When Jehovah thy God hath cut off the nations whose land Jehovah thy God giveth thee, and thou hast dispossessed them, and dwellest in their cities and in their houses,
This verse sets the time for the cities of refuge: after God removes the nations of Canaan and Israel settles in the land. Judgment on one people and mercy for a frightened man stand side by side in the same law.
The verse speaks of nations cut off. The law that follows shelters a man running for his life. One writer holds the two together.
What a striking combination of "goodness and severity" we see in these few lines! We have the "cutting off" of the nations of Canaan, because their wickedness was complete and had become unbearable. On the other hand, we have a most touching display of divine goodness in the provision made for the poor manslayer, in the day of his deep distress, when he is running for his life from the avenger of blood. The government of God and the goodness of God are both perfect. There are cases where goodness would be nothing but putting up with sheer wickedness and open rebellion, and that is impossible under the government of God.
The verse calls this land the gift of the Lord your God. One writer shows why that ownership makes bloodshed there so serious.
In Deuteronomy 19 we have the order in detail for the three cities of refuge, and then for three more. Earlier in the book we saw the first ones set apart on the other side of the Jordan. God on the one hand would mark how serious it is to shed blood; on the other, He would not treat an accidental death as the same thing as deliberate murder. In no case would God have His people forget that it was His land, so if blood was shed there, the land was defiled by it.
God set up the shelter before anyone needed it. Another writer shows the care He took to make it easy to reach.
See the gracious care our God takes to make the city of refuge as available as possible for the slayer. The three cities were to be "in the middle of your land." It would not do to have them in far corners, or in places hard to reach. And not only that, but "you shall prepare the way." … Everything was to be done to help the slayer escape. The gracious Lord thought of the feelings of the distressed man "fleeing for refuge to take hold of the hope set before him." The city of refuge was to be "brought near," just as "the righteousness of God" is brought near to the poor broken-hearted helpless sinner — so near that it is "to the one who does not work, but believes in Him who justifies the ungodly."
The refuge was never a loophole. A court decided who could stay inside it.
God's holiness shows in this: He would not shield the guilty. When judges and witnesses examined the case, they gave the guilty man up. God's grace shines in keeping the unintentional slayer safe inside the refuge, so that the avenger of blood could not lay hands on him. Here we have a picture of the gracious dealings of the Lord with Israel — the beloved but blinded nation, which is responsible before Him for the shedding of the blood of Christ. In grace He regards Israel as a "slayer," rather than a "murderer," whom He will restore in due time to the good land, the land of their possession.
The cities chosen for this shelter had names with meaning. One writer reads those names as a picture of what safety in Christ gives.
Bezer means fortification, a place enclosed and safe from outside attack. This speaks of Christ, the only true safety for someone once linked with those who crucified Him, but who holds no hatred toward Him. Such a person is welcome if he flees to the Lord Jesus. If he hated Him, he would not flee to Him. Ramoth means height. It speaks of the place of exaltation God brings every believer into through the redemption that is in Christ Jesus.
- Cut off. God cut off the nations of Canaan because their wickedness had become unbearable. Goodness that tolerated open rebellion would not be goodness.
- Given. Israel moved into cities and houses God gave them. The land stayed His land, so blood spilled on it defiled His gift.
- Brought near. Refuge sat in the middle of the country with roads prepared, because God thought about how a terrified man runs.
- Distinguished. The refuge kept the unintentional slayer safe and gave the guilty up. Grace never became a hiding place for guilt.
- Restored. God treats the nation that shed Christ's blood as a slayer, not a murderer, and will restore it to its land in due time.
thou shalt separate three cities for thyself in the midst of thy land, which Jehovah thy God giveth thee to possess.
God tells Israel to set apart three cities of refuge in the land He is giving them. Why does the gift of a land come with a plan for bloodshed inside it, and who were those cities built to save?
This chapter both cuts off nations and prepares a refuge. One writer holds the two halves together.
What a very striking combination of "goodness and severity" we see in these few lines! We have the "cutting off" of the nations of Canaan. Their wickedness was complete, and it had become unbearable. On the other hand, we have a most touching display of divine goodness. God provides for the poor manslayer in the day of his deep distress, as he flees for his life from the avenger of blood. The government and the goodness of God are both divinely perfect. In some cases, goodness would be nothing but tolerating sheer wickedness and open rebellion. That is impossible under the government of God.
The verse calls the land the LORD's gift. That ownership is why bloodshed in it is so serious.
In Deuteronomy 19 we have the order in detail for the three cities of refuge, and then for three more. Earlier in the book we saw the first ones set apart on the other side of the Jordan. God would mark the seriousness of bloodshedding. At the same time, He would not confuse a death by accident with deliberate murder. God would never have His people forget that it was His land. So if blood was shed there, the land was defiled. It called for serious thought. God made man in His own image, and man's blood was spilled there.
Where God placed the cities was itself an act of care. Older translations read that they stood "in the midst of your land."
See the gracious care our God takes to make the city of refuge as available as possible for the slayer. The three cities were to be "in the midst of your land." They were not to sit in remote corners, or in places hard to reach. And more than that: "you shall prepare the way for yourself." Everything served to make the slayer's escape easier. The gracious Lord thought of the feelings of the distressed one who was "fleeing for refuge to lay hold of the hope set before him." God brought the city of refuge near, just as He brings "the righteousness of God" near to the poor broken-hearted helpless sinner.
The cities sheltered one killer and gave up another. One writer sees two things about God in that.
God's holiness shows in this: He would not shield the guilty. Competent judges and witnesses examined the case, and the guilty man was to be handed over. God's grace shines in keeping the unintentional slayer inside the refuge, where the avenger of blood could not lay hands on him. Here we have a picture of the gracious dealings of the LORD with Israel. Israel is the beloved yet blinded nation, and it is responsible before Him for the shedding of the blood of Christ. In His grace He treats Israel as a "slayer," not a "murderer," and will restore the nation in due time to the good land, the land of their possession.
The same writer who brings the refuge near to the sinner also marks where that comparison breaks down.
