What were the cities of refuge in the Old Testament?

Six cities were appointed under the law, three on each side of the Jordan, to which any one who had killed a person unintentionally could flee. They were given to the Levites, and the elders of these cities were to judge if the death had been caused accidentally, and if so, the avenger of blood was not allowed to take the manslayer's life. He must remain in the city of refuge until the death of the high priest who 'was anointed with the holy oil,' and then he could return to his possession. Prior to that if he went outside the city and the avenger found him, he might put him to death. Num. 35:6-32; Joshua 20:2-9; Joshua 21:13-38; 1 Chr. 6:57, 67.

Typically the manslayer doubtless represents the Jews: they put the Lord Jesus to death, yet they were not at once slain as murderers, but in grace were treated as manslayers, and the assembly became the city of refuge for them, its hope being connected with heaven and not with an earthly inheritance. Peter said they did it ignorantly, Acts 3:17; and the Lord prayed, "Father, forgive them, for they know not what they do." The preaching of the gospel was to 'begin at Jerusalem,' as it did on the day of Pentecost. The people of Israel are still out of their possession, and will not be restored to it in blessing so long as Christ retains His present position of actual Priesthood on high.

The Cities of Refuge on the west of Jordan were KADESH, in mount Naphtali, in Galilee; SHECHEM, in mount Ephraim; and KIRJATH-ARBA, which is HEBRON, in the mountain of Judah. And on the east of the Jordan they were BEZER, in the wilderness, in the tribe of Reuben; RAMOTH-IN-GILEAD, in the tribe of Gad; and GOLAN, in Bashan, in the tribe of Manasseh. Joshua 20:7-8. It has been calculated that the distance of these from city to city would be about 70 miles, so that no one would in any part be farther than about 35 miles from one of them.

Here again we have not a repetition of the previous law concerning the cities of refuge (Num. 35:9-34), but an earnest admonition to be obedient to those laws. The three cities on the east of Jordan were named in chapter 4. Here the other three in the midst of the land are in view. They were to be in a place of easy access with a prepared way leading to them. Grace and judgment are illustrated in the case of the slayer, who killed his neighbor ignorantly and he who killed his neighbor purposely. When the slayer reached the city he found a shelter there and lived, for he had done it ignorantly. Grace gave him shelter and he knew he was safe. For the wilful murderer there was no mercy, but judgment. "Thine eyes shall not pity him." Obedience was demanded in all these utterances of Moses.

The land being subdued under Israel (Joshua 12), the worship of Jehovah established in its centre (Joshua 18:1), and all the tribes having their inheritance apportioned to them, the Lord ordered that provision should be made to maintain His land guiltless of innocent blood. Cities of refuge were appointed, to which he who slew a man through ignorance and without intention might flee from the avenger of blood, who, according to the habit of the East, would pursue and kill the manslayer.

God had before directed that He would appoint six cities of refuge in Israel (Num.35:9-15), and now that Israel is settled in the land these cities are to be designated. They were to be places of safety for anyone who had accidentally or unintentionally killed another person (v.3). For a near relative of the victim might desire to avenge this wrong by killing the guilty party, but if the person fled to a city of refuge he would be safe from the avenger.

In the gate of the city (the place of judgment) he could declare his case before the elders, and if it was established that he was not guilty of murder, he was to be welcomed into the city, where the avenger of blood was not permitted to touch him (v.4). Numbers 35:16-19 makes it clear, however, that he must be given no refuge in that city if his case was one of actual murder, and the avenger of blood could put him to death.

Verse 6 has told us these six cities belonged to the Levites. The name of these cities are found in Joshua 20. A refuge was in this way provided for one who had accidentally killed a person, for it might well be that a relative or friend of the victim would seek retaliation by killing the person responsible. In that city that person would be safe until such time as there was an investigation into the case. If it proved to be a case of actual murder, he must be delivered up to the avenger (vs..9-12).

Three of the cities were to be appointed on the east of the Jordan River and three on the west (v.14). But a deliberate murderer could not count on the protection of the city of refuge. If one struck another with an iron instrument, or stone or wooden weapon purposely, this was murder and the murderer was to be sentenced to death (vs.16-18). In fact, the avenger of blood was to put the murderer to death (v.19).

The cities of the Levites were scattered through the land. Genesis 49:7 is therefore fulfilled. The provision of cities for refuge is full of interest. The careful study of the purpose of these cities is recommended. Note especially that they were provided to give shelter for those who had killed a person unawares. The avenger of blood (Hebrew: _goel, which means to redeem) pursued the person and the city of refuge gave shelter. The death of the high priest resulted in liberty for all who were in the cities of refuge. It was the signal that they could return to their possessions (verse 28).

