Joshua 20 establishes the six cities of refuge, a crucial provision for accidental manslayers in ancient Israel. This chapter details God's command to Joshua to set apart these cities, three on each side of the Jordan River, ensuring that anyone who unintentionally killed another person could flee there for protection from the avenger of blood. It outlines the process for seeking refuge, the judgment by the community, and the conditions under which the manslayer could eventually return home, highlighting God's justice and mercy.
Historical context
The establishment of the cities of refuge in Joshua 20 is a direct fulfillment of God's earlier commands given through Moses in the Torah (Num 35:9-34; Deut 19:1-13). These laws were designed to prevent blood feuds, which were common in ancient Near Eastern societies. In such cultures, the family of a murdered person had the right, and often the obligation, to avenge the death by killing the perpetrator. This practice, while intended to uphold justice, frequently led to cycles of violence and retribution.
The cities of refuge provided a legal and sacred space where a person who had accidentally killed someone could find temporary asylum. This distinction between intentional murder and accidental death was vital for a just society. The book of Joshua, written likely by Joshua himself or by a contemporary, records the practical implementation of these divine laws as Israel settled in the Promised Land. The selection of specific cities, strategically located and accessible, underscores the careful planning and divine wisdom behind this provision, ensuring justice was tempered with mercy across all the tribes of Israel.
Verse by verse
- 1:
The Lord spoke to Joshua, reiterating the command concerning the cities of refuge. This divine initiative underscores the importance and sacred nature of this provision, not as a human invention, but as a direct instruction from God himself.
- 2:
Joshua is commanded to “select the cities of refuge” as previously instructed through Moses. This highlights the continuity of God's law from the wilderness generation to the settled land, ensuring justice and order in the new covenant community.
- 3:
These cities were for anyone who “accidentally kills someone without intending to.” This crucial distinction between premeditated murder and unintentional manslaughter is central to the entire concept, providing a legal framework for mercy rather than immediate retribution.
- 4:
When a manslayer arrived at a city of refuge, they were to “state his case to the elders at the city gate.” The city gate was the traditional place of judgment and public assembly, emphasizing the communal and legal process involved in seeking asylum.
- 5:
If the avenger of blood pursued the manslayer, the elders were not to surrender him. This protection was vital, ensuring that the legal process could unfold without immediate, violent retaliation from the victim's family, upholding the sanctity of the refuge.
- 6:
The manslayer was to “remain in that city until his case has been decided by the community, and until the death of the high priest.” This condition links the manslayer's freedom to a significant spiritual event, the death of the high priest, symbolizing a form of atonement and a new beginning.
- 7:
Three cities were designated west of the Jordan: Kedesh in Galilee, Shechem in Ephraim, and Kiriath-arba (Hebron) in Judah. These were strategically chosen to be accessible from different regions, ensuring that refuge was within reach for all tribes.
- 8:
Three cities were designated east of the Jordan: Bezer in Reuben, Ramoth in Gilead, and Golan in Bashan. The equal distribution of cities on both sides of the Jordan demonstrates God's impartial justice and care for all his people, regardless of their tribal inheritance.
- 9:
These six cities were designated for “all the Israelites and for any foreigners living among them.” This inclusion of foreigners highlights God's universal justice and compassion, extending protection and legal rights beyond the native-born Israelites.
Key themes
- Divine Justice and Mercy
- Protection for the Accidental Manslayer
- Fulfillment of God's Law
- Community and Legal Process
- Atonement and Redemption
Application
The cities of refuge in Joshua 20 offer us a profound glimpse into God's character—a God who is both just and merciful. While we no longer live under the Old Testament legal system, the principles behind these cities resonate deeply with the gospel. Just as the manslayer fled to a designated city for safety, we, as sinners, flee to Christ for refuge from the just wrath of God. He is our ultimate sanctuary, the one who provides atonement for our sins, both intentional and unintentional.
This chapter reminds us that God provides a way for reconciliation and a path to peace, even in the face of grave error. It encourages us to extend mercy and understanding to others, recognizing the complexities of human actions. Moreover, the death of the high priest as the release for the manslayer foreshadows Christ's death as our High Priest, which provides eternal release and true freedom from the condemnation of sin. We find our ultimate refuge and hope in Him.
Frequently asked questions
What was the purpose of the cities of refuge?
The cities of refuge served as sanctuaries for individuals who had accidentally killed someone, protecting them from the “avenger of blood”—a relative of the deceased who had the right to exact retribution. They ensured that justice was served by distinguishing between intentional murder and accidental death, preventing blood feuds and allowing for a fair legal process, as detailed in Joshua 20.
How many cities of refuge were there, and where were they located?
There were six cities of refuge in total: three on the west side of the Jordan River (Kedesh, Shechem, and Hebron) and three on the east side (Bezer, Ramoth in Gilead, and Golan). These locations were strategically chosen to be easily accessible from all parts of the land of Israel, ensuring that refuge was available to everyone who needed it (Josh 20:7-8).
What was the process for someone seeking refuge?
Upon arriving at a city of refuge, the manslayer would present their case to the elders at the city gate. If their claim of accidental killing was validated, they would be granted protection. They would then stand trial before the community. If found innocent of intentional murder, they would remain in the city until the death of the current high priest, after which they were free to return home (Josh 20:4-6).
Why was the death of the high priest significant for the manslayer?
The death of the high priest served as a symbolic act of atonement, marking the end of the manslayer's exile and allowing them to return home without fear of retribution. This provision, established by God, underscored the sacredness of life and the need for a covering for even unintentional bloodshed. It foreshadows the ultimate atonement provided by Christ, our High Priest, through his death.
Did the cities of refuge apply to foreigners as well as Israelites?
Yes, Joshua 20:9 explicitly states that these cities were for “all the Israelites and for any foreigners living among them.” This demonstrates God's universal justice and compassion, extending the same legal protections and opportunities for mercy to all residents within the land, regardless of their national origin.