If we view the city of refuge as a picture of a sinner taking refuge in Christ, it holds only in a very limited way. We find points of contrast on all sides rather than points of similarity. In the first place, the manslayer in the city of refuge was not exempt from judgment, as we learn from Joshua 20:6. But for the believer in Jesus there is and can be no judgment. The reason is the simplest of all: Christ has borne the judgment instead.
Yet the same writer turns the manslayer's settled mind straight on the reader:
May he know that "strong consolation" which is the sure, because divinely appointed, portion of all those who have "fled for refuge to lay hold on the hope set before them."
- Given. The verse calls the land the LORD's gift. Because it stays His land, blood shed in it defiles it.
- Guarded. God marks bloodshed as serious, yet He does not treat an accident as deliberate murder. Judges give up the guilty man; the refuge keeps the unintentional slayer safe.
- Granted. The cities sat in the middle of the land, with the way prepared. God brought refuge near, as He brings the righteousness of God near to the helpless.
- Grace and severity. The same chapter cuts off Canaan's nations for their completed wickedness and shelters a fleeing man. God's government and His goodness are both perfect.
- Guilt answered. God treats Israel as a slayer rather than a murderer of Christ, and keeps the nation for restoration. The same picture fits a sinner fleeing to Christ only in a limited way.
Thou shalt prepare thee the way, and divide the territory of thy land, which Jehovah thy God giveth thee to inherit, into three parts, so that every slayer may flee thither.
Naming three cities of refuge was not enough. God told Israel to measure the distances, divide the land, and clear the way, so a man who killed by accident could run and live.
The chapter cuts off the nations of Canaan, then shelters a man running for his life. One writer holds both together:
What a striking combination of "goodness and severity" we see in these few lines! We have the "cutting off" of the nations of Canaan, because their wickedness was complete and had become unbearable. On the other hand, we see a most touching display of divine goodness. God provided for the poor manslayer in the day of his deep distress, when he was fleeing for his life from the avenger of blood. The government and the goodness of God are both divinely perfect.
The ESV has "you shall measure the distances"; older translations read "you shall prepare the way." One writer weighs the care behind every detail — the cities, the roads, the three parts:
See the gracious care of our God to make the city of refuge as available as possible for the slayer. The three cities were to be "in the midst of your land." It would not do to have them in remote corners, or in places hard to reach. And not only that, but "you shall prepare the roads." And again, "you shall divide into three parts the area of the land." God ordered everything to make the slayer's escape easier. The gracious Lord thought of the feelings of the distressed one fleeing for refuge to take hold of the hope set before him. The city of refuge was to be brought near. In the same way, "the righteousness of God" is brought near to the poor broken-hearted, helpless sinner. It comes so near that it is "to the one who does not work but believes in Him who justifies the ungodly."
The wording of the command itself is what draws his admiration:
There is peculiar sweetness in the expression, "You shall prepare the roads." How like our own ever gracious God — "the God and Father of our Lord Jesus Christ!"
Why divide the land at all? One writer connects the boundaries with the roads:
They were to divide the land into three parts on that side of the Jordan, with roads that would be helpful in marking the bounds of those divisions as well as making it simpler to flee to a city of refuge when a road led in that direction.
A man running for his life had to find the city fast:
In the promised land these cities stood, each on a hill, for all eyes to see. Main roads led to them, laid out so that no one could have trouble finding the way. The gates of the cities of refuge were always open, so that "any manslayer can flee to them."
Jewish tradition describes how the roads were kept, and the same writer finds a model in it for anyone who tells others about Christ:
Jewish tradition says the highways leading to the cities of refuge were kept in constant repair. It says posts marked "Refuge! Refuge!" stood at the crossroads to point out the way. It also says runners trained in the law of God stood ready to guide the fugitive to safety. These traditions say much to those who love souls. The runners are a happy picture of the evangelist. His feet should be swift to lead and help souls to Christ, and his lips full of the truths of God's holy word.
A prepared way saves no one who does not take it:
One thing more let us note: the refuge was provided, but the manslayer had to make the effort to use it. If he did not, his blood would be on his own head. This exactly pictures the situation as the gospel is preached today.
The refuge was never meant for the murderer, and one writer draws a larger picture from that:
God's holiness shows in this: He would not shield the guilty. His grace shines in keeping the unintentional slayer safe inside the refuge, so that the avenger of blood could not lay hands on him. Here we have a picture of the gracious dealings of the Lord with Israel — the beloved yet blinded nation, which is responsible before Him for shedding the blood of Christ. He graciously regards Israel as a "slayer" rather than a "murderer," to be restored in due time to the good land.
- Near — the cities sat in the middle of the land, never in remote corners; God's rule was that refuge must be within reach.
- Prepared — He did not just allow escape, He ordered roads for it; the way to safety was His own work.
- Plain — set on hills, gates open, signposts and guides along the route, so no runner could lose the way.
- Run — the refuge saved nobody who stayed outside. The manslayer had to run for it, and so must anyone who hears the gospel today.
- Both — one chapter cuts off the nations and shelters the fleeing man. God's goodness and His severity are both perfect.
And this is the case of the slayer who shall flee thither that he may live he that smiteth his neighbour unwittingly, whom he hated not previously;
Deuteronomy 19:4 names who may claim the shelter of the cities of refuge. It is the man who kills by accident, with no record of hatred toward the one who died — and that one fact decides whether he lives or dies.
The law separates two kinds of killing. A manslayer kills by accident, and the example given is an everyday one — a tool slipping at work.
God carefully repeats the proper terms under which someone could claim the shelter of the city of refuge. It was a provision for a manslayer, not for a murderer. He might kill another unintentionally. Here is an example of this too. One might swing his axe to cut down a tree, and the axe head slip off the handle, accidentally killing another person (vs. 4-5). In such a case he could flee to the city of refuge. There he would be safe from "the avenger of blood." This person would be a close relative or friend of the victim. He might feel he had the right to take vengeance on the manslayer.
The law did not only name who may flee. It also cleared the way for him to run.
