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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 19:3 issues a divine command to the Israelites, instructing them to establish a meticulously planned infrastructure for the cities of refuge within the Promised Land. This involved the practical work of preparing clear, accessible pathways and strategically dividing the inherited territory into three distinct regions. The ultimate purpose of this elaborate system was to ensure that any individual who had unintentionally caused a death could swiftly and safely flee to a designated city, thereby gaining temporary sanctuary from the avenger of blood until a fair and just legal process could determine their culpability. This instruction profoundly underscores God's deep concern for justice, due process, and the sanctity of human life, even in cases of accidental homicide.
Context
Literary Context
Deuteronomy 19:3 is situated within a broader section of civil and criminal laws (Deuteronomy 19-21) that Moses delivers to the second generation of Israelites on the plains of Moab, just before they enter the Promised Land. This specific verse provides crucial practical details for the implementation of the cities of refuge, a concept first introduced in Numbers 35:9-34. While Numbers 35:11 establishes the general purpose of these cities, Deuteronomy elaborates on their geographical distribution and accessibility. Moses had already designated three cities of refuge on the east side of the Jordan River, as recorded in Deuteronomy 4:41-43, and this command anticipates the establishment of an additional three cities within Canaan itself, bringing the total to six. The immediate verses following Deuteronomy 19:3, particularly Deuteronomy 19:4-7, further delineate the critical distinction between accidental killing and premeditated murder, thereby providing the precise legal framework for the operation of these sanctuaries.
Historical & Cultural Context
In the ancient Near East, the prevailing custom of blood vengeance (lex talionis) often empowered a close relative of the deceased, known as the "avenger of blood" (go'el haddam), to seek immediate retribution against a killer. While intended to uphold justice, this system frequently resulted in escalating blood feuds and cycles of violence, particularly in instances of unintentional death. The divine institution of cities of refuge in Israel represented a groundbreaking legal and social innovation. It served to mitigate the severity of immediate retribution by introducing a system of due process, distinguishing between premeditated murder, which merited capital punishment, and unintentional homicide, which required sanctuary and a fair trial. This divinely mandated system was designed to prevent the shedding of innocent blood, maintain social order, and establish a unique standard of justice within the Israelite community, reflecting the LORD's distinct moral governance.
Key Themes
The command in Deuteronomy 19:3 significantly contributes to several overarching theological and narrative themes found throughout Deuteronomy and the Pentateuch. Firstly, it profoundly illustrates Divine Justice and Mercy, showcasing God's balanced concern for both righteous judgment and compassionate provision. It ensures that while intentional murder is met with severe consequences (as detailed in Deuteronomy 19:11-13), unintentional acts are afforded a clear pathway to sanctuary and a fair hearing. Secondly, the passage powerfully underscores the Sanctity of Human Life, emphasizing its immense value in the eyes of the LORD. By establishing a comprehensive system to protect even those who accidentally caused death, God actively intervened to prevent further bloodshed and uphold the inherent dignity of human existence. Finally, the specific instruction to "prepare thee a way" and "divide the coasts... into three parts" highlights Accessibility and Practicality in Divine Law. God's laws were not abstract ideals but concrete, implementable guidelines for daily life, meticulously designed to be effective and genuinely available to all who needed them, regardless of their geographical location within the land.
Exposition and Analysis
Key Word Analysis
From the primitive root H3559 (kûwn), meaning "to be erect," and causatively, "to set up, establish, fix, prepare, provide." In this context, "prepare" (תָּכִין, takhin') signifies a deliberate, active, and meticulous effort. It implies not merely a suggestion but a mandatory command for the Israelites to construct and maintain clear, well-marked, and easily navigable roads leading to the cities of refuge. This practical infrastructure was essential to ensure that a fleeing individual would not be hindered by impassable terrain or confusing routes, highlighting God's meticulous foresight in providing for justice and safety.
From the primitive root H8027 (shâlash), meaning "to be (causatively, make) triplicate," or "to divide into three parts." The command "and divide" (וְשִׁלַּשְׁתָּ, v'shillashta') is a precise geographical imperative. It mandated that the land, once inherited, be partitioned into three distinct regions, each strategically encompassing a city of refuge. This ensured maximal accessibility, guaranteeing that no part of the territory would be too remote from a sanctuary, thereby enhancing the effectiveness and equity of the system across the entire land.
From the primitive root H7523 (râtsach), meaning "to dash in pieces, i.e., kill (a human being), especially to murder." While the general term רֹצֵחַ (rotzeach) can refer to any killer, the immediate context of Deuteronomy 19:4-6 unequivocally clarifies that in the context of cities of refuge, this term specifically denotes an unintentional killer, one who caused death without malice aforethought or premeditation. This crucial distinction underpins the entire purpose of the cities, which were designed not for premeditated murderers (who were to face capital punishment, as stated in Deuteronomy 19:11-13) but for those requiring sanctuary and due process.
Verse Breakdown
"Thou shalt prepare thee a way,"
This opening clause is a direct, imperative command addressed to the Israelite community, emphasizing their collective responsibility. It signifies the substantial physical and logistical effort required to clear, construct, and diligently maintain roads leading to the designated cities of refuge. This was not a passive suggestion but an active, communal task, ensuring that the path to safety was unimpeded and clearly marked, allowing a fleeing individual to reach sanctuary swiftly and without confusion.
