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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 20:7–9.
We have here the nomination of the cities of refuge in the land of Canaan, which was made by the advice and authority of Joshua and the princes (Jos 19:7); and upon occasion of the mention of this is repeated the nomination of the other three in the lot of the other two tribes and a half, which was made by Moses (Deu 4:43), but (as bishop Patrick thinks) they had not the privilege till now. 1. They are said to sanctify these cities, that is the original word for appointed, Jos 19:7. Not that any ceremony was used to signify the consecration of them, only they did by a public act of court solemnly declare them cities of refuge, and as such sacred to the honour of God, as the protector of exposed innocency. If they were sanctuaries, it was proper to say they were sanctified. Christ, our refuge, was sanctified by his Father; nay, for our sakes he sanctified himself, Joh 17:19. 2. These cities (as those also on the other side Jordan) stood in the three several parts of the country, so conveniently that a man might (they say) in half a day reach some one of them from any corner of the country. Kedesh was in Naphtali, the most northern tribe, Hebron in Judah, the most southern, and Shechem in Ephraim, which lay in the middle, about equally distant from the other two. God is a refuge at hand. 3. They were all Levites' cities, which put an honour upon God's tribe, making them judges in those cases wherein divine Providence was so nearly concerned, and protectors to oppressed innocency. It was also a kindness to the poor refugee, that when he might not go up to the house of the Lord, nor tread his courts, yet he had the servants of God's house with him, to instruct him, and pray for him, and help to make up the want of public ordinances. If he must be confined, it shall be to a Levite-city, where he may, if he will, improve his time. 4. These cities were upon hills to be seen afar off, for a city on a hill cannot be hid; and this would both direct and encourage the poor distressed man that was making that way; and, though therefore his way at last was up-hill, yet this would comfort him, that he would be in his place of safety quickly, and if he could but get into the suburbs of the city he was well enough off. 5. Some observe a significancy in the names of these cities with application to Christ our refuge. I delight not in quibbling upon names, yet am willing to take notice of these. Kedesh signifies holy, and our refuge is the holy Jesus. Shechem, a shoulder, and the government is upon his shoulder. Hebron, fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a strong-hold to all those that trust in him. Ramoth, high or exalted, for him hath God exalted with his own right hand. Golan, joy or exultation, for in him all the saints are justified, and shall glory. Lastly, Besides all these, the horns of the altar, wherever it was, were a refuge to those who took hold of them, if the crime were such as that sanctuary allowed. This is implied in that law (Exo 21:14), that a wilful murderer shall be taken from God's altar to be put to death. And we find the altar used for this purpose. Kg1 1:50; Kg1 2:28. Christ is our altar, who not only sanctifies the gift, but protects the giver.
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Summary
Joshua 20:9 serves as the culminating declaration regarding the divinely ordained Cities of Refuge, precisely articulating their purpose and the scope of their protection within ancient Israel's legal framework. These six cities functioned as essential sanctuaries, providing a secure haven and a pathway to a fair judicial process for individuals who had unintentionally caused the death of another. This provision was crucial for preventing immediate and potentially unjust retribution from the "avenger of blood" until the accused could stand trial and their case be thoroughly examined before the community's judicial assembly.
Context
Literary Context
This verse provides the definitive statement on the Cities of Refuge, following the specific designation of these cities in Joshua 20:7-8. It is situated within the broader narrative of Joshua 13-21, which meticulously details the allocation of tribal territories and the establishment of cities for the Levites, among which the Cities of Refuge were strategically placed. The inclusion of this crucial legal provision immediately after the land distribution underscores its foundational importance to the social and judicial order of the newly settled nation. It highlights that the principles of justice, mercy, and due process were not peripheral but were intricately woven into the very fabric of Israelite society as they took possession of the Promised Land, fulfilling earlier Mosaic commands found in Numbers 35 and Deuteronomy 19.
Historical & Cultural Context
In the ancient Near East, the practice of blood vengeance, or lex talionis, was a pervasive custom where the nearest male relative of a deceased individual possessed the right and often the sacred duty to avenge the death of their kin. While this system served as a deterrent to violence, it frequently led to cycles of retaliatory killings and unjust bloodshed. Israel's system of Cities of Refuge, as detailed in Joshua 20, represented a remarkably advanced and unique legal innovation for its time. It meticulously distinguished between premeditated murder, which was punishable by death, and unintentional homicide (manslaughter). By providing a structured legal framework, the Cities of Refuge prevented arbitrary killings by the "avenger of blood" and ensured that due process was followed, reflecting God's character of both unwavering justice and profound mercy.