See the gracious care of our God to make the city of refuge as available as possible for the slayer. The three cities were to be "in the midst of your land." It would not do to have them in remote corners, or in places hard to reach. And more than that, "you shall prepare the roads." And again, "you shall divide into three parts the area of the land." Everything was to be done to make the slayer's escape easier. The gracious Lord thought of the feelings of the distressed one fleeing for refuge to take hold of the hope set before him. The city of refuge was to be brought near, just as "the righteousness of God" is brought near to the poor broken-hearted helpless sinner — so near that it is "to the one who does not work but believes in him who justifies the ungodly."
The verse looks back: were the two men enemies before the blow fell? One writer takes that same test and applies it to the nation that put Christ to death.
Three cities of refuge are appointed. The man who kills his neighbour without hating him is distinguished from the murderer. This is an important principle about the fate of the Jewish nation. It makes a distinction between those who took a voluntary part in the death of the Lord, or who afterwards gladly approve the deed, and those who did it in ignorance.
At first glance the nation seems shut out, since its leaders planned the arrest of Jesus.
If we apply these statutes to the action of the Jewish nation against Christ, it might seem as if there were no possible escape for them. Remember how they did "lie in wait," and how in the end they succeeded by bribery and scheming in securing His arrest and condemnation. But our Lord Himself prayed, "Father, forgive them, for they know not what they do" (Luke 23:34). So God in grace, if they repent, will count them as having acted in ignorance, on the ground of this prayer, and will appoint them a city of refuge for escape and safety.
The city walls gave no cover to a man who killed on purpose.
On the other hand, a murderer could not be allowed to take advantage of this provision. Suppose someone was guilty of hateful motives, or of murdering another on purpose, and he fled to the city of refuge. Then the elders of his own city had to send to that city. The guilty person must be handed over. He would return to his own city and face the retribution of the avenger of blood (vs. 11-13).
Once inside, the fugitive's certainty rested on something outside his own emotions.
The moment he found himself inside the gates, he was safe, and he knew it. How did he know it? By his feelings? By his evidences? By experiences? No; simply by the word of God. No doubt he had the feeling, the evidence and the experience. These would be very precious to him after his tremendous struggle and conflict to get in. But these things were in no way the ground of his certainty or the basis of his peace. He knew he was safe because God told him so. The grace of God had made him safe, and the word of God made him sure.
- Cause — the verse tests intent, not outcome. An axe head slipping off its handle is not a planned killing, and the proof is that no hatred came before.
- Gift — God did not just grant refuge. He brought it near: central cities, prepared roads, a divided land.
- Reach — the same test reaches those who crucified Christ. If they repent, grace counts their act as done in ignorance, on the ground of His own prayer from the cross.
- Limit — refuge shelters the slayer, never the murderer. The elders had to hand over the man who killed out of hatred.
- Result — inside the gates the fugitive's peace rested on God's word, not on his feelings. Grace made him safe; the word made him sure.
as when he goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the iron slippeth from the handle, and lighteth upon his neighbour, that he die; such an one shall flee unto one of these cities, and live;
A man goes out with a friend to cut timber, the axe head flies off the handle, and his friend is dead. Israel's law had to decide what such a man deserves, and God's answer was a road, a city, and a life spared.
The law separates two kinds of killing. It also names the danger the accidental killer faced.
Now God carefully repeats the proper terms under which one could claim the shelter of the city of refuge. It was a provision for a manslayer, not for a murderer. He might kill another person without meaning to, as the example here shows. In that case he could flee to the city of refuge. There he would be safe from "the avenger of blood." That avenger would be a close relative or friend of the victim, and he might feel he had every right to take vengeance on the manslayer.
The law does not shrug at a death simply because nobody meant it. God weighs both the blood spilled and the intention behind it.
Deuteronomy 19 sets out in detail the order for the three cities of refuge, and then for three more. On the one hand God would mark how serious it is to shed blood. On the other, He would not treat a death that happened by accident as the same thing as deliberate murder. Yet God never let His people forget that the land was His. So bloodshed there defiled it.
The law gives a detailed portrait of this man, and everything depends on whether it fits him.
Here we have a very exact description of the man God provided the city of refuge for. If he did not match it, the city was not for him. But if he did, he could be completely sure that a gracious God had thought of him, and had found him a refuge where he would be as safe as the hand of God could make him.
God did not just name a refuge. He took pains to put it within reach.
See the gracious pains our God takes to make the city of refuge as available as possible for the slayer. The three cities were to be in the middle of the land. It would not do to have them in far corners, or in places that were hard to reach. God also said the people must prepare a road, and divide their land into three parts. Everything was arranged to help the slayer escape. The gracious Lord thought of the feelings of the distressed man fleeing for refuge to take hold of the hope set before him. God brought the city of refuge near, just as He brings "the righteousness of God" near to the poor, broken-hearted, helpless sinner.
Writers read this law forward to Israel and the death of Christ.
God's holiness shows in this: He would not shield the guilty... and His grace shines out in keeping the unintentional slayer safe inside the refuge, so that the avenger of blood could not lay hands on him. Here we have a picture of the Lord's gracious dealings with Israel — the beloved but blinded nation, which is responsible before Him for shedding the blood of Christ. He graciously regards Israel as a "slayer," rather than a "murderer," to be restored in due time to the good land.
Commentators differ over how far that picture holds.
The unintentional killer is a picture of Israel, who killed Christ in ignorance. It was of them that the Lord Jesus said on the cross: "Father, forgive them, for they know not what they do."... But in another sense both the leaders of the Jews and the people were murderers on purpose — deliberate, knowing rejecters of God and of His Christ.
Inside the gate the running stopped. But how could the man know he was safe?
But the moment he found himself within the gates, he was safe, and he knew it. How did he know it? By his feelings? By the proofs he could see? By his experiences? No. He knew it only by the word of God... The grace of God had made him safe, and the word of God made him sure.
- Cause — A slipped axe head kills without hatred. God separates the manslayer from the murderer, yet still counts shed blood as defiling His land.
- Description — God describes the man in detail. If the description fits you, the refuge was made for you.
