A JUST SOCIETY

God’s instruction for cities of refuge reflects His passion for justice and the sanctity of human life. While the procedure seems strange to us in our world of sophisticated legal institutions, we should recognize in it ‘a deep respect for the value and dignity of each human being, as well as a feeling of grief and outrage when the gift of life is subject to violence and death’ (Hamlin, p131).

In the ancient world, there was a belief that murder and manslaughter pollute the land; both require atonement. It was the responsibility of the avenger of blood to achieve justice for family members (Num 35:19). The process of refuge seems to have three aims – saving the life of the fugitive, purging the guilt of innocent blood, and preventing the risk of further bloodshed (Num 35:6–34; Deut 19:1–14; cf. 2 Sam 14:11). Note that God’s concern for justice includes both the victim and manslayer. The manslayer is simultaneously innocent and guilty. While he is protected from the avenger of blood because he has not intended to kill, he is effectively a prisoner in the city of refuge because he has taken a life.

The phrase ‘until the death of the high priest’ (6) is puzzling. As the high priest was the only national official at the time, his death would represent the end of an era. Another suggestion is that the refugee was assigned to work for the high priest and would be released from the obligation upon the latter’s death. As early as Jerome (c 347–420) the difficulty of a literal interpretation led to the high priest being seen as a prophetic reference to Jesus as the high priest in a city of refuge (Jerome, Defense Against the Pelagians, 1.33, FC 53:279). As quoted above, Hebrews refers to Jesus as a faithful high priest whose death atones for our sins.

Over the years the Christian community has contributed much to the reform of penal institutions and practices. What injustices do you see in your society that you should address?