He is to stay in that city until he stands trial before the assembly and until the death of the high priest serving at that time. Then the manslayer may return to his own home in the city from which he fled." He is to stay in that cityThis phrase refers to the city of refuge, a designated place where someone who has accidentally killed another person can seek asylum. The cities of refuge were established by God through Moses ( Numbers 35:9-15) and were strategically located throughout Israel to be accessible to all. This provision underscores the value of human life and the importance of justice tempered with mercy. until he stands trial before the assembly The assembly refers to the local congregation or elders who would hear the case of the manslayer. This trial was necessary to determine whether the killing was accidental or premeditated. The process reflects the judicial system established in Israel, which emphasized fairness and the rule of law (Deuteronomy 19:12). It also foreshadows the ultimate judgment before God, where every deed is weighed. and until the death of the high priest serving at that time The high priest held a significant role in Israel as the spiritual leader and mediator between God and the people. His death marked a transition and provided a form of atonement, allowing the manslayer to return home. This provision highlights the concept of substitutionary atonement, a theme that is fulfilled in Jesus Christ, our High Priest, whose death provides ultimate redemption and freedom from sin (Hebrews 9:11-14). Then the manslayer may return to his own home The return to one's home signifies restoration and reconciliation. It indicates that the period of refuge was temporary and served its purpose in protecting the manslayer from the avenger of blood. This return is symbolic of the believer's reconciliation with God through Christ, who provides a permanent refuge and restores us to our intended place in His family (2 Corinthians 5:18-19). in the city from which he fled. The city from which the manslayer fled represents his original community and life. The ability to return signifies the restoration of relationships and the reintegration into society. This mirrors the biblical theme of exile and return, seen throughout Scripture, where God’s people are often exiled due to sin but are promised restoration and return through repentance and God’s grace (Jeremiah 29:10-14). Persons / Places / Events 1. The ManslayerAn individual who has unintentionally killed someone and seeks refuge in a city of refuge to avoid revenge from the avenger of blood. 2. City of RefugeDesignated cities where those who committed unintentional manslaughter could seek asylum and be protected from the avenger of blood until a fair trial. 3. The AssemblyThe group of elders or leaders who would conduct the trial to determine the manslayer's fate. 4. The High PriestThe religious leader whose death marked the end of the manslayer's required stay in the city of refuge, allowing them to return home. 5. The Avenger of BloodA family member of the deceased who sought to avenge the death, according to ancient customs. Teaching Points Justice and MercyThe cities of refuge illustrate God's balance of justice and mercy. While justice demands accountability, mercy provides protection and a chance for redemption. The Role of the High PriestThe high priest's death symbolizes a new beginning and freedom for the manslayer, pointing to Christ's role as our eternal High Priest who grants us freedom from sin. Community ResponsibilityThe assembly's role in the trial emphasizes the importance of community involvement in justice and reconciliation processes. The Sanctity of LifeThe provision for cities of refuge underscores the value God places on human life and the need for careful discernment in matters of life and death. Spiritual Refuge in ChristJust as the manslayer found refuge in the city, believers find spiritual refuge in Christ, who offers protection and hope. Bible Study Questions 1. How does the concept of a city of refuge reflect God's character in terms of justice and mercy? 2. In what ways does the role of the high priest in Joshua 20:6 foreshadow the work of Jesus Christ as our High Priest? 3. How can the principles of justice and mercy seen in the cities of refuge be applied in our modern justice systems? 4. What does the requirement for the manslayer to stay until the high priest's death teach us about patience and waiting for God's timing? 5. How can we, as a community of believers, ensure that we are providing a place of refuge and support for those seeking forgiveness and restoration? Connections to Other Scriptures Numbers 35Provides detailed instructions about the cities of refuge and the laws concerning manslaughter and murder. Deuteronomy 19Reiterates the establishment of cities of refuge and the importance of justice and mercy in these cases. Hebrews 6Discusses Jesus as our refuge, drawing a parallel to the cities of refuge as a place of safety and hope. People Arba, Bezer, Gad, Joshua, Manasseh, Naphtali, ReubenPlaces Bashan, Bezer, Galilee, Gilead, Golan, Hebron, Jericho, Jordan River, Kedesh, Kiriath-arba, Ramoth, Shechem, ShilohTopics Assembly, Chief, Company, Congregation, Death, Dwell, Dwelt, Fled, Flight, High-priest, Home, Judged, Judgment, Manslayer, Man-slayer, Meeting, Priest, Return, Serving, Slayer, Stand, Standing, Stands, Stood, Taker, Till, Town, Trial, Turn, WhenceDictionary of Bible Themes 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 20:2-9 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 ScripturePerea. 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 Links Joshua 20:6 NIVJoshua 20:6 NLTJoshua 20:6 ESVJoshua 20:6 NASBJoshua 20:6 KJV
Joshua 20:6 Commentaries
Bible Hub |