Joshua 20:3
so that anyone who kills another unintentionally or accidentally may flee there. These will be your refuge from the avenger of blood.
so that anyone who kills another unintentionally or accidentally
This phrase refers to the provision made for those who commit manslaughter, distinguishing between intentional murder and accidental killing. In ancient Israelite society, the distinction was crucial for maintaining justice and order. The cities of refuge were established to protect those who killed without premeditation or malice, as outlined in Numbers 35:9-15 and Deuteronomy 19:1-13. This reflects God's justice and mercy, recognizing human fallibility and the need for a fair trial. The concept underscores the value of human life and the importance of intent in moral and legal judgments.

may flee there
The act of fleeing to a city of refuge was a legal right and a necessary step for protection. It highlights the urgency and desperation of the situation for the manslayer, who needed immediate sanctuary to avoid retribution. The cities were strategically located throughout Israel to be accessible, as seen in Joshua 20:7-9. This accessibility ensured that justice was not only a matter of law but also of practical application. Theologically, this can be seen as a precursor to the refuge found in Christ, who offers protection and salvation to those who seek Him.

These will be your refuge
The cities of refuge served as a physical and legal sanctuary, providing safety from the avenger of blood until a fair trial could be conducted. This system reflects God's provision for justice and mercy, ensuring that the accused had a chance to be heard. The term "refuge" is significant throughout Scripture, often used metaphorically to describe God's protection (e.g., Psalm 46:1). In a broader sense, these cities symbolize the ultimate refuge found in God, who is a shelter for the oppressed and a stronghold in times of trouble.

from the avenger of blood
The "avenger of blood" was typically a close relative of the deceased, responsible for avenging the death according to ancient Near Eastern customs. This role was part of the kinship obligations and was intended to uphold family honor and justice. However, the cities of refuge provided a means to prevent the cycle of vengeance and bloodshed, allowing for due process. This system points to the need for a higher form of justice, one that transcends personal retribution. In the New Testament, Jesus is seen as the ultimate avenger of injustice, yet He also embodies mercy and forgiveness, fulfilling the law and offering grace.

Persons / Places / Events
1. Cities of Refuge
Designated places where individuals who committed manslaughter could seek asylum to avoid retribution from the "avenger of blood" until a fair trial could be conducted.

2. Avenger of Blood
A family member of the deceased who had the cultural duty to avenge the death, often by killing the person responsible for the death.

3. Unintentional Manslayer
An individual who killed another person accidentally or without premeditation, who could seek refuge in these cities.

4. Joshua
The leader of Israel at the time, responsible for implementing God's instructions regarding the cities of refuge.

5. Israelites
The people of God who were given these laws to ensure justice and mercy within their community.
Teaching Points
God's Justice and Mercy
The cities of refuge illustrate God's perfect balance of justice and mercy. While justice demands accountability, mercy provides protection and a chance for a fair trial.

The Sanctity of Life
The provision for cities of refuge underscores the value God places on human life, ensuring that even accidental death is taken seriously and addressed appropriately.

Christ as Our Refuge
Just as the cities of refuge provided safety for the manslayer, Christ offers refuge for sinners. Believers can find safety and forgiveness in Him.

Community Responsibility
The establishment of these cities highlights the community's role in upholding justice and protecting the innocent, a principle that applies to the church today.

Intentionality in Actions
The distinction between intentional and unintentional actions calls believers to be mindful of their actions and the impact they have on others.
Bible Study Questions
1. How do the cities of refuge reflect God's character in terms of justice and mercy, and how can we apply these attributes in our daily lives?

2. In what ways does the concept of the "avenger of blood" challenge or affirm our understanding of justice and forgiveness?

3. How can the church today serve as a "city of refuge" for those seeking forgiveness and restoration?

4. What parallels can we draw between the cities of refuge and the refuge we find in Christ, and how does this impact our faith journey?

5. How can we ensure that our actions are intentional and considerate of others, reflecting the principles found in Joshua 20:3?
Connections to Other Scriptures
Numbers 35:9-34
Provides detailed instructions about the cities of refuge, emphasizing the balance between justice and mercy.

Deuteronomy 19:1-13
Reiterates the establishment of cities of refuge and the importance of distinguishing between intentional and unintentional killing.