- Road — Cities in the middle of the land, a divided territory, a prepared road. God clears the way instead of testing the runner.
- Reach — Writers see Israel here: guilty of Christ's blood, yet treated as a slayer. Others point to a deliberate rejection as well.
- Result — Grace makes the man safe. God's word makes him sure — not his feelings after the run.
lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not worthy of death, since he hated him not previously.
This verse names a real danger: a grieving relative chasing down a man who killed by accident, and killing him before any court could hear the case. The whole plan of the cities of refuge turns on two phrases here — "because the way is long" and "since he had not hated his neighbor in the past."
The rule here grows out of an earlier ruling in Exodus.
There is, however, a notable exception made in Exodus 21:13: "But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee." Deuteronomy 19 and Numbers 35 deal with this provision in fuller detail, and they speak of the cities of refuge. How precious is the grace, and the compassion of the heart of God, expressed in Deuteronomy 19:6.
The same book that shelters the accidental killer also records the cutting off of whole nations.
What a very striking combination of "goodness and severity" we observe in these few lines! We have the "cutting off" of the nations of Canaan, because of their completed wickedness which had become unbearable. And, on the other hand, we have a most touching display of divine goodness. God made provision for the poor manslayer in the day of his deep distress, when he was fleeing for his life from the avenger of blood.
The verse names distance as the thing that could kill an innocent man. So the law goes after the distance itself.
See the gracious painstaking of our God to make the city of refuge as available as possible for the slayer. The three cities were to be "in the middle of your land." It would not do to have them in remote corners, or in places hard to reach. And not only so, but "you shall prepare the roads." Everything was to be done to make the slayer's escape easier. The city of refuge was to be brought near. In the same way "the righteousness of God" comes near to the poor broken-hearted helpless sinner — so near that it is "to the one who does not work but believes in him who justifies the ungodly."
The one doing the chasing is not a criminal. He is family, and in his own eyes he is doing right.
It was a provision for a manslayer, not for a murderer. He might kill another unintentionally. An example is given here also. One might swing his axe to cut down a tree. The axe head could slip off the handle and kill another person by accident. In such a case he could flee to the city of refuge. There he would be safe from "the avenger of blood." This person would be a close relative or friend of the victim. He might feel himself justified in taking vengeance on the manslayer.
Mercy this generous could be abused, and the law closes that door in the verses just after.
The greatest care is required to prevent any abuse of the cities of refuge. A murderer must get no chance to find permanent shelter there. If a man shed blood intentionally and deliberately, the elders of his city were bound to send and fetch him from there. They handed him over to the avenger of blood so that he might die.
One writer carries this same distinction forward to the death of Jesus.
Acts 3:17 shows that God was prepared to treat their dreadful crime as a sin of ignorance. That means manslaughter, for which a city of refuge is provided, and not murder. This was a direct answer to the prayer on the cross, "Father, forgive them, for they know not what they do." ... Everything hinged upon their repentance and conversion.
Once the runner passed through the gate, the chase was over. What settled his mind was not how he felt after the run.
But the moment he found himself within the gates, he was safe, and he knew it. How did he know it? By his feelings? By his evidences? By experiences? No; simply by the word of God. No doubt he had the feeling, the evidence and the experience. They would be very precious to him after his tremendous struggle to get in. But these things were in no way the ground of his certainty or the basis of his peace. He knew he was safe because God told him so. The grace of God had made him safe, and the word of God made him sure.
- The danger — hot anger and a long road could cost an innocent man his life.
- The provision — the God who cut off the nations of Canaan showed touching goodness to the fleeing manslayer.
- The nearness — central cities and prepared roads brought the refuge near, as righteousness comes near to the one who does not work but believes.
- The limit — the walls sheltered the manslayer, not the murderer; the elders fetched out a deliberate killer and handed him over.
- The certainty — inside the gate, grace made him safe and God's word made him sure.
Therefore I command thee, saying, Thou shalt separate three cities for thyself.
This verse closes a short section about the manslayer — a man who kills someone without meaning to. The road to safety could be long, and the avenger of blood might overtake him on the way. So God commands Israel to set apart three cities. Why make pity for one desperate runner a law for the whole nation?
In this chapter God cuts off the nations of Canaan and shelters one frightened man. One writer holds both sides together.
What a striking combination of "goodness and severity" we see in these few lines! We have the "cutting off" of the nations of Canaan, because of their completed wickedness which had become simply unbearable. And on the other hand, we have a most touching display of divine goodness in the provision made for the poor manslayer, in the day of his deep distress, when he is fleeing for his life from the avenger of blood. Of course, God's government and His goodness are both perfect.
Where the cities stood mattered. Their placing pictures how God brings His righteousness near to a helpless sinner.
See the gracious care our God takes to make the city of refuge as available as possible for the slayer. The three cities were to be "in the midst of your land." It would not do to have them in remote corners, or in places hard to reach. And not only that, but "you shall prepare a way for yourself." Everything was to be done to make the slayer's escape easier. The gracious Lord thought of the feelings of the distressed one fleeing for refuge to take hold of the hope set before him. The city of refuge was to be brought near. In the same way "the righteousness of God" is brought near to the poor broken-hearted helpless sinner. It comes so near that it is "to the one who does not work but believes in him who justifies the ungodly."
(That phrase comes from an older translation of verse 3. The ESV reads, "You shall measure the distances.")
God left nothing undone. So only one thing could still cost a man his life: not running to the shelter.
God ordered those cities, meant as a merciful provision for the slayer, to stand so that shelter was near wherever shelter was needed. There was always a city within reach of anyone exposed to the sword of the avenger. This was worthy of our God. If any slayer did fall into the hands of the avenger of blood, it was not for lack of a refuge near at hand, but because he had failed to make use of it. All necessary provision was made; the cities were named, and well defined, and publicly known. Everything was made as plain, as simple, and as easy as possible.
Israel already had this law. So "therefore I command you" comes as an urgent call to obey it.
