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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 19:1–13. His three-level outline is real structure in the source text, so it is rendered as structure.
It was one of the precepts given to the sons of Noah that whoso sheddeth man's blood by man shall his blood be shed, that is, by the avenger of blood, Gen 9:6. Now here we have the law settled between blood and blood, between the blood of the murdered and the blood of the murderer, and effectual provision made,
I.That the cities of refuge should be a protection to him that slew another casually, so that he should not die for that as a crime which was not his voluntary act, but only his unhappiness. The appointment of these cities of refuge we had before (Exo 21:13), and the law laid down concerning them at large, Num 35:10, etc. It is here repeated, and direction is given concerning three things: -
1.The appointing of three cities in Canaan for this purpose. Moses had already appointed three on that side Jordan which he saw the conquest of; and now he bids them, when they should be settled in the other part of the country, to appoint three more, Deu 19:1-3, Deu 19:7. The country was to be divided into three districts, as near by as might be equal, and a city of refuge in the centre of each so that every corner of the land might have one within reach. Thus Christ is not a refuge at a distance, which we must ascend to heaven or go down to the deep for, but the word is nigh us, and Christ in the word, Rom 10:8. The gospel brings salvation to our door, and there it knocks for admission. To make the flight of the delinquent the more easy, the way must be prepared that led to the city of refuge. Probably they had causeways or street-ways leading to those cities, and the Jews say that the magistrates of Israel, upon one certain day in the year, sent out messengers to see that those roads were in good repair, and they were to remove stumbling-blocks, mend bridges that were broken, and, where two ways met, they were to set up a Mercurial post, with a finger to point the right way, on which was engraven in great letters, Miklat, Miklat - Refuge, Refuge. In allusion to this, gospel ministers are to show people the way to Christ, and to assist and direct them in flying by faith to him for refuge. They must be ready to remove their prejudices, and help them over their difficulties. And, blessed be God, the way of holiness, to all that seek it faithfully, is a highway so plain that the wayfaring men, though fools, shall not err therein.
2.The use to be made of these cities, Deu 19:4-6.
(1.)It is supposed that it might so happen that a man might be the death of his neighbour without any design upon him either from a sudden passion or malice prepense, but purely by accident, as by the flying off of an axe-head, which is the instance here given, with which every case of this kind was to be compared, and by it adjudged. See how human life lies exposed daily, and what deaths we are often in, and what need therefore we have to be always ready, our souls being continually in our hands. How are the sons of men snared in an evil time, when it falls suddenly upon them! Ecc 9:12. An evil time indeed it is when this happens not only to the slain but to the slayer.
(2.)It is supposed that the relations of the person slain would be forward to avenge the blood, in affection to their friend and in zeal for public justice. Though the law did not allow the avenging of any other affront or injury with death, yet the avenger of blood, the blood of a relation, shall have great allowances made for the heat of his heart upon such a provocation as that, and his killing only, should not be accounted murder if he did it before he got to the city of refuge, though it is owned he was not worthy of death. Thus would God possess people with a great horror and dread of the sin of murder: if mere chance-medley did thus expose a man, surely he that wilfully does violence to the blood of any person, whether from an old grudge or upon a sudden provocation, must flee to the pit, and let no man stay him (Pro 28:17); yet the New Testament represents the sin of murder as more heinous and more dangerous than even this law does. Jo1 3:15, You know that no murderer has eternal life abiding in him.
(3.)It is provided that, if an avenger of blood should be so unreasonable as to demand satisfaction for blood shed by accident only, then the city of refuge should protect the slayer. Sins of ignorance indeed do expose us to the wrath of God, but there is relief provided, if by faith and repentance we make use of it. Paul that had been a persecutor obtained mercy, because he did it ignorantly; and Christ prayed for his crucifiers, Father, forgive them, for they know not what they do.
3.The appointing of three cities more for this use in case God should hereafter enlarge their territories and the dominion of their religion, that all those places which came under the government of the law of Moses in other instances might enjoy the benefit of that law in this instance, Deu 19:8-10. Here is,
(1.)An intimation of God's gracious intention to enlarge their coast, as he had promised to their fathers, if they did not by their disobedience forfeit the promise, the condition of which is here carefully repeated, that, if it were not performed, the reproach might lie upon them, and not on God. He promised to give it, if thou shalt keep all these commandments; not otherwise.
