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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 19:2 introduces a pivotal legal provision within the Mosaic Law, commanding the Israelite nation to designate three Cities of Refuge within the territory they were about to inherit. This divine instruction underscores God's meticulous foresight in establishing a just and merciful society, providing a sanctuary for those who had unintentionally caused the death of another, thereby distinguishing between accidental homicide and premeditated murder and preventing the unchecked cycle of blood vengeance.
Context
Literary Context
Deuteronomy 19:2 is situated within a significant legal section of Deuteronomy, specifically chapters 19-25, which detail various civil and criminal laws intended to govern the nascent Israelite nation upon their entry into Canaan. This particular verse initiates the legislation concerning the Cities of Refuge, a unique institution designed to address the complex issue of manslaughter. It immediately follows a reiteration of the command to destroy idolatry and false worship, transitioning into laws that ensure justice and the sanctity of life within the covenant community. The broader context of Deuteronomy emphasizes the covenant relationship between Yahweh and Israel, continually calling the people to obedience as a demonstration of their love for God and their commitment to His righteous standards. The laws presented here, including the Cities of Refuge, are not merely arbitrary rules but expressions of God's character and His desire for a just and orderly society, establishing the foundational principles for a nation under divine rule.
Historical & Cultural Context
In the ancient Near East, the concept of "blood vengeance" (known as go'el haddam, the "avenger of blood") was a deeply ingrained social custom. If a person was murdered, the nearest male relative had the right, and often the sacred duty, to avenge the death by killing the perpetrator. While this system provided a form of justice, it lacked the crucial distinction between intentional murder and accidental homicide. Without a clear legal framework, an unintentional killer would be vulnerable to immediate, often fatal, retaliation without any opportunity for a fair hearing. God's law, as revealed through Moses, provided a revolutionary alternative. The Cities of Refuge offered a designated sanctuary where an individual who had accidentally caused a death could flee for protection from the avenger of blood. This system ensured due process, allowing the accused to present their case before the elders at the city gate, distinguishing God's justice from the often-brutal customs of surrounding cultures and demonstrating a profound respect for human life and due process.
Key Themes
The establishment of the Cities of Refuge in Deuteronomy 19 contributes significantly to several overarching themes within the book. Firstly, it powerfully illustrates the theme of Divine Justice and Mercy. God's law meticulously distinguishes between premeditated murder, which demanded capital punishment (as seen in the strict guidelines for murder), and unintentional homicide, for which a provision for refuge was made. This demonstrates God's character as both perfectly just in demanding accountability for life and profoundly merciful in providing a pathway for the innocent to find safety. Secondly, the concept highlights Protection for the Innocent. The cities were a tangible expression of God's care for those who, through no malice, found themselves in a perilous situation, ensuring they were protected from impulsive, unlawful retaliation. Lastly, the command to establish these cities "in the midst of thy land" and the subsequent instruction to prepare roads (as detailed in the detailed instructions for accessibility) underscore the themes of Accessibility and Order. God desired an orderly society where justice and refuge were readily available to all His people, preventing chaos and ensuring that the vulnerable had a clear path to safety and a fair hearing. This divine provision reflects God's desire for a well-ordered community governed by His righteous statutes.
Exposition and Analysis
Key Word Analysis
This verb means "to divide," "to distinguish," or "to set apart." In this context, it signifies a deliberate and formal act of designation. The cities were not merely to be chosen but were to be consecrated for a specific, holy purpose—to uphold a divine standard of justice, preserve life, and provide sanctuary. This act of separation implies a unique status for these cities, distinct from all others, dedicated to a function that reflects God's own character of order and righteousness.
This noun refers to "a bisection" or "the center." The phrase "in the midst of thy land" (בְּתוֹךְ אַרְצְךָ) emphasizes the geographical centrality and accessibility of these cities. The intent was to ensure that anyone needing refuge could reach a city quickly, highlighting God's practical concern for the safety and well-being of His people and the efficient administration of justice. Symbolically, their central placement signifies that justice and mercy should be at the very heart of the nation's life and governance.
This verb means "to occupy (by driving out previous tenants, and possessing in their place)," or "to inherit." Here, it refers to the Israelites' impending inheritance and occupation of the Promised Land, a central theme in Deuteronomy. The establishment of the Cities of Refuge is presented as a necessary institution within the land that "the LORD thy God giveth thee to possess it." This links the legal framework directly to the fulfillment of God's covenant promises, indicating that a just society is integral to the blessings of the inheritance and the proper stewardship of God's gift.
Verse Breakdown
"Thou shalt separate three cities for thee"
This opening command is a direct imperative from God to the Israelites, mediated through Moses. The instruction to "separate" (bâdal) emphasizes the deliberate and sacred act of setting these cities apart. The number "three" indicates the initial establishment of these cities on the west side of the Jordan River, complementing the three already designated on the east side (as detailed in Moses' prior instruction). This specific number ensures a sufficient and accessible network for refuge across the entire territory.
"in the midst of thy land"
This phrase specifies the geographical placement of these cities. "In the midst" (tâvek) implies a central, easily reachable location from any point within the tribal territories. This practical consideration underscores God's concern for the swift and efficient administration of justice and the protection of those in need, ensuring that no one would have an excessively long or perilous journey to find sanctuary. It speaks to God's desire for justice to be readily available to all.
