When Yahweh your God cuts off the nations whose land Yahweh your God gives you, and you succeed them and dwell in their cities and in their houses, you shall set apart three cities for yourselves in the middle of your land, which Yahweh your God gives you to possess. You shall prepare the way, and divide the borders of your land which Yahweh your God causes you to inherit into three parts, that every man slayer may flee there. This is the case of the man slayer who shall flee there and live: Whoever kills his neighbor unintentionally, and didn’t hate him in time past— as when a man goes into the forest with his neighbor to chop wood and his hand swings the ax to cut down the tree, and the head slips from the handle and hits his neighbor so that he dies—he shall flee to one of these cities and live. Otherwise, the avenger of blood might pursue the man slayer while hot anger is in his heart and overtake him, because the way is long, and strike him mortally, even though he was not worthy of death, because he didn’t hate him in time past. Therefore I command you to set apart three cities for yourselves. If Yahweh your God enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers; and if you keep all this commandment to do it, which I command you today, to love Yahweh your God, and to walk ever in his ways, then you shall add three cities more for yourselves, in addition to these three. This is so that innocent blood will not be shed in the middle of your land which Yahweh your God gives you for an inheritance, leaving blood guilt on you.
Show the surrounding paragraph
Deuteronomy 19:1-10 sits inside this longer paragraph.
When Yahweh your God cuts off the nations whose land Yahweh your God gives you, and you succeed them and dwell in their cities and in their houses, you shall set apart three cities for yourselves in the middle of your land, which Yahweh your God gives you to possess. You shall prepare the way, and divide the borders of your land which Yahweh your God causes you to inherit into three parts, that every man slayer may flee there. This is the case of the man slayer who shall flee there and live: Whoever kills his neighbor unintentionally, and didn’t hate him in time past— as when a man goes into the forest with his neighbor to chop wood and his hand swings the ax to cut down the tree, and the head slips from the handle and hits his neighbor so that he dies—he shall flee to one of these cities and live. Otherwise, the avenger of blood might pursue the man slayer while hot anger is in his heart and overtake him, because the way is long, and strike him mortally, even though he was not worthy of death, because he didn’t hate him in time past. Therefore I command you to set apart three cities for yourselves. If Yahweh your God enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers; and if you keep all this commandment to do it, which I command you today, to love Yahweh your God, and to walk ever in his ways, then you shall add three cities more for yourselves, in addition to these three. This is so that innocent blood will not be shed in the middle of your land which Yahweh your God gives you for an inheritance, leaving blood guilt on you. But if any man hates his neighbor, lies in wait for him, rises up against him, strikes him mortally so that he dies, and he flees into one of these cities; then the elders of his city shall send and bring him there, and deliver him into the hand of the avenger of blood, that he may die. Your eye shall not pity him, but you shall purge the innocent blood from Israel that it may go well with you.
Parallel Translations
-
When Yahweh your God cuts off the nations whose land Yahweh your God gives you, and you succeed them and dwell in their cities and in their houses,
you shall set apart three cities for yourselves in the middle of your land, which Yahweh your God gives you to possess.
You shall prepare the way, and divide the borders of your land which Yahweh your God causes you to inherit into three parts, that every man slayer may flee there.
This is the case of the man slayer who shall flee there and live: Whoever kills his neighbor unintentionally, and didn’t hate him in time past—
as when a man goes into the forest with his neighbor to chop wood and his hand swings the ax to cut down the tree, and the head slips from the handle and hits his neighbor so that he dies—he shall flee to one of these cities and live.
Otherwise, the avenger of blood might pursue the man slayer while hot anger is in his heart and overtake him, because the way is long, and strike him mortally, even though he was not worthy of death, because he didn’t hate him in time past.
Therefore I command you to set apart three cities for yourselves.
If Yahweh your God enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers;
and if you keep all this commandment to do it, which I command you today, to love Yahweh your God, and to walk ever in his ways, then you shall add three cities more for yourselves, in addition to these three.
This is so that innocent blood will not be shed in the middle of your land which Yahweh your God gives you for an inheritance, leaving blood guilt on you.
-
When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses;
Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it.
Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither.
And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past;
As when a man 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 head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live:
Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past.
Wherefore I command thee, saying, Thou shalt separate three cities for thee.
And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers;
If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:
That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.
Show all 3 translations
-
When the LORD thy God shall cut off the nations, whose land the LORD thy God giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses;
thou shalt separate three cities for thee in the midst of thy land, which the LORD thy GOD giveth thee to possess it.
Thou shalt prepare thee the way, and divide the borders of thy land, which the LORD thy God causeth thee to inherit, into three parts, that every manslayer may flee thither.
And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;
as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live;
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 deserving of death, inasmuch as he hated him not in time past.
Wherefore I command thee, saying: 'Thou shalt separate three cities for thee.'
And if the LORD 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 —
if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways — then shalt thou add three cities more for thee, beside these three;
that innocent blood be not shed in the midst of thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.
Examined in Scripture Analysis
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (54)
- Deuteronomy 12:29 (v1) When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their…
- Numbers 35:15-24 (v4) For the children of Israel, and for the stranger and for the foreigner living among them, shall these six cities be for refuge, that…
- Exodus 21:13 (v2) but not if it is unintentional, but God allows it to happen; then I will appoint you a place where he shall flee.
- Deuteronomy 6:10 (v1) It shall be, when Yahweh your God brings you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you,…
- Joshua 20:7-8 (v9) They set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (also called…
Show all 54 cross-references
- Proverbs 6:17 (v10) arrogant eyes, a lying tongue, hands that shed innocent blood,
- Isaiah 59:7 (v10) Their feet run to evil, and they hurry to shed innocent blood. Their thoughts are thoughts of iniquity. Desolation and destruction are in…
- Genesis 15:18-21 (v8) In that day Yahweh made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great…
- Exodus 23:31 (v8) I will set your border from the Red Sea even to the sea of the Philistines, and from the wilderness to the River; for I will deliver the…
- Exodus 34:24 (v8) For I will drive out nations before you and enlarge your borders; neither shall any man desire your land when you go up to appear before…
- Numbers 35:10-15 (v2) “Speak to the children of Israel, and tell them, ‘When you pass over the Jordan into the land of Canaan, then you shall appoint for…
- Numbers 35:12 (v6) The cities shall be for your refuge from the avenger, that the man slayer not die until he stands before the congregation for judgment.
- Deuteronomy 4:41-43 (v2) Then Moses set apart three cities beyond the Jordan toward the sunrise, that the man slayer might flee there, who kills his neighbor…
- Deuteronomy 4:42 (v4) that the man slayer might flee there, who kills his neighbor unintentionally and didn’t hate him in time past, and that fleeing to one of…
- Deuteronomy 7:1-2 (v1) When Yahweh your God brings you into the land where you go to possess it, and casts out many nations before you—the Hittite, the…
- Deuteronomy 11:22-25 (v9) For if you shall diligently keep all these commandments which I command you—to do them, to love Yahweh your God, to walk in all his ways,…
- Deuteronomy 12:20 (v8) When Yahweh your God enlarges your border, as he has promised you, and you say, “I want to eat meat,” because your soul desires to eat…
- Deuteronomy 12:32 (v9) Whatever thing I command you, that you shall observe to do. You shall not add to it, nor take away from it.
- Deuteronomy 17:14 (v1) When you have come to the land which Yahweh your God gives you, and possess it and dwell in it, and say, “I will set a king over me, like…
- Joshua 20:2-7 (v2) “Speak to the children of Israel, saying, ‘Assign the cities of refuge, of which I spoke to you by Moses, that the man slayer who kills any…
- Matthew 27:4-5 (v10) saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.” He threw down the pieces of…
- Hebrews 6:18 (v2) that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to…
- Genesis 28:14 (v8) Your offspring will be as the dust of the earth, and you will spread abroad to the west, and to the east, and to the north, and to the…
- Genesis 31:2 (v4) Jacob saw the expression on Laban’s face, and, behold, it was not toward him as before.
- Numbers 35:25 (v5) The congregation shall deliver the man slayer out of the hand of the avenger of blood, and the congregation shall restore him to his city…
- Numbers 35:33 (v10) “ ‘So you shall not pollute the land where you live; for blood pollutes the land. No atonement can be made for the land, for the blood that…
- Deuteronomy 11:24-25 (v8) Every place on which the sole of your foot treads shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates,…
- Deuteronomy 12:1 (v1) These are the statutes and the ordinances which you shall observe to do in the land which Yahweh, the God of your fathers, has given you to…
- Deuteronomy 19:6 (v4) Otherwise, the avenger of blood might pursue the man slayer while hot anger is in his heart and overtake him, because the way is long, and…
- Deuteronomy 19:13 (v10) Your eye shall not pity him, but you shall purge the innocent blood from Israel that it may go well with you.
- Deuteronomy 21:1-9 (v10) If someone is found slain in the land which Yahweh your God gives you to possess, lying in the field, and it isn’t known who has struck…
- Joshua 3:4 (v4) Yet there shall be a space between you and it of about two thousand cubits by measure—don’t come closer to it—that you may know the way by…
- 1 Kings 2:31 (v10) The king said to him, “Do as he has said, and fall on him, and bury him; that you may take away the blood, which Joab shed without cause,…
- 1 Kings 4:21 (v8) Solomon ruled over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt. They brought tribute and…
- 2 Kings 6:5-7 (v5) But as one was cutting down a tree, the ax head fell into the water. Then he cried, and said, “Alas, my master! For it was borrowed.” The…
- 2 Kings 21:16 (v10) Moreover Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another; in addition to his sin with which…
- 2 Kings 24:4 (v10) and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and Yahweh would not pardon.
- 1 Chronicles 11:2 (v4) In times past, even when Saul was king, it was you who led out and brought in Israel. Yahweh your God said to you, ‘You shall be shepherd…
- Ezra 4:20 (v8) There have also been mighty kings over Jerusalem, who have ruled over all the country beyond the River; and tribute, custom, and toll, was…
- Proverbs 27:12 (v5) A prudent man sees danger and takes refuge; but the simple pass on, and suffer for it.
- Isaiah 30:33 (v4) For his burning place has long been ready. Yes, for the king it is prepared. He has made its pyre deep and large with fire and much wood.…
- Isaiah 32:2 (v5) A man shall be as a hiding place from the wind, and a covert from the storm, as streams of water in a dry place, as the shade of a large…
- Isaiah 57:14 (v3) He will say, “Build up, build up, prepare the way! Remove the stumbling-block out of the way of my people.”
- Jeremiah 7:6-7 (v10) if you don’t oppress the foreigner, the fatherless, and the widow, and don’t shed innocent blood in this place, and don’t walk after other…
- Joel 3:19 (v10) Egypt will be a desolation, and Edom will be a desolate wilderness, for the violence done to the children of Judah, because they have shed…
- Jonah 1:14 (v10) Therefore they cried to Yahweh, and said, “We beg you, Yahweh, we beg you, don’t let us die for this man’s life, and don’t lay on us…
- Deuteronomy 21:22 (v6) If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree,
- Joshua 20:5 (v6) If the avenger of blood pursues him, then they shall not deliver up the man slayer into his hand; because he struck his neighbor…
- 2 Samuel 14:7 (v6) Behold, the whole family has risen against your servant, and they say, ‘Deliver him who struck his brother, that we may kill him for the…
- Psalms 94:21 (v10) They gather themselves together against the soul of the righteous, and condemn the innocent blood.
- Isaiah 35:8 (v3) A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who…
- Isaiah 62:10 (v3) Go through, go through the gates! Prepare the way of the people! Build up, build up the highway! Gather out the stones! Lift up a banner…
- Jeremiah 26:15-16 (v6) Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, on this city, and on its inhabitants; for…
- Hebrews 12:13 (v3) and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv3, 5, 6, 8, 10 Make an open and ready way.
Make an open and ready way.
Which killeth against his will, and bare no hatred in his heart.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3, 4, 5, 6, 8 Deu 19:3 Thou shalt prepare thee a way, and…
Deu 19:3 Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither.
Ver. 3. Thou shalt prepare thee a way.] A direct, plain, fair highway: such a way must ministers prepare and pave for their people to Christ, the true asylum, by giving them "the knowledge of salvation by the remission of their sins." {Luk 1:76-77}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 6, 8 In the midst of thy land, to wit, beyond…
In the midst of thy land, to wit, beyond Jordan, as there were three already appointed on this side Jordan, Num 35:14. He saith, in the midst of the land, either for in the land, as in the midst of the city, Jer 52:25, is the same with that in the city, 2Ki 25:19, or to design the places, that they should be situated in the midst of the several parts of their land, to which they might conveniently and speedily flee from all the parts of the land.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 It was one of the precepts given to the…
It was one of the precepts given to the sons of Noah that whoso sheddeth man's blood by man shall his blood be shed, that is, by the avenger of blood, Gen 9:6. Now here we have the law settled between blood and blood, between the blood of the murdered and the blood of the murderer, and effectual provision made,
I. That the cities of refuge should be a protection to him that slew another casually, so that he should not die for that as a crime which was not his voluntary act, but only his unhappiness. The appointment of these cities of refuge we had before (Exo 21:13), and the law laid down concerning them at large, Num 35:10, etc. It is here repeated, and direction is given concerning three things: -
Read full note →
1. The appointing of three cities in Canaan for this purpose. Moses had already appointed three on that side Jordan which he saw the conquest of; and now he bids them, when they should be settled in the other part of the country, to appoint three more, Deu 19:1-3, Deu 19:7. The country was to be divided into three districts, as near by as might be equal, and a city of refuge in the centre of each so that every corner of the land might have one within reach. Thus Christ is not a refuge at a distance, which we must ascend to heaven or go down to the deep for, but the word is nigh us, and Christ in the word, Rom 10:8. The gospel brings salvation to our door, and there it knocks for admission. To make the flight of the delinquent the more easy, the way must be prepared that led to the city of refuge. Probably they had causeways or street-ways leading to those cities, and the Jews say that the magistrates of Israel, upon one certain day in the year, sent out messengers to see that those roads were in good repair, and they were to remove stumbling-blocks, mend bridges that were broken, and, where two ways met, they were to set up a Mercurial post, with a finger to point the right way, on which was engraven in great letters, Miklat, Miklat - Refuge, Refuge. In allusion to this, gospel ministers are to show people the way to Christ, and to assist and direct them in flying by faith to him for refuge. They must be ready to remove their prejudices, and help them over their difficulties. And, blessed be God, the way of holiness, to all that seek it faithfully, is a highway so plain that the wayfaring men, though fools, shall not err therein.
2. The use to be made of these cities, Deu 19:4-6. (1.) It is supposed that it might so happen that a man might be the death of his neighbour without any design upon him either from a sudden passion or malice prepense, but purely by accident, as by the flying off of an axe-head, which is the instance here given, with which every case of this kind was to be compared, and by it adjudged. See how human life lies exposed daily, and what deaths we are often in, and what need therefore we have to be always ready, our souls being continually in our hands. How are the sons of men snared in an evil time, when it falls suddenly upon them! Ecc 9:12. An evil time indeed it is when this happens not only to the slain but to the slayer. (2.) It is supposed that the relations of the person slain would be forward to avenge the blood, in affection to their friend and in zeal for public justice. Though the law did not allow the avenging of any other affront or injury with death, yet the avenger of blood, the blood of a relation, shall have great allowances made for the heat of his heart upon such a provocation as that, and his killing only, should not be accounted murder if he did it before he got to the city of refuge, though it is owned he was not worthy of death. Thus would God possess people with a great horror and dread of the sin of murder: if mere chance-medley did thus expose a man, surely he that wilfully does violence to the blood of any person, whether from an old grudge or upon a sudden provocation, must flee to the pit, and let no man stay him (Pro 28:17); yet the New Testament represents the sin of murder as more heinous and more dangerous than even this law does. Jo1 3:15, You know that no murderer has eternal life abiding in him. (3.) It is provided that, if an avenger of blood should be so unreasonable as to demand satisfaction for blood shed by accident only, then the city of refuge should protect the slayer. Sins of ignorance indeed do expose us to the wrath of God, but there is relief provided, if by faith and repentance we make use of it. Paul that had been a persecutor obtained mercy, because he did it ignorantly; and Christ prayed for his crucifiers, Father, forgive them, for they know not what they do.