Hebrews 6:18
Draws a parallel between the cities of refuge and the hope we have in Christ, who provides refuge for sinners.
The Manslayer and His RefugeJ. Waite Joshua 20:1-6
Blood-Guiltiness Removed from the Lord's HostG. W. Butler, M. A.Joshua 20:1-9
Christ Our City of RefugeJoshua 20:1-9
Cities of RefugeHomilistJoshua 20:1-9
RefugeC. S. Pedley, M. A.Joshua 20:1-9
The Christian's Cities of RefugeChristian AgeJoshua 20:1-9
The Cities of RefugeW. G. Blaikie, D. D.Joshua 20:1-9
The Cities of RefugeDavid O. Mears.Joshua 20:1-9
The Cities of RefugeSermons by the Monday ClubJoshua 20:1-9
The Cities of RefugeJames Parsons.Joshua 20:1-9
The Cities of RefugeJ. T. Barnardo.Joshua 20:1-9
The Cities of Refuge Illustrative of Christ's Redeeming WorkW. Seaton.Joshua 20:1-9
The Number of the Cities of RefugeW. Seaton.Joshua 20:1-9
The Situation of the Cities of RefugeW. Seaton.Joshua 20:1-9
Danger and SafetyS.R. Aldridge Joshua 20:2, 3
People
Arba, Bezer, Gad, Joshua, Manasseh, Naphtali, Reuben
Places
Bashan, Bezer, Galilee, Gilead, Golan, Hebron, Jericho, Jordan River, Kedesh, Kiriath-arba, Ramoth, Shechem, Shiloh
Topics
Accidentally, Avenger, Blood, Design, Error, Flee, Fleeing, Flight, Ignorantly, Inadvertently, Intent, Killeth, Kills, Manslayer, Man-slayer, Mortally, Places, Premeditation, Protection, Punishment, Redeemer, Refuge, Safe, Slayer, Smiteth, Smiting, Thither, Unawares, Unintentionally, Unwittingly
Dictionary of Bible Themes
Joshua 20:1-3

     5040   murder

Joshua 20:1-6

     5491   refugees
     7310   avenger of blood

Joshua 20:1-7

     7266   tribes of Israel

Joshua 20:1-9

     5490   refuge
     7318   blood, symbol of guilt

Joshua 20:2-3

     7438   sanctuary

Joshua 20:2-9

     7338   cities of refuge

Library
The Cities of Refuge
'The Lord also spake unto Joshua, saying, 2. Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: 3. That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. 4. And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall
Alexander Maclaren—Expositions of Holy Scripture

Perea. Beyond Jordan.
"The length of Perea was from Macherus to Pella: the breadth from Philadelphia to Jordan." "The mountainous part of it was mount Macvar, and Gedor," &c. "The plain of it was Heshbon, with all its cities, which are in the plain, Dibon, and Bamoth-Baal, and Beth-Baal-Meon," &c. "The valley of it is Beth-Haran, and Beth-Nimrah, and Succoth," &c. The mention of the mountains of Macvar occurs in that hyperbolical tradition of R. Eleazar Ben Diglai, saying, "The goats in the mountains of Macvar sneezed
John Lightfoot—From the Talmud and Hebraica

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Of the Cities of Refuge.
Hebron, the most eminent among them, excites us to remember the rest. "The Rabbins deliver this; Moses separated three cities of refuge beyond Jordan, [Deut 4:41-43;] and, against them, Joshua separated three cities in the land of Canaan, [Josh 20:7,8]. And these were placed by one another, just as two ranks of vines are in a vineyard: Hebron in Judea against Bezer in the wilderness: Shechem in mount Ephraim against Ramoth in Gilead: Kedesh in mount Napthali against Golan in Basan. And these three
John Lightfoot—From the Talmud and Hebraica

Within what Tribe the Lake of Gennesaret Was.
By comparing the maps with the Talmudic writers, this question ariseth: for there is not one among them, as far as I know, which does not altogether define the sea of Gennesaret to be without the tribe of Naphthali; but the Talmudists do most plainly place it within. "The Rabbins deliver: The sea of Tiberias is in the portion of Naphtali; yea, it takes a full line for the nets on the south side of it: as it is said, 'Possess the sea and the south,' Deuteronomy 33:23." The Gloss is; "(Naphtali) had
John Lightfoot—From the Talmud and Hebraica

In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean!
Alfred Edersheim—Sketches of Jewish Social Life

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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