Day 120 - Joshua 20; Mark 14; Psalm 33

I surmise this is somewhat of a prison for the offender, Henry describes,

The laws in this matter we had before, Num. 35:10 , etc., where they were opened at large. (1.) It is supposed that a man might possibly kill a person, it might be his own child or dearest friend, unawares and unwittingly (v. 3), not only whom he hated not, but whom he truly loved beforetime (v. 5); for the way of man is not in himself. What reason have we to thank God who has kept us both from slaying and from being slain by accident! In this case, it is supposed that the relations of the person slain would demand the life of the slayer, as a satisfaction to that ancient law that whoso sheds man’s blood, by man shall his blood be shed. (2.) It is provided that if upon trial it appeared that the murder was done purely by accident, and not by design, either upon an old grudge or a sudden passion, then the slayer should be sheltered from the avenger of blood in any one of these cities, v. 4-6. By this law he was entitled to a dwelling in that city, was taken into the care of the government of it, but was confined to it, as prisoner at large; only, if he survived the high priest, then, and not till then, he might return to his own city. And the Jews say, "If he died before the high priest in the city of his refuge and exile, and was buried there, yet, at the death of the high priest, his bones should be removed with respect to the place of his fathers’ sepulchres.’’

Henry's perspective from the Gospel of Mark on the anointing by the woman,


"Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa. 32:5 ); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5. But as a common piety to the corban will not excuse from a particular charity to a poor parent ch. 7:11 ), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might."

And on the Psalm,

"This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God (v. 1-3). II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works (v. 4, v. 5). For his power appearing in the work of creation (v. 6-9). For the sovereignty of his providence in the government of the world (v. 10, v. 11) and again (v. 13-17). For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (v. 12) and again (v. 18-22). We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God."