Here again we do not have a repetition of the earlier law about the cities of refuge (Num. 35:9-34), but an earnest call to obey those laws. The three cities east of the Jordan were named earlier, in chapter 4. Here the other three, in the middle of the land, are in view. Grace and judgment are both illustrated — in the case of the slayer who killed his neighbour without knowing it, and in the one who killed his neighbour on purpose. When the slayer reached the city he found shelter there and lived, for he had done it in ignorance. For the deliberate murderer there was no mercy, but judgment. "Your eye shall not pity him." Obedience was demanded in all these words of Moses.
The same line between ignorance and hatred runs through the death of Christ.
All mankind has been guilty of the death of the Lord Jesus. Yet He could say, "Father, forgive them, for they know not what they do" (Luke 23:34). If our guilt is through ignorance, there is a refuge for us and forgiveness in receiving Christ as Saviour now. But if we have rejected Him through malicious hatred, "there no longer remains a sacrifice for sins, but a fearful expectation of judgment" (Heb. 10:26-27).
Reaching the city ended the chase. One writer describes the man this refuge was for, and how safe he was inside.
Here we have a very detailed description of the man the city of refuge was for. If he did not match it, the city was not for him. If he did match it, he could be fully sure of this: a gracious God had thought of him, and found him a refuge where he could be as safe as the hand of God could make him. Once the slayer found himself inside the city of refuge, he could breathe freely and enjoy calm and sweet rest. No avenging sword could reach him there; not a hair of his head could be touched there.
- Near, by command. God ordered the refuge Himself, so shelter always stood within reach of the man who needed it.
- Near, by design. Central cities and a ready road were no accident. God brings His righteousness just as near — to the one who does not work but believes.
- Near, so no excuse. God named each city, marked it out and made it public. If the avenger caught a man, the man had failed, not the provision.
- Near, but not for all. Ignorance found shelter. Settled hatred found none. Grace and judgment stand side by side.
- Near, then certain. Inside the walls the running stopped: no sword could reach him, and he could rest.
And if Jehovah thy God enlarge thy border, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers
The eighth verse looks past the borders Israel was about to cross, to a wider land God had sworn to give — with three more cities of refuge to match it. So how large was that promise, and why does its enlargement come with a condition attached?
The land Israel was entering was smaller than the land God had promised. One writer traces the gap between the two, and the reason for it:
Even now, in setting out the bounds of their inheritance, we find nothing like the full extent of the land promised them. That promise ran "from the river of Egypt to the great river, the river Euphrates" (Gen. 15:18)... Their borders at this time reached neither the Red Sea nor the Euphrates. The reason is plain. They were going into the land under a legal covenant, not brought in (as they one day will be) according to the fullness of divine grace. If they kept His covenant, God would enlarge their borders, even to the full extent of the original promise. But this depended on what never took place.
Men mock the promise by pointing to how little land Israel ever held. The same writer answers that the small size measures Israel, not God: it shows "their inability to make good their title to it."
The enlargement depends on obedience, and the extra cities follow the extra land:
First, they are commanded to carry out the law of the cities of refuge in the land God is bringing them into. They were to divide it into three parts, with roads prepared in each, and a central city as a refuge for the man who killed someone without meaning to. Then the land would not be stained with innocent blood. Also, if God enlarged their borders, in line with the promise He made conditional on obedience, they were to mark off three more cities... The extension of the land waits their future possession of it.
One writer links the extra three with cities Moses had already set apart.
These three cities are spoken of in Joshua 20:7 as Kedesh in Galilee, in the north, Shechem, about midway in the land, and Hebron in the south. Added in verses 8 and 9 is the promise that if the Lord enlarged their territory and if they would keep His commandments, they were to add three more cities of refuge. It seems this refers to the same three cities that Moses set apart in Deuteronomy 4:41-42. Perhaps they had not yet been set up at that time, even though Moses had already pointed them out.
More land meant more ground where God's own honour was at stake:
There was more to think about in the cities of refuge than the safety of the slayer. God provided for that perfectly, as we have seen. But the glory of God, the purity of His land, and the integrity of His government also had to be kept intact. If anything touched these, there could be no safety for anyone.
The same law that opened the door to the accidental killer shut it on the murderer:
Take such words as these, "Your eye shall not pity him." Who spoke them? Jehovah. Who wrote them? God the Holy Spirit. What do they mean? Solemn judgment upon wickedness... Suppose a deliberate murderer tried to use God's provision for the manslayer who acted in ignorance. Justice laid hold of him and put him to death, without mercy.
That difference between ignorance and knowledge reaches to Israel itself:
The cities of refuge give a beautiful picture of where Israel stands over their sin in killing the Lord Jesus. They may have done it in ignorance, which is how the grace of God views it for those who repent. Or they may have done it knowingly, which is what continuing to reject Him would prove.
It reaches every reader too:
All mankind has been guilty of the death of the Lord Jesus. Yet He could say, "Father, forgive them, for they know not what they do" (Luke 23:34). If our guilt is through ignorance, there is a refuge for us and forgiveness in now receiving Christ as Saviour.
- Promise — God swore to the fathers a land reaching to the Euphrates, far beyond what Israel ever held.
- Condition — God tied the enlargement to obedience, and it "depended upon what never took place."
- Provision — Wider borders needed wider mercy: three more cities, so distance could never trap the one who fled.
- Limit — Mercy never shelters the murderer. God's government and the purity of His land stood behind both the refuge and the sentence.
- Fulfilment — The refuge points to grace for those guilty of Christ's death in ignorance. The land God promised still waits.
(if thou keep all this commandment to do it, which I command thee this day, to love Jehovah thy God, and to walk in his ways continually), then shalt thou add three cities more for thyself to these three,
Moses ties three extra cities of refuge — safe towns for someone who kills by accident — to a larger territory. The larger territory depends on love for God and a life of obedience. So why should shelter for an accidental killer hang on how Israel walks with God?
The chapter first commands three refuge cities, then promises three more. One writer names the two concerns God holds together: the weight of shed blood, and the gap between an accident and a crime.
