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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 19:13 delivers a stern and uncompromising judicial command regarding the administration of justice for premeditated murder within ancient Israel. It unequivocally demands that personal compassion or sentiment must not impede the swift and decisive execution of a proven murderer. This statute underscores God's absolute commitment to the sanctity of human life and emphasizes the profound defilement that the shedding of innocent blood brings upon the land and the community. The verse highlights the necessity of purging such grievous sin to ensure the nation's spiritual purity, societal well-being, and continued divine favor.
CONTEXT
Literary Context: Deuteronomy 19:13 is strategically positioned within a comprehensive legal section of Deuteronomy (chapters 19-21) that meticulously details various aspects of civil and criminal justice, reflecting God's blueprint for a righteous society. Specifically, it forms the culminating principle following the establishment of the cities of refuge (Deuteronomy 19:1-10). These cities were a unique provision of divine mercy, designed to protect those who committed accidental manslaughter from the "avenger of blood," ensuring due process rather than immediate, unregulated retribution. However, the narrative immediately shifts in Deuteronomy 19:11-12 to address the stark contrast: the case of a deliberate murderer who lies in wait for his victim. Verse 12 mandates that such a murderer be forcibly removed from the city of refuge and handed over to the avenger of blood to be put to death. Thus, verse 13 serves as the foundational judicial principle for premeditated murder, reinforcing the absolute necessity of capital punishment without mercy to cleanse the land of its defilement and uphold God's justice.
Historical & Cultural Context: In the ancient Near East, the practice of blood vengeance was prevalent, often leading to escalating cycles of retribution that destabilized communities. God's law, as revealed in Deuteronomy, sought to regulate and refine this practice, introducing a structured legal framework that meticulously distinguished between accidental and intentional killing. The establishment of the cities of refuge was an unparalleled and merciful provision in the ancient world, demonstrating God's compassion even within a system of justice. However, this mercy was carefully balanced by the stringent demand for justice in cases of deliberate, premeditated murder. The emphasis on "putting away innocent blood from Israel" reflects a deeply held belief, common in the ancient world but uniquely tied to Israel's covenant with Yahweh, that unpunished bloodshed defiled the land and incurred divine wrath. This concept is also powerfully articulated in Numbers 35:33-34, which states that "blood pollutes the land, and no atonement can be made for the land for the blood that has been shed in it, except by the blood of the one who shed it." The promise "that it may go well with thee" is a classic Deuteronomic motif, linking national prosperity, peace, and blessing directly to obedience to God's statutes, particularly those upholding justice and righteousness.
Key Themes: This verse powerfully contributes to several overarching themes in Deuteronomy and the broader Pentateuch. It highlights the sanctity of life, emphasizing that human life, created in God's image, is supremely valuable and its unlawful taking is a direct affront to God (compare Genesis 9:6). The command "Thine eye shall not pity him" underscores the theme of impartial justice, demanding that personal sentiment or emotional bias must never compromise the strict and unwavering application of God's righteous laws, especially in capital cases. Furthermore, the phrase "put away [the guilt of] innocent blood from Israel" speaks profoundly to the theme of communal purity and responsibility. Unpunished sin, particularly bloodshed, was understood to defile the land and the community, requiring a purging action to restore the nation's covenant standing and ensure God's continued blessing (as seen in Numbers 35:33-34). Finally, the concluding promise "that it may go well with thee" reinforces the pervasive Deuteronomic theme of blessing through obedience, demonstrating that national flourishing and divine favor are contingent upon upholding God's moral and judicial standards.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 19:13 employs several potent literary devices to convey its message with force and clarity. The phrase "Thine eye shall not pity him" utilizes Metonymy, where "eye" stands for the entire person or, more specifically, the judicial faculty responsible for judgment and compassion, emphasizing that the entire being of the judge or community must be devoid of sentimental pity in this context. The verse also functions as a powerful Imperative Command, directly instructing the people and their judges on how to act, highlighting the divine authority and non-negotiable nature of the law. There is a clear Cause and Effect relationship established: the act of "putting away innocent blood" is the cause, and "that it may go well with thee" is the direct, divinely promised effect. This structure reinforces the theological principle that national well-being and divine blessing are contingent upon moral and judicial rectitude. Furthermore, the verse embodies profound Theological Implication, revealing God's character as supremely just and holy, demanding that His people reflect His nature in their societal structures and legal proceedings, particularly concerning the sanctity of human life and the abhorrence of unpunished bloodshed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:13 profoundly underscores the sanctity of human life and the critical importance of divine justice. It reveals that the shedding of innocent blood is not merely a personal tragedy but a cosmic defilement that pollutes the land and incurs corporate guilt upon the community if left unpunished. This principle highlights God's unwavering commitment to righteousness and His demand that His people reflect His character by upholding justice without compromise. The law serves as a stark reminder that true societal flourishing ("that it may go well with thee") is intrinsically linked to the resolute purging of grievous sin, particularly those offenses that violate the very image of God in humanity and defile the covenant community.
