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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 19:7 presents a pivotal divine command to the Israelites, instructing them to designate three specific cities as places of refuge. This mandate, delivered by Moses, underscores God's profound commitment to establishing a just and merciful society within the Promised Land, providing a structured legal mechanism to differentiate between premeditated murder and accidental homicide, thereby protecting the unintentional slayer from immediate, unlawful retribution by the avenger of blood.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 19:7 employs several literary devices to convey its message with clarity and authority. The most prominent is the Imperative Mood, evident in the direct command "Thou shalt separate." This grammatical structure underscores the divine authority behind the instruction, making it a binding law rather than a mere suggestion. The verse also utilizes Legal Language, characterized by its precise and prescriptive nature, typical of covenant stipulations. This precision ensures there is no ambiguity regarding the responsibility of the Israelites to establish these cities. Furthermore, the command functions as a form of Reinforcement or Repetition, echoing and building upon earlier instructions regarding the Cities of Refuge found in Numbers and earlier in Deuteronomy, thereby emphasizing the enduring importance and divine origin of this institution. The specific mention of "three cities" here, in conjunction with the promise of more in subsequent verses, also serves as a subtle Foreshadowing of the comprehensive and expanding nature of God's provision for justice and mercy within the land.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:7, in its command to establish Cities of Refuge, profoundly illustrates God's character as both perfectly just and immensely merciful. It reveals a divine legal system that not only upholds the sanctity of human life but also meticulously provides for those who commit accidental harm, preventing unchecked vengeance and ensuring due process. This balance reflects God's desire for a society governed by order, fairness, and compassion, where even in the face of tragedy, there is a pathway to safety and a just hearing. The Cities of Refuge thus stand as a powerful testament to God's redemptive concern for humanity, offering a physical manifestation of refuge from the consequences of unintentional sin and the uncontrolled wrath of others.
REFLECTION AND APPLICATION
The ancient command to "separate three cities" for refuge offers profound insights for contemporary life. It reminds us that a just society, guided by divine principles, must always seek to balance accountability with compassion, distinguishing between malicious intent and accidental harm. This principle challenges us to build legal and social systems that are not merely punitive but also restorative and merciful, providing avenues for protection and fair judgment. Spiritually, Deuteronomy 19:7 serves as a powerful metaphor for the human condition. In a world fraught with sin and its consequences, we all stand in need of refuge. Just as the slayer fled to a physical city, we are called to flee to a spiritual sanctuary, finding protection and forgiveness from the ultimate consequences of our fallen nature. This verse compels us to consider where we seek our ultimate safety and how we, as individuals and communities, can embody God's heart for justice, mercy, and provision of true refuge for the vulnerable.
Questions for Reflection
FAQ
Why did Israel need Cities of Refuge if God's law was perfect?
Answer: God's law is indeed perfect, but it was given to an imperfect people living in a fallen world. The Cities of Refuge were a pragmatic and merciful provision within that context. They regulated the ancient, often chaotic, practice of blood vengeance, preventing escalating cycles of violence and ensuring due process. Without them, an accidental death could lead to an immediate, unregulated retaliatory killing by the "avenger of blood," regardless of intent. This system demonstrated God's wisdom in providing a legal framework that accounted for human error and the need for a fair hearing (Numbers 35:24-25), rather than immediate, uncontrolled retribution. It was a testament to God's desire for a just and orderly society, even in the face of human fallibility.
Were these cities truly "safe" for the unintentional killer?
Answer: Yes, they were designed to be safe havens, offering immediate protection. Upon reaching a City of Refuge, the slayer was protected from the avenger of blood until a formal trial could be held before the elders at the gate of the city where the killing occurred (Numbers 35:24-25). If found innocent of premeditated murder, the slayer would then reside within the City of Refuge until the death of the current high priest (Numbers 35:28). This provided a period of protection and a structured path back to society, albeit with a temporary exile, ensuring that the avenger's right to vengeance was satisfied by the slayer's confinement and the high priest's death, which symbolized an atonement for the land.
CHRIST-CENTERED FULFILLMENT
The Cities of Refuge, while a vital part of Israel's legal system and a testament to God's justice and mercy, serve as a profound type or shadow pointing to the ultimate refuge found in Jesus Christ. Just as the unintentional slayer fled to a designated city for safety from the avenger of blood, humanity, condemned by sin, finds ultimate asylum in Christ. The law, as a just avenger, demands a penalty for sin (Romans 6:23), and without a covering, we are exposed to divine wrath. Yet, in Christ, we find a sanctuary where the penalty has been fully paid through His sacrificial death. He is our true and accessible refuge, the one to whom we "flee for refuge to lay hold upon the hope set before us" (Hebrews 6:18). Unlike the temporary nature of the earthly cities, whose protection lasted only until the high priest's death, our refuge in Christ is eternal and secured by His everlasting priesthood (Hebrews 7:24-25). He is the ultimate High Priest whose perfect, once-for-all sacrifice provides permanent atonement and an enduring place of safety from the just wrath of God, offering not merely protection from physical death, but eternal life and reconciliation with God (Colossians 1:19-20). In Him, we find not just a temporary reprieve, but complete forgiveness and everlasting peace.