3. The appointing of three cities more for this use in case God should hereafter enlarge their territories and the dominion of their religion, that all those places which came under the government of the law of Moses in other instances might enjoy the benefit of that law in this instance, Deu 19:8-10. Here is, (1.) An intimation of God's gracious intention to enlarge their coast, as he had promised to their fathers, if they did not by their disobedience forfeit the promise, the condition of which is here carefully repeated, that, if it were not performed, the reproach might lie upon them, and not on God. He promised to give it, if thou shalt keep all these commandments; not otherwise. (2.) A direction to them to appoint three cities more in their new conquests, which, the number intimates, should be as large as their first conquests were; wherever the border of Israel went this privilege must attend it, that innocent blood be not shed, Deu 19:10. Though God is the saviour and preserver of all men, and has a tender regard to all lives, yet the blood of Israelites is in a particular manner precious to him, Psa 72:14. The learned Ainsworth observes that the Jewish writers themselves own that, the condition not being performed, the promise of the enlarging of their coast was never fulfilled; so that there was no occasion for ever adding these three cities of refuge; yet the holy blessed God (say they) did not command it in vain, for in the days of Messiah the prince three other cities shall be added to these six: they expect it to be fulfilled in the letter, but we know that in Christ it has its spiritual accomplishment, for the borders of the gospel Israel are enlarged according to the promise, and in Christ, the Lord our righteousness, refuge is provided for those that by faith flee to him.
II. It is provided that the cities of refuge should be no sanctuary or shelter to a wilful murderer, but even thence he should be fetched, and delivered to the avenger of blood, Deu 19:11-13. 1. This shows that wilful murder must never be protected by the civil magistrate; he bears the sword of justice in vain if he suffers those to escape the edge of it that lie under the guilt of blood, which he by office is the avenger of. During the dominion of the papacy in our own land, before the Reformation, there were some churches and religious houses (as they called them) that were made sanctuaries for the protection of all sorts of criminals that fled to them, wilful murderers not excepted, so that (as Stamford says, in his Pleas of the Crown, lib. II. c. 38) the government follows not Moses but Romulus, and it was not till about the latter end of Henry VIII's time that this privilege of sanctuary for wilful murder was taken away, when in that, as in other cases, the word of God came to be regarded more than the dictates of the see of Rome. And some have thought it would be a completing of that instance of reformation if the benefit of clergy were taken away for man-slaughter, that is, the killing of a man upon a small provocation, since this law allowed refuge only in case of that which our law calls chance-medley. 2. It may be alluded to to show that in Jesus Christ there is no refuge for presumptuous sinners, that go on still in their trespasses. If we thus sin wilfully, sin and go on in it, there remains no sacrifice, Heb 10:26. Those that flee to Christ from their sins shall be safe in him, but not those that expect to be sheltered by him in their sins. Salvation itself cannot save such: divine justice will fetch them even from the city of refuge, the protection of which they are not entitled to.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–10 When the Lord thy God hath cut off the…
When the Lord thy God hath cut off the nations whose land the Lord thy God giveth thee,.... The seven nations of the land of Canaan, whose destruction was of the Lord for their sins, and whose land was a gift of him that had a right to dispose of it to the children of Israel; see Deu 12:29.
and thou succeedest them, and dwellest in their cities, and in their houses; should possess their land in their stead, by virtue of the gift of it to them by the Lord, and inhabit their cities and houses built by them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 8, 9 Of the cites of refuge, ver. 1-10. Of wilful…
Of the cites of refuge, ver. 1-10. Of wilful murderers, ver. 11-13. Of removing land-marks, ver. 14. Of witnesses, true, ver. 15. Of false, ver. 16-21
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 9 Three cities of refuge to be appointed in the…
CHAPTER XIX
Three cities of refuge to be appointed in the midst of the
Read full note →
promised land; the land being divided into three parts, a city
is to be placed in each, a proper way to which is to be
prepared, 1-3.
In what cases of manslaughter the benefit of those cities may be
claimed, 4-6.
Three cities more to be added should the Lord enlarge their
coasts, and the reasons why, 7-10.
The intentional murderer shall have no benefit from these
cities, 11-13.
The landmark is not to be shifted, 14.
One witness shall not be deemed sufficient to convict a man, 15.
How a false witness shall be dealt with-he shall bear the
punishment which he designed should have been inflicted on his
neighbour, 16-20.
Another command to establish the lex talionis, 21.
NOTES ON CHAP. XIX
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 8 Deu 19:1. From enforcing the laws enacted against idolatry,…
Deu 19:1. From enforcing the laws enacted against idolatry, and calculated to preserve and promote the purity of divine worship, Moses now proceeds to inculcate some important duties belonging to the second table, but not in any exact order, nor without interspersing some precepts respecting ceremonial matters. He begins with some regulations appointed to secure the preservation of the most important part of the property of a fellow- creature, his life.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 This and the next two chapters contain enactments designed…
This and the next two chapters contain enactments designed to protect human life, and to impress its sanctity on Israel.
In Deu 19:1-13 the directions respecting the preparation of the roads to the cities of refuge, the provision of additional cities in case of an extension of territory, and the intervention of the elders as representing the congregation, are unique to Deuteronomy and supplementary to the laws on the same subject given in the earlier books (compare the marginal reference).
Read full note →
Deu 19:1, Deu 19:2
The three cities of refuge for the district east of Jordan had been already named. Moses now directs that when the territory on the west of Jordan had been conquered, a like allotment of three other cities in it should be made. This was accordingly done; compare Jos 20:1 ff,
Deu 19:3
Thou shalt prepare thee a way - It was the duty of the Senate to repair the roads that led to the cities of refuge annually, and remove every obstruction. No hillock was left, no river over which there was not a bridge; and the road was at least 32 cubits broad. At cross-roads there were posts bearing the words Refuge, Refuge, to guide the fugitive in his flight. It seems as if in Isa 40:3 ff the imagery were borrowed from the preparation of the ways to the cities of refuge.
Deu 19:5
With the axe - literally, “with the iron.” Note the employment of iron for tools, and compare Deu 3:11 note.
Deu 19:8, Deu 19:9
Provision is here made for the anticipated enlargement of the borders of Israel to the utmost limits promised by God, from the river of Egypt to the Euphrates (Gen 15:18, note; Exo 23:31, note). This promise, owing to the sins of the people, did not receive its fulfillment until after David had conquered the Philistines, Syrians, etc.; and this but a transient one, for many of the conquered peoples regained independence on the dissolution of Solomon’s empire.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 6, 7, 8 Cities. These were Hebron, Sichem, and Cades, on the…
Cities. These were Hebron, Sichem, and Cades, on the west side of the Jordan, Josue xx. 7. Those on the east were already appointed, chap. iv. 41. Three others might also have been added, (ver. 8.; Calmet) in case the Hebrews had gotten full possession of the countries as far as the Euphrates. (Haydock) --- The cities of refuge were not above forty-five miles distant from each other, in the land of Chanaan. Those in Galaad were not so far off, as the territory was smaller. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 The Sixth Command
The Sixth Command
Deu_19:1 to Deu_21:9
Read full note →
Deu_19:1-21
1When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, [possessest them (their land)] and dwellest in their cities, and in their houses; 2Thou shalt separate three cities for thee in the midst of thy land which the Lord thy God giveth thee to possess it. 3Thou shalt prepare [restore, put in good condition] thee a way, and divide the coasts of thy land which the Lord thy God giveth thee to inherit, into three parts, that every 4slayer may flee thither. And this is the case [word] of the slayer [what avails for him] which shall flee thither, that he may live [and live, remain]: Whoso killeth his neighbour ignorantly, whom he hated not in time past;1 5As when a man [And (indeed) whoever] 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 head [iron] slippeth from the helve, and lighteth upon [striketh]2 his neighbour, that he die; he shall flee unto one of these cities, and live: 6Lest the avenger3 of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him;4 whereas he was not worthy [there is not to him judgment] of death, inasmuch as he hated him not in time past. 7Wherefore I command thee, saying, Thou shalt separate three cities for thee. 8And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised 9[spake] to give unto thy fathers; If thou shalt keep all these commandments [this whole commandment] to do them [it] which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: 10That innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. 11But [And] if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally [to the life] that [and] he die, and fleeth into one of these cities: 12Then the elders of his city shall send and fetch [take] him thence, and deliver him into the hand of the avenger of blood, that [and] he may die. 13Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee.5 14Thou shalt not remove thy neighbour’s land-mark, which they of old time [thy forefathers] have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee 15to possess it. One witness [only] shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter [word] be established. 16If a false witness rise up against any man to testify against him, that which is wrong [a falling away, apostasy]; 17Then both the men between whom the controversy is shall stand before the Lord, before the priests 18and the judges, which shall be in those days; And the judges shall make diligent inquisition: and behold, if the witness be a false witness, and hath testified falsely against his brother; 19Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20And those which remain shall hear, and fear, and shall henceforth commit no more any such evil [word] among you. 21And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deu_20:1 to Deu_20:1.When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt. 2And it shall be when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint [be weak, soft]6 fear not, and do not7 tremble, neither be ye terrified because of them; 4For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you. 5And the officers [shoterim] shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go [he shall go] and return unto his house, lest he die in the battle, and another man dedicate it. 6And what man is he that hath planted a vineyard, and hath not yet eaten8 of it [taken into use]? let him also go [he shall go] and return unto his house, lest he die in the battle, and another man eat of it. 7And what man is there that hath betrothed a wife, and hath not taken her? let him go [he shall go] and return unto his house, lest he die in the battle, and another man take her. 8And the officers [shoterim] shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? let him go [he shall go] and return unto his house, lest his brethren’s heart faint [melt, flow down] as well as his heart. 9And it shall be, when the officers [shoterim] have made an end of speaking unto the people, that they shall make captains of the armies9 to lead the people. 10When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein, shall be tributaries unto thee, and they shall serve thee. 12And if it will make no peace with thee, but will make war [battle] against thee, then thou shalt besiege it [close, enclose it]: 13And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof 14with the edge of the sword: But [only] the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take [spoil, plunder] unto thyself: and thou shalt eat [enjoy] the spoil of thine enemies, which the Lord thy God hath given thee. 15Thus shalt thou do unto all the cities which 16are very far off from thee, which are not of the cities of these nations. But [Only] of the cities of these people which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17But thou shalt utterly destroy them, namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites, as the Lord thy God hath commanded thee: 18That they teach you not to do after all their abominations which they [do] have done unto their gods; so should ye sin against the Lord your God. 19When thou shalt besiege a city a long time in making war against it to take it [conquer it] thou shalt not destroy the trees thereof by forcing an axe against them; for thou mayest eat of them: and thou shalt not cut them down (for the tree of the field is man’s life) to employ them in the siege [for O man, the tree of the field is there to go before thee (through thee) (in the) siege].10 20Only the trees which thou knowest that they be not trees for meat [fruit trees] thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until [its fall] it be subdued.
Deu_21:1 to Deu_9:1. If one be found slain in the land which the Lord thy God giveth thee to possess it, lying [fallen] in the field, and it be not known who hath slain him: 2Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain: 3And it shall be that the city which is next unto the slain man, even the elders of that city shall take an heifer which hath not [yet] been wrought with, and which hath not [yet] drawn in the yoke; 4And the elders of that city shall bring down the heifer unto a rough valley [a perennial brook]11 which is neither eared nor sown, and shall strike off 5[break] the heifer’s neck there in the valley; And the priests the sons of Levi shall come near, (for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord,) and by their word [mouth] shall every controversy and every stroke be tried; 6And all the elders of that city that are next unto the slain man, shall wash their hands over the heifer that is beheaded [whose neck is broken] in the valley: 7And they shall answer and say, Our hands have not 8shed this blood, neither have our eyes seen it. Be merciful [Forgive] O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel’s charge [into the midst of thy people Israel]. And the blood shall be forgiven them.12 9So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord.
EXEGETICAL AND CRITICAL
1. Deu_19:1-13. With chap. 19 the discourse passes unquestionably to the sixth commandment. Other commands are alluded to only as they may be connected with this. Deu_19:1. Comp. Deu_12:29; Deu_17:14. Deu_19:2 refers undoubtedly to Canaan. Comp. upon Deu_4:41 sq. [The three East Jordan cities had been already named. Moses now gives direction for the three West of Jordan.—A. G.]. Deu_19:3 directs that the way to the cities of refuge (collectively) should be put into a proper condition, and kept in it, so that there should be no hindrance in this respect. “According to tradition, the way must be level, thirty-two cubits broad, and marked by fingerposts, bearing the words Refuge, Refuge” Herxheimer. [The same tradition tells us that the magistrates were to send out surveyors and repair these ways annually on the 15th of the month Adar; that every obstacle must be removed, and no stream left unbridged.—A. G.]. The direction, Num_35:14, was carried out, through the threefold division of Canaan, with reference to the point in view. The there prescribed three refuge cities in Canaan are placed now one each, in the smaller parts, equally near to all sides, and thus the way first becomes practical. Thee, as Deu_19:2, brings out the personal use and obligation in regard to the designed preservation of life, and prevention of bloodshed in Israel. Comp. further upon Deu_1:38; (Deu_3:28; Deu_12:10) Deu_4:42. Deu_19:4, as Deu_15:3. Comp. upon Deu_4:42. Deu_19:5 illustrates by example the more general statement in Deu_19:4. Compare Num_35:22 sq. עֵצִים wood for burning or building, נָשַׁל7:1, casts out, here used intransitively, falls off. Others (transitively) and the iron is drawn from the wood—a piece which hits. At its close Deu_19:6 discloses the object of the arrangement. גֹאֵל is the redeemer who both on account of some possession belonging to the family is a member interested, and in a special sense, on account of blood kindred, has to save, redeem, avenge the bloodshed of the family according to the divine, as according to the human and natural right of retaliation. This private justice, as is very natural, must be somewhat restrained both on account of the personal feelings of the subject, and from the first heat of grief and anger. The refuge offers its convenient situation to the pursued generally, but especially to those overtaken, (Deu_14:24). נפשׁ, the prominence of life, for whose sacredness it is here provided, and to which the succeeding words whereas he was not worthy of death, Schroeder, literally, and there is not to him the right of death, correspond, i.e., death does not belong to him as a right, as a legal right, or the judgment of death, death penalty, or the case is no legal case of life and death, no breach worthy of death. Deu_19:7. The more emphatic statement with regard to the three cities in Canaan, while the three East of Jordan, as set apart, and arranged by Moses, are not again alluded to. Deu_19:8 connects itself with Deu_19:7, but passes on to that which is still wider, and in a way to recall Deu_11:24; Deu_1:7. Comp. Deu_12:20 (Gen_15:18). The method of the discourse, Deu_19:9 (Deu_4:6; Deu_5:1; Deu_6:5; Deu_8:6; Deu_11:22.) also forbids us to hold with Hengstenberg that the three cities more are the three cities in Canaan, mentioned, Deu_19:2, beside these three described, Deu_4:41 sq. Neither is it true that the three new cities (Knobel) are those West of the Jordan, and the three East of the Jordan those spoken of in Deu_19:2. The three cities here are rather in the prospect of the promised future, which prospect was obscured by the failure to fulfil the conditions with which it was connected. (If thou shalt keep, sq.). There remain thus only six (instead of the nine, to which the prospect here enlarges) of which the discourse treats. Schultz rightly emphasizes the wider horizon of Deuteronomy in this regard as Mosaic. [“It is obvious that such a passage as this could not have been penned in the times to which rationalist critics assign Deut. No one living in those times would think of treating as a future contingency (“If the Lord thy God enlarge, sq.) an extension of territory which at the date in question had in fact taken place long ago, and been subsequently forfeited.” Bib. Com.—A. G.], Deu_19:10 resumes now the thread broken off at Deu_19:7; Deu_19:8-9, being regarded as a parenthesis. Innocent blood was that of the slayer, upon whom death is visited, not with judgment or right, (Deu_19:6). Comp. Deu_19:3. In such cases, if there were no refuge, blood, i.e., the guilt of blood would be upon Israel. Deu_19:11-13. Insert the contrast. Comp. Gen_4:8; Exo_21:14; Num_35:16 sq. Private justice must follow upon, be connected with, and subordinated to public justice. The elders form the fitting mediation for this purpose, partly as they are the (more revered) fathers, corresponding to the domestic element in the blood-revenger, partly as the city magistrates who represent in general the executive power of the State, and from whom also, as from the priests and Levites the judges were to be chosen (Deu_16:18). Thus the still ruling custom among the Arabians, of blood-revenge, was legally bounded and civilized, just as out of the predominant family life by and by the orderly state springs. Deu_19:13, as Deu_7:16; Deu_13:9; Deu_13:6; Deu_5:30 (Deu_15:16). Comp. Num_35:31 sq.