Key Themes
Joshua 20:9 powerfully articulates several core theological and narrative themes. Firstly, it highlights Divine Justice and Mercy, showcasing God's meticulous care in establishing a legal system that both punishes intentional wrongdoing and extends compassion to the unintentional offender, thereby balancing righteousness with grace. Secondly, the verse underscores Protection for the Unintentional, providing a safe haven for those who killed "at unawares," distinguishing their act from premeditated murder and shielding them from immediate, often violent, reprisal, as mandated in Deuteronomy 19:4. Thirdly, the phrase "for all the children of Israel, and for the stranger that sojourneth among them" emphasizes Equality Under the Law, demonstrating that God's covenantal justice applied impartially to both native-born Israelites and resident aliens, a principle also echoed in Leviticus 19:34 and Numbers 35:15. Finally, the requirement to "stand before the congregation" reinforces the theme of Due Process and Community Judgment, ensuring that justice was administered through established legal procedures and communal oversight, rather than through mob rule, thereby upholding the integrity and sanctity of the Israelite legal system.
Exposition and Analysis
Key Word Analysis
This term (H1121) refers to a son, but in the widest sense, encompassing literal and figurative relationships, including progeny, nation, or those belonging to a group. In the context of "children of Israel," it denotes the descendants of Jacob (Israel), signifying the entire nation or community for whom these cities were established.
This word (H1616), derived from the root H1481 (gûwr) meaning "to sojourn," refers to a guest or, by implication, a foreigner or alien. Its inclusion here is highly significant, emphasizing that the Cities of Refuge were not exclusively for native Israelites but extended their protective provisions to resident aliens who lived among them, highlighting the inclusive nature of God's law.
This term (H7684) signifies an act committed "unintentionally," "by mistake," or "without malice aforethought." It is a crucial legal distinction, differentiating accidental homicide from premeditated murder. The entire system of Cities of Refuge was predicated on this nuance, offering protection only to those whose actions were genuinely accidental, thereby preventing the "avenger of blood" from executing immediate, potentially unjust, retribution.
This primitive root (H1350) means "to redeem" or "to be the next of kin." In this context, it refers to the "avenger of blood" (go'el haddam), the nearest male relative who had the legal right and social obligation to avenge the death of a family member. The Cities of Refuge provided a critical legal safeguard, preventing the go'el from exercising immediate vengeance against someone who had committed unintentional homicide, thus ensuring a fair trial.
This word (H1818) refers to blood, specifically as that which, when shed, causes death. In the phrase "avenger of blood," it underscores the gravity of the offense and the deep-seated cultural imperative for retribution, which the Cities of Refuge system sought to temper with justice and due process.
This term (H5712) refers to the assembly or community of Israel, particularly in its judicial capacity. When an individual fled to a City of Refuge, they were not automatically acquitted. Instead, they were required to "stand before the congregation" for a formal trial, typically involving the elders or appointed judges, who would hear the case and determine intent. This ensured that justice was administered publicly and according to established legal procedures.
Verse Breakdown
"These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them"
This opening clause establishes the universal accessibility and non-discriminatory nature of the Cities of Refuge. The divine provision of refuge was not limited to native-born Israelites (the "children of Israel") but extended equally to "the stranger," or resident alien, who lived within their borders. This highlights God's impartial justice and the inclusive nature of His covenantal law, reinforcing the principle that all inhabitants of the land, regardless of their origin, were under the same legal protection and subject to the same judicial processes.
"that whosoever killeth [any] person at unawares might flee thither"
This specifies the precise purpose of the Cities of Refuge: to provide a safe haven for individuals who had caused a death unintentionally. The phrase "at unawares" (Hebrew: bish'gaghah) is paramount, sharply distinguishing accidental homicide from premeditated murder. The cities were designated as places of immediate asylum, allowing the unintentional killer to escape the immediate wrath of the "avenger of blood" and seek legal recourse, rather than face instant, potentially unjust, retribution.
"and not die by the hand of the avenger of blood, until he stood before the congregation"
This final clause clarifies the temporary nature of the refuge and the crucial role of due process. Fleeing to a City of Refuge did not grant automatic acquittal; it merely provided temporary protection from the "avenger of blood." The accused was required to remain in the city until their case could be heard and judged by the "congregation" (the elders or judicial assembly). This ensured that a proper investigation and trial took place, distinguishing between accidental death and murder, and upholding the integrity of Israel's divinely established justice system.
Literary Devices
Joshua 20:9 masterfully employs Legal Language to convey its precise judicial function, utilizing terms such as "appointed," "flee thither," "avenger of blood," and "congregation," which are all integral to the Israelite legal system. The verse also functions as a powerful Summary Statement, encapsulating the purpose and comprehensive scope of the Cities of Refuge system previously detailed in the chapter. Furthermore, it utilizes Inclusivity as a significant rhetorical device by explicitly mentioning both "the children of Israel" and "the stranger that sojourneth among them," thereby emphasizing the universal application of God's law and justice within the community, regardless of ethnic origin. The clear, logical progression of the verse, moving from the designation of the cities to their specific purpose and the conditions for their use, demonstrates a statutory precision characteristic of ancient legal texts.
