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Commentary on Joshua 20 verses 1–6
Many things were by the law of Moses ordered to be done when they came to Canaan and this among the rest, the appointing of sanctuaries for the protecting of those that were guilty of casual murder, which was a privilege to all Israel, since no man could be sure but some time or other it might be his own case; and it was for the interest of the land that the blood of an innocent person, whose hand only was guilty but not his heart, should not be shed, no, not by the avenger of blood: of this law, which was so much for their advantage, God here reminds them, that they might remind themselves of the other laws he had given them, which concerned his honour. 1. Orders are given for the appointing of these cities (Jos 20:2), and very seasonably at this time when the land was newly surveyed, and so they were the better able to divide the coasts of it into three parts, as God had directed them, in order to the more convenient situation of these cities of refuge, Deu 19:3. Yet it is probable that it was not done till after the Levites had their portion assigned them in the next chapter, because the cities of refuge were all to be Levites' cities. As soon as ever God had given them cities of rest, he bade them appoint cities of refuge, to which none of them knew but they might be glad to escape. Thus God provided, not only for their ease at all times, but for their safety in times of danger, and such times we must expect and prepare for in this world. And it intimates what God's spiritual Israel have and shall have, in Christ and heaven, not only rest to repose themselves in, but refuge to secure themselves in. And we cannot think these cities of refuge would have been so often and so much spoken of in the law of Moses, and have had so much care taken about them (when the intention of them might have been effectually answered, as it is in our law, by authorizing the courts of judgment to protect and acquit the manslayer in all those cases wherein he was to have privilege of sanctuary), if they were not designed to typify the relief which the gospel provides for poor penitent sinners, and their protection from the curse of the law and the wrath of God, in our Lord Jesus, to whom believers flee for refuge (Heb 6:18), and in whom they are found (Phi 3:9) as in a sanctuary, where they are privileged from arrests, and there is now no condemnation to them, Rom 8:1. 2. Instructions are given for the using of these cities. The laws in this matter we had before, Num 35:10, etc., where they were opened at large. (1.) It is supposed that a man might possibly kill a person, it might be his own child or dearest friend, unawares and unwittingly (Jos 20:3), not only whom he hated not, but whom he truly loved beforetime (Jos 20:5); for the way of man is not in himself. What reason have we to thank God who has kept us both from slaying and from being slain by accident! In this case, it is supposed that the relations of the person slain would demand the life of the slayer, as a satisfaction to that ancient law that whoso sheds man's blood, by man shall his blood be shed. (2.) It is provided that if upon trial it appeared that the murder was done purely by accident, and not by design, either upon an old grudge or a sudden passion, then the slayer should be sheltered from the avenger of blood in any one of these cities, Jos 20:4-6. By this law he was entitled to a dwelling in that city, was taken into the care of the government of it, but was confined to it, as prisoner at large; only, if he survived the high priest, then, and not till then, he might return to his own city. And the Jews say, "If he died before the high priest in the city of his refuge and exile, and was buried there, yet, at the death of the high priest, his bones should be removed with respect to the place of his fathers' sepulchres."
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SUMMARY
Joshua 20:2 records God's direct command to the Israelites, delivered through Joshua, for the immediate establishment of the cities of refuge. This divine directive underscores the practical implementation of a crucial aspect of the Mosaic Law, demonstrating God's meticulous foresight in providing a unique system that balanced justice with profound mercy for unintentional homicide as His people settled and organized their society within the Promised Land.
CONTEXT
Literary Context: Joshua 20 immediately follows the detailed allocation of tribal territories in chapters 13-19, signifying a shift from conquest and land distribution to the establishment of the legal and moral framework for the newly settled nation. The command to designate cities of refuge is not new; it is a direct reiteration and fulfillment of divine instructions previously given through Moses in Numbers 35 and Deuteronomy 19. This placement highlights the priority of divine law and the covenant's stipulations even amidst the practicalities of settlement. The verse itself acts as the initiating command for this vital institution, setting the stage for the selection and designation of the six cities.
Historical & Cultural Context: In the ancient Near East, the practice of blood vengeance was widespread. If a person was killed, a close relative (the "blood avenger" or go'el haddam) had the right and often the duty to exact retribution by killing the perpetrator. While this system provided a form of justice, it often lacked discernment, potentially leading to cycles of retaliatory violence and unjust killings if the intent behind the death was not considered. The Israelite cities of refuge were a revolutionary legal innovation, establishing a system that distinguished between premeditated murder and accidental death. By providing a sanctuary for the unintentional killer, these cities ensured a fair trial before community elders, protecting the accused from immediate retribution until their case could be properly judged. The strategic distribution of these cities across the land (three on each side of the Jordan River) ensured accessibility for all tribes, reflecting a practical concern for justice, order, and the sanctity of human life within a settled agricultural society.