2. Deu_19:14. It is characteristic for the Mosaic view of the wife as a possession, that the discourse passes over the seventh command, and in Deu_19:14 comes on the contrary to speak of the eighth command, from the point of view of the sixth command, i.e., of the earthly life. Thus light is thrown upon the eighth command from the application of the sixth; significant both for Deut. and for the total view of the law.—Each district, as it comes into your inheritance, with thy neighbors as with thine own, is thus connected with the family life, and comprises its livelihood; the lessening or disturbance of these limits is simply a question of existence therefore. The possession, particularly the landed, is the ground which yields to man its produce for his support. Thus it shares in the sacredness of life, which is preserved by it; entirely like Deu_20:19-20. The penalty of the offence is hinted, Deu_27:17. They of old. Schroder, predecessors. Either in time, and thus also in succession, or in honor, the leaders. What the first possessors, the fathers, Joshua and the renowned elders, determined, should be observed down to the most distant future. Comp. still upon Deu_19:3 and Intro., § 4, I. 17. [They of old time, is an unfortunate rendering, as it seems to imply a long residence in Canaan, when this direction was given. The original contains no such intimation. It is the heads, chiefs. Vulg., priores. The immediately following clauses make it clear that the direction was given while the land was not yet in possession.—A. G.].
3. Deu_19:15-21. A similar illumination of the ninth command from the sixth. In the first place, the importance of the witnesses before the court, in regard to the life of a neighbor, is established by this, that the testimony of one was not sufficient for condemnation. Num_35:30. Deu_19:15. עָוֹן perverseness, wrong, guilt; as sin is a deviation from the right, from the law. לְ denotes the reference generally. בְ the concrete case. Comp. Deu_17:6. In the second place, in the special case of “false witness,” Moses places life for life, in any case the like punishment. Deu_19:16. Treats a peculiar case; a witness of violence, who will do violence to his neighbor by his testimony, עָנָה designates both the beginning and the reply in conversation, hence; to answer before the court in regard to any falling away (comp. Deu_13:6; Deu_17:7) from God, or the law. The suspicion against the witness has been proven in the lower court, as the Talmud understands סָרָה of a case which was far off from the witness, strange to him, since he cannot prove his presence at it. Deu_19:17. Comp. Deu_17:8 sq., an example of the causes which were difficult or hard. [Both the men, the parties to the original suit. Before Jehovah cannot be, as Knobel, the lower court. The false witness was borne in the court below, and now comes before the supreme court at the sanctuary.—A. G.]. Deu_19:18 as Deu_13:15. Deu_19:20. Comp. upon Deu_13:12 (Deu_17:13). It is not the punishment as such, which is the means of alarm, but that before Jehovah the purpose, is as the deed (Deu_19:19) and generally the decided earnestness of the lextalionis, as it is solemnly and impressively announced in Deu_19:21. (Exo_21:23 sq.; Lev_24:19 sq.). The rest as in Deu_19:13.
4. Deu_20:1-9. Out of the sacredness which attaches to human life, light is thrown upon the warfare (chap. 20) which Israel even in the occupation of Canaan (Intro., 4, I. 17) could not avoid. Israel should rejoice especially in the protection of God, to whom the life of man among his people is of such value. [Bib. Com.: “Reverence for human life was to show itself with respect to the Israelites levied for war, Deu_20:1-9; to the enemy (10–15) the Canaanites excepted, (Deu_20:16-18) and in respect to the property of the vanquished, 19, 20.—A. G.]. Deu_20:1. Horses and chariots. These forces are those which would strike the eye of Israel, not equipped in a like way (Deu_17:16), and make the impression of superior power on the part of the enemy, (Deu_7:17); at the same time are characteristic of the Egyptians, Canaanites, Philistines (Jos_17:16; Jdg_4:3; 1Sa_13:5) and Syrians (2Sa_8:4). With thee was illustrated and proved historically. Deu_20:2. As they are now, having departed from their homes, drawn up in order, to advance to the battle. The priest is the one commissioned for the purpose, according to the Talmud one anointed for the war, as Phinehas, Num_31:6; the field preacher, not the high-priest. (Num_10:8-9). The Lord’s servants, give to His people a more definite, solemn, and formal expression of the duty of fearlessness out of regard to Him (Deu_20:1). Deu_20:3, (Deu_1:21; Deu_1:29; Deu_7:21). Israel its name of honor, Isa_41:8; Isa_41:14 (Gen_32:28). Deu_20:4, (Deu_3:21) comp. Deu_1:30. Represented by the taking of the ark of the covenant, 1Sa_4:3. Save, to rescue you, and generally to insure the victory. Schultz lays undue force upon the expression. Religious encouragement follows the worldly conduct, as it appears in the actual relations (Deu_20:5-7), and in the personal deportment in the case (Deu_20:8). Officers, Shoterim: Comp. upon Deu_1:15. These officers might have the genealogies and tribal rolls. (Comp. Hengstenberg: The Books of Moses, p. 90.) How truly the idea of the sixth command is the animating idea here, appears in the statement of the independent human life in the three beginnings: house building as the first foundation; the planting of the vineyard as the first enlargement of the relations of life; the betrothal as the first completion of the independent position in life. מִי־ may also signify whoever the man is, who, sq., thus: whoever, any one. He shall (not barely may) go. Every one in Israel—there were no involuntary levies here—if he had made efforts for life, should first rejoice in the result of his efforts. It was as humane as prudent. Such a depletion of the host not merely prevented the disheartening of the others through a homesick soldier, but testified on the part of God in this actual way, His high estimate of the value of life, so that it might inspire confidence in the timid, and increase the courage of the brave. חָנַךְ to fit, thus to arrange, to occupy, Keil and Schultz, remind us of a consecration, and by a transfer from the temple, (1Ki_8:63) of a solemnity, at least a feast, for which there is no occasion other than the fancies of the Rabbins. The three times repeated lest he die brings out clearly the purpose in view. Deu_20:6. כֶרֶם is any field of noble plants; an olive, or fruit garden. חִלֵּל according to Gesen. refers to common use in the fifth year, since in the fourth year it was sanctified to the Lord (Lev_19:23 sq.). According to others, with the same reference, it is to release. Knobel: To open, to enter upon. (Perhaps also to cut, to take the clusters). Deu_20:7 completes Deu_24:5. For the whole, comp. Deu_28:30, and perhaps also Luk_14:18 sq. Deu_20:8 introduces the other class, who in like manner are to be dismissed with this distinction, that here the reference to the other soldiers comes into view, and indeed as the object, (lest his brethren, sq.). The faintness of heart may be explained as fearfulness, as natural weakness, and not so much moral cowardice, or as Deu_1:28. Deu_20:9. פָקַד to inquire, inspect, to muster, and so it may be rendered: and thus the captains of the host shall hold a muster. The distinction between שָׂרֵי־ and the Shoterim (officers) which indeed is obvious, may somewhat account for the absence of the article which Keil so misses. But the Shoterim have scarcely finished speaking, the doing may still follow, and according to Num_3:10 (although the אֶת there is wanting here) and Deu_4:27, the meaning is, to take order for a still closer inspection. The mustering also actually occurs after the dismissal of those previously mentioned. Schultz: “The captains of the host should lead, carry out the command,” which is not demonstrable, rather: should have the oversight. The captains of the host are the chiefs of particular bands, which the Shoterim are not named, so much as they are simply appointed under charge of the Supreme Head (Jos_1:10 sq.; Deu_3:2 sq.), so that upon them rests the obligation to secure the preparedness for war.
5. Deu_20:10-20. The required dismissal of the two classes in Israel, Deu_20:5 sq., applies, the importance of human life in relation to God, as it was shown in war, to the advantage of his neighbor, namely, in Israel itself. Deu_20:10 sq. now makes this reference availing over against the enemy, first with regard to his person, then as to his property. They are summoned by heralds to the walls, in order to bring about a peaceful surrender and subjection. The first case is that of a corresponding answer and conduct. Deu_20:11. מָסַם מַם tax, tribute, thus an obligatory tribute, and that indeed of personal service. Thus a sparing of life. In the second case, ver 12 may be viewed altogether as the antecedent: And thou shalt besiege it, and the Lord thy God hath delivered, sq.—the destruction, Deu_20:13, is simply of the males (Deu_13:16) who would otherwise threaten Israel with death; on the other hand the others might contribute to his enjoyment of life, and were therefore to be spared. Deu_20:14. The following limitation shows that the previous two cases could only occur with enemies, not Canaanites. Deu_20:15. For the third case: Canaan Deu_20:16, the curse rules. Deu_20:17 : Comp. Deu_7:1 sq. כּל־נשׁמה all living, i.e., all men (Jos_10:40; Jos_11:11; Jos_11:14). Deu_20:18. Comp. still Deu_12:31; Deu_18:9. Eternal life is of more value than the temporal. Mat_16:26.—Nevertheless (comp. Deu_14:21) the fruit trees are to be spared because, and so far as, they are useful to life. Deu_20:19 presupposes the more comprehensive directions for the siege, and hence the temptation to use even the fruit trees for the purpose (Schultz). Comp. Deu_19:5. Since עֵצָהּ denotes the fruit trees in the gardens and orchards of the cities, it is clear that עֵץ הַשָּׂדֶה is used with reference to the wild trees in the region around, the field in the wider sense, which is made more definite in Deu_20:20. Other renderings: “for (the life) of man is the tree of the field” (synonymous with עֵצָהּ) thou mayest eat thereof, for the life of man is preserved through the tree, thou mayest not cut it down. Schultz: “For man is connected with (depends upon) the tree of the field,” Deu_24:6. Knobel and Keil: “For is the tree of the field a man, to come before thee in the siege?” using the הֶ interrogative. Thus: thou mayest besiege men, but trees are not thy enemies; thou mayest rather eat of them, they are useful in thy purpose with the city in the work of the siege and destruction. Others still render it in the vocative: for O man the tree of the field cannot offer resistance, sq., or: it is there for this purpose, namely, your support, that it (the city) may be besieged by you. Some regard כי האדם עץ השדה as a parenthesis and connect לבא־ with ואתו לא הכרת: thou shalt not cut down the tree that it may serve in the works of the siege. The last clause is also explained: that the tree of the field go from thy face (be destroyed) in the siege; or: must go from before thee (be saved) in the fortifications. Deu_20:20. עַד רִדְתָּהּ until it be overthrown, cast down, Deu_28:52. Others: Until thou hast subdued it. [While there is this variety in the renderings, in order to meet the necessities of the text, the sense is clear and substantially the same whichever construction may be adopted. The contrast between Deu_20:19-20, as to the trees alluded to, makes it clear that the trees in Deu_20:19 are fruit trees, and that they were to be spared in the siege. The rendering in our version accords well with the original text, and brings the sense out clearly, and is therefore to be preferred. See further Bib. Com.—A. G.].
6. Chap. 21. Deu_21:1-9. Closes the treatment of the sixth command, with a ceremony impressively symbolizing the sacred worth of human life. Deu_21:1. אדמה comp. upon Deu_5:16. The case is that of unknown murder. Hence Deu_21:2, beside the elders of Israel (19, 12) i.e. those supposed especially to have knowledge in the case, judges also come into view, both probably from the neighboring cities. The elders of the city, ascertained by these as nearest to the dead, are laid under obligation and indeed as its civil representatives. Not that the murderer was probably from that city (Knobel), nor because it has maintained so poor a police (Schultz), but because blood-guiltiness was upon Israel generally (Deu_19:10), so especially upon the places in the neighborhood of the murder. Hence the transaction with the young heifer, like the institution of the cities of refuge, is to be viewed as a solemnity expressing the abhorrence in Israel, at the shedding of innocent blood. Deu_21:8-9 show that in the nature of the heifer, the sacrificial qualities are near at hand. Comp. upon Deu_15:19, and Num_19:2. The reference of the requisites in Deu_21:3 to the not enfeebling of the vital force by toil (Keil), is too remote, in any case the necessary thought of a peculiar sanctification for the end in view lies nearer, since the thought of life is symbolized, both in the age, and in the female (life-bearing) sex. To this sanctity of the victim corresponds the locality to which it is to be led, Deu_21:4, the common (Deu_5:13 sq.) toil of men (as Deu_21:3) can neither plough nor sow there; generally a waste valley where nothing fruitful is done, where there was no arable ground for seed; it can at the same time represent the absence of any human participation and knowledge in the murder (Deu_21:7) and give a vivid representation of the shedding of the blood of the fallen unknown man. For that there, in the bottom of that valley, untouched by men, the heifer’s neck was to be broken, plainly states the assassin-like manner in which the one found fallen back wards was killed. The elders by their acts, partly express for their city, that as it lies nearest it comes into account with respect to the murdered one, partly announce their abhorrence as to what has occurred (Exo_13:13; Isa_66:3); not so much that they may symbolically execute the punishment due to the murderer, (Keil), nor even testify in act as much as in them lies, that they are pure from any participation in the guilt, as they have devoted to death something of their own, from which they have not enjoyed any gain, all its profit being still in anticipation (Schultz). The latter ideas scarcely entered into the truly profoundly thoughtful, and yet simple rite. The abhorrence of the murder, as it is directly announced in the mode of the victim’s death, has clearly the object, on the part of the city, represented by its elders, of removing in the most formal and solemn manner the guilt of blood. According to the form the valley must be נחל איתן, i.e. a brook-valley (wady) which has everflowing (from יָתַן firm, strong, enduring) water (Psa_74:15; Exo_14:27) which may take away for ever the shed blood of the heifer, in resemblance of the murder, (comp. Deu_21:6). [There is no incongruity between the rendering rough valley and perennial stream, since the narrowest gorge would be skirted by some barren, rocky strips which could not be ploughed or sown.—A. G.]. We may either render with Johlson: hard, rocky ground, which is the positive side, of which the following expressions are the negative, or with Herxheimer: the firm ground, which designates very little “the firm administration of justice by the judge,” which does not come into view here, but rather the firmness of the elders in their abhorrence of the deed. The idea of life in the warding off of death, the thought of the living water (Knobel) indeed upon the “lasting verdure” (Schultz), must have been derived from Num_19:17; Lev_14:5. The presence of the priests, who could be brought from the nearest Levitical cities, (comp. Intro.§ 4, I. 22, and upon Deu_10:8; Deu_18:5; Deu_17:8-12) is in entire accordance with the ceremony. They appear with respect to the transaction itself, its religious and symbolical character, as well as with respect to the ethical and legal case to which the transaction refers. As to the first, it is apparent from the close approach to a sacrificial act; they represent in some sense the sanctuary. Comp. Num_19:3-4. The further ceremony, the washing of the hand with water from the brook in the valley, a symbolical declaration of innocence (Psa_26:6; Psa_73:13; Mat_27:24), is performed, by the elders of the nearest city, with reference to its participation in the guilt, over the heifer, which had been treated like the murdered man, and with direct reference to him. But the solemnity of the whole ceremony culminates in the prayer which follows, and in which the explanation of the washing of the hands appears. Deu_21:7. Answer (Deu_19:16) to the question to them contained in the murder, i.e., the accusation, or, they mutually speak, the elders, Deu_21:7, and the priests, Deu_21:8 (Deu_27:14). They neither did the crime, nor knew of it. This blood, as it was represented in that of the heifer, which would otherwise be laid upon them as a capital crime, as if they would say, we know not the murderer, so that we can meet his guilt with a corresponding punishment, Deu_21:8.כפד, to cover, conceal, here; the blood, the guilt of it, i.e., to forgive. The essential significance of the ceremony is thus apparent. It represents on one hand what was done by the murderer to the murdered, and on the other hand expresses in the most solemn form the abhorrence of the crime, and the innocence of the city called to account for it. The nature of the act was expiatory, not because the heifer was the substitute of the murderer, but because the city most concerned substituted it for the share of the guilt cleaving to it. Hence the prayer, out of the very nature of the transaction, grounds itself in the redemption from Egypt, whose import with regard to expiation in Israel, for the whole sacrificial service down to its fulfillment in Christ, is thus made apparent. (Comp.Deu_15:15) וְאַל־תִּתֵּן either with most, lay not the guilt and punishment of innocent blood upon Israel, or, literally, let not such blood appear further in Israel. The result is the actual expiation in every case of the specified crime. The granting of the request cannot be assured. There will ever be innocent blood in its midst, but Deu_21:9ואתה, Israel as far as possible should put it away (Deu_19:13) if not through an expiation upon the murderer, still through the prescribed expiatory act, either, because it should do right, sq. or: when it will do right, sq. (Deu_12:25-28). The latter interpretation opens, at the same time, a view as to all the consequences.
