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I I remember when um when this the subject of the Cities of Refuge first jumped off the page at me I was at North Carolina State University I could take you to the bench I was on uh in 2009 in
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the winter um it it was that it was at that time that I was in personal study in of of the law and realized how often
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the subject of the Cities of Refuge comes up even disproportion Ely coming up again and again uh in the law and its significance jumped out at me uh when
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when I read uh what we're going to read in numbers how the manslayer May return to the land of its inheritance when the high priest has died um but first in looking at why is
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this notation placed here uh because the the Cities of Refuge law that Moses does rehearse is in chapter 19 among the other more um more discreet provisions
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of the Covenant that they will repeat at Mount eal um and the setting apart of the three Cities of Refuge or the designating of what those cities will be west of the Jordan is is in that place
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this feels kind of out of place uh it is neither it's definitely not Moses words because it's narration uh and it doesn't form an introduction uh to the second
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discourse there is a sec there's an introduction to the second discourse that follows in the verse following um and it doesn't feel so much like a conclusion at first blush to what goes
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on in the first discourse so why is it here um the um the Fuller I I think what follows being an
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introduction to the main body of Deuteronomy which is Moses second discourse we really our best to try to assign this and this is I'm sort of taking you through my process a little
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bit on this is that we sort of probably best to assign it to the pre what goes before to the first discourse so Moses has shown them that their possession in in the land is the law um and and we we
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talked uh very much about the theme of that first discourse being begin to take possession um so my assumption then was that it is placed here to correspond to
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that theme of their possession of the land um land um the pardon
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me one of the other things that I that I mentioned at the at the outset to studying his first discourse was that the first discourse can be seen as kind of a selective summary of numbers um and and Moses brings out
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things that are of little importance and numbers to be of major importance in his words to the children of Israel in Moab um so
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um so that uh that uh we so that he begins where numbers begins which is at the numbering of the people at the mountain Moses characterizes that you have stayed at
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this mountain long enough uh and then it it ends in uh roughly the same place numbers ends uh geographically speaking it ends on the plains of Mo but then you
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have this tail end the Cities of Refuge which if you look back at numbers 35 it's not the final thing in numbers but it's close uh the final business in
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numbers is is the daughters of cell fad and the legislation concerning women being able to inherit land generally um but the penultimate subject is that of
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Cities of Refuge and so I thought this this pretty this fits quite well with the first discourse closing up numbers as well and then as I said it fits
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thematically uh with beginning to take possession um let's uh let's look then because I think that we could almost satisfy ourselves if it fits thematically with
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begin to take possession if it fits um literarily with uh it sort of being a selective summary of numbers we could almost sort of close up right here and
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be satisfied with that that's fine um this is the initial possession of their land we designate three Cities of Refuge now we really own the place um I I think we could be roughly satisfied with that
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but I think we would serve ourselves better by looking at the parallel passage in numbers and considering what this has to say about the message of Deuteronomy um how does this enhance for
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us the the message that Moses is giving to them and to us um so let's look at numbers 35 uh I'll just note verse six for the sake of the argument that I'll
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make U foregoing that the cities that you give to the levite shall be the six Cities of Refuge where you shall permit the manslayer to flee and in addition to
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them you shall give 42 cities I want just put a pin on that that the Cities of Refuge are levite cities um looking down at verse 9 then
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and Yahweh spoke to Moses saying speak to the people of Israel and say to them when you cross the Jordan into the land of Kanan then you shall select cities to be Cities of Refuge for you that the
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manslayer who kills any person without intent May flee there the city shall be for you a refuge from the Avenger that the manslayer may not die until he
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stands before the congregation for judgment and the cities that you give shall be your six Cities of Refuge you shall give three cities beyond the Jordan and three cities in the land of
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Kanan to be Cities of Refuge these six cities shall be for refuge for the people of Israel and for the The Stranger and for the Sojourner among them that anyone who kills any person
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without intent May flee there I think we could safely skip down to verse 22 but if he pushed him suddenly without enmity so the foregoing verses describe If he
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if he lay in wait for his neighbor he's a murderer he must die and it and it repeats that several times but if he pushed him suddenly without enmity or hurled anything on him without lying in
