In this chapter, Moses deals with three important matters.
1. God is giving the land of Canaan to Israel, Deuteronomy 19:1, due to His promise to Abraham, Isaac, and Jacob, Genesis 12:1-3. Israel will dwell in houses that they had not built.
2. Moses gives instructions to Israel regarding things into the future, that is, when Israel possesses Canaan, Deuteronomy 19:1. Moses is so sure that God will fulfil His promise to Israel, that he begins giving ordinances for a time when they would possess Canaan.
3. Israel were to divide Canaan into three large sections and set aside a city in each, Deuteronomy 19:2 / Numbers 35:11, that would provide a safe haven for someone who had killed another either by accident or purposeful until that man or woman may be given a trial, Deuteronomy 19:3 / Numbers 35:9-34 / Deuteronomy 4:41-43 / Joshua 20:1-9.
Cities of refuge were established in reference to the civil laws of the nation and six of the cities were given to the Levites to which a person who has killed someone may flee, Deuteronomy 19:1-14 / Numbers 35:6 / Deuteronomy 4:41-43 / Joshua 20:1-9. In addition, give them forty-two other towns, Numbers 35:6.
In all the Levites were to be given forty-eight towns, together with their pasturelands, Numbers 35:7. The towns the Levites are to be given are from the land the Israelites possess and are to be given in proportion to the inheritance of each tribe, Numbers 35:8. Moses is to take many towns from a tribe that has many, but few from one that has few, Numbers 35:8.
God tells Moses to speak to the Israelites and tell them when they cross the Jordan into Canaan, they are to select some towns to be your their of refuge, to which a person who has killed someone accidentally may flee, Numbers 35:9-11. They will be places of refuge from the avenger, Genesis 9:6, so that anyone accused of murder may not die before they stand trial before the assembly, Numbers 35:12 / Joshua 20:4 / Joshua 20:6.
Clarke, in his commentary, says the following.
‘If he was found worthy of death, they delivered him to the avenger that he might be slain, Deuteronomy 19:12, if not, they sent him back to the city of refuge, where he remained till the death of the high priest, Numbers 35:25. Before the cities of refuge were appointed, the altar appears to have been a sanctuary for those who had killed a person unwittingly, Exodus 21:13 / Exodus 21:14.’
These six towns will be their cities of refuge, Numbers 35:13. There were three cities of refuge on the west side of the Jordan and three were on the east side, Numbers 35:14. On the west side of the of Jordan, Hebron, Kiriath-Arba, was given from the tribe of Judah, Joshua 20:7. Shechem was given from the tribe of Ephraim, Joshua 21:21 and Kedesh in Galilee was given from the tribe of Naphtali, Joshua 21:32.
From the east side of the Jordan, Golan in Bashan was given from the tribe of Manasseh, Joshua 21:27. Bezer was given from the tribe of Reuben, Joshua 21:36 and Ramoth-Gilead was given from of the tribe of Gad, Joshua 21:38.
Back then cities of refuge had meaning to their names, Shechem means, shoulder or back or strength, Hebron means fellowship, Kedesh means holy, sanctuary, Golan means joy, exultation, Ramoth means high, exalted and Bezer means fortification, stronghold.
These six cities will be a place of refuge for Israelites and for foreigners residing among them, so that anyone who has killed another accidentally can flee there, Numbers 35:15. The cities are mentioned in Exodus 21 / Numbers 35 / Deuteronomy 19:1-14 / Joshua 20. Roads leading to these cities were kept in excellent condition, with signposts reading, ‘Refuge! Refuge!’ The cities were no more than half a day’s journey from any other city, Joshua 20:7-8.
The cities were in central locations where they could easily be reached from any part of the country. The cities of refuge were open to all and the doors into the cities were never locked. The cities were stocked with food and there was no protection if a man did not flee to a city of refuge.
The principle behind these cities is based on the law of the avenger who could avenge the death of a relative who was killed. The next of kin had the right to avenge the death of a relative. Unless the avenging relative acted out of the heat of the moment when a relative was accidentally killed, the attacker could escape to a city of refuge until a judgment could be made, Genesis 9:6.
Moses describes a situation where two people may be working together and an accident happens where one of them accidentally dies, Deuteronomy 19:4-5. He says that the city of refuge is to be a safe place for the person who accidentally killed something that they had no feelings of animosity toward. Deuteronomy 19:5.
However, there might be a family member of the deceased, ‘the avenger of blood’, who didn’t witness the accident and so, they might chase the killer with ‘rage’ in their hearts, Deuteronomy 19:6. In order to keep the innocent person from dying, they are commanded to flee to the nearest city of refuge.
This is why God command they set aside for themselves three cities, Deuteronomy 19:7. There were three refuge cities on the east side of the Jordan and three on the west side, Deuteronomy 4:41-43. The purpose of the refuge city law was to prevent unjust revenge on one who accidentally killed another person.