DOCTRINAL AND ETHICAL
1. Since the refuge cities are expressly cities of the Levites (Num_35:6) they share in the significance of the dispersion of the Levites among Israel; “that they may be a great but divided place of testimony:” (Bahr II. 51) i.e. they may afford in particular places what the dwelling of Jehovah, the altar, affords generally. (1Ki_1:50 sq.; Deu_2:28 sq.; Exo_21:14). As knowing the law, and truly as judges, the priests and Levites are brought into view; they knew whether it was murder or a mere casual killing. “The separation of these cities of refuge 1) reminds us of the distinction between wilful and unintentional sins, and also of a distinction as to the punishment of sins.” Piscator. The O. T. city of refuge is no asylum for the murderer, still less for the insolvent debtor, or the fugitive slave as among the Greeks and Romans; neither was it merely to secure the manslayer from the avenger of blood, for if he left the city before the high-priest’s death (Num_35:26 sq.) he was exposed to the avenger, but held over him an exile, which was merely an expiation of his deed. (“The separation of the cities 2) is a type of our wretched condition, and of our redemption through Christ our High-Priest.” Piscator.
2. Since the discourse takes this occasion to treat of war, under the sixth command, the objections against war drawn from this command are without force. The word of God takes the world, as it lies in wickedness, and so regards war as a necessary evil for the present. It speaks to the individual and aids him to peace, it holds out firmly the final prospect of peace generally, only however through crises and wars, which cannot endure. What is possible and what ought to be are different things, Rom_12:18. There are unrighteous wars, which grow out of hatred, selfishness, lust of power, etc. But wars of conquest may also be carried on in the service of a great idea, and rightly become destructive. The war against Canaan (Deu_20:16 sq.) was a sacred war. Comp. Doct. and Eth. upon Deu_1:6; Deu_4:40; par. 9, and upon chap. 7. par. 2. Was it a war expressly commanded by God, Exo_17:14 sq.; Num_24:20; Num_31:2 sq.; Deu_25:17, then it is not merely permitted as the Rabbins distinguish, to make war. It is a duty to make war if there is no possible deliverance otherwise. Defensive wars are necessary. Offensive wars may become obligatory. The so-called “blood-letting” carried on under the plea of political advantage, the most demoralizing civil wars, should be prevented, but viewed in their higher relations, they have their missionary character, even civilization and Christianity follow them. “What does not Christendom, as to its spread in the world, owe to those dialectical popular movements, which are wars, leaving out of view even the fact that war has its destination, to reveal the finite nature of all things, to raise the world to greater piety, and to help it to the knowledge of the one thing needful.” (Marheineke theol. moral, p. 329). [The wars of Israel generally though not always were wars of the Lord. Their enemies were His since they were His people. But the war with the Canaanites was peculiarly a war of the Lord. These nations had filled up the measure of their iniquities. The time of judgment had come, and Israel was called to execute that judgment. The command to kill everything that breathed was a judicial sentence. There is nothing in such a command more difficult to explain than in any of the judicial providences of God. And this character of the war must be borne in mind when we are considering the unwonted severity which marked it.—A. G.].
3. “Moses insists as little as any other writer upon ordinary courage. The O. T. indeed has not cultivated that idea. It puts confidence in God generally in its room; and in the room of warlike courage more definitely confidence in God, who regards human life as sacred and valuable, and therefore preserves it. It corresponds alone also with its religious peculiarity, by virtue of which it was not fitted to cultivate the usual warlike virtues as such, but truly the other less conspicuous but doubtless higher virtues. The rules of war which chap. 20 contains, bear a decided religious stamp upon the ground of the sacredness of life, do not spring from the lower sources of prudence, but from the high, sacred fountain in God.”—Schultz.
4. “The following commands spring especially from two fundamental thoughts 1) Israel is the people of God, and carries on war therefore only in His name; therefore it should not trust to an arm of flesh, but release from duty in war, every one who either had formed a new relation, or even only whose faint-heartedness had taken away that courage of faith which is the strength of the hosts of the Lord. 2). Peace should be dearer to the people of God than war. It never needed to yield to the lust of conquest, and with the exception therefore of the righteous punishments, which as a trust of the Lord it must execute, it must offer peace constantly, and even spare the fruit trees in the fortification and siege.”—V. Gerlach.
5. Since all expiation in Israel is connected with a sacrifice (Lev_17:11), the expiatory rite, chap. 21 must have a sacrificial character. But as Baumgarten remarks it cannot possibly be literally a propitiatory sacrifice “since then it might easily mislead to the idea that a murder could be expiated by a sacrifice.” The guilt also is only indirect and relative. It is therefore on the other hand correct to regard the ceremony (Deu_21:5) as belonging to the sphere of law and justice into which the murderer has fallen.
HOMILETICAL AND PRACTICAL
1. Chap. 19 Deu_19:3. Starke: “Thus God prepares the way by His word and Spirit, and by His servants, to His refuge, His Saviour, that nothing may prove a hindrance in the way; as he did through John the Baptist, Mat_3:3. But Christ is equally near all His servants, Mat_11:28; Joh_6:37. Berl. Bib: “How excellent is the refuge which tempted and troubled sinners have in Him, in whom is the whole fulness of the Godhead; so that no sin, no law, curse, nor Satan, death or hell, can reach them ! The finger posts point to Him. Joh_1:29. But whoever will have safety in Him must forsake father, mother and all. Psa_45:10; Luk_14:26.” Wurth. Bib., Deu_19:10 : “Magistrates ought not only to punish the guilty, but protect and save the innocent,” Deu_19:1-13. The place of refuge in Israel a security, but no protection for sin.” Deu_19:14. Piscator: “God cares not only for the body and life of our neighbor, but for all that is necessary for his abode, and purposes that no one shall injure another in this respect.” Baumgarten: “With these directions the prohibition as to the landmark is so far connected, as it also has its deepest ground in the character of the land as the possession of Jehovah. Hence Moses returns immediately to the judicial investigation of the murder.” Berl. Bib.: “In Deu_19:14 to prevent civil wars among His people, God forbids any alteration of the limits, once fixed by lot in the division of the land. Each family and tribe should keep within its inheritance.” Osiander, Deu_19:20. If the magistrates cannot see the heart, they may prevent the crime from becoming common.
Deu_20:1. Richter. “This is not the mere natural encouragement of the war songs.” Baumgarten: “As the heathen occupy all the land, Israel must enter through contest; but its peaceful and happy life, in its most sensitive points, is not disturbed by war.” Deu_20:2-3. Piscator. Example and form of a live field preacher and sermon; is the cause good, are they contending for the word of God and the fatherland, God is present with them and assures the victory.” [So especially with Christ’s soldiers, and in His cause.—A. G.]. Starke: “Although God’s hand is in wars displeasing to Him, still He is only to be looked for in His gracious presence, in righteous wars.” Osiander: “If it is not every man’s duty to accustom himself to wars, it is every Christian’s duty to carry on continual warfare with the devil, etc. These rules for natural wars are also for the spiritual; they are in force in the wars of the Lord and will be practically shown in the believer. Deu_20:4. Schultz: “The Lord will do the work, His people reap the fruits.” How are wars victorious: when in the soldiers there is no other fear than the fear of God, when there is no other trust in weapons than trust in God; when above all the Lord is the captain of the host. Deu_20:5 sq., Richter: “God chooses and will have no constrained soldier, Psa_110:3. There is in Deu_20:5-7 at the same time a full estimate of earthly joys which charm the heart only at the beginning, but whose vanity is soon recognized. Deu_20:8, comp. Rev_21:8 and also Jdg_7:3 sq. Deu_20:10. Schultz: Israel, although conquering and transforming the world (Deu_2:25) is a peaceful people. Its final destination, great end, not destruction, but from the beginning the mediator of blessings. Gen_12:3, (Isa_45:14; Isa_49:23)” Mat_10:12-13. Deu_20:11-12. Berl. Bib.: “Has the Lord for so long a time in his patience invited us to peace! But we choose peace in the flesh. He offers that only through righteousness. Isa_32:17. Let us receive it while there is time. For the Jews who reject Him there remains nothing but the sword,” Deu_20:18. Here only tolerance is injurious and blameworthy. Deu_20:19. “May be spiritually explained that we should not contend against those who are for us and not against us.” Baumgarten: “The primitive destination of the fruit tree. Gen_1:29; Gen_2:9; Gen_2:16 sq.; Deu_3:2; Deu_3:22. Israel a tree, Exo_15:17. Humanity even to its extremest limits a charge for Israel. The kingdom of the world is later presented as animal, the kingdom of Israel as a kingdom of men.”
Deu_21:2. Piscator. “The public highways should be safe.” The organic connection in Israel must appear prominently, precisely when a member has been broken off. God lays the duty upon men, does not refer to the lot, to discover the murderer; he should let himself be recognized, or make himself known, to which the ceremony in its publicity and solemnity might contribute. God is the God of order. The extraordinary interventions of God are kept back, behind the order of salvation for the individual and the world, at the same time behind the order of the magistrates for all. Deu_21:3 sq. Lange: “For the rest we learn here how we may deal with the sins of others, but should not be partakers in them.” Rom_1:32; 2Jn_1:11. Deu_21:6. Calvin: “As if they placed the corpse of the dead before God.” Deu_21:9. Berl. Bib.: “We learn among other things that we should from the heart ask God to pardon our unknown sins of spiritual murder against our neighbor, 1Jn_3:15, and even against ourselves, Eph_4:17-19 (Psa_90:8), for the sake of the blood of Christ, which was poured out in the deep valley of humiliation and in the great thirst of the forsaking of His heart; that God would not impute to us our blood-guiltiness, but be gracious to us for the sake of His dear Son, and forgive our sin.”
Footnotes:
[1]Deu_19:4. Margin literally; from yesterday, the third day, or the day before yesterday.—A. G.].
[2]Deu_19:5. Literally: findeth.—A. G.].
[3]Deu_19:6. Heb. goel.—A. G.].
[4]Deu_19:6. Smite him, in life, as the margin, or: to the life, mortally.—A. G.].
[5]Deu_19:13. Literally: and good to thee.—A. G.].
[6]Deu_20:3. Margin: be tender.]
[7]Deu_20:3. Heb.: make haste.]
[8]Deu_20:6. Make common from laying it open for common use, which was not allowed for the first three years.—A. G.].
[9]Deu_20:9. Literally: In the head of the people.—A. G.].
[10]Deu_20:19. Literally: for man the tree of the field to come from thy fare in the siege. For the variety of renderings and the plausibility of each, see the Exegesis. Perhaps that chosen by our translation—using the parenthesis—will commend itself as the best.—A. G.].
[11]Deu_21:4. The literal rendering is that of Schröder, but the other part of the verse seems to require that of our version, and the Hebrew admits of it.—A. G.].
[12][Deu_21:8. Shall be covered to them, atoned for, in this way.—A. G.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 6, 8 Thou shalt prepare thee a way--The roads leading to…
Thou shalt prepare thee a way--The roads leading to them were to be kept in good condition and the brooks or rivers to be spanned by good bridges; the width of the roads was to be thirty-two cubits; and at all the crossroads signposts were to be erected with the words, Mekeleth, Mekeleth, "refuge, refuge," painted on them.
divide the coasts of thy land . . . into three parts--the whole extent of the country from the south to the north. The three cities on each side of Jordan were opposite to each other, "as two rows of vines in a vineyard" (see on Jos 20:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 8 REGULATIONS IN REFERENCE TO CITIES OF REFUGE, Deu_19:1-13.
REGULATIONS IN REFERENCE TO CITIES OF REFUGE, Deu_19:1-13.
Comp. Exo_21:13, and Num_35:9-34; Deu_4:41. Six cities were to be designated. Moses had already named the three east of the Jordan. Deu_4:41-43. The three that were for the west were Kadesh in the north, Shechem in the centre, and Hebron in the south. In Jos_20:7, the names of the cities, both on the east and the west of the Jordan, are given.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–10 1–3 contain several formulas. On shall cut off, etc.,…
1–3 contain several formulas. On shall cut off, etc., see Deu_12:29; on whose land the Lord thy God is to give thee and giveth thee to possess it, see Deu_18:9; on succeed (dispossess), see Deu_12:29; on causeth thee to inherit, see Deu_1:38.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v1 Deu_19:1-13. THE CITIES OF REFUGE.
Deu_19:1-13. THE CITIES OF REFUGE.
(See for more on this subject, Num_35:9, &c.; Joshua 20)
Read full note →
(1) When the Lord thy God hath cut off the nations.—We find that the three cities of refuge on the west of Jordan were appointed by Joshua after the conquest (Joshua 20). The first three on the east of Jordan, namely, Bezer, Ramoth-Gilead, and Golan, had already been selected by Moses (Deu_4:41, &c), but Joshua assigned them to their Levitical possessors.
(3) Thou shalt prepare thee a way.—Upon this phrase Rashi remarks (from the Talmud) that “Miklot! Miklot (‘Refuge! Refuge!’) was written up at the parting of the ways.”
Divide the coasts of thy land . . . into three parts.—So that no part of the country might be too far from any of the cities of refuge.
(5) As when a man goeth into the wood.—An obvious instance.
(6) The avenger of the blood.—Literally, the redeemer of the blood. The Hebrew, gooël stands for all the three words, “redeemer,” “avenger,” “kinsman.”