(2.)A direction to them to appoint three cities more in their new conquests, which, the number intimates, should be as large as their first conquests were; wherever the border of Israel went this privilege must attend it, that innocent blood be not shed, Deu 19:10. Though God is the saviour and preserver of all men, and has a tender regard to all lives, yet the blood of Israelites is in a particular manner precious to him, Psa 72:14. The learned Ainsworth observes that the Jewish writers themselves own that, the condition not being performed, the promise of the enlarging of their coast was never fulfilled; so that there was no occasion for ever adding these three cities of refuge; yet the holy blessed God (say they) did not command it in vain, for in the days of Messiah the prince three other cities shall be added to these six: they expect it to be fulfilled in the letter, but we know that in Christ it has its spiritual accomplishment, for the borders of the gospel Israel are enlarged according to the promise, and in Christ, the Lord our righteousness, refuge is provided for those that by faith flee to him.
II.It is provided that the cities of refuge should be no sanctuary or shelter to a wilful murderer, but even thence he should be fetched, and delivered to the avenger of blood, Deu 19:11-13.
1.This shows that wilful murder must never be protected by the civil magistrate; he bears the sword of justice in vain if he suffers those to escape the edge of it that lie under the guilt of blood, which he by office is the avenger of. During the dominion of the papacy in our own land, before the Reformation, there were some churches and religious houses (as they called them) that were made sanctuaries for the protection of all sorts of criminals that fled to them, wilful murderers not excepted, so that (as Stamford says, in his Pleas of the Crown, lib. II. c. 38) the government follows not Moses but Romulus, and it was not till about the latter end of Henry VIII's time that this privilege of sanctuary for wilful murder was taken away, when in that, as in other cases, the word of God came to be regarded more than the dictates of the see of Rome. And some have thought it would be a completing of that instance of reformation if the benefit of clergy were taken away for man-slaughter, that is, the killing of a man upon a small provocation, since this law allowed refuge only in case of that which our law calls chance-medley.
2.It may be alluded to to show that in Jesus Christ there is no refuge for presumptuous sinners, that go on still in their trespasses. If we thus sin wilfully, sin and go on in it, there remains no sacrifice, Heb 10:26. Those that flee to Christ from their sins shall be safe in him, but not those that expect to be sheltered by him in their sins. Salvation itself cannot save such: divine justice will fetch them even from the city of refuge, the protection of which they are not entitled to.
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Summary
Deuteronomy 19:1 serves as a pivotal preamble, setting the stage for a critical body of laws concerning justice and communal order within the promised land. Moses, addressing the Israelites on the plains of Moab, projects forward to a future reality where the nation has successfully completed the conquest of Canaan, dispossessed its inhabitants, and settled securely in their inherited cities and homes. This verse fundamentally underscores God's sovereign initiative and unwavering faithfulness in fulfilling His covenant promises, establishing the essential context for the subsequent detailed regulations regarding the cities of refuge and the broader administration of justice in a settled, divinely-ordered society.
Context
Literary Context
Deuteronomy 19:1 marks a significant and deliberate transition within the Deuteronomic discourse. It immediately follows the extensive exposition of covenant stipulations, blessings, and curses found in chapters 12-18, which broadly outline the principles of worship, governance, and prophetic guidance for Israel in the land. Specifically, chapter 18 concludes with the promise of a prophet like Moses, emphasizing the ongoing need for divine instruction. Deuteronomy 19:1 then introduces a new legal corpus (chapters 19-26) that shifts from general principles to specific civil and criminal laws, beginning with the crucial institution of the cities of refuge (Deuteronomy 19:2-13). The introductory "When the LORD thy God hath cut off the nations..." establishes a future, settled state of Israel as the prerequisite for these laws to be implemented, moving the focus from the theoretical framework of the covenant to the practical administration of justice in the land God is actively giving them. This verse acts as a bridge, grounding the detailed legal provisions that follow in the foundational reality of God's fulfilled promise of inheritance.
Historical & Cultural Context
The historical setting places the Israelites on the plains of Moab, on the cusp of entering the land of Canaan after forty years of wilderness wandering. Moses, now an old man, is delivering his final, impassioned addresses to a new generation, reiterating and expounding upon the Mosaic Law to prepare them for life in a settled land. Historically, the conquest of Canaan involved the divinely mandated expulsion of various Canaanite tribes, a judgment against their profound idolatry and moral depravity, as explicitly stated in passages like Genesis 15:16 and Leviticus 18:24-28. Culturally, ancient Near Eastern societies possessed various forms of legal codes and justice systems (e.g., Code of Hammurabi), but Israel's system, as presented in Deuteronomy, was uniquely rooted in divine revelation and covenant obligations. The concept of "cities of refuge" (introduced immediately after this verse) was a distinctive and merciful provision, offering a nuanced approach to justice that carefully distinguished between intentional murder and accidental homicide, a legal distinction not always as clearly or mercifully drawn in surrounding cultures. The promise of dwelling in "their cities, and in their houses" speaks to the tangible, permanent inheritance God was providing, marking a profound contrast with their nomadic past and signifying a new, stable phase of national life.