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weight or used a stone that had caused death and without seeing him dropped it on him so that he died though he was not his enemy and did not seek his harm then the congregation shall judge between the
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manslayer and the Avenger of blood in accordance with these rules and the congregation shall rescue the manslayer from the hand of the Avenger of blood and the congregation shall restore him
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to his City of Refuge to which he had fled and he shall live in it until the death of the high priest who is Anointed with the Holy oil but but if the manslayer shall at any time go beyond
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the boundaries of the City of Refuge to which he fled and the Avenger of blood finds him outside the boundaries of his City of Refuge and the Avenger of blood kills the manslayer he shall not be
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guilty of blood for he must remain in his City of Refuge until the death of the high priest but after the death of the high priest the manslayer May return
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to the land of his possession and these things shall be for a St statute and a rule for you throughout your Generations in all your Dwelling Places if anyone
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kills a person the murderer shall be put to death on the evidence of witnesses but no person shall be put to death on the on the testimony of one witness moreover you shall accept no ransom for
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the life of a murderer who is guilty of death but he shall be put to death and you shall accept no ransom for him who has fled to his City of Refuge that he
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may return to dwell in the land before the death of the high priest you shall not pollute the land in which you live for blood pollutes the land and no
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atonement can be made for the land for the blood that is shed in it except by the blood of the one who shed it you shall not defile the land in which you live in the midst of which I dwell for I
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Yahweh dwell in the midst of the People Israel again as I said 15 years ago I had the seeds of of what I'm want to
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share with you today but I always try to do some research even if I've already got my idea in mind and could do it without it
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I want to look in the commentaries and things and find out okay you know am I am I out on my own on this anybody else thought of this what do they have to say about it what what Insight can they add
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it's important to consult the witness of the past this was a weird one for me because the witness of the past was not what I expected the witness of the past as early as John Gil and I could not
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find definitively that this idea existed before him although I have some notion that it may have almost have almost univocally and I can't think an example
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where they weren't doing this I have found the Cities of Refuge identified as a type of
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Christ I'll say that again the Cities of Refuge identified as a type of of Christ the city itself repres said to be a type of Christ I happened to a light when I uh was walking back from getting some
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water on this Spurgeon sermon just happened to it's on a verse in Hebrews that justifies this um theological uh interpretation of the Cities of Refuge and I found it funny he
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does the same thing uh with it effectively relates the city itself to uh Christ our refuge um not going to survey the material on
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this but this is one weird place in which I'm just going to flatly admit I I completely disagree and apparently I'm somewhat on my own uh on this um so I'll
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give you why why I disagree this is I think this is really an example in almost everything I consulted where they spoke to it at all an example of making
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too hasty a use of word study that can lead to erroneous conclusions and so it has a lot of value for our study of the scripture in general there are certainly many scriptures uh
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in the Psalms and the prophets that refer to Yahweh as a refuge for all who fly to him I'm not denying that at all um the main verse that is used to relate it to Christ Jesus specifically uh is
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Hebrews 6:18 uh and I can give a little bit of context for that actually I think the context is very important uh for it not just seeing the words in it but seeing the words
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the words around so starting in verse 13 for when God made a promise to Abraham since he had no one Greater by whom to swear or excuse me to swear he swore by himself
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saying surely I will bless you and multiply you and thus Abraham having patiently waited obtained the promise for people swear by something
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greater than themselves and in all their disputes an oath is final for confirmation so when God desired to show more convincingly to The Heirs of the promise the unchangeable character of
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his purpose he guaranteed it with an oath so that by two unchangeable things in which it is impossible for God to lie we who have fled for Refuge might have
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strong encouragement to hold fast to the Hope set before us we have this as a sure and steadfast anchor of the Soul a hope that enters into the inner place
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behind the curtain where Jesus has gone as a forerunner on our behalf having become a high priest Forever After the order of order of melchisedec so the phrase there being we
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who have fled for Refuge might have strong encouragement to hold fast to the Hope set before us this appears convincingly to draw a connection between Jesus and the City of Refuge at
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a linguistic level but I have to point out that even here the connection is not explicitly made uh the phrase is only we who have fled for Refuge not we who have
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fled for Refuge to Jesus the phrase itself seems really to have no anteed it um secondly uh this is the only New Testament text even to use this word
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refuge that I found if I'm wrong about that correct me but I found it to be the only one to actually use it and Spurgeon actually in his sermon admits that um uh