In Deuteronomy 19 we have the order in detail for the three cities of refuge, and then for three more. God on the one hand would mark the seriousness of blood-shedding; on the other, He would not confuse an accidental death with deliberate murder. In no case, however, would God have His people forget that it was His land, and so if anyone shed blood there, it defiled the land.
The land Israel was about to enter fell far short of what God had promised. One writer shows how much bigger that promise was, and on what terms God offered the rest.
Even now, when giving them the bounds of their inheritance, we find nothing like the full extent of the land promised them. That promise ran "from the river of Egypt to the great river, the river Euphrates" (Gen. 15:18)... Their bounds at this time touched neither the Red Sea nor the Euphrates. The reason is plain: they were going into the land under a legal covenant, not brought in (as they yet will be) according to the fullness of divine grace. If they continued in His covenant, God would enlarge their borders, even to the full extent of the original promise; but this depended upon what never took place.
The condition is not bare rule-keeping. Love comes first, and the walk flows out of it.
The great teaching that marks this book is obedience springing from love to Jehovah, and this chapter develops it further... What He had done and what He was going to do for them called for the love and obedience of His people. May we heed the same call.
Notice what expands along with the border: places of shelter. More land means more mercy within reach.
Also if God extended their borders, according to the promise made conditional upon obedience, then they were to mark off three cities more. This repeated number 3 must carry meaning, for these cities had a notable significance for Israel themselves... Meanwhile this provision shows human life to be the object of God's care, and cherishes it. The extension of the land waits their future possession of it.
God placed the first cities within easy reach. The same care adds more as the land spreads out.
See the gracious care our God takes to make the city of refuge as available as possible for the slayer. The three cities were to stand in the middle of the land. It would not do to have them in remote corners, or in places hard to reach... Everything was to help the slayer escape. The city of refuge was to be brought near, just as "the righteousness of God" is brought near to the poor broken-hearted helpless sinner.
Because the enlargement never came, the six cities stand as a pledge and not a finished story. One writer sees them still keeping watch over the land.
These cities of refuge, set at intervals through the land of Israel, are a garrison for it from God. Ruined as the land is, they still watch over it as ministers of unchanging grace and prophets of a glory now drawing near... All this time these cities have been watch-towers facing east, ramparts round fallen Zion. There the watchmen do not keep silent, and give Him no rest, until He establishes it again — yes, until He makes it a praise on earth. (Isa. 62:6-7.)
One writer draws out why this distinction reaches far beyond a single case of manslaughter.
Three cities of refuge are appointed, and the man who kills his neighbour without hating him stands apart from the murderer. This is an important principle as to the fate of the Jewish nation. It distinguishes those who took a deliberate part in the death of the Lord, or who afterwards approve the deed with all their heart, from those who did it in ignorance.
- Love first. God attaches one condition to the larger land: love for Him, worked out in a lifelong walk. Obedience springing from love is the teaching that marks this whole book.
- Then land. The promised land reached to the Euphrates. God tied that enlargement to covenant faithfulness, and it depended on what never took place.
- Then refuge. Shelter multiplies with the territory: three more cities, so mercy stays near to anyone who needs it.
- Mercy kept near. God kept refuge close at hand, never in remote corners — the same way He brings His righteousness near to the helpless sinner.
- Still unfinished. The cities still stand as watch-towers over a land Israel has never fully held. The line they draw, between the ignorant killer and the murderer, bears on the fate of the nation itself.
that innocent blood be not shed in the midst of thy land which Jehovah thy God giveth thee for an inheritance, and blood come not upon thee.
This verse gives the reason behind the whole system of cities of refuge. It ties one man's escape from a hasty avenger to the guilt of a whole nation and to the land God gave them.
The command points at the land, not only at the slayer. One writer explains why the land mattered so much.
In Deuteronomy 19 we have the order in detail for the three cities of refuge, and then for three more. Earlier in the book we saw the first set apart on the other side of the Jordan. God on the one hand would mark the seriousness of shedding blood. On the other, He would not confuse a death by accident with deliberate murder. In no case, however, would God have His people forget that it was His land. So blood shed there defiled it. It called for serious thought. Man, who was made in the image of God, had his blood shed there. God takes notice of it.
The aim of keeping innocent blood off the land shaped the whole plan for the cities.
In the land into which God is bringing them, they are commanded to carry out the law of the cities of refuge. They must divide it into three portions, with roads prepared in each, and a central city as a refuge for the man who is a slayer without guilt. The aim is that innocent blood may not stain the land. If God extended their borders, as He promised on condition of obedience, they were to mark off three more cities… In the meantime, this provision makes human life known as the object of God's care, and cherished.
A refuge too far away would save nobody. One writer sees God's kindness in where the cities stood and how easily they could be reached.
See the gracious care our God takes to make the city of refuge as available as possible for the slayer. The three cities were to be "in the midst of your land." It would not do to have them in remote corners, or in places hard to reach. And not only that, but "you shall prepare the way." … Everything served to make the slayer's escape easier. The gracious Lord thought of the feelings of the distressed one "fleeing for refuge to lay hold on the hope set before him."
Note: this quotation follows an older translation. Where it reads "prepare the way," the ESV reads "measure the distances."
The same chapter that shelters the accidental slayer gives the murderer no shelter at all.
Grace for the slayer, judgement for the murderer — either way, the glory of God and the claims of His government had to be maintained. The provision of mercy met the unwitting manslayer. The guilty murderer fell under the sentence of unbending justice. We must never forget the solemn reality of divine government… Take such words as these, "Your eye shall not pity him." Who spoke them? Jehovah… If a wilful murderer dared to make use of God's provision for the ignorant manslayer, the hand of justice laid hold of him and put him to death, without mercy.
One writer sees the line between accident and hatred reaching far beyond Israel's courts.
Three cities of refuge are appointed. The man who kills his neighbour without hating him stands apart from the murderer. This is an important principle about the fate of the Jewish nation. It makes a distinction between those who took a willing part in the death of the Lord, or who later approve the deed with all their heart, and those who did it in ignorance.
The same writer turns the picture into a question for the reader.