The enlargement of the borders of the Promised Land was conditional upon Israel’s continued obedience to God’s will, Deuteronomy 19:8 / Genesis 15:18 / Exodus 23:31. The enlarged land would demand more cities of refuge which the Lord was willing to give in turn for the people’s obedience, Deuteronomy 19:9.
The person who pursues the one who unintentionally killed the avenger of blood’s family member, into the city of refuge to take vengeance, will themselves be guilty and subject to the penalty of death without pity, Deuteronomy 19:10 / Exodus 21:13 / Numbers 35:9-29.
If someone murdered another person, simply because they hated them, then the law of the refuge cities didn’t apply, Deuteronomy 19:11 / Exodus 21:13. The person was to be judged by the elders of their own city, Deuteronomy 19:12. Israel are to show no pity and they must purge from Israel the guilt of shedding innocent blood, so that it may go well with them, Deuteronomy 19:13.
If without enmity someone suddenly pushes another or throws something at them unintentionally or, without seeing them, drops on them a stone heavy enough to kill them, and they die, then since that other person was not an enemy and no harm was intended, the assembly must judge between the accused and the avenger of blood according to these regulations, Numbers 35:22-24.
Only those who accidentally killed someone were able to flee to the cities of refuge, Numbers 35:25. They could flee to the city of refuge in order to escape the vengeance of a near relative, Numbers 35:25. However, if anyone exercised the privilege of escaping to a refuge city, they had to stay in the city until the high priest died, Numbers 35:25.
If that same person who killed someone accidentally decided to go outside of the city of refuge before the high priest died, then the near relative of the one who was killed could kill them without any guilt, Numbers 35:26-27.
If the high priest died, the one who accidentally killed someone could return to his property, and the near relative had no right to avenge the death of his relative, Numbers 35:28. This is to have the force of law for Israel throughout the generations to come, wherever they live, Numbers 35:29.
Notice that capital punishment could only be carried out when more than one witness could testify to the fact that murder was committed, Numbers 35:30 / Deuteronomy 17:6-7. No amount of money could be paid to free the one who was guilty of murder, Numbers 35:31 / Exodus 21:30, and neither could any amount of money be paid in order that any who accidentally killed someone could leave a city of refuge before the death of the high priest, Numbers 35:32.
Israel must not pollute the land where they are because bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it, Numbers 35:33. Israel must not defile the land where they live because God’s dwells there among them, Deuteronomy 19:13 / Numbers 35:34.
Clarke, in his commentary, says the following.
No wonder God is so particularly strict in his laws against murderers.
1. Because he is the author of life, and none have any right to dispose of it but himself.
2. Because life is the time to prepare for the eternal world, and on it the salvation of the soul accordingly depends, therefore it is of infinite consequence to the man that his life be lengthened out to the utmost limits assigned by Divine Providence. As he who takes a man’s life away before his time may be the murderer of his soul as well as of his body, the severest laws should be enacted against this, both to punish and prevent the crime.
The death penalty was given in order to keep society pure from the sickness of murderers. Once someone murders someone else, then the land is defiled by those who have no value for life. The death penalty, therefore, was God’s way of keeping society clean from moral decay in reference to anyone who had no value for life, Genesis 9:6.
The land was a source of survival and it was a family’s inheritance for the future and so to move or remove a landmark was the equivalent of stealing land, Deuteronomy 19:14. These landmarks were usually written on stone, and once the ownership of the land was marked out no one was to move them.
The Bible Hub, says the following.
1. Refuge and Safety.
Just as the Cities of Refuge provided a safe haven for the manslayer, Christ offers refuge to sinners seeking salvation. Hebrews 6:18, speaks of believers who ‘have fled to take hold of the hope set before us,’ drawing a parallel to the act of fleeing to a place of safety. In Christ, believers find protection from the ultimate avenger, the justice of God, which demands retribution for sin.
2. Accessibility.
The cities were strategically located and easily accessible, ensuring that anyone in need could reach them without undue delay. This reflects the availability of Christ to all who seek Him. Romans 10:13, declares, ‘Everyone who calls on the name of the Lord will be saved.’ The open access to these cities symbolizes the open invitation of the Gospel.
3. Impartiality.
The Cities of Refuge were available to all, regardless of social status or nationality, as stated in Numbers 35:15. ‘These six cities will serve as a refuge for the Israelites, as well as for the foreigner or temporary resident among them.’ This inclusivity prefigures the universal offer of salvation through Christ, who breaks down barriers and extends grace to all humanity, Galatians 3:28.
4. High Priest’s Death.
The manslayer was required to remain in the city until the death of the high priest, at which point they could return home without fear, Numbers 35:25-28. This aspect foreshadows the death of Christ, our High Priest, whose sacrificial death liberates believers from the penalty of sin. Hebrews 9:15 states, ‘For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance.’