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semantically it's not exactly the same word um he simply points to the fact that it was that way in his King James uh and uh that that seemed sufficient I mean it is related uh synonymously but
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it's it's not exactly the same word um atically I I should point out the The prominent aim of Hebrews is to print not to present Jesus as our refuge but Jesus
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is our high priest um that's very important so so we have really in my opinion very thin justification for making a typological connection between
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the City of Refuge and the Lord Jesus um it's not explicit in Hebrews it's a single point of evidence which is always somewhat troubling and then the typology
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really does not fit in the context of the supposed the supposed antitype the one who fled to the city of refug was refug was innocent of any malicious
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crime we flee to Christ are not right right when we flee to Christ we are guilty um the one who fled to the City of Refuge is supposed innocent and and
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he who stays there was innocent of murder right and we're going to get into that why to make the the opposite case a careful reading in of both the law for the manslayer which is why we read that
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and the law in general I don't think supports such a glamorous view either of the City of Refuge as this typology requires the the City of Refuge preserved life but those saved by them
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were prisoners within them notice how the man could not return to his inheritance they they took the manslayer off his land which was one of the promises of God requiring the death of
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the high priest to restore him to it an event which may not even occur within the mans slayer's lifetime um and finally they removed the manslayer and I think this is an important point that I haven't seen treated anywhere they
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removed the manslayer from the assembly okay from the visual remembrance of yahweh's great fire in the ordinances of the tent I talked about that last week the importance of
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the presence of God being at the tent for the people of Israel and the importance of the assembly in the remembrance of when Yahweh spoke the words from the mountain being a very key
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thing for the people of Israel the manslayer is removed from that um so not a glamorous picture when you really look at the law and uh like I said on Thursday uh as quoting Paul uh you who
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would uh be justified by the law are do you not listen to the law I'd say you who would do your typology uh in the law do you not actually listen to the law this is not the only point and I
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just throw this out as a as a warning in in looking at typology or in the Old Testament in general I find often that certain very beautiful passages of the Old Testament are said
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well that's about Jesus very quickly when instead they're actually about the subject that they are covering so instead of being about the anti-type
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they are a discourse on the type but in shifting your focus to the antitype that fast and saying that it must be about the antitype I think you really lose the
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lesson that it is that whatever passage of scripture it is is communicating for both the type and the antitype um if the City of Refuge is automatically about
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Jesus I think you're actually going to lose the lesson that it has not only about the law but about Jesus as well the City of Refuge is a picture of the
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itself the City of Refuge is not a picture of of the Lord Jesus it is a picture of the law and I think we will benefit better from seeing it that way so why do I say that the appointment of
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Cities of Refuge fits symbolically first with Moses foregoing exhortation to the people that they keep to the statutes and the rules doing them that they may
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live so the the life of the people being tied into their observance of the law is is a first marker here as a matter of fitting significance the Cities of
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Refuge were all levitical cities so of the three gifts granted to Israel the law the land and the light of yahweh's
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presence the only one present within the Cities of Refuge is the law I find that A fitting A fitting irony um something that helps point us to the right interpretation I hope um
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they did have instruction in the law but they did not have the land and they did not have the light of yahweh's presence secondly if people departed from the law it would mean certain death to them it
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seems obvious uh Deuteronomy 4: 26 I call Heaven and Earth to witness against you today that you will soon utterly perish from the land that you are going over Jordan to possess you will not live
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long in it but will utterly be destroyed speaking of their departure from the ordinances of God compare numbers 35 26- 28 that we've just read but if the manslayer shall at any time go beyond
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the boundaries of his City of Refuge to which he fled and the Avenger of blood finds him outside the boundaries of his City of Refuge and the Avenger of blood kills the manslayer he is not guilty of
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blood for he must remain in his City of Refuge until the death of the high priest but after the death of the high priest the manslayer May return to the land of his
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possession the cities offered no hope to the one who had killed intentionally either as Chuck was pointing out the one who was actually guilty of blood the City of Refuge offered nothing to him uh
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verse 42 that we read in in Deuteronomy 4 that the manslayer might flee there anyone who kills his neighbor unintentionally without being at enmity with him in time past he may flee to one
