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Commentary on Deuteronomy 19 verses 1–13
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 19:10 articulates a solemn divine command to the nation of Israel, emphasizing the critical imperative to prevent the shedding of innocent blood within the land divinely bestowed upon them as an inheritance. This verse serves as the theological bedrock for the detailed legal provisions concerning justice and refuge, asserting that the spiritual purity and covenant integrity of the community are inextricably linked to its diligent administration of justice and its rigorous adherence to God's moral law. Failure to uphold this standard, by allowing unpunished bloodshed, would result in corporate guilt falling upon the entire nation, incurring divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 19:10 employs several potent literary devices to convey its urgent and weighty message. The phrase "innocent blood" utilizes Metonymy, where "blood" stands for the life itself, and specifically, the life of a blameless person. This concise phrasing powerfully evokes both the sanctity of human life and the profound horror of its unjust termination. The command itself is presented with a clear Legal Language and an imperative tone, reflecting the authoritative and binding nature of God's law. The structure of the verse, moving directly from a preventative command to a dire consequence, demonstrates a clear Cause and Effect relationship, emphasizing the direct and inescapable link between a nation's judicial integrity and its spiritual well-being. Finally, the idiom "blood be upon thee" functions as a form of Figurative Language that vividly expresses the concept of corporate guilt and the heavy burden of divine judgment, painting a stark picture of profound accountability that extends beyond the individual perpetrator to the entire community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:10 profoundly reflects God's unwavering commitment to justice, righteousness, and the sanctity of human life. It reveals that the divine law is not merely a set of arbitrary rules but a direct expression of God's holy character, intended to shape a society that mirrors His own attributes. The command to prevent innocent bloodshed, coupled with the dire warning of corporate guilt, underscores the interconnectedness of individual actions and communal well-being within the covenant relationship. God demands that His people actively participate in upholding justice, not only to protect the vulnerable but also to maintain the purity of the land He has graciously provided. This principle extends far beyond ancient Israel, serving as a timeless call for all societies to establish equitable legal systems and to recognize the inherent dignity and value of every human life, understanding that societal health and divine favor are inextricably linked to its commitment to justice.
REFLECTION AND APPLICATION
Deuteronomy 19:10 offers profound and enduring lessons for contemporary society, challenging us to deeply consider our collective responsibility in upholding justice and valuing human life. It calls us to reflect on how our communities, nations, and even global systems either actively protect or passively endanger the innocent. This verse compels us to critically examine our legal frameworks, societal norms, and personal attitudes, ensuring they are designed to provide due process, hold the guilty accountable, and prevent the unjust taking of life in all its forms—from issues of abortion and euthanasia to violence, systemic oppression, and human trafficking. The concept of "blood be upon thee" serves as a stark and sobering reminder that inaction, complacency, or complicity in injustice can lead to a shared burden of guilt, urging believers to be fervent advocates for righteousness, to courageously speak out against injustice, and to actively work towards the establishment of just and compassionate societies that truly reflect God's heart for humanity. It reminds us that our spiritual health and integrity are inextricably intertwined with our commitment to justice in the world.
Questions for Reflection
FAQ
What is "innocent blood" in the biblical context?
Answer: In the biblical context, "innocent blood" (Hebrew: dam naqi) refers to the blood of a person who is blameless or guiltless in the eyes of the law, particularly one who has not committed a capital offense deserving of death. It specifically denotes the unjust taking of a human life, as opposed to the execution of a justly condemned criminal. The concept emphasizes the inherent value of human life, made in the image of God, and the profound moral and spiritual defilement that occurs when such a life is unjustly ended. God's law, as seen in Deuteronomy 19, meticulously distinguishes between accidental death, which required refuge, and intentional murder, which demanded capital punishment, precisely to prevent the shedding of "innocent blood."
Why is the "land" so important in this verse?
Answer: The "land" (the promised land of Canaan) is of paramount importance in Deuteronomy 19:10 because it is presented as a sacred gift and "inheritance" from the LORD thy God to Israel. It is not merely a piece of territory but a holy space where God's covenant people are to live in fellowship with Him and obey His laws. The purity of the land is directly linked to the purity of Israel's covenant relationship with God. When innocent blood is shed and remains unpunished, it is considered a profound defilement or pollution of the land itself. This defilement is an affront to God's holiness and a breach of the covenant, which could lead to severe divine judgment upon the entire nation, such as famine, plague, or even expulsion from the land, as warned in passages like Numbers 35:33-34 and Leviticus 18:24-28. Thus, preventing innocent bloodshed was crucial not only for justice but for the very spiritual and physical well-being of the nation within their divine inheritance.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 19:10, with its solemn warning against the shedding of innocent blood and the resulting corporate guilt, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament law sought to prevent the shedding of innocent blood and cleanse the land through prescribed rituals and the punishment of the guilty, humanity's pervasive sinfulness meant that innocent blood continued to be shed throughout history, culminating in the most egregious act of injustice: the crucifixion of the perfectly innocent Son of God. Jesus, the Lamb of God who takes away the sin of the world, became the ultimate "innocent blood" shed, not for His own sin, but as the perfect, once-for-all atoning sacrifice for humanity's pervasive guilt. His blood, unlike any other, does not defile the land but cleanses it and, more importantly, cleanses the hearts of all who believe. The writer of Hebrews speaks of Jesus' blood as speaking "a better word than the blood of Abel," which cried out for vengeance, for Christ's blood cries out for forgiveness, reconciliation, and peace. Through His sacrifice on the cross, Christ addresses the very root cause of all bloodshed and injustice—sin itself—and offers a means by which humanity can be reconciled to a holy God, establishing a new covenant where true justice, righteousness, and eternal life reign. The Old Testament's imperative to prevent innocent bloodshed foreshadows the New Testament's emphasis on cherishing all human life and diligently pursuing justice, empowered by the transformative and cleansing power of Christ's precious blood that washes us from our sins and makes us a kingdom of priests to God (Revelation 1:5-6).