5. Judgment and Mercy.
The cities balanced justice and mercy, ensuring that the innocent were protected while the guilty were held accountable. This balance is perfectly embodied in Christ, who fulfils the law’s demands while offering mercy through His atoning sacrifice. John 1:17, affirms, ‘For the law was given through Moses; grace and truth came through Jesus Christ.’
The Cities of Refuge serve as a multifaceted type of Christ, illustrating His role as a sanctuary for sinners, His accessibility and impartiality, and the profound implications of His sacrificial death. Through this typology, believers gain a deeper understanding of the comprehensive nature of Christ’s redemptive work and the assurance of safety found in Him.
Back in Deuteronomy 17:6, we read that those who were charged with capital offences had to be found guilty at the mouth of no less than two witnesses. Here Moses deals with accusations concerning any iniquity or sin. He says that one person’s word against another person’s word isn’t enough to establish someone was guilty, Deuteronomy 19:15 / Numbers 35:30.
Moses says, if there were more than one witness to a crime then the matter must be established, Deuteronomy 19:15 / Jeremiah 9:23-24. Moses tells us that there may be false witnesses who come forward to complain against another, Deuteronomy 19:16, that is, they are lying about the situation at hand to do someone harm.
These would be classed as difficult cases and as Moses told Israel earlier, these cases should be presented to the elders and the priests, Deuteronomy 19:17 / Deuteronomy 17:8-13 / Matthew 18:15-20. If after investigation a person was found to be a false witness, Deuteronomy 19:18, they suffered the punishment they wished to be inflicted on the person against whom they bore false witness Deuteronomy 19:19.
Once again, the Lord commands, that must ‘must purge the evil from among you’, Deuteronomy 19:19 / Deuteronomy 17:7 / Deuteronomy 17:12, in other words, God won’t tolerate this kind of evilness. This law made accusers think twice before slanderously accusing someone of a deed for which he had no evidence, Deuteronomy 19:20.
In the days of Christ, the Jews had twisted the teaching of the Old Testament law on this matter, of an ‘eye for eye and tooth for tooth’, Deuteronomy 19:21. They basically took these principles and applied them to their everyday relationships.
The ‘eye for an eye’ was a civil law of the Old Testament where the people had the authority to punish offenders, but the punishment must fit the crime, hence why it says hand for hand and foot for foot, Deuteronomy 19:21 / Exodus 21:23-24.
The retaliation law that was given to Israel was more compassionate than the law that existed previous to the giving of the law to Israel. In reference to this law, Jesus stated that love should succeed over the will to retaliate against our neighbour, Matthew 5:38-42.
The principle of the law would be that the death penalty would be given to those who voluntarily murdered another person, this is, life for life, Deuteronomy 19:21. If someone voluntarily took the life of another, he had his right to life taken from him, Leviticus 24:19-20.
This law made accusers think twice before slanderously accusing one of a deed for which he had no evidence, Deuteronomy 19:21. We have to remember that the law of the land before God gave his instructions was really bad.
If you kill my child, I will kill all your children, your wife, your brothers, your whole generation! If you knock out my tooth or eye, Deuteronomy 19:21, I will knock out all of yours and kill you also.
In Matthew 5:38-42, Jesus is teaching against the concept of retaliation. What Jesus was condemning was the Pharisees’ misapplication of the principle of this law. They were using the principle as a justification for personal revenge. They misunderstood the principle of the law.
That principle is that there is a punishment for the violation of law, and the punishment must match the crime. In other words, the death penalty wouldn’t be given to one who told a lie. Wrongdoing that is committed against Christians originates from Satan, Christians must resist the temptations of Satan, James 4:7.
However, retaliation against those whom Satan uses to promote his work isn’t a Christian principle. The slap mentioned in Matthew 5:39, is an insulting blow or what we would call an insulting blow and anyone willing to slap a Christian is allowing Satan to use them to persecute Christians. It’s better to suffer ill-treatment than to resist or retaliate against those who would persecute us, 1 Peter 2:18-20. It was a Roman law that a government official could command into service any person or thing that was needed to carry a soldier’s armour.
Jesus’ disciples are commanded to willingly comply with those who would compel their services. The disciples shouldn’t retaliate by withholding from those who would ask of them, Deuteronomy 15:8-10 / Galatians 6:10 / James 2:14-17. The disciples must willingly give when compelled by those who would demand of them according to law, Luke 6:29-30.
The whole point is that instead of retaliating against those who would insult us or demand things from us, the Christian can overcome evil by doing good. Hence why Jesus goes on to speak about how to love our enemies, Luke 7:27-36.
The cross doesn’t make forgiveness easy, but it does make it possible. Love your enemies, do good to them, feed them when they are hungry, give them clothes when they are cold, and visit them when they are sick.