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of these cities and save his life compared to the witness of numbers moreover you shall accept no ransom for the life of a murderer who is guilty of death but he shall be put to
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death and finally the manslayer was living but held prisoner until and I I'm appropriating the language of Hebrews here he was held prisoner until a change
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in the in the priesthood okay and you shall accept no ransom for him who has fled to his City of Refuge that he may return to dwell in
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the land before the death of the high priest compare then to what it says in Hebrews 7 this is shortly following that we who have fled for Refuge now if Perfection had been
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attainable through the the levitical priesthood for under it the people received the law what further need would there have been for another priest to arise after the order of melkisedek
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rather than one named after the order of Aaron for when there is a change in the priesthood there is necessarily A change in the law as well and I have to
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anticipate an objection here I am not saying that the death of the high priest was a full stop change in the in the priesthood um we're actually we'll look at
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Deuteronomy 10 eventually um where Moses does make the case that there when Aaron died and Eleazar was anointed that it
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was not a change in the priesthood um not the way Hebrews says but if the Cities of Refuge are as I say a picture of us for the law and a parable then the
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death of the high priest and the changing out of the individual high priest for another that would succeed him can serve for us I think quite quite well as a picture of a change in the
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priesthood um so the the City of Refuge is not the law itself but a picture and the change in the priesthood here is not the ultimate change of priesthood in the Fulfillment but it does serve as a picture of that change in priesthood yes
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seems like the typology is out of order because the man is held in the City of Refuge until the high priest
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dies Christ our high priest has died has died almost like the unbelievers in the City of Refuge right and then on the basis of Jesus's death he can go free
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right it's all out of order right the typology of seeing the Cities of Refuge as a type of Christ is actually directly backwards be completely backwards right I I fully agree and and it's why it
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surprised me so much to find such a univocal voice uh and I think I just I think that was redundant uh to find a unival uh treatment of of this I I I was just
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stunned not to find any other any other opinion on the matter because it is it is backwards um so first uh if they
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departed from the law it would mean certain death um the the law offers no hope to the intentional Center uh We've looked at that uh many times in our
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studies in Leviticus uh and then finally uh the manslayer as a picture of those under the law uh held prisoner until a change in the priesthood um so that the
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Cities of Refuge then are a parable of the limitations of the law and the need for a further intervention of God's grace in Jesus Christ Hebrews tells us that through fear of death we were held
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captive in our condemnation um and this is what really jumped out at the page jumped out of the page at me all those years ago um in uh chapter two of Hebrews since therefore
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the children share In the Flesh and Blood he himself likewise partook of the same thing speaking of Jesus that through death he might destroy the one who has the power of death that is the
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devil it's an interesting phrase and deliver all those who through fear of death were subject to lifelong slavery Hebrews is written to
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Jews so through fear of death were subject to lifelong slavery um was the primary marker for me in this and and then the resemblance of the devil to the Avenger of blood um I'm
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I would speculate that the writer of Hebrews had Cities of Refuge in mind but uh his the way he says that fits quite well through the law the people of God
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were given a refuge um but it was not the city of God's promise because of the reality of sin in our flesh the law was itself in effect a
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prison Paul actually makes this argument even more explicitly in Galatians uh chapter 3: 23-2 now before Faith came we were held captive under the law
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imprisoned until the coming Faith would be revealed so then the law was our pedagogue until Christ came in order that we might be justified by faith but
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now that faith has come we are no longer under the under the pedagogue Hebrews 9ine then makes a similar argument just um I
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would say less explicitly for our purposes but I think it's important to bring it up um let's
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see I had verses 1 through 15 of chapter 9 noted but uh I'll read a brief extract of that according to this Arrangement uh that is the arrangements of the law gifts and sacrifices are offered that cannot perfect the conscience of the
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worshipper but deal only with food and drink and various Washings regulations for the body imposed until the time of reformation but when Christ appeared as
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a high priest of the good things that have come then through the greater and more perfect tent not made with hands that is not of this creation he entered once for all into the holy places not by
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means of the blood of goats and calves but by means of his own blood thus securing an eternal Redemption but if the blood of goats and Bulls and the sprinkling of defiled persons with the
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ashes of the hepher sanctify for the purification of the flesh how much more will the blood of Christ who through the eternal spirit offered himself without blemish to God purify our conscience