Key Themes
Deuteronomy 19:1 powerfully introduces and reinforces several key themes that resonate throughout Deuteronomy and the broader Pentateuch. First, it highlights Divine Faithfulness and Sovereignty, emphasizing that it is "the LORD thy God" who will "cut off the nations" and "giveth thee" their land. This underscores God's absolute control over history, His unwavering commitment to His covenant with Abraham, Isaac, and Jacob regarding the promised land, and His active role in bringing His purposes to fruition. Second, it speaks to Conquest and Inheritance, describing the process of Israel succeeding the previous inhabitants and dwelling in their established cities and houses. This points to the tangible reality of the inheritance God was providing, not just a nomadic existence but a settled life with established infrastructure, as foreshadowed in Exodus 23:23-31. Third, the verse serves as a Preparation for Justice and Order, setting the stage for detailed laws, particularly those concerning unintentional homicide and the establishment of safe havens. It signifies a transition from the period of conquest to the establishment of a just and ordered society under God's law, reflecting the divine expectation for a holy nation whose wisdom and understanding would be evident to all (Deuteronomy 4:5-8).
Exposition and Analysis
Key Word Analysis
This verb (H3772) denotes a decisive act of severing, destroying, or terminating. In this context, it refers to God's divinely orchestrated judgment and expulsion of the Canaanite nations from the land. It implies a complete and irreversible removal, emphasizing God's power and justice in clearing the way for Israel's inheritance. This is not merely a military victory by Israel, but a sovereign act of God to fulfill His promises and execute judgment against the wickedness of the inhabitants.
This verb (H5414) consistently highlights God as the ultimate source of Israel's blessings and inheritance. The land is not something Israel earns or takes by its own strength alone, but a gracious gift from the Lord. This emphasizes the covenantal nature of their possession, reminding Israel that their dwelling in the land is contingent upon God's generosity and their faithful obedience to His commands. It underscores divine initiative and provision.
This verb (H3423) means to occupy by driving out previous tenants and possessing in their place, or to inherit. Here, it describes Israel's active role in taking possession of the land after God has cleared the way. It signifies the transfer of ownership and the establishment of Israel as the rightful inhabitants, fulfilling the long-standing promise of inheritance. This implies both dispossessing and inheriting, a dual action that brings them into their promised dwelling.
Verse Breakdown
"When the LORD thy God hath cut off the nations"
This opening clause establishes the essential precondition for the laws that follow. It is a future-oriented statement, looking ahead to the successful completion of the conquest. The agent of this decisive action is explicitly "the LORD thy God," underscoring divine sovereignty and power in the expulsion of the Canaanite inhabitants. This emphasizes that Israel's success is ultimately God's work of judgment against the wickedness of those nations, clearing the path for His people.
"whose land the LORD thy God giveth thee"
This phrase further emphasizes God's active and gracious role. The land is not merely conquered but explicitly given by God. This highlights the concept of divine inheritance and the fulfillment of the Abrahamic covenant, where God bestows the land upon His chosen people as a gift. The repetition of "the LORD thy God" reinforces the divine initiative, ownership, and generosity, reminding Israel that their possession is a result of His faithfulness.
"and thou succeedest them, and dwellest in their cities, and in their houses;"
This final clause describes the tangible outcome of God's action and Israel's subsequent obedience. "Succeedest them" implies taking full possession and displacing the former inhabitants, establishing Israel's new dominion. "Dwellest in their cities, and in their houses" paints a vivid picture of settled life, moving beyond the nomadic existence of the wilderness. It signifies the full realization of the promised inheritance, where Israel would inhabit established communities and homes, ready to build a society governed by God's righteous laws.
