TRV
Study This Verse
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.
The very words of Scripture indicate that even ignorance is a sin. This is why Job offers holocausts for his sons, lest perchance they may have sinned unwittingly in thought. And if a man is killed by the iron of an axe that flies off the handle when a man is hewing wood, the wood hewer is ordered to flee to a city of refuge and remain in that place until the death of the high priest. That is to say, [he remains there] until he is redeemed by the blood of the Savior, either in the house of baptism or by repentance, which supplies the efficacy of the grace of baptism through the ineffable mercy of the Savior. [The Savior] does not wish anybody to perish, nor does he find his delight in the death of sinners, but [he would] rather that they be converted from their way and live.
Now we go into a wood with a friend as often as we turn our attention to the sins of subjects, and guilelessly we hew wood when we cut away the faults of sinners with loving intention. But the axe flies from the hand when reproof oversteps itself and degenerates into hardship. The iron flies from the handle when the words of reproof are excessively harsh and the friend is struck and killed. Thus a contumelious utterance kills the spirit of love in the hearer.
Continue studying Deuteronomy 19:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Deuteronomy 19:5 presents a specific legal case within the Mosaic Law, illustrating the scenario of an accidental death caused by an axe during a communal woodcutting activity. This passage meticulously outlines the prescribed legal recourse for the individual responsible, mandating their flight to a designated city of refuge to ensure their safety and preserve their life. It stands as a foundational text in ancient Israelite jurisprudence, establishing a critical distinction between premeditated murder and unintentional killing, thereby laying the groundwork for a system of justice that is simultaneously just, merciful, and designed to prevent cycles of retaliatory violence while upholding the profound sanctity of human life.
CONTEXT
Literary Context: Deuteronomy 19:5 is embedded within a significant legal section of Deuteronomy (chapters 12-26), which details the statutes and ordinances God commands for Israel once they inhabit the Promised Land. More specifically, this verse serves as a crucial case illustration within the larger discussion concerning the establishment and purpose of the cities of refuge, a topic introduced in Deuteronomy 19:1-13. The preceding verses (19:1-4) issue the divine command to set apart these cities, emphasizing their necessity for the protection of those who kill unintentionally. The subsequent verses (19:6-10) further elaborate on the threat posed by the "avenger of blood" and underscore the divine imperative to expand the number of these cities to ensure accessibility and prevent innocent bloodshed. The chapter culminates by contrasting unintentional killing with deliberate murder (19:11-13), for which capital punishment is mandated, thereby highlighting the precise legal and moral distinction that the cities of refuge were designed to uphold.
Historical & Cultural Context: The legal framework of Deuteronomy 19:5 must be understood against the backdrop of ancient Near Eastern societal norms, particularly the pervasive custom of "blood vengeance" or "blood feud." In many cultures of the time, the nearest male relative of a slain individual bore the solemn obligation to avenge the death, often leading to escalating cycles of violence between families or clans. The Mosaic Law, however, introduced a revolutionary and humane regulation to this practice through the institution of the cities of refuge. First detailed in Numbers 35, these cities provided a structured, divinely sanctioned alternative to immediate, potentially unjust retribution. They ensured that only those demonstrably guilty of premeditated murder faced the death penalty, while offering a legal sanctuary and due process for those whose actions, though fatal, lacked malicious intent. The specific scenario of an axe head slipping from its helve was a highly relatable and common danger in an agrarian society heavily reliant on manual labor and rudimentary tools, making it an immediately comprehensible and pertinent example for the Israelite populace.
Key Themes: This verse powerfully articulates several foundational theological and ethical themes woven throughout Deuteronomy and the broader Pentateuch. Firstly, it profoundly underscores the sanctity of human life, demonstrating God's meticulous concern for justice and the preservation of life, even in tragic, accidental circumstances. Secondly, it establishes a crucial legal and moral distinction between intentional and unintentional acts, a principle that forms the bedrock of biblical jurisprudence and emphasizes the paramount importance of human intent in determining culpability. This differentiation is vital for a just legal system, as evidenced in other laws concerning personal injury and property (e.g., Exodus 21:12-15). Thirdly, the very provision of the cities of refuge exemplifies God's mercy, compassion, and sovereign provision for the vulnerable. These cities offered a tangible place of safety and a pathway to due process for those who, through no malicious intent, caused harm. This system reflects the multifaceted character of God as both perfectly just and infinitely compassionate, providing a means for life to be preserved even in the face of profound tragedy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 19:5 employs several effective literary devices to convey its legal precision and theological depth. The most prominent is Vivid Illustration, where the detailed, almost cinematic description of the woodcutting accident ("his hand fetcheth a stroke with the axe... and the head slippeth from the helve, and lighteth upon his neighbour, that he die") creates a highly relatable and concrete scenario. This specific example functions as a Case Law, a common feature in ancient Near Eastern legal codes, where a particular, easily understood instance is used to define a broader legal category—in this case, unintentional homicide. The verse's progression from setting the scene to depicting the action, the accident, and the prescribed outcome demonstrates a clear Cause and Effect relationship, emphasizing the direct consequences of the unintentional act and the divinely ordained provision for it. Furthermore, the stark Contrast between the initial peaceful cooperation ("with his neighbour") and the tragic, unforeseen outcome ("that he die") heightens the sense of misfortune, underscoring the profound need for a merciful and just legal framework to prevent further bloodshed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:5 stands as a profound testament to God's character, revealing Him as both perfectly just and infinitely merciful. It illustrates that divine law is not merely punitive but redemptive, providing a pathway for the preservation of life even in the shadow of tragedy. The meticulous distinction drawn between intentional murder and accidental manslaughter underscores the fundamental theological principle that culpability is intrinsically linked to intent, a concept foundational to all biblical ethics and justice. This passage also highlights God's overarching concern for social order, the prevention of escalating violence, and the regulation of human impulses for vengeance. The cities of refuge, therefore, emerge as a powerful symbol of God's sovereign provision of sanctuary and a fair hearing for those who, through no malicious intent, find themselves in desperate circumstances, reflecting the divine balance of righteousness and compassion.