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from dead Works to serve the Living God and by dead Works he is referring to Works according to the law okay purify our conscience from dead Works to serve the Living God therefore
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he is the mediator of a New Covenant so that those who are called may receive the promised Eternal inheritance since a death has occurred
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that redeems them from the transgressions committed under the first a death has occurred that redeems them from the transgressions committed under the first
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Covenant Paul says that the the law was a prison for us a prison for the people of God a necessary one where they received the law but a prison
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nonetheless and Hebrews speaks of our inheritance coming after the death of one that is to secure our inheritance the word the word pedagog has
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pedagog has evolved children in the ancient world really up until the very modern world were not to be taught they were to be controlled displ right the word pedagogue is the controller of children
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that's why I read it we now read it as a school teacher and and the ESV says Guardian yeah they don't the school teacher idea didn't even exist for the most part and so the idea is the
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uncontrollable nature of the child is to be brought under discipline by the pedagogue right it's a much harsher word than we have now for Generations now
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have been taught to believe that law is this benevolent teacher no it's a hard it's like the caricature in the Dickens novel of the of the school of sque or or
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what have you yeah a lot harder word than we like think and right so the the word pedagogue the reason I went ahead and put that in the ESV says Guardian but knowing that that is what it is that
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has a cultural significance for that day that is very important and that the pedagogue was a very harsh teacher um there as I understand it there there was teaching that went on I mean it was
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expected to learn to write and read and I think it was more training than teaching more training than teaching okay had to do with your your position in the cast system of life but it had
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far more to do with control yeah of the uncontrollable urges of childhood to beat them out of him in a lot of ways yeah I it's important to say that
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beatings were uh the beatings would continue until morale improves under the pedagogue um and again we don't want to be guilty of saying anything less than what Paul or what Hebrews says
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concerning the law that you know Paul says the law is is righteous and good it even is spiritual but when met with the the uncontrollable urges to use your
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words of of the man in sin of the man in his flesh um it is it is nothing but a beating uh in effect the power of it is to kill Aon we mentioned as we were
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talking through the manslayer that he was innocent but in numbers the Lord points out that the shedding of blood defiles the land so is it really correct
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to say that he's truly innocent or is he a sin has taken place right a man has died is not God's intention and the
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blessing on the people of Israel that's counter to that blessing and to some extent I feel like the death of the high priest feels like a sacrifice that his
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blood as that one that represents the entire nation before God his blood has to be shed right for
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those sins that are still within the people they're like they're like Le they're just all through just lingering and the fact that the man's blood has fallen into the Earth it's it's still
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there um yeah exactly um yeah the man is we said I said innocent earlier that may be too strong so no but through his negligence of some kind
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whether strictly accidental or he should have known better but he wasn't it's it's just that he was not at enmity with the one he killed in the past and he did not lie and wait for him there was no
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intent to kill but it can it can range from gross negligence all the way down to just freak accident um but no the a man has died in the land and yes you're
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right to point out that God says that that that blood pollutes the land uh and him being shut up in the City of Refuge is a is a hedge against that pollution
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he must die uh he has no choice but to resort to the law um so through the law then oh see
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um back up here okay so I think I've traced um traced the three we in our studies in how to study the word of God the an historical study
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theological study literary study so I have for you a historical connection theological connection and literary connection uh sort of in summary um so if if some of the trading of references
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has been confusing up until this point this would be a good time to apply concentration to what my overall point is historically speaking Moses
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recounting of God's faithfulness to Israel is confirmed Med by the appointing of permanent Cities of Refuge for the people in the land that they have begun to possess east of the Jordan
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so this fits well in Moses at the tail end of Moses first discourse because he made a big deal out of their Conquest east of the Jordan and now they own it
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okay and the next stage in Deuteronomy is taking them from the the Mountain of God to mounts gazim and ebol where they will go over the Jordan and possess the
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main body of the land so this is a fitting stop historically theologically speaking the Cities of Refuge provide to us a picture of the use and the limitations of the law which we will be
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discussing in in sessions to come and then third literarily speaking it's appropriate that the historical appointment of the Cities of Refuge be recounted here after the first discourse