"which the LORD thy God giveth thee to possess it"
This final clause grounds the entire command in God's sovereign provision and covenant faithfulness. The land is not conquered by Israel's might but is a gracious gift from "the LORD thy God." The establishment of these cities is therefore an act of obedience within the context of receiving and stewarding this divine inheritance. It signifies that the just and merciful administration of the land is a prerequisite for its rightful possession and a reflection of the Giver's righteous and compassionate character.
Literary Devices
Deuteronomy 19:2 employs several key literary devices that amplify its meaning and authority. The most prominent is the Divine Command or Imperative, signaled by the direct address "Thou shalt separate," which conveys the absolute authority and non-negotiable nature of God's law. This direct address emphasizes the covenant relationship between Yahweh and Israel and the expectation of immediate and faithful obedience. There is also clear Foreshadowing, as this initial command sets the stage for the detailed legislation regarding the Cities of Refuge found later in the Pentateuch and their actual implementation in the Book of Joshua. The phrase "in the midst of thy land" functions as Symbolism, representing not just geographical centrality but also the profound idea that justice and mercy should be at the very heart and core of the nation's identity, governance, and communal life. Furthermore, the entire concept of the Cities of Refuge can be seen as Typology, pointing forward to a greater, ultimate refuge found in Christ, as discussed in the Christ-Centered Fulfillment section.
Theological and Thematic Connections
Deuteronomy 19:2 profoundly reveals the character of God as both perfectly just and limitlessly merciful. This divine legislation, meticulously distinguishing between intentional murder and accidental homicide, was revolutionary in its time, elevating the standard of justice far beyond the prevailing "eye for an eye" mentality when applied indiscriminately. It demonstrates God's meticulous care for human life and His desire for an orderly society where due process is paramount. The Cities of Refuge exemplify God's provision for the vulnerable and His commitment to ensuring that justice is tempered with compassion, preventing impulsive vengeance and allowing for fair judgment. This system was a tangible expression of God's covenant faithfulness, providing a structured means for His people to live righteously within the land He was giving them, reflecting His own righteous and compassionate nature.
Reflection and Application
While the literal Cities of Refuge no longer exist, the enduring principles embedded in Deuteronomy 19:2 remain profoundly relevant for believers and society today. This passage calls us to reflect on the nature of justice and mercy, reminding us that true righteousness involves careful discernment, distinguishing between intent and accident, and ensuring due process for all. It challenges us to cultivate societies that prioritize fairness, protect the vulnerable, and provide avenues for reconciliation and restoration rather than immediate, unchecked retribution. For the church, this passage serves as a powerful reminder of our call to be a place of refuge—a sanctuary where the broken, the accused, and the distressed can find compassion, support, and a pathway to healing and truth. It encourages us to embody God's character by extending grace, advocating for justice, and creating environments where all are treated with dignity and given the opportunity for a fair hearing, reflecting the heart of a God who meticulously cares for His people and desires their flourishing.
Questions for Reflection
FAQ
Why did God command only "three cities" initially, when more were eventually established?
Deuteronomy 19:2 commands the separation of three cities specifically for the land west of the Jordan River, which was the primary area the Israelites were about to possess. This was a practical instruction for the immediate future. Earlier, in Moses' initial command, three cities had already been set apart on the east side of the Jordan (Bezer, Ramoth, and Golan). Therefore, the total number of Cities of Refuge was six—three on each side of the Jordan—ensuring accessibility from all parts of the entire Promised Land. The command in Deuteronomy 19:2 focuses on the additional three needed for the western territory, making the system complete and geographically comprehensive for the entire inheritance.
What was the specific legal process for someone seeking refuge in these cities?
Upon reaching a City of Refuge, the person who had committed unintentional homicide would present their case to the elders at the city gate. They would explain the circumstances of the death, demonstrating that it was accidental and without malice (e.g., as described in Numbers). If the elders found them innocent of intentional murder, they would be granted protection within the city walls from the "avenger of blood" (the victim's nearest male relative). They were required to remain within the city until the death of the current High Priest. If they left the city limits before the High Priest's death, they forfeited their protection and could be lawfully killed by the avenger of blood (as outlined in the detailed regulations). After the High Priest's death, they were free to return to their home and property without fear of retribution, signifying a form of atonement and release.
Christ-Centered Fulfillment
The Cities of Refuge, established in the Old Testament, serve as a profound type and shadow pointing to the ultimate refuge found in Jesus Christ. Just as the ancient cities provided a safe haven for those who had unintentionally caused death, protecting them from the avenger, so Christ offers a perfect and eternal sanctuary for all who flee to Him for salvation. We, in our fallen state, are often guilty of spiritual "manslaughter" through our sins, which, though perhaps not always intentionally malicious in their full consequence, lead to death (the wages of sin is death). Yet, in Christ, we find refuge from the righteous judgment and condemnation that our sins deserve (there is no condemnation for those in Christ Jesus). He is our High Priest, not one whose death merely allows for our return home, but one whose eternal life and finished work on the cross provide a permanent, unassailable refuge (a sure and steadfast anchor for our souls). Through His sacrifice, the "avenger of blood"—the just wrath against sin—is satisfied, and we are granted not just temporary safety but eternal life and reconciliation with God. He is the Lamb of God who takes away the sin of the world, our advocate with the Father, and the secure dwelling place for all who believe, offering grace, truth, and everlasting peace.