(8, 9) if the Lord thy God enlarge thy coast . . . thou shalt add three cities—i.e., thou shalt add three to the six, making nine in all. There is no trace of this ever having been done in the history of Israel. The comments of Jewish writers show that nothing is known of the fact in their literature. Some of them point out that only seven nations were assigned to thehost of Joshua, and that the land occupied by these seven could not have needed more than the six cities. They lay stress upon the words “If He give thee all the land which He promised to give thy fathers” (not merely the seven nations promised to thee). They refer to the Kenites and the Kenizzites and the Kadmonites in particular, as three nations promised to Abraham. It would have been more to the purpose if they had referred to the Hittites. The cities of this people, as recently discovered, from Kedesh on the Orontes to Carchemish, lie to the north of the known territory of Israel. If “all the laud of the Hittites” (Jos_1:4) had been conquered, the three additional cities might have been required. But though this land seems to have been tributary to Solomon, it was not so occupied by Israel as to necessitate the appointment of three additional cities of refuge. And Solomon’s empire lasted only for his own reign. But without going back to these details, they also take the promise as prophetical; holding that when the Lord has “circumcised their heart” (Deu_30:6), “to love the Lord,” and given them “one heart and one way to fear Him for ever, and shall make an everlasting covenant with them, and put His fear in their hearts ( Jer_32:39-40) that they shall not depart from Him,” then the promises will be fulfilled. All the land will be given to them, and they will need these other cities. One writer adds, “Blessed is he that waiteth, and shall attain to it,” from Dan_12:12. Thus the Jews take the passage as prophetic of their ultimate restoration. Evidently it is no addition of later times, but the genuine language of Moses. What later writer would have thought of adding it?
(10) That innocent blood be not shed—i.e., the blood of the manslayer who can find no refuge, and yet is no murderer.
(11) But if any man hate his neighbour, and lie in wait for him.—Rashi’s comment upon this is in the spirit of St. John: “By way of hatred he comes to lying in wait: and hence it has been said, when a man has transgressed a light commandment, that he will end by transgressing a greater. Therefore when he has broken the commandment, Thou shalt not hate, he will end by coming to bloodshed.” What is this but “He that hateth his brother is a murderer”?
(12) Deliver him into the hand of the avenger of blood.—There is as yet no idea of a public trial and execution, which belongs to a more advanced stage of civilisation than this.
(13) Shalt put away.—Literally, consume, or, as it were, burn out.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Deuteronomy 19
Deuteronomy 19
"When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it. Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither." (Vers. 1-3.)
Read full note →
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 consummated wickedness which had become positively 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 flying for his life, from the avenger of blood. The government and the goodness of God are, we need hardly say, both divinely perfect. There are cases in which goodness would be nothing but a toleration of sheer wickedness and open rebellion which is utterly impossible under the government of God. If men imagine that, because God is good, they may go on and sin with a high hand, they will, sooner or later, find out their woeful mistake.
"Behold," says the inspired apostle, "the goodness and severity of God!"* God will, most assuredly, cut off evil doers who despise His goodness and long-suffering mercy. He is slow to anger, blessed be His Holy Name! and of great kindness. For hundreds of years He bore with the seven nations; of Canaan, until their wickedness rose up to the very heavens, and the land’ itself could bear them no longer. He bore with the enormous wickedness of the guilty cities of the plain; and if He had found even ten righteous people in Sodom, He would have spared it for their sakes. But the day of terrible vengeance came, and they were "cut off"
{*The word rendered "severity" is apotomia, which literally means "Cutting off."}
And so will it be, ere long, with guilty Christendom. "Thou also shalt be cut off." The reckoning time will come, and oh! what a reckoning time it will be! The heart trembles at the thought of it, while the eye scans and the pen traces the soul subduing words.
But mark how divine "goodness" shines out in the opening lines of our chapter. 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 midst of thy land" It would not do to have them in remote corners, or in places difficult of access. And not only so, but "thou shalt prepare thee a way." And again, "thou shalt divide the coasts of thy land.... into three parts." Everything was to be done to facilitate the slayer’s escape. The gracious Lord thought of the feelings of the distressed one "flying for refuge to lay hold on 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 him that worketh not, but believeth on him that justifieth the ungodly."
There is peculiar sweetness in the expression, "Thou shalt prepare thee a way". How like our own ever gracious God - "The God and Father of our Lord Jesus Christ! " And yet it was the same God that cut off the nations of Canaan in righteous judgement, who thus made such gracious provision for the manslayer "Behold, the goodness and severity of God."
"And this is the case of the slayer which shall flee thither, that he may live, whoso killeth his neighbour ignorantly, whom he hated not in time past; as when a man 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 head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities and live; lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long" - most touching.. and exquisite grace! - "and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. Wherefore I command thee, saying, Thou shalt separate three cities for thee." (Vers. 4-7.)
Here we have a most minute description of the man for whom the City of refuge was provided. If he did not answer to this, the city was not for him; but if he did, he might feel the most perfect assurance that a gracious God had thought of him, and found a refuge for him where he might be as safe as the hand of God could make him. Once the slayer found himself within the precincts of the city of refuge, he might breathe freely, and enjoy calm and sweet repose. No avenging sword could reach him there, not a hair of his head could be touched there.
He was safe; yes, perfectly safe; and not only perfectly safe, but perfectly certain. He was not hoping to be saved, he was sure of it. He was in the city, and that was enough. Before he got in, he might have many a struggle deep down in his poor terrified heart, many doubts and fears and painful exercises. He was flying for his life, and this was a serious and an all-absorbing matter for him - a matter that would make all beside seem light and trifling. We could not imagine the flying slayer stopping to gather flowers by the roadside. Flowers, he would say, "What have I to do with flowers just now? My life is at stake. I am flying for my life. What if the avenger should come and find me gathering flowers? No, the city is my one grand all-engrossing object; nothing else has the smallest interest or charm for me. I want to be saved; that is my exclusive business now.
But the moment he found himself within the gates, he was safe, and he knew it. How did know it? By his feelings? By his evidences? By experiences? Nay; but simply by the word of God. No doubt, he had the feeling, the evidence and the experience, and most precious they would be to him after his tremendous struggle and conflict to get in. But these things were, by no means, 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.
We cannot conceive a manslayer, within the walls of the city of refuge, expressing himself as many of the Lord’s dear people do, in reference to the question of safety and certainty. He would not deem it presumption to be sure he was safe. If any one had asked him, "Are you sure you are safe?" "Sure!" he would say, "How can I be otherwise than sure? Was I not a slayer? Have I not fled to this city of refuge? Has not Jehovah, our covenant God, pledged His word for it? Has not said that, ’fleeing thither he may live’? Yes, thank God, I am perfectly sure. I had a terrible run for it - a fearful struggle. At times, I felt as if the avenger had me in his dreaded grasp. I gave myself up for lost; but then, God, in infinite mercy, made the way so plain, and made the city so easy of access to me, that, spite of all doubts and fears, here I am, safe and certain. The struggle is all over, the conflict past and gone. I can breathe freely now, and walk up and down in the perfect security of this blessed place, praising our gracious covenant God, for His great goodness in having provided such a sweet retreat for a poor slayer like me."
Can the reader speak thus as to his safety Christ? Is he saved, and does he know it? If not, may the Spirit of God apply to his heart the simple illustration of the manslayer within the walls of the city of refuge! 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 see before them." (Heb. 6: 18.)
We must now proceed with our chapter; and, in so doing, we shall find that there was more to be thought of 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 duly maintained. If these things were touched, there could be no safety for any one. This great principle shines on every page of the history of God’s ways with man. Man’s true blessing and God’s glory are indissolubly bound together, and both the one and the other rest on the same imperishable foundation, namely, Christ and His precious work.
"And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; if thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three; that innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities; 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. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee." (Vers. 8-13.)
Thus, whether it was grace for the slayer, or judgement for the murderer, the glory of God, and the claims of His government had to be duly maintained. The unwitting manslayer was met by the provision of mercy; the guilty murderer fell beneath the stern sentence of inflexible justice. We must never forget the solemn reality of divine government. It meets us everywhere; and if it were more fully recognised, it would effectually deliver us from one-sided views of the divine character. Take such words as these, "Thine eye shall not pity him." Who uttered them? Jehovah. Who penned them? God the Holy Ghost. What do they mean? Solemn judgement upon wickedness. Let men beware how they trifle with these weighty matters. Let the Lord’s people beware how they give place to foolish reasonings in reference to things wholly beyond their range. Let them remember that a false sentimentality may constantly be found in league with an audacious infidelity in calling in question the solemn enactments of divine government. This is a very serious consideration. Evil doers must look out for the sure judgement of a sin-hating God, If a wilful murderer presumed to avail himself of God’s provision for the ignorant manslayer, the hand of justice laid hold of him and put him to death, without mercy. Such was the government of God in Israel Of old; and such will it be in a day that is rapidly approaching. Just now, God is dealing in long-suffering mercy with the world; this is the day of salvation, the acceptable time. The day of vengeance is at hand. Oh! that man, instead of reasoning about the justice of God’s dealings with evil doers, would flee for refuge to that precious Saviour who died on the cross to save us from the flames of an everlasting hell!*
{*For other points presented in the cities of refuge we must refer the reader to ’Notes on the Book of Numbers," chapter 35.}
Before quoting for the reader the closing paragraph Of our chapter, we would just call his attention to Verse 14, in which we have a very beautiful proof of God’s tender care for His people, and His most gracious interest in everything which, directly or indirectly concerned them. "Thou shalt not remove thy neighbour’s landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it."
This passage, taken in its plain import and primary application is full of sweetness, as presenting the loving heart of our God, and showing us how marvellously He entered into all the circumstances of His beloved people. The landmarks were not to be meddled with. Each one’s portion was to be left intact according to the boundary lines set up by those of old time. Jehovah had given the land to Israel; and, not only so, but He had assigned to each tribe and to each family their proper portion, marked off With perfect precision, and indicated by landmarks so plain that there could be no confusion, no clashing of interests, no interference one with another, no ground for lawsuit or controversy about property. There stood the ancient landmarks marking off each one’s portion in such a manner as to remove all possible ground of dispute. Each one held as a tenant under the God of Israel, who knew all about his little holding, as we say; and every tenant had the comfort of knowing that the eye of the gracious and Almighty Landlord was upon his bit of land, and His hand over it to protect it from every intruder. Thus he could abide in peace under his vine and under his fig-tree, enjoying the portion assigned by the God of Abraham, Isaac and Jacob.
Thus much as to the obvious sense of this beautiful clause of our chapter. But surely it has a deep spiritual meaning also. Are there not spiritual landmarks for the church of God, and for each individual member thereof, marking off, with divine accuracy, the boundaries of our heavenly inheritance - those landmarks which they of old time, even the apostles of our Lord and Saviour Jesus have set up? Assuredly there are, and God has His eye upon them, and He will not permit them to removed with impunity. Woe be to the man that attempts to touch them; he will have to give account to God for so doing. It is a serious thing for any one to interfere, in any way, with the place, portion, and prospect of the church of God; and it is to be feared that many are doing it without being aware of it.
We do not attempt to go into the question of what these landmarks are; we have sought to do this in our first volume of "Notes on Deuteronomy," as well as in the other four volumes of the series; but we feel it to be our duty to warn, in the most solemn manner, all whom it may concern, against doing that which, in the church of God, answers to the removal of the landmarks in Israel. If any one had come forward in the ]and of Israel to suggest some new arrangement in the inheritance of the tribes, to adjust the property of each upon some new principle, to set up some new boundary lines, what would have been the reply of the faithful Israelite? A very simple one, we may be sure. He would have replied in the language of Deuteronomy 19: 14. He would have said "We want no novelties here; we are perfectly content with those sacred and time-honoured landmarks which they of old time have set in our inheritance. We are determined, by the grace of God, to keep to them, and to resist, with firm purpose, any modern innovation."
Such, we believe, would have been the prompt reply of every true member of the congregation of Israel; and surely the Christian ought not to be less prompt or less decided in his answer to all those who, under the plea of progress and development, remove the landmarks of the church of God, and instead of the precious teaching of Christ and His apostles, offer us the so-called light of science, and the resources of philosophy. Thank God, we want them not. We have Christ and His word; what can be added to these? What do we want of human progress or development, when we have "that which was from the beginning"? What can science or philosophy do for those who possess "all truth"? No doubt, we want, yea, long to make progress in the knowledge of Christ; long for a fuller, clearer development of the life of Christ in our daily history; but science and philosophy cannot help us in these; nay, they could only prove a most serious hindrance.
Christian reader, let us seek to keep close to Christ, close to His word. This is our only security, in this dark and evil day. Apart from Him, we are nothing, have nothing, can do nothing. In Him we have all He is the portion of our cup and the lot of our inheritance. May we know what it is not only to be safe in Him, but separated to Him, and satisfied with Him, till that bright day when we shall see Him as He is, and be like Him and with Him for ever.
We shall now do little more than quote the remaining verses of our chapter. They need no exposition. They set forth wholesome truth to which professing Christians, with all their light and knowledge, may well give attention.
"One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at mouth of three witnesses, shall the matter be established." (Ver. 15.)
This subject has already come before us. It cannot be too strongly insisted upon. We may judge of its importance from the fact that, not only does Moses, again and again, press it upon Israel’s attention, but our Lord Jesus Christ Himself, and the Holy Ghost in the apostle Paul, in two of his epistles, insists upon the principle of "two or three witnesses," in every case. One witness, be he ever so trustworthy, is not sufficient to decide a case. If this plain fact were more carefully weighed and duly attended to, it would put an end to a vast amount of strife and contention. We in our fancied wisdom, might imagine that one thoroughly reliable witness ought to be sufficient to settle any question. Let us remember that God is wiser than we are, and that it is ever our truest wisdom as well as our greatest moral security to hold fast by His unerring word.
"If a false witness rise up against any man, to testify against him that which is wrong; then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges which shall be in those days; and the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and have testified falsely against his brother; then shall ye do unto him as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear and fear, and shall henceforth commit no more any such evil among you. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." (Vers. 16-21.)
We may here see how God hates false witness; and further, we have to bear in mind that, though we are not under law but under grace, false witness is not less hateful to God; and surely the more fully we enter into the grace in which we stand, the more intensely we shall abhor false witness, slander, and evil speaking, in every shape and form. The good Lord preserve us from all such!
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 3, 4, 8, 10 Vers. 1-13. Moses had before this enunciated the law…
LAWS CONCERNING CITIES OF REFUGE. LANDMARKS NOT TO BE REMOVED. LAWS CONCERNING WITNESSES.
Vers. 1-13. Moses had before this enunciated the law concerning cities of refuge for manslayers, and had already pointed out the cities on the east of the Jordan that were to be set apart for this (Num_35:11, etc.; Deu_4:41, etc.) he here repeats the law with special reference to the appointment of such cities "in the midst of the land," on the west of the Jordan, in Canaan itself; and he supplements the instructions formerly given with directions as to the maintenance of roads to the cities of refuge, and as to the division of the land, so that there should be a city of refuge in every third of the land.
Read full note →
HOMILETICS.
Vers. 1-13. The cities of refuge.