Can the reader speak like this about his safety in Christ? Is he saved, and does he know it? If not, may the Spirit of God apply to his heart the simple picture of the manslayer inside the walls of the city of refuge! May he know that "strong consolation" which God Himself has appointed, and which surely belongs to all those who have "fled for refuge to lay hold on the hope set before them." (Heb. 6:18.)
- Blood defiles. The land was God's. Blood shed there stained what belonged to Him, so the guilt fell on the whole people, not just on the killer.
- Blood values. The elaborate provision shows that human life is the object of God's care, guarded by roads, by placement, by extra cities as the borders grow.
- Blood spared. The refuge stood in the middle of the land and was easy to reach. Distance was never to cost an innocent man his life.
- Blood answered. Mercy for the slayer and justice for the murderer serve one purpose. The God who said "Your eye shall not pity him" is the God who prepared the way.
- Blood's refuge. The line between ignorance and hatred opens a door for a nation guilty of Christ's death. It stands open for every reader who flees for refuge today.
But if a man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and he flee into one of these cities,
Israel's cities of refuge sheltered the man who killed by accident. This verse turns to a different man: one who hates, waits, and strikes to kill. Can he hide in the place God made for mercy?
Hatred separates two men whose hands have both taken a life. One commentator carries that same distinction over to the nation that put Christ to death.
Three cities of refuge are appointed. The man who kills his neighbour without hating him is kept distinct from the murderer. This is an important principle for the fate of the Jewish nation. It draws a line between those who took a willing part in the death of the Lord, or who later wholeheartedly approve the deed, and those who did it in ignorance.
A guilty man could reach a city of refuge as easily as an innocent one. So the law sent his own town after him.
Verses 12-13 take the greatest care to stop any abuse of the cities of refuge. They must give a murderer no chance of permanent shelter there. If a man shed blood on purpose and by plan, the elders of his own city had to send and fetch him back, handing him over to the avenger of blood to die.
Verse 13 says the murderer must be given no pity. One commentator takes that line head-on and asks who said it.
Whether it was grace for the man who killed by accident, or judgment for the murderer, the glory of God and the claims of His government had to be fully upheld. Mercy met the man who killed without meaning to. The guilty murderer fell under the stern sentence of unbending justice. We must never forget how real God's government is… Take words like these: "Your eye shall not pity him." Who spoke them? Jehovah. Who wrote them down? God the Holy Spirit. What do they mean? Solemn judgment on wickedness. Let men be careful how lightly they treat these weighty matters… a false sentimentality is often found allied with a bold unbelief that questions the solemn laws of God's government.
The verse names hatred first, then the waiting, then the blow. That order matters, because Scripture counts the hatred itself as murder.
He next puts the case even more strongly. "Everyone who hates his brother is a murderer." There he comes down with greater severity. This is not merely a man who fails to love. This is hatred actively at work… When he is tested, hatred is seen to mark his spirit, and he is a murderer in principle… In Christianity God deals with the heart, not with outward things only. What works inside, as well as what comes out, marks the man who claims to be a Christian — even though no court of law could admit such proof.
The same pattern shows in Cain, and again in the men who crucified Jesus.
Cain was a murderer. The murderous hatred of his brother was in his heart before he killed him. So it was with the leaders of Israel who, with wicked hands, crucified and killed the Son of God. Jesus convicted them of their hatred toward Him before they killed Him… God can and does look into the heart. He judges the heart's motives and feelings.
Commentators read the two killers of this chapter as two ways of standing before the death of Christ. The man who kills on purpose pictures a deliberate rejection.
The unintentional murderer pictures Israel, who murdered Christ "through ignorance." It was of them that the Lord Jesus said on the cross: "Father, forgive them, for they know not what they do."… But in another sense the leaders of the Jews and the people alike were murderers on purpose. They rejected God and His Christ deliberately and knowingly. "This is the heir," they said. "Come, let us kill him and have his inheritance."… And the law says the willing murderer must be put to death.
Another commentator turns the same picture into a personal choice.
All mankind has been guilty of the death of the Lord Jesus. Yet He could say, "Father, forgive them, for they know not what they do" (Luke 23:34). If our guilt is through ignorance, there is a refuge for us and forgiveness in now receiving Christ as Saviour. But if we have rejected Him through malicious hatred, "there no longer remains a sacrifice for sins, but a fearful expectation of judgment" (Heb. 10:26-27). So the murderer was not to be spared or pitied (v.13), for only by his death could Israel put away the guilt of innocent blood.
- Hatred — murder starts in the heart. The ambush and the blow only carry out what hatred has already decided.
- Heart — God judges the motive, not just the deed. A man can be a murderer in principle before any court could convict him.
- Refuge — the cities were mercy for the man who killed by accident. They were never cover for the man who planned it.
- Removal — the elders had to fetch the guilty man out and hand him to the avenger. Mercy misused is mercy withdrawn, and softening that judgment is not kindness but unbelief.
- Christ — guilt through ignorance can still find refuge and forgiveness in Him; hatred that rejects Him leaves only "a fearful expectation of judgment."
then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.
Deuteronomy 19 set apart cities where a man who killed someone by accident could run and live. This verse shuts that door on the murderer. But who decides whether a fugitive killed by accident or on purpose? And what happens if the answer is murder?
The cities of refuge gave real shelter. They were never meant to be a permanent home for a killer. Kelly points to the safeguard built into the law:
Verses 12-13 take the greatest care to stop anyone abusing the cities of refuge. The cities must give a murderer no chance of permanent shelter there. If a man shed blood intentionally and deliberately, the elders of his city had to send and fetch him from there. They had to hand him over to the avenger of blood so that he might die.
The verse hands the murderer over to the avenger of blood. Who was that?
This person would be a close relative or friend of the victim, and might feel himself justified in taking vengeance on the manslayer.
The elders send and fetch; they do not surrender a man to whoever comes demanding him. The refuge held the fugitive until his case came to trial. The verdict decided everything:
The holiness of God shows in this: He would not shield the guilty. When competent judges and witnesses had examined the case, the guilty man had to be given up. And the grace of God shines brightly in keeping the unintentional slayer safe inside the refuge, so the avenger of blood could not lay hands on him.
