Joshua 20:7
So they set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath-arba (that is, Hebron) in the hill country of Judah.
So they set apart
The phrase "set apart" is derived from the Hebrew word "qadash," which means to consecrate or sanctify. This action signifies a divine appointment, indicating that these cities were chosen for a holy purpose. In the context of ancient Israel, setting apart these cities reflects God's provision for justice and mercy, offering refuge and protection to those who accidentally caused harm.

Kedesh in Galilee
"Kedesh" means "holy" or "sacred place" in Hebrew, emphasizing its role as a city of refuge. Located in Galilee, this city was accessible to the northern tribes of Israel. Archaeological findings suggest that Kedesh was a significant Canaanite city before its designation as a city of refuge, highlighting the transformation of a place from pagan use to a sanctuary under God's law.

in the hill country of Naphtali
The hill country of Naphtali refers to the mountainous region allotted to the tribe of Naphtali. This area was known for its rugged terrain, which provided natural fortification and seclusion, making it an ideal location for a city of refuge. The tribe of Naphtali, known for its valor and swiftness, was strategically positioned to protect and maintain the sanctity of Kedesh.

Shechem in the hill country of Ephraim
Shechem holds a significant place in biblical history, being a site of covenant renewal and a city of refuge. Situated in the hill country of Ephraim, Shechem was centrally located, making it accessible to many tribes. The name "Shechem" means "shoulder" or "ridge," symbolizing strength and support, fitting for a city that offered refuge and justice.

Kiriath-arba (that is, Hebron)
Kiriath-arba, later known as Hebron, is one of the oldest cities in the region, with a rich biblical heritage. The name "Kiriath-arba" means "City of Four," possibly referring to four giants or the four patriarchs associated with the city. Hebron was a significant spiritual center, being the burial place of the patriarchs, and its designation as a city of refuge underscores its importance in Israel's spiritual and judicial life.

in the hill country of Judah
The hill country of Judah was a region known for its elevation and strategic importance. Judah, being the leading tribe, provided a city of refuge that was accessible to the southern tribes. The choice of Hebron in this region highlights the balance and distribution of refuge cities across the land, ensuring that God's provision for justice and mercy was available to all Israelites, regardless of their tribal affiliation.

Persons / Places / Events
1. Kedesh in Galilee
A city in the territory of Naphtali, designated as a city of refuge. It was a place where those who committed unintentional manslaughter could seek asylum.

2. Shechem
Located in the hill country of Ephraim, Shechem was another city of refuge. It held historical significance as a place of covenant renewal and worship.

3. Kiriath-arba (Hebron)
Situated in the hill country of Judah, Hebron was a city of refuge and also known for its association with the patriarchs, particularly Abraham.

4. Hill Country
The geographical setting of these cities, emphasizing their strategic and accessible locations for those seeking refuge.

5. Cities of Refuge
Instituted by God through Moses, these cities provided protection for individuals who accidentally caused the death of another, allowing them to escape the avenger of blood until a fair trial.
Teaching Points
God's Provision for Justice and Mercy
The cities of refuge illustrate God's balance of justice and mercy, providing a system that protects the innocent while ensuring accountability.

Accessibility of Refuge
The strategic locations of these cities remind us of the accessibility of God's grace and forgiveness through Christ, who is our ultimate refuge.

Community Responsibility
The establishment of these cities required community involvement, teaching us the importance of creating environments where justice and mercy prevail.

Symbolism of Refuge in Christ
Just as the cities offered physical safety, Christ offers spiritual refuge and salvation, inviting us to find safety in Him.

Historical and Spiritual Legacy
The cities of refuge serve as a historical reminder of God's care for His people and a spiritual metaphor for the refuge we find in Jesus.
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 principles in our own lives?

2. In what ways does the concept of a city of refuge point to Jesus as our spiritual refuge, and how can this understanding impact our daily walk with Him?

3. Considering the geographical placement of the cities of refuge, how can we ensure that our communities are places of refuge and support for those in need?

4. How does the establishment of cities of refuge demonstrate the importance of community involvement in upholding justice and mercy?

5. Reflect on a time when you sought refuge in God during a difficult situation. How did this experience strengthen your faith and understanding of His provision?
Connections to Other Scriptures
Numbers 35
This chapter provides the initial instructions for establishing cities of refuge, highlighting their purpose and the justice system in ancient Israel.

Deuteronomy 19
Further elaborates on the laws concerning cities of refuge, emphasizing the importance of justice and mercy.

Hebrews 6
Draws a spiritual parallel to the concept of refuge, where believers find refuge in the hope set before them in Christ.
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
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
Apart, Appointed, Arba, Ephraim, E'phraim, Galilee, Hallowed, Hebron, Hill, Hill-country, Judah, Kedesh, Kiriath, Kiriath-arba, Kir'iath-ar'ba, Kirjatharba, Kirjath-arba, Mount, Mountain, Naphtali, Naph'tali, Sanctify, Selection, Shechem
Dictionary of Bible Themes
Joshua 20:7

     4245   hills

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 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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