The appointment of cities of refuge by Moses is of great interest, as yielding a study in Jehovah"s ways of educating his people, and of giving light and truth to men. We will see
I THE PLACE THIS INSTITUTION OCCUPIES IN HISTORY. So far as we are aware, there is nothing just now existing among civilized nations with which it is altogether analogous. The most recent regulations which seem to be a kind of reflection of it from afar, are those in the mediaeval Church, called "the right of sanctuary." Ecclesiastical historians inform us that the right of refuge in churches began as early as the days of Constantine; that at first only the altar and the interior of the Church was the place of refuge, but that afterwards any portion of the sacred precincts availed. This privilege was "not intended to patronize wickedness, but to give a place of shelter for the innocent, or, in doubtful cases, to give men protection till they could have a hearing, and to give bishops an opportunity of pleading for criminals." These refuges allowed thirty days" respite, though under the Anglo-Saxon law of King Alfred but three days were granted. It speaks but little for the advance of opinion then that the right of refuge was denied, not only to the openly wicked, but to heretics, apostates, and runaway slaves. In after times this right of sanctuary was granted even to notorious criminals, not excepting such as were guilty of treason. In early ages there were asyla among the Germans. Before that, among the Romans. In founding Rome, Romulus made it a place of refuge for criminals from other states, for the purpose of peopling the city. Further back, in the Greek states, the temples, altars, sacred groves, and statues of the gods possessed the privilege of protecting slaves, debtors, and criminals. And, if we go back further still, we find among Oriental peoples a custom known by the uncouth term, "blood-revenge," according to which, if a murder had been committed, the nearest of kin to the murdered man had a right to pursue the murderer and take vengeance on him. It is said that among the Arabs this right exists to the present day. In what form it existed among the ancient Egyptians we are able to infer from Mr. Lane"s statement that it exists in almost savage wildness among the moderns. And we might gather, from the way in which Moses uses the term "avenger of blood," that the Hebrews may have been familiar with it, as having seen it practiced in Egypt, or as having received the custom from the nations among whom their fathers dwelt prior to going down into Egypt. This right of the nearest of kin to avenge a murder in a family is called goelism, from the word "goel," which has the two apparently incompatible meanings of "next of kin" and "avenger of blood." So that there are actually two institutions known of, in the light of which we have to look at these cities of refuge. One, goelism; the other, the right of sanctuary. Each of them was open to abuse. If the former had unrestricted sway, private revenge might bear very hardly on one who had accidentally killed another. Supposing the second to be left without guard, it might become the means of screening from justice criminals of the worst type. The first abuse was common among Oriental nations; the second, amongst Greeks, Romans, Anglo-Saxons, and the mediaeval sanctuaries of Europe. And it is only as we set the Mosaic institution in the double light of the earlier ones out of which it came, and of the later ones which came out of it, that its real value can be seen. Hence we see
II THE PURPOSE IT SERVED IN THE MOSAIC LEGISLATION. There is one fundamental principle on which the Mosaic civil code is based, i.e. the value of patient culture. Moses found certain abuses existing. He did not sweep them away at once, but aimed at educating the people out of them. With regard to this right of revenge, he established such a remarkable system of checks and counter-checks as surely only a superhuman wisdom could, in that age, have devised. Our space will only allow us to indicate these very briefly.
1. Moses recognizes the sacredness of human life, both to God and to man.
2. He provides that, when a wrong is done to society, it should be in some way recognized, and that society should have its own safeguard against the repetition thereof.
3. A great step would be gained if such reparation for the wrong as is needed for the sake of security could be gained without any peril of the wild play of private revenge. (Deu_19:6; Num_35:24)
4. A broad distinction is to be made between wrongs. (Num_35:25)
5. The examination of the case and the decision upon it were put into the hands of the people through their elders and judges.
6. The cities of refuge were selected where justice was most likely to be done; even from the cities of the Levites.
7. All this was doubly fenced from abuse. For
(1) No murderer was to be screened. (Num_35:31)
(2) No one was to be reckoned as a murderer on the unsupported testimony of one man. So that the goel had no power except there were corroborative evidence of guilt.
8. The reason is given in Num_35:33, Num_35:34. Now, when we know that all legislation has to be tested, not by the question, "What is absolutely the test?" but by "What is the best the people can bear? surely these laws give indications of a guidance and wisdom not less than Divine.
III THE TYPICAL FORESHADOWINGS IN THIS INSTITUTION ARE NOTEWORTHY. They are many. The preacher may well luxuriate in working them out.
1. Outraged right requires vindication.
2. In vindicating the right and avenging the wrong, equity and kindness are to be studiously guarded. Grace is to reign through righteousness.
3. God, in his kindness, provides a refuge from the haste or excesses of private revenge.
4. God gives special directions concerning them. There was to be one in each district, so that the fleeing one might not have too far to go. The place was to be accessible; good roads thither were to be made. The Jews caught the spirit of the directions, and had direction-posts put at the corners of roads, with the words "Refuge! Refuge!" plainly put thereon. The same rule for a Hebrew applied to the stranger and foreigner. The refuge did not avail if a man did not rice thither. And there were sins for which it did not avail at all; (see vers. 11, 12, and Num_35:29-34) and where the refuge did avail it was only the death of the high priest which set a homicide entirely free from the consequences of his blood-shedding.
IV THERE ARE SOME RELATED TRUTHS IN THE GOVERNMENT OF GOD WHICH ARE NOT FORESHADOWED IN THESE CITIES OF REFUGE. Two of these there are, and those so remarkable, that it is not surprising if some do not regard the cities of refuge as being typical at all.
1. Though the manslayer was to flee to the city, yet he was to flee from the goel. The opposite is the case under the gospel. We said that the word "goel" had two meanings, viz. that of "nearest of kin" and "avenger of blood," because the nearest of kin was the avenger of blood. But as the student traces the Bible use of this word, lo, it has a third meaning, even that of redeemer. (Isa_41:14 Isa_43:14 Isa_44:24 Isa_48:17 Isa_54:5, 8 60:16) Jehovah is the Goel. The Lord Jesus Christ is our next of kin, the avenger of wrong, the Redeemer. He has vindicated the majesty of Law by bearing the stroke, that it may not be inflicted on the penitent. He is at once our City of Refuge and our Goel. We flee to him, not from him.
2. The refuge was provided for the delay of judgment till the case was examined. Here, refuge is for the penitent, that he may never come into judgment at all He may say and sing
Should storms of sevenfold thunder roll, And shake the globe from pole to pole, No flaming bolt shall daunt my face, For Jesus is my Hiding-place.
HOMILIES BY J. ORR. Vers. 1-13. Cities of refuge.
The institution of cities of refuge (cf. Deu_4:41-43) seems to have been peculiar to the legislation of Moses. It is an institution reflecting strong light on the wisdom, justice, and humanity of the Mosaic code. The system of blood revenging, while securing a rude kind of justice in communities where no proper means existed of bringing criminals to public trial, was liable to great abuses (ver. 6). The usage was, however, too deeply rooted to be at once abolished, and Moses, by this ordinance, did not seek prematurely to abolish it. The worst evils of the system were checked, and principles were asserted which were certain in course of time to lead to its abandonment. In particular the two principles were asserted:
1. The distinction between accidental homicide (vers. 4, 5) and intentional murder (ver. 11).
2. The right of every criminal to-a legal trial. It is a proof of the wisdom of the institution that, under its operation, blood avenging seems very early to have died out in Israel.
These old cities of refuge, though their gray walls have long since crumbled to decay, have still much about them to interest us. We can scarcely regard them as ordained types of gospel realities, but they certainly furnish valuable illustrations of important gospel truths. To a reader of the New Testament, Christ is suggested by them, and shines through them, and the best use we can make of them is to learn from them the need of seeking a like security in Christ to that which the manslayer found in his strong city (see infra). J.O.
Vers. 1-13. The cities of refuge as types.
Using the word in a popular and not in a theological sense, we may speak of them in this way. We have in the law ordaining them
I A VIVID PICTURE OF THE DANGER OF THE SINNER. In certain points the contrast is stronger than the resemblance.
1. The manslayer might be guiltless of the crime imputed to him. His act may have been unintentional. He had in that case done nothing worthy of death (ver. 6). To slay him would have been to shed "innocent blood." The sinner who seeks refuge in Christ cannot enter this plea. His sins are only too real and inexcusable.
2. The avenger of blood may have pursued the man-slayer unjustly. He may have sought his death in blind fury and passion. His hot heart would make no distinctions. The Avenger whom we have to fear is holy and just. His breast harbors no vindictiveness, nor does he pursue without just cause. Yet he does pursue, for sin is the one thing which God cannot tolerate in his universe, and he will not allow it to pass unjudged and unavenged. These are points of difference, but in the one point of awful and immediate danger, the parallel is exact. Outside the walls of the city of refuge the manslayer knew that there was no safety for him. A sword was unsheathed which would certainly drink his blood, if the pursuer could but overtake him. Delay meant death, and he would not tempt it by pausing one instant in his flight. Is the situation of the sinner out of Christ any less perilous? "The wrath of God abideth on him". (Joh_3:36) The sword of justice is unsheathed against him. Whither shall he flee to escape his danger? Concealment may have been possible from the avenger of blood, but it is not possible from God. Nor will any other refuge than Christ avail. The man in shipwreck, who scorns to avail himself of the lifeboat, but prefers to cling to the solitary hulk, filling with water, and doomed soon to go to the bottom, is not more certain of his fate than is the transgressor of God"s Law, rejecting Christ, letting his day of grace slip past, and clinging vainly to his own righteousness or to any other mocking hope. "Neither is there salvation in any other," etc.. (Act_4:12)
II A VIVID PICTURE OF THE SECURITY OF THE REFUGE PROVIDED IN CHRIST. In Christ, our Savior, God has provided a secure and accessible refuge for the sinner. Here again there is a point of contrast as strongly marked as is the feature of resemblance. The refuge city was, after all, only a refuge for the innocent. The manslayer may have been rash and careless, and in that sense blameworthy, but he was not a willful murderer. For the deliberate murderer there was no asylum (vers. 11-14). He was to be taken even from God"s altar, and put to death. (Exo_21:14) In this respect the gospel presents features different from the refuge of the Law. It is true that even in Christ there is no refuge for sinners wedded to their sins. If murderers may come to him, it is no longer with murderous, impenitent, unbelieving hearts. But, on the other hand, of those who turn to him in penitence, there is none whose sins are so black that the Savior will not take him in. The guiltiest and most red-handed may wash in his blood, and be cleansed from their stains. (1Jn_1:7) This is the peculiarity of the gospel that as, on the one hand, it proclaims the absolute need of salvation to those who may think themselves too good for it; so, on the other, it holds out welcome to those who might be tempted to think themselves too bad for it. There is none beyond the pale of God"s mercy save he who puts himself beyond it by his own unbelief. Christ is a Refuge for sinners:
1. In virtue of the offices he sustains.
2. In virtue of the work he has accomplished.
3. In virtue of the position he occupies appearing in heaven in the presence of God for us.
In him believers are safe. They are freed from condemnation. (Rom_8:1) They are justified saved from guilt and wrath under Divine protection, and certain of acquittal in the judgment. (Rom_5:1, Rom_5:9, 10 8:31-39) They "have a strong city; salvation will God appoint for walls and bulwarks". (Isa_26:1)
III A VIVID PICTURE OF THE SIMPLICITY OF THE WAY OF SALVATION. The way to the city of refuge was direct and plain. The roads were kept in good repair. A sufficient number of cities was provided to make the refuge readily accessible from every part of the land. It was God"s desire that men should reach the refuge, and every facility was afforded them for doing so which the ease admitted of. How fit an image of the simplicity and directness of the gospel method of salvation through faith in Christ! "Believe on the Lord Jesus Christ, and thou shalt be saved". (Act_16:31) "It is of faith, that it might be by grace; to the end the promise might be sure to all the seed". (Rom_4:16) Faith includes the three ideas of believing in, accepting of, and resting in Christ. Doubtless, to some, faith seems anything but easy. Carrying with it the surrender of the heart to Christ, it is, in one view of it, the hardest of all conditions. But it is hard only to those who love sin more than they desire salvation. The soul that sees the evil of its sin, and has a deep desire to escape from it and to be reconciled to God, will never cease to wonder at the simplicity of the way by which its salvation is secured.
IV AN ILLUSTRATION OF THE NECESSITY OF ABIDING IN CHRIST FOR SALVATION. The manslayer had to abide in the city till the high priest"s death. If he went beyond it he was liable to be slain. (Num_35:25-29) Our High Priest never dies, and we must abide in our city if we would be safe. (Joh_15:4; Col_1:23; Heb_3:14 Heb_10:38, Heb_10:39) The conclusion of the whole is, the duty of availing ourselves at once of this Refuge "set before us". J.O. (Heb_6:18)
HOMILIES BY R.M. EDGAR Vers. 1-13. The cities of refuge.
The blood-feud, as we know, was carried out remorselessly among nomadic nations, the manslayer having to be slain, even though his manslaying were purely accidental. In other words, there was no distinction made between manslaughter and murder by the nomadic nations in the rude early ages. But, by the Lord creating the cities of refuge, three on each side of the Jordan, to which the manslayer could repair, and where, if it was manslaughter only, he could remain without molestation till the death of the high priest, a distinction between these two crimes was carefully made. The city of refuge was a divinely ordained place of peace for the person who had only slain his neighbor accidentally. In case of premeditated murder, the person was to be taken even from God"s altar and executed.
I THE CHILDREN OF ISRAEL WERE HEREBY TAUGHT THAT ALL SINS ARE NOT EQUALLY HEINOUS IN GOD"S SIGHT. Morality must differentiate and distinguish, not treat sin in the lump. Morality is undermined where revenge treats manslaughter and murder alike. The Old Testament morality was thus a great advance on the morality of the time.
II THIS ARRANGEMENT ABOUT THE CITIES OF REFUGE SHOWED THAT THERE WAS A WAY OF PARDON PROVIDED FOR AT LEAST SOME SINNERS UNDER THE LAW. The
Law is sometimes regarded as merciless rigor, whereas its sacrificial ceremonies and such an arrangement as this before us proclaimed pardon and escape for some sinners. An undertone of mercy was heard underneath the thunder of its wrath.
Now, the way of pardon is instructive. It was to be prepared. Towards the cities of refuge the best roads of the country converged. Directions were given to keep them clear, that the man who was fleeing for his life might have his fair chance of escape.
And what agony must have been experienced along that way! The possibility of being overtaken, and having the life taken away, must have made the race to the city a desperate ordeal.
And then the imprisonment there till the death of the high priest must have made the manslayer walk very softly all those days. When at last the high priest died, he was free!
Now all this, we believe, is typical of the gospel. The soul is, like the manslayer, guilty of shedding innocent blood. Doubtless not intentionally, but much evil is wrought by want of thought, as well as by want of heart. We are all guilty. But a way has been provided for our safety. It is a way of anxiety, of solemn thought, and eventually of peace through the death of him who is our High Priest. Safety in the city of refuge is the symbol of safety in Jesus Christ; while he is also the High Priest whose death delivers and restores the exile. It takes the two things, the city of refuge and the death of the high priest, to bring out all that Jesus is to sinful men.
III THERE WAS UNPARDONABLE SIN UNDER THE LAW, AS THERE IS UNDER THE GOSPEL. The murderer was not protected in a city of refuge, but delivered up to execution. Murder was one of the sins which the Law deemed unpardonable. We mean, of course, unpardonable so far as this life and world are concerned.
Now what we have to notice is that, under the gospel, there is an unpardonable sin Mat_12:31; Mar_3:28, 29) And about this sin our Lord is very explicit. It is unforgivingness, the perpetuation of the murderous spirit in impenitent mood. We do not hold that the blood of Jesus Christ is insufficient to cleanse away all sin. (1Jn_1:6, 1Jn_1:7) the very opposite. But so long as a soul regards others with an unforgiving temper, it is manifest that the Divine grace has been kept at bay. God will not forgive those who are not forgiving Forgivingness and forgiveness are twin sisters, and they visit the soul together. If God has really forgiven us, we shall find ourselves in a forgiving mood, the least we could do in the circumstances; but conversely, if we continue in hard, unforgiving mood, it is proof positive that we have not yet experienced God"s forgiveness. How deeply the gospel probes our carnal nature, and conquers it!
IV VENGEANCE CANNOT BE DISPENSED WITHIN GOD"S GOVERNMENT, AND WE NEED NOT CALCULATE UPON SUCH A DISPENSATION. The avenger of blood was the officer for the time being of public justice. It was a public duty he was called to discharge. And public justice still has its revenges, and will, as long as criminals continue. It is the same with God. "Vengeance is mine; I will repay, saith the Lord." The weapon is a dangerous one for us to handle, but God will take charge of it, and will use it as the interests of good and all-wise government require. R.M.E.