More than one man's safety was at stake in these cities:
The cities of refuge involved more than the question of the slayer's safety. God provided for that perfectly, as we have seen. But the glory of God, the purity of His land, and the integrity of His government had to be maintained as well. If those were damaged, no one could be safe.
One law sheltered one man and executed the other. Mackintosh holds the two together:
So whether it was grace for the slayer or judgment for the murderer, God's glory and the claims of His government had to be maintained. Mercy met the unintentional manslayer. The guilty murderer fell under the stern sentence of inflexible justice. We must never forget the solemn reality of God's government. It meets us everywhere, and if we recognised it more fully, it would free us from one-sided views of God's character… If a wilful murderer dared to use God's provision for the ignorant manslayer, the hand of justice laid hold of him and put him to death, without mercy.
Grant applies the difference between manslayer and murderer to the death of Christ. The heart behind the act settles everything:
All mankind has been guilty of the death of the Lord Jesus. Yet He could say, "Father, forgive them, for they know not what they do" (Luke 23:34). If our guilt is through ignorance, there is a refuge for us and forgiveness in receiving Christ as Saviour now. But if we have rejected Him through malicious hatred, "there no longer remains a sacrifice for sins, but a fearful expectation of judgment" (Heb. 10:26-27). So the murderer was not to be spared, not to be pitied (v.13), for only by his death could Israel put away the guilt of innocent blood.
The warning has another side. Mackintosh turns the picture on the reader:
Can the reader speak in this way about his safety in Christ? Is he saved, and does he know it? If not, may the Spirit of God apply to his heart the simple picture of the manslayer inside the walls of the city of refuge. May he know that strong encouragement. God Himself appointed it, so it is the sure portion of all who have "fled for refuge to hold fast to the hope set before them" (Heb. 6:18).
- Refuge offered. God gave a city where a man who killed by accident was safe. The avenger of blood — a relative or friend of the victim — could not touch him there.
- Refuge tested. Judges and witnesses examined the fugitive's case. The shelter held him only until the truth about his heart came out.
- Refuge refused. The elders of the murderer's own city fetched him out. Mercy for the ignorant was never a hiding place for the deliberate.
- Refuge defended. More than the slayer's safety was at stake. God's glory, the purity of His land and the integrity of His government stood behind the law. If those fell, no one was safe.
- Refuge found. Commentators apply this to the death of Christ. Guilt through ignorance still finds forgiveness in Him, and whoever has fled to Him is safe now.
Thine eye shall not spare him; and thou shalt put away innocent blood from Israel, that it may be well with thee.
The cities of refuge protected the man who killed by accident. Verse 13 closes that door to anyone who planned a murder and then ran there. It raises two hard questions. Why is Israel told to feel no pity? And how does the death of one guilty man make things "well" for a whole nation?
Verse 13 stops anyone from twisting that provision.
Verses 12-13 take the greatest care to prevent any abuse of the cities of refuge. The cities must give no chance for a murderer to find permanent shelter there. If someone shed blood intentionally and deliberately, the elders of his city had to send and fetch him from there. They handed him over to the avenger of blood so that he might die.
The deciding factor was the man's intent, and the community that knew him best had to judge it.
A murderer could not be allowed to take advantage of this provision. Suppose a man acted out of hatred, or murdered another on purpose, and then fled to the city of refuge. Then the elders of his own city had to send there. The guilty person had to be handed over, to return to his own city and face the avenger of blood.
The command not to pity sounds harsh. One writer answers by asking who speaks the words.
The provision of mercy met the unintentional manslayer. The guilty murderer fell under the stern sentence of inflexible justice… Take words like these: "Your eye shall not pity him." Who spoke them? Jehovah. Who wrote them down? God the Holy Spirit. What do they mean? Solemn judgment on wickedness… Let God's people remember that a false sentimentality often keeps company with a bold unbelief that questions the solemn laws of God's government.
Pity is forbidden because of what the victim was.
The design of the city of refuge was in no way to turn judgment away from someone who was in God's sight a manslayer. Where it could be shown that there was intent to kill, the image of God in which He had made man argued with full force against pity. God had already ruled on this case long before. There has been, and can be, no cancelling of it: "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image."
The verse does not say the murderer's death satisfies the victim's family. It says the guilt is purged from Israel.
On the one hand, God would mark how serious the shedding of blood is. On the other, He would not confuse an accidental death with deliberate murder. But God would never have His people forget that the land was His. If blood was shed there, that blood defiled it. It called for serious thought. Man, who was made in the image of God, had his blood shed there. God takes notice of it.
The promise "so that it may be well with you" points past the courtroom.
There was more to consider in the cities of refuge than the question of the slayer's safety. That was provided for perfectly, as we have seen. But the glory of God, the purity of His land, and the integrity of His government had to be properly maintained. If these things were touched, there could be no safety for anyone.
Commentators also read the two categories as a picture pointing forward. One writer turns it into a warning for every reader.
All mankind has been guilty of the death of the Lord Jesus. Yet He could say, "Father, forgive them, for they know not what they do." If our guilt is through ignorance, there is a refuge for us and forgiveness in receiving Christ as Saviour now. But if we have rejected Him through malicious hatred, "there no longer remains a sacrifice for sins, but a fearful expectation of judgment." So the murderer was not to be spared, not to be pitied, for only by his death could Israel put away the guilt of innocent blood.
Another writer applies the picture to Israel as a nation, looking for them "to be restored in due time to the good land, the land of their possession" (W. W. Fereday).
- Intent decides. The refuge sheltered the accidental killer. Hatred and planning shut a man out, and his own elders had to fetch him.
- Pity is overruled. The order not to pity comes from God Himself. Soft feeling that overturns His judgments keeps company with unbelief.
- The reason is the image. The victim bore the image of God, and the sentence God gave long before has never been cancelled.
- Guilt spreads. Blood left unanswered defiled God's own land, so this was never a private matter between two families.
- So it goes well. Safety for everyone rested on God's glory and government. Grace met the ignorant, judgment met the hater, and mercy is still open today.