Theological and Thematic Connections
Joshua 20:9 profoundly illustrates the intricate balance between God's unwavering justice and His boundless mercy, a defining characteristic of divine nature revealed throughout Scripture. The Cities of Refuge were not a loophole for murderers but a divinely ordained provision to ensure that justice was tempered with compassion, preventing innocent blood from being shed due to hasty vengeance. This system underscored the sanctity of human life while simultaneously acknowledging human fallibility and the possibility of unintentional wrongdoing. It established a legal precedent that valued due process and impartial judgment over mob rule, reflecting God's desire for an orderly, righteous, and compassionate society. The explicit inclusion of the "stranger" alongside the "children of Israel" further highlights God's universal concern for justice and His inclusive nature, extending His protective laws beyond the covenant community to all who resided within the land. This foresight subtly foreshadows a broader redemptive plan that ultimately embraces all humanity.
Reflection and Application
The ancient provision of Cities of Refuge offers a timeless spiritual lesson for believers today. Just as these physical cities provided a safe haven for those who unintentionally caused harm, so too does God offer spiritual refuge to all who, recognizing their need, flee to Him for safety from the consequences of their sin. We, in our fallen state, often "kill at unawares" through our unintentional trespasses, our ignorance, or our inherent sinfulness, incurring a spiritual debt that an "avenger" (the law, death, or judgment) justly demands. This passage reminds us that while God's justice is perfect and uncompromising, His mercy is boundless and readily available. He has provided an ultimate refuge, not just from physical death, but from eternal condemnation. Our spiritual journey involves recognizing our desperate need for this refuge, fleeing to it by faith through repentance, and trusting in the divine provision for our salvation. The principle of due process also teaches us the importance of allowing God's righteous judgment to prevail in our lives, trusting His perfect timing and His ultimate verdict, rather than seeking self-justification or succumbing to despair. It calls us to live in a posture of humility and reliance on His grace.
Questions for Reflection
FAQ
What was the primary difference between murder and accidental killing in ancient Israelite law?
The primary difference, which was absolutely crucial for the system of Cities of Refuge, was intent. Premeditated murder (killing with malice aforethought, often indicated by lying in wait or using a weapon with intent to kill) was a capital crime, punishable by death at the hand of the "avenger of blood" or through the legal system, with no possibility of refuge (Numbers 35:16-21). Accidental killing, or manslaughter ("at unawares" or "unintentionally," as described in Deuteronomy 19:4-5), was treated differently. While still a serious offense requiring a legal process, the Cities of Refuge provided a sanctuary for the unintentional killer to escape immediate retribution and undergo a fair trial before the community. If proven unintentional, the person would remain in the city of refuge until the death of the current high priest, after which they could return home without fear of the avenger (Numbers 35:25-28).
Why were the Cities of Refuge necessary if there was an "avenger of blood"?
The Cities of Refuge were necessary precisely because there was an "avenger of blood." Without these designated cities, the "avenger of blood" (the nearest male relative of the deceased) had the right to immediately pursue and kill anyone who caused the death of their kin, regardless of intent. This system, while serving as a deterrent to violence, could easily lead to unjust killings and unending blood feuds if the death was accidental. The Cities of Refuge provided a crucial legal check on private vengeance, ensuring that only those guilty of intentional murder faced the death penalty, while those who killed "at unawares" received due process and protection until their case could be fairly judged by the community (Deuteronomy 19:4-6). They demonstrated God's desire for a just society that balanced the right to retribution with the need for mercy and due process.
Christ-Centered Fulfillment
The Cities of Refuge, as described in Joshua 20:9, serve as a profound Old Testament type pointing to the ultimate refuge found in Jesus Christ. Just as the unintentional slayer fled to a physical city for protection from the "avenger of blood," so too does humanity, guilty of sin—whether intentional or "at unawares" through our fallen nature—flee to Christ for salvation from the ultimate avenger: the righteous judgment of God and the penalty of eternal death. The author of Hebrews explicitly states that believers have "fled for refuge to lay hold upon the hope set before us" in Christ (Hebrews 6:18). Jesus is our true sanctuary, our safe haven where we find not temporary reprieve, but eternal forgiveness and reconciliation with God. He is the Lamb of God who takes away the sin of the world (John 1:29), bearing the full penalty of our sin on the cross, thereby disarming the spiritual "avenger" and offering us complete and permanent refuge from condemnation (Romans 8:1). In Him, the perfect balance of God's justice and mercy is fully realized, providing a way for all—Jew and Gentile alike (Galatians 3:28)—to find safety, new life, and an eternal dwelling place in His presence (John 14:2-3).