Numbers 35 PROVISION AND PROTECTION Before the Israelites crossed the Jordan River into the promised land, there were two specific things that had to be made clear to them all. Moses was responsible to give these instructions as one of his final acts after long years of faithfulness to God and to the people of God. There are often some matters that can best be dealt with by those who are older who will not likely be affected by those decisions. One is the Lord's servants are to be cared for, not as a chore or a burden on God's people, but as a privilege of participation in their work for the Lord. The Levites were to be scattered through the whole nation of Israel in forty-eight "cities." We would probably call them small villages today. About one square mile was granted to each village. This property gave them a place to live and a place to keep their livestock and grow some of their food. The manna would cease and provision had to made for their livelihood. God does not intend those who serve Him to be a burden to His people, but to be able to share of the bounty He has given them. God took care of dependant servants by giving the whole congregation of Israel the privilege and responsibility of providing for their needs. That principle still works for the servants of the Lord who spend all their time in ministering the Gospel and ministering to God's people.
The other matter that had to be clarified was how to deal fairly with violent death when it occurs. Any violent death was assumed to be murder, so in order to have a fair hearing, there were six "cities of refuge" identified through the whole country to which a man-slayer could flee and be safe from those who would avenge the death of a relative or friend. The suspect was not automatically assumed to be guilty of murder without judgment being passed by "the congregation," probably local authorities in the community, who heard the case. Those six cities represented God's concern for justice in a society that did not always protect those who were innocent. It was not fair to overlook wrongdoing, nor was it right to jump to unsubstantiated conclusions as to one's guilt. Far too often decisions are made without due consideration as to the right or wrong of a matter. Hearsay is not a basis for judging someone we have heard a bad report about. It is only right to wait for facts to be substantiated before passing our judgment upon a person or a matter. Too many people have been unfairly condemned ahead of time as a result of listening to gossip passed on by those who may have had a personal dislike for another person, and because of jealousy have found a way to bring that person down.
In Israel, when a person was involved in an event where a life was taken, either deliberately by a planned act of murder, or accidentally, which is manslaughter, that person could run to the nearest city of refuge and be safe. God also had declared limits on the amount of damage that could be extracted from an offense. Exorbitant fines or suits were not permitted. The covetousness of injured parties today has led to excessive suing, which has made it very difficult to determine the true reason for charges made. In ancient Israel, local community authorities were responsible to be both judge and jury. More than one judge was involved in hearing and deciding the matter so that an impartial decision could be made even though the person and his habits may have been known by the judges. There was hope for one who had killed another because justice was carried out under the authority of an unbending law. Partiality is hard to avoid when wrongdoing arises among the people of God. The plurality of elders in an assembly is a safeguard against bias that may have been toward or against a person who has been accused of some matter. All wrongdoing is sin and needs to be carefully investigated and judged by those responsible for the wellbeing of God's people.
As long as a "manslayer" remained in the city of refuge, that person was safe from the avenger. If the one who killed another was found guilty of deliberate murder, the accuser was to be the executioner. To make an accusation of murder, meant that if it was found to be true, the accuser was responsible to execute the law of "an eye for and eye, and a tooth for a tooth." A life for a life was a very daunting challenge to make carelessly. Careless accusation were probably eliminated for the most part. Unfounded and careless talk or accusations can lead to serious consequences if one is not aware that consequences affect both the accuser and the accused. We need to be sure any accusation we make against another is true, because we are responsible to God for what we do and say. If we pass judgment on another for any reason other than for righteousness sake, we ourselves have sinned - "Be sure your sin will find you out."
One found innocent of murder but guilty of manslaughter had consequences he had to endure. For the rest of the life of the high priest, that person had to remain inside the walls of that city in order to be safe. Fines or bribes could not buy his freedom. No out of court settlements could be made with money. A person was not set free for good behavior, neither the murderer or the one who accidentally took the life of another. That would be only determined by man who "looks on the outward appearance." The only way a manslayer could leave the city of refuge was when God concluded the life of the high priest. God was in complete control of that situation. This would have been a great incentive for people laboring in construction or any dangerous occupation, to be very careful in their work. The deterrent by that law was probably very effective in making sure carelessness was not allowed.
One has compared this whole matter to the nation of Israel that is treated as a manslayer because of the death of the Lord Jesus Christ when they rejected Him and called for Him to be crucified. Even though He said, "Father, forgive them, for they know not what they do," they are still being held, as it were, in a city of refuge until the Lord comes in power and gives them release. A lesson for us is that there are long-lasting consequences to anything that lays an accusation on another of God's children. We need to be conscious of the fact that words and deeds have an effect that can damage another person for the rest of their life.
Unfounded charges made against another, may give us a perverted sense of satisfaction, but the damage done may never be repaired.