Numbers 35

CHAPTER 35

Towns for the Levites (35:1–5)

1–5 The Levites would not be receiving an allotment of land like the other tribes; their support would come from the tithes of the people (Numbers 18:20–24). However, they still needed a place to live and raise their families and their livestock. So the Lord told Moses to assign them cities in various locations throughout Canaan, each with an area of pastureland around it.¹⁰⁶ In this way, the Levites would be spread throughout the land and thus better able to teach the people and minister to their religious needs.

Cities of Refuge (35:6–34)
(Deuteronomy 4:41–43; 19:1–13; Joshua 20:1–9)

6–8 Out of a total of forty-eight cities that would be given to the Levites by the various tribes, six were to be set apart as cities of refuge (verse 6). These were cities to which a person could flee after killing someone accidentally (verse 11).

9–21 The reason such cities of refuge were necessary was that in ancient times the nearest relative of a murdered person was entitled to avenge his or her death; this relative was called the avenger of blood¹⁰⁷ (verses 19,21). Jesus taught us that this ancient custom was wrong. We must not take vengeance into our own hands, but rather we must forgive those who wrong us or our family (Matthew 5:38–39,43–44). Paul wrote: Do not repay anyone evil for evil . . . Do not take revenge . . . “It is mine to avenge; I will repay,” says the Lord (Romans 12:17,19).

However, because this ancient custom did exist, God wanted to ensure that the “avenger of blood” did not wrongfully take the life of a suspected murderer. If the killing had clearly been deliberate, then the avenger of blood would be justified in taking the life of the murderer (verses 16–21); but if the original killing had been accidental, then the avenger of blood would not be justified. Only for deliberate sins was the death penalty justified (see Exodus 20:13; 21:12–14; Numbers 15:30–31 and comments).

Therefore, until the nature of the killing could be determined by the assembly, or council of elders (verse 12), the suspected murderer needed a place of refuge.

22–29 If the accused person was judged to be innocent of intentional killing, he still had to remain in the city of refuge—until the current high priest died (verses 25–28). Whenever a high priest died, those exiled in the cities of refuge were free to leave and go back to their own land and lead normal lives. It was as if they had been pardoned; the avenger of blood could no longer pursue them.

The pardon resulting from the death of a high priest in Old Testament times points forward to a greater High Priest, Jesus Christ, through whose death a greater pardon has been granted to all who believe in Him. The death of Israel’s high priest brought limited pardon on earth; the death of Jesus brings eternal pardon in heaven.

The selection of the six cities of refuge is described in Deuteronomy 4:41–43;Joshua 20:1–9. Three of the cities were to be on the east side of the Jordan River and three on the west, each city strategically located so that any Israelite could quickly reach one of them and find refuge from a pursuer.

Further discussion concerning the procedures for dealing with intentional and unintentional killing is found in Deuteronomy 19:1–13.

30 Any death sentence passed by the assembly of elders had to be based on the testimony of at least two witnesses. Obviously the witnesses had to agree; they also had to be people of integrity (see Deuteronomy 19:15–21 and comment). However, even having multiple witnesses does not guarantee that their testimony will be true (see 1 Kings 21:1–16).

The need for two or more witnesses applies not only to death sentences but also to any matter involving a dispute between two or more parties (Matthew 18:16; 2 Corinthians 13:1).

31–32 In many societies it is possible for a wealthy person to escape his just punishment by paying money; a less wealthy person may have a rich relative who can buy his freedom. But in Israel, such payment, or ransom, was against the law. Rich and poor were to be treated alike.

33–34 In particular, a murderer had to receive his just punishment—death—because that was the only way atonement could be made for the land. Bloodshed pollutes the land (verse 33). For that pollution to be cleansed—atoned for—the one who had shed the blood had to have his own blood shed (see Genesis 9:4–7 and comment).

Why does bloodshed pollute and defile the land? Because to wrongfully take life shows contempt for two of God’s greatest gifts: the gift of life and the gift of land, which is given to maintain life. Bloodshed cries out to the Lord, just as the blood of Abel cried out to the Lord from the ground where it was shed (Genesis 4:10).

Furthermore, the Lord will not dwell in a land that is polluted, defiled. If the Israelites wanted the Lord to continue dwelling with them, they had to make sure that the land He had given them did not become defiled.