"and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts,"
This segment specifies the strategic geographical implementation of the cities of refuge. The land, which was a divine gift from the LORD their God, was to be conceptually or practically partitioned into three major sections. Within each section, a city of refuge would be established, ensuring that regardless of where an accidental killing occurred, a city of refuge would be within reasonable fleeing distance. This highlights God's meticulous planning and foresight for the well-being and just governance of His people.
"that every slayer may flee thither."
This concluding clause articulates the ultimate purpose and compassionate benefit of the entire infrastructure. The clear paths and strategic distribution of cities were all designed to facilitate the escape of the accidental killer, enabling them to reach a place of temporary safety from the avenger of blood until their case could be properly adjudicated by the elders. It underscores the compassionate and just intent behind the law, providing a pathway for due process and protection for those not guilty of intentional murder.
Literary Devices
Deuteronomy 19:3 masterfully employs several literary devices to convey its profound message and practical instruction. The entire passage functions as Legal Language, characteristic of the Deuteronomic covenant code, presenting a clear, prescriptive command from God to His people. There is a strong element of Divine Command, indicated by the imperative "Thou shalt prepare," underscoring the non-negotiable and authoritative nature of this instruction. The verse also implicitly demonstrates Foresight and Practicality as underlying principles of divine legislation, revealing God's meticulous planning for the future well-being and orderly society of Israel in the Promised Land. The concept of "a way" and "dividing the coasts" serves as a powerful Metaphor for God's provision of accessible grace and justice, ensuring that the means of protection are not only available but also easily reachable. Furthermore, the establishment of these cities can be seen as profound Symbolism, representing God's own character as a refuge, a just judge, and a compassionate provider, offering sanctuary for the vulnerable while simultaneously upholding the sanctity of human life.
Theological and Thematic Connections
Deuteronomy 19:3 unveils profound theological truths about God's character and His divine design for human society. It demonstrates His meticulous concern for justice, distinguishing between degrees of culpability and providing a pathway for mercy and due process even for those who have caused unintentional harm. This divine legislation underscores the sanctity of human life, valuing it so highly that elaborate provisions were made to prevent further bloodshed and ensure fair judgment. The practical instructions to prepare ways and divide the land reflect God's foresight and His desire for His laws to be not merely theoretical but fully accessible and implementable, ensuring that His justice and mercy could reach all corners of the land and all individuals in need. This system prefigures a deeper spiritual truth: God Himself is the ultimate refuge and source of protection for His people, a theme echoed throughout Scripture.
Reflection and Application
Deuteronomy 19:3 offers timeless principles for profound reflection and practical application in our contemporary lives and communities. It challenges us to consider the immense importance of intent in our actions and judgments, mirroring God's own meticulous discernment between accidental and deliberate wrongdoing. This passage calls us to actively participate in creating and maintaining systems that uphold justice, offer protection to the vulnerable, and provide clear pathways for redemption and reconciliation within society. Just as the Israelites were commanded to prepare clear ways to the cities of refuge, we are called to identify and remove obstacles—whether systemic, social, or personal—that hinder access to justice, mercy, and support for those in need. Furthermore, it serves as a powerful reminder of our communal responsibility to ensure that provisions for safety, fairness, and spiritual refuge are not merely theoretical ideals but are practically accessible to everyone, thereby reflecting God's compassionate, orderly, and just character in our own societal structures and personal interactions.
Questions for Reflection
FAQ
What was the primary purpose of the cities of refuge in ancient Israel?
The primary purpose of the cities of refuge was to provide a divinely ordained safe haven for individuals who had accidentally caused the death of another person. In ancient Israelite society, there was a deeply ingrained legal custom of the "avenger of blood" (Numbers 35:19), a close relative of the deceased who possessed the right and often the duty to pursue and exact retribution upon the slayer. The cities of refuge served to protect the accidental killer from immediate retaliation until their case could be brought before the elders at the city gate for a fair and impartial trial (Deuteronomy 19:4-6). If found truly innocent of premeditated murder, the slayer could remain securely within the city until the death of the reigning high priest (Numbers 35:25), after which they were permitted to return to their own land. This meticulously designed system ensured due process, made a crucial distinction between intentional murder and accidental homicide, prevented escalating cycles of blood feuds, and ultimately upheld God's righteous justice within the community.
Christ-Centered Fulfillment
Deuteronomy 19:3, with its emphasis on preparing accessible pathways to cities of refuge for the unintentional slayer, finds its profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as the ancient cities provided a physical sanctuary from the avenger of blood and the immediate consequence of accidental death, Christ offers the ultimate spiritual refuge from the just condemnation of sin and the eternal "avenger" of spiritual death. The Old Testament system, though divinely ordained and merciful, was inherently limited and temporary; it could only protect from physical death and required the death of the high priest for the slayer's release. In stark contrast, Jesus, our Great High Priest, offered Himself as the perfect, once-for-all sacrifice, dying not for accidental physical death but to secure eternal redemption for all who believe (Hebrews 9:11-14). He is the true and living "way" (John 14:6) to God, a perfectly prepared and infinitely accessible path for all who flee from the consequences of their sin, whether committed in ignorance or with full knowledge. Through faith in Him, we find not just temporary reprieve but complete forgiveness, profound reconciliation, and eternal life—a sanctuary that transcends any earthly city of refuge (Hebrews 6:18-20). He is our ultimate refuge and strength, a present help in trouble, offering a secure and everlasting dwelling place for all who put their trust in Him.