Joshua 20:7

"And they set apart Kedesh in Galilee in the hill-country of Naphtali, and Shechem in the hill-country of Ephraim, and Kiriath-arba (the same is Hebron) in the hill-country of Judah. And beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in 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. These were the appointed cities for all the children of Israel, and for the stranger that sojourned among them, that whosoever killeth any person unwittingly might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation."

What Bible student ever failed to memorize the names of these cities of refuge? That they occupied an important place in the religious and judicial system of the Hebrews cannot be successfully denied. These cities were among the most important in Israel. They were centrally located. There were definite rules enforced for keeping the roads open and in repair for access to these cities, and proper directions were placed in all needed places and intersections to insure the ability of the manslayer to arrive safely at the nearest city of refuge.

Many of the older commentators, such as Adam Clarke and Matthew Henry also pointed out that the very names of these cities significantly pointed to the salvation of sinners:

KEDESH. This name means sanctified, or holy,[4] that being the original meaning of the word, which later also came to mean "a sanctuary,"[5] or "sacred place."[6] It was precisely this word that came to mean the sacred female prostitutes of paganism, the [~qedeshah] and their male counterparts, the [~qedesh]; only, in their cases, the word is spelled with a "q." Of course, that constituted the illegal and shameful usurpation of a HOLY word for UNHOLY and IMMORAL purposes. Nevertheless, in its true meaning it appropriately typifies the "sanctified in Christ," the "holy brethren" of the N.T.

HEBRON. Several meanings of this word are: community or alliance,[7] league or confederacy,[8] or fellowship.[9] It is not difficult to see the application of this term to the community of believers in Christ. Because of its elevation at a height of 3,040 feet above sea level, the highest location of a city in Palestine, it also was an exalted place, even as God's church is exalted above all other human endeavors.

SHECHEM. The word means "shoulder,"[10] with the typical meaning of burden-bearer, or the carrier of great responsibility as in Isaiah, "The government shall be upon his shoulder" (Isaiah 9:6). The burden and responsibility for all forgiven sins rests upon the shoulder of our Lord. "He carried my sins with him there."[11]

BEZER. This word means "fortress,"[12] a word repeatedly and consistently applied to the stronghold of Christianity in all ages. "A Mighty Fortress is Our God," the great Lutheran hymn being a well-known example.

RAMOTH GILEAD. "Ramoth means `heights'."[13] Actually, this meaning pertained to all of the cities of refuge. They were situated on significant elevations to assure their visibility to all who sought them. Appropriately enough, the church herself was called by the Lord Jesus Christ, "A city set upon a hill that cannot be hidden" (Matthew 5:14). The double name Ramoth Gilead brings into focus the area noted for its production of a healing balm, known and used everywhere in antiquity. The spiritual counterpart of this is apparent in the great spiritual song, "There is a balm in Gilead, that heals the sin-sick soul."

GOLAN. There are two names applied to this place: (1) "It means `to remove' or `to pass away', hence, a `transmigration' or `passage'."[14] It is not hard to see that the collective meaning of all these terms is "sanctified" or "set apart." Dozens of references in the N.T. to the sanctification of God's people confirm the typical appropriateness of the name of this city of refuge. (2) The other meaning, also mentioned by Clarke, was stated by Matthew Henry to be "joy or exultation,"[15] an exceedingly appropriate type of the joy of the Redeemed, who are described thus by Isaiah:

"The ransomed of Jehovah shall return and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away (Isaiah 35:10)."

We conclude this study of the cities of refuge with the following lines selected from a homily by E. De Pressense:

"The establishment of the cities of refuge is an admiral emblem of the Church. The Church is a City set upon a hill whose gates stand open day and night to those whom the law condemns. Only those to whom the Church is open are not exclusively those who have transgressed unwittingly, as was the case then. All who have broken the law of God, even with open eyes, may find shelter there, on the one condition that they enter by the door, of which Jesus said, `I am the door, and no man cometh unto the Father but by me' (John 10:7)"[16]

Nor should it be overlooked that the great necessity for the sinful soul-seeking redemption is that he most certainly should enter. Enter what? Enter Christ, enter the Church which is his spiritual body. Enter by the door which is Christ, that is, as Christ has appointed. And how do persons enter him? Turn and read from the Holy Text itself: Romans 6:3-5; 1 Corinthians 12:13; and Galatians 3:27. The Holy Scriptures announce no other means of anyone's entering Christ.