Key Themes:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 20:2 employs several significant literary devices to convey its authoritative and foundational message. Primarily, it functions as a Divine Command, directly relaying God's imperative instruction through Joshua to the Israelites, emphasizing the absolute authority and non-negotiable nature of the law. The phrase "whereof I spake unto you by the hand of Moses" serves as a powerful instance of Fulfillment and Continuity, explicitly connecting the present action in Joshua to the foundational Mosaic Law. This Repetition of a previously given command (from Numbers and Deuteronomy) reinforces its enduring importance and highlights the fidelity of God's plan across generations, as well as the Israelites' ongoing obligation to uphold it. Furthermore, the very concept of "cities of refuge" represents a Legal Provision, codifying a unique system of justice that balances retribution with due process, a remarkably progressive legal concept for its time that reflects divine wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
The establishment of the cities of refuge in Joshua 20:2 is a profound demonstration of God's character, revealing His commitment to both justice and mercy within the framework of His covenant with Israel. This divine provision meticulously distinguished between premeditated murder and accidental death, thereby upholding the sanctity of human life while also offering a pathway for protection and a fair trial. It mitigated the potential for unchecked blood vengeance, ensuring that the legal process was guided by divine principles of equity and compassion. This system illustrates God's meticulous care for the social order and moral fabric of His people, providing a legal mechanism that was not only practical but also deeply theological, reflecting His own righteous and compassionate nature. This ancient provision for sanctuary also subtly foreshadowed a greater spiritual refuge, pointing to God's ultimate provision for humanity's sin and desperate need for a secure haven.
REFLECTION AND APPLICATION
Joshua 20:2, in its command to establish cities of refuge, offers profound insights into the nature of divine justice and mercy, providing timeless principles for our lives today. It challenges us to consider how we, as individuals and communities, navigate situations where harm is caused, whether intentionally or unintentionally. The emphasis on due process, fair judgment, and the provision of sanctuary reminds us of the importance of creating systems and environments that offer protection, compassion, and a path to reconciliation, rather than immediate, destructive retribution. In a world often quick to condemn and slow to forgive, this passage calls us to cultivate spaces of grace and understanding, where those who err (especially unintentionally) can find protection and a path toward restoration, rather than being subjected to unchecked vengeance. It encourages us to embody God's balanced character, seeking both truth and compassion in our interactions, our legal systems, and our societal structures, always striving to uphold the sanctity of life and the dignity of every individual.
Questions for Reflection
FAQ
What was the primary purpose of the cities of refuge?
Answer: The primary purpose of the cities of refuge was to provide a legal and physical sanctuary for individuals who had committed unintentional homicide. This system meticulously distinguished between premeditated murder, which was punishable by death, and accidental death, offering protection from the "blood avenger" (a relative of the deceased with the right to exact retribution) until a fair trial could be held before the elders of the community. This ensured due process and prevented cycles of retaliatory violence, reflecting God's balance of justice and mercy as outlined in Numbers 35:9-34 and Deuteronomy 19:1-13.
How many cities of refuge were there, and where were they located?
Answer: There were a total of six cities of refuge appointed by God. Three were located on the east side of the Jordan River: Bezer in Reuben, Ramoth in Gilead (Gad), and Golan in Bashan (Manasseh). The other three were on the west side of the Jordan River: Kedesh in Naphtali, Shechem in Ephraim, and Hebron in Judah. This strategic distribution, as commanded in Joshua 20:7-8, ensured that a city of refuge was readily accessible from any part of the land of Israel, emphasizing the practicality and fairness of God's provision for all tribes.
Did the cities of refuge offer permanent asylum?
Answer: No, the cities of refuge did not offer permanent asylum. While they provided immediate protection from the blood avenger, the unintentional killer was required to remain within the designated city until the death of the reigning high priest. After the high priest's death, they were permitted to return to their own property and family (Numbers 35:25-28). This condition served as a significant consequence for taking a life, even accidentally, and underscored the sanctity of life while also providing a pathway for eventual restoration and reintegration into their community.
CHRIST-CENTERED FULFILLMENT
The cities of refuge, as commanded in Joshua 20:2, serve as a profound Old Testament type pointing to the ultimate refuge found in Jesus Christ. Just as the unintentional slayer fled to a designated city for protection from the avenger of blood, so too do all humanity, spiritually dead in sin, find their only true sanctuary in Christ. We are all, in a profound spiritual sense, implicated in the "killing" of God's perfect design through our inherited sin nature and personal transgressions (Romans 3:23). The law, like the avenger, justly condemns us, declaring that the wages of sin is death (Romans 6:23). However, Jesus, our great High Priest, offers Himself as our ultimate refuge and propitiation. Through His atoning sacrifice on the cross, He takes away the sin of the world (John 1:29) and provides a secure dwelling place for all who flee to Him in faith. Unlike the temporary refuge of the ancient cities, whose protection lasted only until the death of a mortal high priest, Christ's sanctuary is eternal, secured by His resurrection and everlasting priesthood (Hebrews 7:24-25). He is the true "city of refuge" to which we can run, finding not just temporary safety but eternal forgiveness, reconciliation, and new life, forever safe from the just wrath of God.