HOMILIES BY D. DAVIES
Vers. 1-10. The cities of refuge.
The territory of Canaan was allotted to the Jews for this special end, that the principles of the heavenly kingdom might be practically unfolded on earth. In the Divine treatment of men, as members of the body politic, justice and mercy were to be harmoniously blended. Human life was uniformly treated as precious, but righteousness was revealed as more precious still.
I SEVERE INJURY TO MEN MAY BE WROUGHT SIMPLY BY THOUGHTLESS INADVERTENCE. The physical laws of nature are stupendous forces, which man must well investigate and comprehend, if he would wisely control. They are evidently intended for the welfare of mankind, and prove very useful servants, but very dangerous masters. In the infancy of science and technical skill, great peril arises to human life from gigantic forces which we have not learnt to command. The fall of an axe, the course of a projectile, is according to the operation of fixed law. Careful observance of this law is life; heedlessness is death. "Evil is wrought by want of thought, as well as want of heart.
II THE DUTY OF THE STATE POLITIC TO PROVIDE FOR THE NECESSITIES OF THE UNFORTUNATE. Before the Jews entered into possession of the Promised Land, God gave them instruction how to fulfill responsible duties. If it was a claim of justice that refuge cities should be provided for unwary manslayers, then justice would equally require that provision should be made for all sorts of unfortunates and afflicted ones. To stay the hand of private revenge to prevent the effusion of innocent blood private vigilance does not suffice; it must be the business of the State. The whole community is addressed by God, as if it were a single person. In some respects, each man and each woman has to act separately and alone; in some respects, they have to merge serf into the family, and the family into the nation. Man must learn to act as part of a greater whole.
III THE FAMILY TIE IS ALWAYS STRONGER THAN THE NATIONAL TIE. It is Obvious that this is the natural order. If a man was inadvertently killed, some blood relation would, in all likelihood, espouse the cause of the injured, and thirst to avenge the injury. Men feel bound to protect each the other against the assaults of violence. There is an understood compact for mutual protection. But, in proportion as affection becomes diffused and spreads over a larger area, so it becomes attenuated. What it gains in extension it loses in intensity. Therefore checks and restraints are needed for immoderate family feeling.
IV HUMAN FEELING IS MORE RAPID IN ITS MOVEMENTS THAN THE JUDGMENTS OF REASON. On the whole it is best that it should be so. Self-preservation often depends on the spontaneous movement of instinct. But whenever human life is not in imminent peril, it is becoming that sane men should reflect and ponder before they yield to vindictive feeling. It is quite possible that the man killed was the more blameworthy; perhaps the only blameworthy of the two; yet the vengeful blood of neighbor or friend of the dead waits for no inquiry, but rushes off to add another to the tenants of Hades. This also is the work of the devil, and must be resisted. We must learn to bring all instincts and feelings under the scepter of reason and love. Haste usually is a mark of weakness or of madness.
V REVENGE IS INVIGORATING: SORROW AND FEAR ARE ENERVATING. If, under ordinary circumstances, two men were well matched in strength and courage, the one who has unwarily killed a neighbor is so enfeebled by sorrow or by fear (or by both), that he is no longer a match for the other. On the other hand, the man who undertakes to champion the cause of the dead is lifted into almost superhuman stature anal strength. For the moment he feels as if girded with omnipotence, and acquires fleetness, courage, and strength over the quailing person of the manslayer. Therefore, every possible facility must the state politic afford for the relief of the manslayer against the avenger.
VI TERRITORIAL PROPERTY CARRIES WITH IT RESPONSIBLE DUTIES. Material property has its dark side as well as its bright. It brings burdens as well as enjoyments.
With every increase of territory, God required that there should be increase of refuge cities, and that roads should be prepared along which the unsinning manslayer should flee. All earthly blessings have their drawbacks, but heavenly possessions are unalloyed. They are pure gold without admixture, sun without shade, summer without winter.
VII RELIGION ENNOBLES AND BEAUTIFIES EVERY EARTHLY LOT. The land which we inherit, or which furnishes for us a temporary home, is a gift from God. He has not parted with the freehold. St is Ms absolutely, and in the use of it his will is ever to be consulted. We have but a life enjoyment in it. As it is a free gift from him, we are bound to respect all the clauses he embodies in the trust. He is to be recognized and revered perpetually. The refuge cities were the residences of the priests; the elders of these cities were priests of Jehovah, therefore they were representatives of Jehovah"s mercy. These cities were emphatically "cities of salvation." Their walls were deliverance; their gates, praise. They were symbols of Calvary types of the great redemption. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 That every slayer may flee thither.
Deu_19:1-13
That every slayer may flee thither.
Read full note →
Cities of refuge
I. There are many, besides the murderer of Uriah, who have need to cry with him, deliver me from blood guiltiness, O God.
1. And, first, since a preacher must address his own conscience, as well as those of the hearers, I cannot forget the fearful applicability which this charge of blood guiltiness may have to Christian ministers. If ministers neglect to warn the wicked, if they keep back from the people any part of the counsel of God, either doctrinal or practical, and do not declare it; if they omit in their teaching either repentance towards God, which is the beginning of the Gospel, or faith towards our Lord Jesus Christ, which is the body and substance of it--blood lieth at their door, the angel of Divine vengeance is abroad in pursuit of them: blood for blood, life for life, this is His legal requirement; His eye shall not pity, neither shall it spare; the manslayers life--not the life of his body, but the life of the soul--is justly forfeit, unless, indeed, there be, under the economy of grace, some spiritual city of refuge appointed for him, into which he may flee and be safe.
2. Consider, then, I pray you, that subtle, undefinable thing, conveyed in a single remark, or in a single glance, or even sometimes in a single gesture, called influence. Consider how it propagates itself, and runs along like beacon fires--how alarmingly contagious and infectious its nature is.
3. But the influence which all people professing religion exercise on society at large, and claim to exercise, is too important to go without some remark.
II. The sinners spiritual refuge, I need not tell you, is Jesus Christ, who represents also the merciful elders and the anointed high priest; and the road by which we flee to Christ spiritually is the road of faith.
1. First, he must fly to Christ, as if for his life, as a man flies from a falling house or a beleaguered town--as righteous Lot was directed to flee from the cities of the plain.
2. As impediments were removed out of the manslayers way, and the road was made as easy and obvious to him as possible, so it is a very simple thing to believe in Christ, and thus to flee to our spiritual City of Refuge--so much so, that its extreme simplicity sometimes puzzles us, and makes us look with distrust upon faith, as if so very obvious a thing could not be the appointed way of coming to God.
3. When the merciful Elder, Jesus Christ, comes to the gate of the city of refuge, what have we to plead with Him? We have nothing to plead but our own sin and misery, and the Divine covenant which was ratified by His blood--the Divine assurance that He is able to save to the uttermost those who come unto God by Him. We must insist upon our right to receive a strong consolation for our troubled conscience, even because we have in Gods appointed way Cried for a refuge to lay hold on the hope set before us in Him. And surely the merciful Elder will receive and comfort us, and give us a place that we may dwell with Him.
4. Again, the manslayer was to abide in the city of his refuge--and so must we abide in ours, if we would be safe. The justice of God may arrest us the moment we are out of Christ.
III. Such, then, are some of the points of analogy between the Jewish city of refuge and its New Testament Antitype. There are two points of glorious contrast.
1. The city of refuge was permanently available only to such manslayers as had acted without any evil intent. Not so our City of Refuge! Christ is able to save to the uttermost.
2. The manslayer was to remain in the city until the high priest died. But our High Priest never dies. He ever liveth to make intercession for us.
IV. Do we wish to know whether we are abiding in this City of Refuge, under the wing of the merciful Elder, under the auspices of the Great High Priest? There is only one safe test of this, and it is very easily applied. He that saith he abideth in Him ought himself also so to walk even as He walked; and again, Whosoever abideth in Him, sinneth not; and again, He that keepeth His commandments dwelleth in Him. As the evidence of our being in Christ at all is our bearing fruit, so the evidence of our abiding in Him is our bearing much fruit; He that abideth in Me, and I in him, the same bringeth forth much fruit. And the fruit is this: love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against which there is no law. (Dean Goulburn.)
Deliver him into the hand of the avenger.
No refuge for a man hater
The universe was not constituted to give security to murderers: there is no shelter for a man hater. He may get into a city of refuge, but he is to be dragged out of it: the evil-doer may make a profession of religion, but his cloak, though of velvet and gold braided, must be torn from his shoulders. The universe has no lodgment for the man of malicious heart and murderous spirit; the city of refuge in Israel was not built for him; he has no right in it; to pity him is to despise the law; to pity the murderer is to forget the murdered. The eyes of justice are fixed upon both points in the case. It is an evil sentiment that spares the wrong-doer and forgets the wrong-endurer, the sufferer of wrong. There is one place appointed for the murderer. Who is the murderer? Not the shedder of blood:--whoso hateth his brother without a cause is a murderer. This is the great law, not of Israel only, but of the Church of Christ in all ages. Beware of malice! It does not always begin in its broadest form, or leap at once in all its intensity into human action: it begins in little frets and spites and jealousies; it starts out of a root of criticism, of fault finding, and investigations into consistency; it may begin as a clever action, showing the spirit of judgment, and proving itself to be equal to the analysis of the most hidden motive; but it grows; disappointed, it begins to justify itself; foiled in its attempts to succeed, it retires that it may increase the supposed evidence that is at command; then it returns to the onslaught; it grows by what it feeds on; at last, philanthropy--love of man--dies, and misanthropy--hatred of man--takes its place. Then is the soul a murderer; and, thank God, there is no city of refuge for the murderer of life, of hope, of love, of trust!--open the door and thrust ye the unprofitable servant into outer darkness!--the sun will not spare a beam to bless the murderer. Christ is not a refuge in the sense of a criminal being able to outrun justice. The picture in Israel was the picture of a man fleeing for refuge and an avenger fleeing after him; and if the avenger were swifter of foot, the man slayer might be killed outside the city. There is no such picture in Christianity. In Christ we do not outrun justice: justice itself, by a mystery we can neither understand nor explain, has been satisfied by Christ. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.—This and the next two chapters contain enactments…
CRITICAL NOTES.—This and the next two chapters contain enactments designed to protect human life, and to impress its sanctity on Israel.—Speak. Com.
With Deu_19:1-10 cf. Exo_21:13, and Num_35:9-34. The laws concerning cities of refuge are not mere repetitions, but an admonition to carry out former laws with reference to future extension of boundaries in the land of Canaan. Cities of refuge had already been set apart on the east of Jordan. Directions are given concerning land on the west. Three Cities more were separated cf. Joshua 20.
Read full note →
Deu_19:3. Prepare. The Senate made good roads two or three cubits wide—not mere tracks for animals—bridged over rivers and removed barriers. This done generally in the month Adar. Every facility was given to the fugitive (Isa_40:3). Ignorantly, without premeditation—accidentally, as Deu_19:5. Avenger. Whose duty it was to avenge the rights and redeem the property of kinsmen. Not with sudden excitement or burning desire to revenge.
Deu_19:8-9, In case they should possess the whole land promised by God to the fathers for faithful obedience; then they were to add three more cities and have nine altogether. This command was not carried out because extension of country was never fully or permanently realised.
Deu_19:10-13. Innocent blood would be shed if the unintentional manslayer was not protected Israel would be guilty. Blood upon thee, if this duty was neglected. But the cities were not to be asylums for criminals. If a real murderer should flee for refuge, the (elders) magistrates of his own town were to fetch him back and deliver him to the avenger to be put to death.
Deu_19:14. Landmarks. Not only is human life sacred, but the means of sustaining it must be held sacred—hence this prohibition. Gardens were enclosed, but fields were left open, or marked off, by a small trench, a little cain or single stones easily removed.
Deu_19:15-21. False witness. The rule concerning capital charges (Deu_17:6) is extended to all accusations before a court of justice. A single witness was not sufficient to convict a man of any civil or criminal offence. Wrong, lit., falling away, apostacy (Deu_13:5); here any kind of crime worthy of capital punishment (Deu_19:19). The accused and the witness were to come before Jehovah, viz, before the priests and judges, at the sanctuary and not before the local court.—Keil. If the witness had lied they were to act towards him as he intended towards his brother (cf. Pro_19:5-9; Dan_6:24. The lextalionis was applied without reserve (Exo_21:23; Lev_24:20).—Keil. Observed in principle, not in letter, by the Jewish courts.—Speak. Com.
CITIES OF REFUGE.—Deu_19:1-10
Places of refuge where the guilty and unfortunate could find shelter were not unknown in heathen nations. Greece and Rome had their temples and groves. The jus asyli, the right of shelter was ever considered sacred. Cities of Refuge are some of the most delightful types of O. T. economy and may be considered in many ways (cf. Deu_4:41-43). Look at them—
I. As institutions promoting a spirit of humanity. They would act beneficially in ages when violence and revenge predominated and when fixed habitations were few. They were founded with a view to abate evils springing from the old-established rights of the blood avenger, and thus created a mild and gentle spirit; gave proof of the superior wisdom and benignant design of the Jewish laws. Impartial trial was given. Love of justice and regard for truth were to overrule sentiment. Revenge was checked, innocent blood was not lightly shed, and human life was considered sacred.
II. As institutions typical of Gospel truths. They exhibit the only method of safety, into which if the sinner once enters he will be free from peril.
1. The manslayer was in danger. He was pursued by the avenger, and might lose his life. The sinner has broken the law, is exposed to its curse and condemnation—Christ the refuge set before him in the gospel. Should the law reach him before he flees for safety he is undone for ever.
2. Refuge was easy of access. The cities were conveniently fixed, and could often be seen. Christ is not a distant refuge, inaccessible or closed against us. “The word is nigh thee, not in heaven above, nor in the depth beneath” (Rom_10:7-8).
3. The way was prepared. “Prepare thee a way.” Every river was bridged, every hillock levelled, and every obstruction that might hurt or hinder taken away. Guides or posts were fixed in every turning and cross road, with the words refuge, refuge, to direct the unhappy man in flight. The way of salvation is simple and plain, warfaring men, though fools, need not err therein. Ministers of the gospel are sent to urge, to direct the sinner to the Saviour. “Prepare ye the way of the Lord” (Isa_40:3).
4. Restoration was made at the death of the high priest. The fugitive remained in the city beyond the pursuer’s reach, gratuitously housed and taught until this event happened. Then he was released, restored to his relatives and “the land of his possession.” In Christ we are restored to the inheritance forfeited by sin, adopted children, and made joint heirs of mansions which He has gone to prepare for those who love Him. Our salvation depends upon exclusive reliance in His merits and atoning death. “There is none other name under heaven” (Act_4:12).
FLIGHT WITHOUT SAFETY.—Deu_19:11-13
There was a difference between accidental and intentional murder. The murderer might flee, but he was not protected in the city of refuge. He was delivered up to be put to death. A fearful picture of disappointed hope.
I. Flight through atrocious wickedness. Murder was a sin for which the law provided no remedy. “Ye shall take no satisfaction for the life of a murderer” (Num_35:31). To murder is to disregard the sanctity of life, resist the claims of our neighbour and demonstrate our hatred to God. Man is encircled by grandeur through his own immortality and his relation to the Infinite Majesty. “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.”
II. Flight without safety. “The elders of the city send and fetch him. The murderer is pursued, brought back, and suffers. There is no escape from transgression. The law is broad, “exceeding broad” (Psa_119:96) observes us in all we do, and goes where we go. God and conscience are omnipresent. Memory is alive and retribution is certain. “Murder will out” and “guilt hath no holiday,” says Bacon.
