally killed a man might have remained in safety, by sisting himself before the court to plead his cause, and obtaining an acquittal, after due and thorough investigation, as we explained more fully in the books of Moses, when treating of this matter.

‏ Joshua 20

1. The Lord also spoke unto Joshua, etc In the fact of its not having occurred to their own minds, to designate the cities of refuge, till they were again reminded of it, their sluggishness appears to be indirectly censured. The divine command to that effect had been given beyond the Jordan. When the reason for it remained always equally valid, why do they wait? Why do they not give full effect to that which they had rightly begun? We may add, how important it was that there should be places of refuge for the innocent, in order that the land might not be polluted with blood. For if that remedy had not been provided, the kindred of those who had been killed would have doubled the evil, by proceeding without discrimination to avenge their death. It certainly did not become the people to be idle in guarding the land from stain and taint. ^{▼▼
Calvin is somewhat singular in holding that the message communicated to Joshua was an indirect censure of the Israelites, for not having previously of their own accord appointed cities of refuge. Other expositors think that till now the proper time of appointing them had not arrived, as it could not well precede, but rather behooved to be subsequent to the allocation of cities to the Levites, inasmuch as the nature of the case required that every city of refuge should be Levitical. — Ed.} Hence we perceive how tardy men are, not only to perform their duty, but to provide for their own safety, unless the Lord frequently urge them, and prick them forward by the stimulus of exhortation. But that they sinned only from thoughtlessness, is apparent from this, that they are forthwith ready to obey, neither procrastinating nor creating obstacles or delays to a necessary matter, by disputing the propriety of it.

The nature of the asylum afforded by the cities of refuge has been already explained. It gave no impunity to voluntary murder, but if any one, by mistake, had slain a man, with whom he was not at enmity, he found a safe refuge by fleeing to one of these cities destined for that purpose. Thus God assisted the unfortunate, and prevented their suffering the punishment of an atrocious deed, when they had not been guilty of it. Meanwhile respect was so far paid to the feelings of the brethren and kindred of the deceased, that their sorrow was not increased by the constant presence of the persons who had caused their bereavement. Lastly, the people were accustomed to detest murder, since homicide, even when not culpable, was followed by exile from country and home, till the death of the high priest. For that temporary exile clearly showed how precious human blood is in the sight of God. Thus the law was just, equitable, and useful, as well in a public as in a private point of view. ^{▼▼
It may be observed in passing, how strikingly the humanity and wisdom conspicuous in the appointment of the Mosaic cities of refuge contrast with the manifold abuses and abominations to which the numerous asylums and sanctuaries of Popish countries have led. — Ed.} But it is to be briefly observed, that everything is not here mentioned in order. For one who had accidentally killed a man might have remained in safety, by sisting himself before the court to plead his cause, and obtaining an acquittal, after due and thorough investigation, as we explained more fully in the books of Moses, when treating of this matter.

7. And they appointed Kedesh, etc The Hebrew word Kedesh here used, signifies also to fit and consecrate. Accordingly, I interpret, that cities were selected according as common use required. ^{▼▼
Latin, “ Prout communis usus ferebat.” French, “ Selon que le profit et l’utilite commune le requeroit;” “According as the common profit and utility required.” — Ed.} Hence it is inferred that matters were well arranged so as to make private yield to public interest. Moreover, we shall see in the next chapter, that Ciriath-Arbah, which was afterwards called Hebron, was transferred to the Levites, though it had formerly been the property of Caleb. Hence appeared the rare, nay, the incomparable moderation of this aged saint, who readily gave up to others both the city and suburbs, which he had justly claimed as his right, the moment the lot showed that this was pleasing to God. It was necessary to advert briefly to this change, because the Lord was pleased that asylums should be found only in the Levitical cities, that their innocence might be defended with greater fidelity and authority.

CHAPTER 21

Joshua 21:1-19

1. Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;

1. Accesserunt autem principes patrum Levitarum ad Eleazar sacerdotem, et ad Josue filium Nun, et ad principes patrum tribuum filiorum Israel.

2. And they spoke unto them at Shiloh in the land of Canaan, saying, The LORD commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle.

2. Loquutique sunt ad eos in Silo in terra Chanaan, dicendo, Jehova praecepit per manum Mosis ut daretis nobis urbes ad habitandum, et suburbana earum pro animalibus nostris.

3. And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the LORD, these cities and their suburbs.

3. Dederunt ergo filii Israel Levitis de haereditate sua, secundum sermonem Jehovae, urbes istas et suburbana earum.

4. And the lot came out for the families of the Kohathites: and the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.

4. Egressa est autem sors per familias Caethitarum: fueruntque filiis Aaron sacerdotis de Levitis, de tribu Juda, et de tribu Simeon, et de tribu Benjamin per sortem, urbes tredecim.

5. And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities.

5. Filiis autem Ceath reliquis, de familiis tribus Ephraim, et de tribu Dan, et de dimidia tribu Manasse, per sortem, urbes decem.

6. And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities.

6. Filiis vero Gerson de familiis tribus Issachar, et de tribu Aser, et de tribu Nephthali, et de dimidia tribu Manasse in Basan per sortem, urbes tredecim.

7. The children of Merari by their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.

7. Filiis Merari per familias suas, de tribu Ruben, et de tribu Gad, et de tribu Zabulon, urbes duodecim.

8. And the children of Israel gave by lot unto the Levites these cities with their suburbs, as the LORD commanded by the hand of Moses.

8. Dederunt, inquam, filii Israel Levitis urbes has, et suburbana earum, sicut praeceperat Jehova per manum Mosis, per sortem.

9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name,

9. Dederunt ergo de tribu filiorum Juda, et de tribu filiorum Simeon, urbes istas quas vocavit nomine.

10. Which the children of Aaron, being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot.

10. Fueruntque filiis Aaron de familiis Ceath, de filiis Levi: illis enim fuit sors prima.

11. And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it.

11. Dederuntque eis Ciriath-arba patris Anac (ipsa est Hebron) in monte Juda, et suburbana ejus per circuitum ejus.

12. But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.

12. Agrum vero ejus urbis et villas ejus dederunt Caleb filio Jephune in possessionem ejus.

13. Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs,

13. Filiis, inquam, Aaron sacerdotis dederunt urbem refugii homicidae, Hebron, et suburbana ejus, et Libna et suburbana ejus.

14. And Jattir with her suburbs, and Eshtemoa with her suburbs,

14. Et Jathir et suburbana ejus, et Esthemoa et suburbana ejus.

15. And Holon with her suburbs, and Debir with her suburbs,

15. Holon et suburbana ejus, et Debir et suburbana ejus.

16. And Ain with her suburbs, and Juttah with her suburbs, and Bethshemesh with her suburbs; nine cities out of those two tribes.

16. Et Ain et suburbana ejus, et Jutta et suburbana ejus: et Bethsemes et suburbana ejus: urbes novem de duabus tribubus istis.

17. And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs,

17. De tribu vero Benjamin, Gibeon et suburbana ejus, et Geba et suburbana ejus.

18. Anathoth with her suburbs, and Almon with her suburbs; four cities.

18. Anathoth et suburbana ejus, Almon et suburbana ejus: urbes quatuor.

19. All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.

19. Omnes urbes filiorum Aaron sacerdotum, tredecim urbes et suburbana earum.