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where Moses urges the people to remembrance of the law and before the second discourse in which Moses expounds to the people the content and meaning of the law and it's pure irony but if you
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look at verse 44 the words that follow this description of the Cities of Refuge is this is the law uh just kind of liked that that that that was
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there we have not though what does this say to us we have not come we may say to a City of Refuge but to the holy city and with it our whole inheritance
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and the fire of God's presence pres in our midst the people of Israel were to resort to the law and to the testimony when they were in distress and
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when they had done wrong they were to draw near to God by its ordinances okay but Paul says of the Earthly Jerusalem at which they were gather she is in bondage with her
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children this a very sobering look at the Earthly the Earthly Jerusalem but look at what Hebrews says then in in chapter 12 about our
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22 but you have come to mount seon to the city of the Living God to the Heavenly Jerusalem to innumerable angels in festal gathering and to the assembly of the firstborn who are enrolled in
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heaven and to God the judge of all and to the spirits of the righteous made perfect and to Jesus the mediator of a New Covenant and to the sprinkled blood
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that speaks a better word than the blood of Abel this was that phrase that speaks a better word than the blood of Abel was
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not even though Hebrews 12 here is my favorite passage of scripture Bar None that was not a phrase I can I can claim to have really understood what that's doing there up until until looking at
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Able's brother kan's brother what is his significance to all of humanity probably the first prophet well he was he was the first person murdered he was the first person murdered
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sure okay he yes right he he died in faith okay but he was was the first person murdered he's not the only person who died in faith he was the first to die he was the first to die by murder he
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died by a man's hand as well okay is also just the first man to
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die right the first Blood to fall into the Earth Abel's blood and it was the whole package of the scourge of death on the on the earth so what is Abel's blood saying
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what is the it says the sprinkled blood that we have that of Jesus obviously speaks a better word than the blood of Abel blood ofel calls for venance blood
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of Abel calls for vengeance I like that yeah Abel's blood was innocent blood that can only be a witness of guilt it speaks of our
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guilt Abel's blood fell innocently into the Earth the Earth okay but it speaks only of our guilt the voice of your brother's blood is crying to me from the ground and now you are
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cursed from the ground which has opened its mouth to receive your brother's blood from your hand when you work the ground it shall no longer yield to you its strength you shall be a fugitive and
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a Wanderer on the earth no inheritance the blood of Jes Jesus our high priest who has died and lives
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Evermore is the witness to us not of our guilt but of God's favor it is sufficient for all of our sin and the cleansing of our consciences
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before God that we might draw near to him forever Cain was sent away from the presence of Yahweh into the East okay we draw near by the blood that speaks a
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better word than the blood of Abel so look looking at this as as a study in the Cities of Refuge as a picture of the law helps clarify for us what Hebrews is
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saying here Abel's blood speaks of guilt Jesus blood speaks to us of God's favor as he told his disciples and I when I am lifted up will draw all men to
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myself so a it' be a fitting close to let let Hebrews Clos us see that you do not refuse him who is
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speaking for if they did not Escape when they refused him who warned them on Earth much less will we escape if we reject him who warns from Heaven at that time his voice shook the
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Earth but now he has promised yet once more I will shake not only the Earth but also the heavens this phrase yet once more indicates the removal of things
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that are shaken that is the things that have been made in order that the things that cannot be shaken May remain therefore let us be grateful for receiving a kingdom that cannot be
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shaken and in this way let us offer to God acceptable worship with reverence and awe for our God is a consuming
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comments on we've looked at well let's pray father thank you for your word and thank you for the light of your presence
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in our midst please help us as we as we look at your law which is holy and righteous and good please help us to use it
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lawfully and I earnestly ask this knowing knowing by past experience so many of the pitfalls that are in a study of the law how even
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our brother Paul warned us that styling ourselves as teachers of the law and becoming obsessed with the minutia of it and with genealogies and even with myths
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about it will lead to the shattering of Faith father please help us to benefit from the teaching that is in your law for us since it is for
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us we pray that you would help us in our hearts not to resort to our Behavior to the dead works that were done under the law but rather to resort to the righteousness of Christ that we have by
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faith please help us to see ourselves rightly in your light not to regard ourselves not to regard our righteousness or our guilt but to regard
39:13
your perfect Mercy in Jesus Christ and to come up onto the Mountain of God we ask this in Jesus name