REFLECTION AND APPLICATION
Deuteronomy 19:13, while rooted in ancient Israel's judicial system, offers enduring principles for all societies and individuals concerning justice, the sanctity of life, and communal responsibility. It challenges us to confront the reality of egregious evil and the necessity of righteous justice, reminding us that true compassion does not excuse heinous crimes but rather seeks to uphold righteousness and protect the vulnerable. For a society, it underscores the moral imperative to establish and maintain just legal systems that hold perpetrators accountable, ensuring that the shedding of innocent blood does not go unpunished, lest the moral fabric of the community be corrupted and its well-being undermined. For individuals, it calls us to cultivate a deep reverence for human life, recognizing its inherent value as created in God's image, and to advocate for justice in all spheres of influence. This verse serves as a sober reminder that unchecked evil can have detrimental effects on a community's moral health and divine favor, and that a truly blessed society is one that is resolute in addressing and purging the most grievous forms of unrighteousness from its midst, striving for a just order that reflects God's own character.
Questions for Reflection
FAQ
Does this verse advocate for capital punishment in all contexts today?
Answer: Deuteronomy 19:13 specifically addresses premeditated murder within the unique context of ancient Israel's theocratic law. It unequivocally mandates capital punishment for such a crime, emphasizing the profound defilement innocent blood brought upon the land and the community's need to purge that guilt to maintain covenant purity. While this verse provides a foundational understanding of God's view on the sanctity of life and the extreme severity of murder, its direct application to modern legal systems is a complex theological and ethical debate. Christian ethics often consider the broader biblical narrative, including the New Testament's emphasis on grace, redemption, and the role of the state as God's agent for justice (e.g., Romans 13:1-7). However, the underlying principle that innocent life is sacred and its violation demands serious accountability remains universally relevant, even if the specific judicial mechanism for that accountability may vary across different dispensations and societal structures.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 19:13, with its stern demand for the purging of innocent blood and the unwavering pursuit of justice, finds its ultimate fulfillment and profound reinterpretation in the person and redemptive work of Jesus Christ. The Old Testament law, including this verse, reveals the depth of human sin and the absolute necessity of atonement for the defilement caused by bloodshed and all unrighteousness. While this verse calls for the shedding of a murderer's blood to cleanse the land of its guilt, Christ's innocent blood was shed not as a consequence of His sin, but as the perfect, once-for-all atoning sacrifice to "put away" the guilt of our sin from the entire human race. He is the Lamb of God who takes away the sin of the world, whose precious blood cleanses us from all unrighteousness (as seen in 1 John 1:7). Through His sacrificial death on the cross, Christ bore the full weight of God's righteous judgment against sin, satisfying the demands of divine justice so that we might receive mercy and forgiveness. His sacrifice purges the spiritual defilement from those who believe, allowing us to truly "go well" with God, not through our own perfect adherence to the law's demands, but through His perfect obedience and atoning work (as described in Hebrews 9:22 and Colossians 2:13-14). Thus, the ultimate "putting away of innocent blood" is not the execution of a guilty party, but the voluntary sacrifice of the innocent Son of God, who purges the guilt of humanity and grants eternal well-being to all who trust in Him.