REFLECTION AND APPLICATION
This ancient law, while rooted in a specific historical and cultural context, offers timeless principles for profound reflection and practical application in our contemporary lives. It compels us to consider the immense and inherent value of every human life, reminding us that even actions devoid of malicious intent can have devastating, irreversible consequences. This awareness should prompt us to cultivate greater care, responsibility, and mindfulness in all our endeavors, recognizing our interconnectedness and the potential impact of our actions on others. The legal and moral distinction between intent and outcome remains profoundly relevant in our modern legal systems and, perhaps more importantly, in our personal relationships, urging us to look beyond immediate results to discern the heart and motives behind actions. Spiritually, the "city of refuge" serves as a powerful and enduring metaphor for God's boundless grace and gracious provision of safety and forgiveness. Just as the accidental killer could flee to a designated city and find life, so too can humanity, in its brokenness and sin, find ultimate refuge from the consequences of sin by turning to God's mercy. This passage inspires us to embody compassion for those who stumble unintentionally and to champion systems and relationships that ensure justice is consistently tempered with mercy, thereby reflecting the very character of God in our world.
Questions for Reflection
FAQ
What was the purpose of the cities of refuge in ancient Israel?
Answer: The cities of refuge served as divinely ordained safe havens for individuals who had unintentionally caused the death of another person. Their primary purpose was to protect the accidental killer from the "avenger of blood," a close relative of the deceased who, according to ancient custom, had the right and obligation to exact retribution. By fleeing to a city of refuge, the individual was granted a fair hearing before the elders of the city. If found innocent of premeditated murder, they could reside safely within the city's boundaries until the death of the reigning high priest, at which point they were free to return to their home territory. This system, comprehensively detailed in Numbers 35:9-34 and further elaborated in Deuteronomy 19:1-13, was crucial for preventing escalating blood feuds and ensuring that justice was administered based on the crucial factor of intent, rather than merely the tragic outcome.
How did the Israelites distinguish between intentional murder and unintentional killing?
Answer: The Mosaic Law provided clear and meticulous guidelines for distinguishing between intentional murder and unintentional killing, a distinction powerfully exemplified by Deuteronomy 19:5. Intent was the paramount factor. If there was clear evidence of malice aforethought, such as lying in wait, harboring animosity, or using a weapon with the express intent to kill (e.g., Numbers 35:16-21), the act was considered murder, punishable by death. Conversely, if the death was accidental, occurring without prior animosity or malicious intent—such as the axe head slipping from its handle during woodcutting, as described in this verse—it was classified as manslaughter. In such cases, the cities of refuge provided the legal recourse, protecting the accidental killer from immediate execution by the avenger of blood. The elders at the city gate played a vital role in hearing the case, examining the evidence, and determining the intent, thereby ensuring due process and a just outcome.
Are there modern parallels to the concept of cities of refuge?
Answer: While direct, exact parallels to the specific legal and cultural context of ancient Israel's cities of refuge are not found in contemporary legal systems, the underlying principles resonate profoundly. Modern legal systems universally distinguish between categories of homicide, such as murder (with varying degrees of intent) and manslaughter (often defined by a lack of premeditation or malice). Concepts like "due process," the right to a "fair trial," and the provision of "sanctuary" or "asylum" for those fleeing persecution or danger reflect a similar concern for justice, protection, and the preservation of life. While not identical in form or theological basis, the spirit of providing a safe space and a fair, impartial hearing for those accused of unintentional harm or facing unjust retribution can be observed in various aspects of contemporary law, human rights, and international humanitarian efforts, underscoring the enduring relevance of these ancient principles.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 19:5, with its vivid illustration of accidental death and the merciful provision of a city of refuge, serves as a profound and compelling foreshadowing of the ultimate refuge found exclusively in Jesus Christ. Just as the accidental killer fled to a designated city to "live," so too does all of humanity, inherently guilty of sin (whether intentional rebellion or unwitting transgression in its full scope), find ultimate sanctuary and eternal life in Christ. The law's meticulous distinction between murder and manslaughter, while crucial for earthly justice, pales in comparison to the radical, unmerited grace offered through Christ, who became the perfect refuge for all who are spiritually dead in their trespasses and sins (Ephesians 2:1-5). He is the true "Lamb of God who takes away the sin of the world" (John 1:29), bearing the full weight of God's righteous wrath against sin on the cross, thereby offering a permanent and complete escape from spiritual death and condemnation. Through His atoning sacrifice, we are not merely protected from an avenger, but fully reconciled to God, finding eternal life, peace, and acceptance in Him (Romans 5:1-2). Moreover, He is our eternal High Priest, not one whose death merely releases us from a temporary exile, but one whose resurrected life and perpetual intercession provide everlasting access to God's throne of grace with confidence (Hebrews 4:14-16). Thus, the ancient cities of refuge, with their promise of safety and life, point us directly and powerfully to Jesus, the living, eternal city of refuge for the soul.