Israel 's history may be easily read in this chapter in connection with the cities of refuge. The innocent blood shed is the blood of Christ. Blood guiltiness is upon the nation. They did it ignorantly, even as He prayed on Calvary 's cross, "Father, forgive them for they know not what they do." They are on account of this blood-guiltiness kept out of their inheritance, and yet they have had their city of refuge and have been preserved till the time comes when they are set free and return to the possession in the land. And that will be when the Priesthood of Christ as now exercised by Him in glory ends, when He comes forth as the King-Priest to exercise the Melchisedek priesthood. The names of the cities are not given in the book of Numbers. They were: Bezer, Ramoth, Golan, Kedesh, Shechem and Hebron (Deut. 4:41-43; josh. 20:7). The cities are also types of Christ because they gave shelter. He is our refuge and our hiding place.

Thus, then, we learn that, out of the twelve tribes of Israel, forty and eight cities, with their suburbs, were to be given over to the Levites; and out of these again, the Levites had the privilege of furnishing six cities to be a refuge for the poor manslayer. Most lovely provision! Lovely in its origin! Lovely in its object!

The cities of refuge were situated, three on the eastern and three on the western side of Jordan. Whether Reuben and Gad were right or wrong in settling east of that significant boundary, God in His mercy would not leave the slayer without a refuge from the avenger of blood. On the contrary, like Himself, He ordained that those cities which were designed as a merciful provision for the slayer should be so situated that wherever there was need of a shelter that shelter might be near at hand. There was always a city within reach of any who might be exposed to the sword of the avenger. This was worthy of our God. If any slayer happened to fall into the hands of the avenger of blood, it was not for want of a refuge near at hand, but because he had failed to avail himself 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. Such was God's gracious way.

Of the forty eight Levitical cities six were to be selected as cities of refuge, as the latter part of the chapter indicates. The law concerning them is also given in full. The prime thought underlying the whole matter is that life belongs to the God who gave it. No man has any right to take it away. Hence in verse 30 the death penalty is plainly pronounced upon anyone convicted of murder on the testimony of two or more witnesses, thus reaffirming the primitive enactment of Genesis 9:6. The death sentence upon the murderer is to be executed by properly constituted authority. The wilful shedding of man's blood pollutes and defiles the land, and it is only cleansed as the blood of the murderer is shed. So it is stated at the end of our chapter. In the light of this, we are clearly living in an earth that is terribly defiled, and that supremely by the death of the Son of God.

But many cases would occur accidental in nature, where man's will had not been at work, and for such manslayers the cities of refuge were to be provided. There sanctuary was to be found from the avenger of blood available until the death of the high priest of those days, after which sanctuary would not be needed. We have to pass on to Joshua 20 to find the names of the six cities, and if we read that chapter we shall note how wisely they were selected. They were distributed on both sides of Jordan in such a manner that the manslayer would never be very far from one of the cities, no matter where the accident took place. Here again we note the tender mercy of our God.

These things have a typical import as is made quite plain by the closing verses of Hebrews 6. Palestine has been defiled by the shedding of blood, and supremely by the blood of God's dear Son. Was His death to be accounted as murder or manslaughter? The dying prayer of our Lord, recorded in Luke 23:34, was in effect a request that it be treated by God as manslaughter only; and Peter's declaration, recorded in Acts 3:17, was in effect an announcement that God had accepted the prayer. Hence in the exaltation of Christ in heaven, before He comes in glory to crush His foes on earth, a city of refuge has been opened. When the Epistle to the Hebrews was written, Jews who had believed could be described as those "who have fled for refuge to lay hold upon the hope set before us." The hope set before the manslayer, incarcerated in a city of refuge, was the death of the high priest. Our High Priest can never die, but there will be a change in the exercise of His priesthood, when He comes again in glory, and this is the hope set before the believer today.

In the land of promise these cities stood, each on a hill, for all eyes to see, and with high roads leading to them, so laid out that there could be no difficulty in finding the way. The gates of the cities of refuge were always open, that "Every slayer may flee thither" (Deut. 19:3).

When the slayer found the shelter of the city of refuge, the judges were to hear his cause in the acknowledged place of administering justice — the gate; and if it were shown that he smote not his neighbour wittingly, nor hated him before time, then the slayer found an asylum within the walls. However, while the manslayer's life was thus secured his inheritance was forfeited so long as he dwelt within the city of refuge. He was but a refugee under protection. Upon "the death of the high priest that shall be in those days" his position was entirely changed; for, with the succession of another high priest, the slayer received full forgiveness for his deed of blood, absolute freedom, and restoration to his inheritance. He might "return, and come unto his own city, and unto his own house, unto the city from whence he fled."

Why is it that upon the whole land being distributed amongst the tribes, and the Name of the Lord in His tabernacle being the established centre for His people, mention is made of these cities of refuge, and the gracious provision for the manslayer? In the principles of righteousness that God demands at the hands of His people, and in His care that the land should not be defiled by blood, we can find an answer; but beyond this there is the typical teaching of these cities, and the death of the high priest, which cannot fail also to command our attention.