Literary Devices
Deuteronomy 19:1 employs several significant literary devices to convey its profound message. Foreshadowing is prominently featured, as the verse looks ahead to a future state of settled possession, thereby setting the essential context and precondition for the detailed laws that will govern this new reality. The strategic Repetition of "the LORD thy God" (occurring twice in this concise verse) serves to powerfully emphasize divine agency, sovereignty, and faithfulness, reminding the audience that the conquest and inheritance are fundamentally God's work, not merely human achievement. The phrase "cut off the nations" utilizes Metonymy, where "nations" stands for the people groups inhabiting those nations, highlighting their complete and decisive removal. Furthermore, the verse functions as a Conditional Clause, introduced by the temporal adverb "When," establishing a future scenario that will trigger the applicability and necessity of the subsequent legal statutes. This "when...then" structure is characteristic of legal and covenantal texts, clearly defining the circumstances under which the divine commands are to be applied, emphasizing the practical implications of Israel's settled state.
Theological and Thematic Connections
Deuteronomy 19:1 is rich with profound theological significance, primarily underscoring God's unwavering faithfulness to His covenant promises and His sovereign control over the unfolding of history. The act of "cutting off the nations" is a powerful demonstration of divine judgment against unrighteousness and moral depravity, while the act of "giving" the land to Israel is a profound expression of divine grace, covenant love, and boundless generosity. This verse sets the stage for the establishment of a just and ordered society, revealing God's multifaceted character as both righteous judge and merciful provider. It teaches a crucial principle: divine blessing comes with divine responsibility. The possession of the land necessitates adherence to God's holy laws, particularly those pertaining to justice, the sanctity of human life, and the compassionate treatment of others, reflecting the very character of the God who has blessed them.
Reflection and Application
Deuteronomy 19:1, though deeply rooted in ancient Israel's specific historical and covenantal context, offers profound and enduring truths for contemporary believers. It serves as a powerful reminder that God is a faithful God who meticulously fulfills His promises, often in ways that require our patient trust, active obedience, and courageous participation. Just as He sovereignly prepared a physical inheritance for Israel, He has prepared an even greater spiritual inheritance for us in Christ, a new dwelling place in His eternal kingdom. This verse also highlights the crucial principle that divine blessing inevitably comes with divine responsibility. Once settled in the land, Israel was immediately called to establish a society governed by divine justice and righteousness, particularly concerning the sanctity of human life and the protection of the vulnerable. For us today, receiving God's immeasurable grace and spiritual blessings in Christ means we are called to live justly, righteously, and compassionately in the world, actively reflecting God's character to a watching world. Our "dwelling" in Christ's kingdom is not a passive experience but an active call to embody His values, extend His justice and mercy to others, uphold the sanctity of life, and earnestly seek reconciliation in a broken world.
Questions for Reflection
FAQ
Why is it important that "the LORD thy God" is mentioned twice in this short verse?
The repetition of "the LORD thy God" in Deuteronomy 19:1 is a highly significant literary and theological device. It powerfully emphasizes God's absolute sovereignty and agency in the fulfillment of His covenant promises. It underscores that the conquest of the nations and the giving of the land to Israel are not merely human endeavors or military achievements, but are fundamentally divine acts. This repetition serves to remind the Israelites, and us, that God is the primary mover and sustainer of history, the one who initiates and completes His purposes. It highlights His unwavering faithfulness to the Abrahamic covenant (Genesis 12:7) and His active, personal involvement in the life of His people, reinforcing that their inheritance is a gracious gift from Him, not something earned by their own might or righteousness (see also Deuteronomy 9:4-6).
Christ-Centered Fulfillment
Deuteronomy 19:1, while speaking of a physical land and a historical conquest, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The "cutting off of the nations" and the "giving of the land" to Israel serve as powerful Old Testament types foreshadowing God's greater, spiritual work of establishing an eternal kingdom and providing an incorruptible inheritance through Jesus Christ. Just as God cleared the land for His chosen people, Christ, through His atoning sacrifice on the cross and triumphant resurrection, has decisively "cut off" the power of sin, death, and the spiritual "nations" that enslaved humanity, triumphing over all principalities and powers (Colossians 2:15). He has secured for all believers a spiritual inheritance, not merely a physical land, but "an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven" (as beautifully described in 1 Peter 1:4). We "succeed" in Christ by being made co-heirs with Him through faith (Romans 8:17) and "dwell in His cities and houses" by being incorporated into His spiritual body, the Church, which is now His dwelling place and the new Jerusalem (see Ephesians 2:19-22 and Revelation 21:2). Furthermore, the justice system introduced immediately after Deuteronomy 19:1, particularly the cities of refuge, points typologically to Christ Himself, who is our ultimate refuge, our perfect High Priest, and the righteous administrator of divine justice and boundless mercy, providing complete atonement for our sins and an eternal haven for our souls (Hebrews 6:18 and Hebrews 9:11-14).