III. Flight ending in ruin. “That he may die”—concealment was impossible. The avenger, the priests and the people, were all concerned in the detection and punishment of the criminal.
1. Ruin without pity. “Thine eye shall not pity him.”
2. Ruin without remedy. “He that killeth a man shall surely be put to death” (Lev_24:17).
Murder may pass unpunished for a time,
But tardy justice will o’ertake the crime.—Dryden.
UNFULFILLED PROMISES.—Deu_19:8-10
God promised that their dominion should extend from the Nile to the Euphrates (Gen_15:18; Exo_23:31). This promise was never really fulfilled. Hence learn that—
I. God’s promises express benevolent purpose. “Enlarge thy coast” (Deu_19:8). They reach far into our future, mark out, define and offer before-hand. They are accompanied by an oath and express the good pleasure of God.
II. The fulfilment of God’s promises is conditional. “If the Lord thy God enlarge”—God does not work independently of means and agencies. He is Sovereign and Absolute, but we must co-operate with Him. Nothing is left to chance. Humanly speaking all depends upon us. “If thou shalt keep.”
III. This fulfilment is not always realised. There is no change in God, but human conditions are wanting.
1. There is delay. This strengthens and fortifies the enemy. When Hanibal could have taken Rome he would not, and when he wished, he was unable.
2. There is sin. Disobedience hinders. Unbelief excludes from the land. Israel’s enlargement was transient through the sins of the people; conquered nations regained independence, and Solomon’s empire was dissolved.
HOMILETIC HINTS AND SUGGESTIONS
Deu_19:1-6. Cities.
1. Cities of refuge divinely appointed.
2. Cities of refuge a protection for innocent blood.
3. Cities of refuge a proof of stringent law—original law not modified—special provision made for accidental manslaughter.
4. Cities of refuge a type of deliverance in Jesus. The atonement is not a violation or suspension of law, yet mercy and deliverance from penalty are given to him who flees to Christ. “The reason of these institutions seems to be this:—First of all, their appointment arose from a great law. Secondly, they were instituted to be an expressive foreshadow or type of a grand and precious shelter for all the people of God.”—Cumming.
Deu_19:3. Prepare. Every facility to flee.
1. The word nigh.
2. Ministers direct.
3. The Holy Spirit helps.
Deu_19:5. That he die.
1. Human life taken by trifling accidents. What need for preparation. The sons of men are “snared in an evil time, when it falls suddenly upon them” (Ecc_9:12).
2. Human life safeguarded by Divine institutions. The law forbids murder. If this happens unintentionally cities are built for refuge. Life is hedged about by law, justice, humanity, and providence.
Deu_19:11-13. The cities were no shelter for wilful murder.
1. Mark the origin of the crime. “Hate his neighbour.” Cain hated his brother, could not speak peaceably to him, and then killed him. “Whose hateth his brother is a murderer” (1Jn_3:15).
2. Notice the plot to carry out the design. “Lie in wait for him.” Men who thirst for blood hate the upright, and seek to destroy them. Saul sought to murder David, the Jews the Saviour and Paul. Malice will plot. The words and aims of the wicked “are to lie in wait for blood” (Pro_12:6).
Deu_19:13. Pity.
1. Without pity, lest crime should be encouraged, the criminal protected, and society injured.
2. Without pity lest the ends of justice be frustrated and the law of God broken.
3. Without pity, to warn and deter others from the danger.
ANCIENT LANDMARKS REMOVED.—Deu_19:14
Stones indicating boundaries might easily be removed. Ditches could be secretly levelled. This would materially affect property, and be a great evil in a land where territory was distributed by lot. Removal would be—
I. To disregard ancient custom. “They of old have set,” with care and justice. “Custom is held as law.” Fixed law and fixed boundaries should be respected. But many scorn ancient landmarks as relics of bygone days. Impatient of restraint, they seek wider range of thought and action, indulge in novelties, and cry, down with temples, and away with creeds and the Bible!
II. To violate the law of God. Heathen nations held every landmark as sacred; honoured every stone and staple as a god without whose aid every field would be subject to contention and strife. God as the proprietor of all the earth sets bounds for Israel, allotted their lands which they held in trust, and bound them in terms imposed by His will (Deu_27:17). Hence removal of landmarks is violation of His command, and direct insult to His authority.
III. To defraud our neighbour. Landmarks were memorials and witnesses of the rights of each man. Removal was selfish and unjust invasion of property. To enlarge your own estate at the expense of your neighbour’s is theft. Each one should know his own, and not defraud another by concealment, forgery, or robbery. “Thou shalt not defraud thy neighbour, neither rob him” (Lev_19:13; Mar_10:19; 1Th_4:6).
IV. To expose to a dreadful curse. The execration of men is something, but who can bear the curse of God. The field of the fatherless is under Almighty protection. None can arm themselves against Him by entering it. The poor may seem helpless, but special warning is given against their oppression. “Remove not the old landmark, and enter not into the fields of the fatherless (by acts of violence or removal of boundaries) for their Redeemer is mighty, to vindicate outraged innocence” (Pro_23:10-11). This in aftertimes was the great affront of national provocation. “The princes of Judah were like them that remove the bounds, therefore I will pour out my wrath upon them like water” (Hos_5:10).
I. Landmarks, an indication of Divine care. Nothing is too insignificant for God’s notice. The cities with their roads, the fields with their boundaries, the minute and the vast are under his guardianship. He sets bounds to sea and land and controls each element in its limit (Job_38:10-11). II. Landmarks, a vindication of the rights of property. Fields and gardens must be cultivated and held as personal estate. Land is not to be indiscriminately portioned out. God gives allotments to men, and personal property is needful for daily employment and healthy life. III. Landmarks, a check to fraud and rapacity. They warned against deceitful and unjust actions. We must neither touch nor covet our neighbour’s property. The avaricious and envious are checked by the order of society and the laws of nature. IV. Landmarks, a motive to neighbourly kindness. To remove them would injure our neighbour and disturb the community. We are not to sow discord nor create strife and law-suits, but to live peaceably together. “Strive not with a man without cause.” V. Landmarks, symbols of fixed spiritual truths There are certain fundamental and established doctrines which must not be removed, which can never be shaken. Rome may remove landmarks of Scripture by her traditions. Impatience of restraint, independence of spirit, and resistance to Divine authority may characterise the age. But the chief landmarks of faith stand solid and impregnable as a rock. “The foundation of God standeth sure.”
THE TRIAL OF CAPITAL OFFENCES.—Deu_19:15-21
“The wrong” in Deu_19:16 is not merely falling into idolatry, but any kind of crime worthy of capital punishment (Deu_19:19). One witness even was tested and punished if proved false. Judges were to investigate most carefully and administer justice most rigidly—
I. The testimony of one witness was not enough to condemn (Deu_17:6) He might be prejudiced, interested or unable to judge rightly. Individuals are not always truthful and cannot be trusted. Hence it is wise, as proved by history and human experience, that the life of an innocent man should not depend upon the testimony of one witness. What a dishonour cast upon man-kind by the law! suspected of unfaithfulness! and what a check to accusers of men!
II. The accuser and the accused were to stand before God. “Both the men, between whom the controversy is, shall stand before the Lord” (Deu_19:17). All sin is committed against God. He cannot permit evil to go unpunished. He will expose and visit it with condemnation.
1. Before “the priests and the judges,” who represent Him.
2. In the sanctuary, the residence of His glory. This is a picture of future trial, when the sinner will stand before the judgment seat and all iniquity be punished.
III. If the witness was false the punishment was severe. No sentimentalism nor misplaced compassion must be shown to a false witness. The law was inflexible, and one guilty of perjury was doomed to suffer penalty.
1. Punishment in kind. “Do unto him as he had thought to have done unto his brother (Deu_19:19). The lex talionis is applied, a person receives to himself what he gives to another; a law of retribution, which is God’s law to warn the transgressor.
2. Punishment without reserve. No indifference in the search, “diligent inquisition;”—no hesitation in executing the law; no pity whatever for the criminal. “Thine eye shall not pity” one who had no pity for another. “A false witness shall not be unpunished, and he that speaketh lies shall not escape” (Pro_19:5).
A FALSE WITNESS.—Deu_19:16
Society cannot exist without laws, and laws cannot be administered without testimony. False witness or perjury therefore is the most obnoxious of crimes, and as such deserves the severest condemnation.
I. A false witness is offensive to God. God is represented as “a God of truth, and without iniquity” (Deu_3:2; Deu_3:4); “a God that cannot lie” (Job_1:2). The perjurer takes His name in vain; dishonours His attributes, and defies His law. When we prevaricate, conceal truth, or speak lies, we insult the God of heaven, “the faithful and true witness.”
II. A false witness is injurious to society. In his heart he is uncharitable and envious towards his fellow-men. In his actions he is mischievous to society. He destroys its confidence, breaks its bonds, and becomes an agent of the devil, “the father of lies” (1Ki_21:13). “The slanderer,” says Archbishop Leighton, “wounds three at once; himself, him he speaks of, and him that hears.” His cruelty and malice are set forth by three murderous instruments—weapons of death. “A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow” (Pro_25:18).
III. A false witness should be put down by every possible means. “So shalt thou put the evil away” (Deu_19:19). Everyone is interested in the suppression of crime. Priests, judges, and people—society, and the Christian Church are concerned. All should love truth and put down deceit (Col_3:9; Rom_3:13). “That shalt not raise (marg. receive) a false report: put not thine hand with the wicked to be an unrighteous witness” (Exo_23:1).
Dare to be true, nothing can need a lie;
The fault that needs it most grows two thereby.
THE LAW OF RETALIATION.—Deu_19:19-21
Among the Israelites and in all nations where slavery existed, or where owners had the power of punishment in their own hands, the exercise of absolute authority was liable to be abused. Hence the importance and place of this law.
I. Its use in the Old Testament. It is probable that the law existed before the time of Moses, and was accepted by him as tolerable. It would be suitable—
1. As an elementary principle of justice. Theoretically it seems exact and right. It was accepted by magistrates as a rule in civil law. It is found in the code of primitive nations, recognised by the laws of Solon, by ancient Indians, and by the Thurians (cf. Speak. Com.; Exo_21:22-25). It is the first lesson of civilization and public justice. “Thou shalt give life for life, eye for eye,” etc. (Exo_21:23; Lev_24:20).
2. As a foundation of public morality. Power is often abused. Men forget and break the golden rule. Human life must be respected, wrong rectified, and laws administered. There must be no connivance in guilt. “Hand for hand, foot for foot.”
3. As a check to private revenge. “Revenge is sweet,” and men like to take law into their own hands. The law of the eternal must be asserted and vindictive tempers subdued. “He that studieth revenge keepeth his wounds open.”—Bacon. “Vengeance is mine; I will repay saith the Lord.”
II. Its exposition in the New Testament. The scribes took their stand on the letter, disregarded the design and spirit of the law, and expounded in the wrong direction. Their popular casuistry made it one of private retaliation and not of judicial action. But the disciple of Christ, in suffering wrong, must cherish no desire to retaliate and accuse. He must be prepared in word and act to show the spirit of his master. The letter may not bind, but the principle should be the law of life. We are not to revenge, but cultivate the habit of non-resistance to evil (cf. Mat_5:38-42). The law of the New Testament is not contradictory to that of the Old Testament. It is more than a civil enactment. It is forbearance with those who wrong us, well-doing to those who hate us, the characteristic and image of God’s children (Mat_5:48).
And earthly power doth then show likest God’s
When mercy seasons justice.
The law of requital.
1. A doctrine of scripture. “As I have done, so God hath requited me” (Jud_1:7). The Lord of recompenses shall surely requite.” “With what measure ye mete,” etc. “A false witness shall not be unpunished” (Pro_19:5-9).
2. A law of providence. Men may deny and disregard it; but they cannot destroy, cannot escape this righteous and holy law. Be not deceived, God is not mocked. “He that speaketh lies shall not escape.”
3. A reason for submission to God. Indulge in no passion. Fret not because of evil doers. It costs more to revenge injuries than to bear them. Events are not under the control of wicked men. “Say not, then, I will recompense evil; but wait on the Lord and He shall save thee.”
HOMILETIC HINTS AND SUGGESTIONS
Deu_19:11-21. Learn.—
1. Great wickedness often found among men—murder, fraud, perjury. Oppressive to society, insulting to God, and abounding even in Christian countries.
2. Divine methods of overcoming this wickedness. By religious laws and social restraints, by functions of state and spiritual institutions. What a debt we owe to the gospel which renews and controls man, elevates and purifies society!
Deu_19:16-19. False witness.
1. God is a God of truth, promotes it in the world and seeks it in His people.
2. Truth should be sacred to us in all circumstances of life.
3. The danger of lying.
4. The necessity of grace and prayer.
Deu_19:19. Retribution.
1. An appointment of God in social and civil, in national and individual life.
2. A warning to others. Sir W. Raleigh, challenged by a hot-headed youth, refused to fight. The young man spat in his face in public. Thinking of the consequences, Sir W. calmly wiped his face and replied, “Young man, if I could as easily wipe your blood from my conscience as I can this injury from my face, I would this moment take away your life.”
Deu_19:20. Hear. Others’ woes should be our warnings, others’ sufferings our sermons (1Co_10:5-12). God’s house of correction is the school of instruction.—Trapp.
Deu_19:19-21. Pity and justice.
1. Justice from the highest source of the land. The presence and the representatives of God.
2. Justice without pity. Right better than pity.
3. Justice for public good. “Those which remain hear and commit no more evil.” Life often sacrificed for the welfare of the community. True patriotism displayed in the suppression of crime.
ILLUSTRATIONS TO CHAPTER 19
Deu_19:1-10 Cities. A party of travellers in the desert were overtaken by the fierce simoon. Like blinding snow driven by the winds of March came the hot sands. Before the simoon had reached its height they came suddenly upon a rude building of stone, well protected with roof and doors, which the hand of charity had erected there in the desert for shelter. With joy they rushed into it, closed the doors, and were safe.
“The wonders of life and gladness,
All the wonders of hope and fear;
The wonders of death and sadness,
All the wonders of time are there.”
—Bonar.
Deu_19:11. Hate. Whoever hates kills the soul.—Vinet. A true man hates no one.—Napoleon I. “From envy, hatred and malice,” etc.
Deu_19:12. Deliver him. By the conviction and execution of a murderer, humanity is not extinguished but enlarged; it is individual compassion overcome by a regard to the general good.—A. Fuller.
Deu_19:14. Landmarks removed. Covetousness, by a greediness of getting more, deprives itself of the true end of getting it; it loses the enjoyment of what it has got.—Sprat. Desire of having is the sin of covetousness.—Shakespeare.
Deu_19:18. False witness.
Sworn on every slight pretence,
Till perjuries are common as bad pence;
While thousands, careless of the dawning sin,
Kiss the book’s outside, who ne’er look within.
—Cowper.
Deu_19:19-21. Not pity. Most just it is that he who breweth mischief should have the first draught of it himself.—Jemmat.
Revenge at first, though sweet,
Bitter ere long back on itself recoils.
—Milton.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Deu 19:5-6
Deu 19:5-6
I. There are many besides the murderer of Uriah who have need to cry with him, "Deliver me from blood-guiltiness, O God." (1) This charge may have a fearful applicability to Christian ministers. If ministers neglect to warn the wicked, if they keep back from the people any part of the counsel of God, blood lieth at their door; the angel of vengeance is abroad in pursuit of them. (2) Consider that subtle, undefinable thing called influence. Can you conscientiously say that you have always exerted your influence for good, never for evil? If in one instance you have used it for evil, blood lieth at your door. You have shed the blood of souls, and the life of your own soul is justly forfeit.
Read full note →
II. The spiritual refuge of the sinner is Jesus Christ, and the road by which we flee to Christ is the road of faith. (1) The sinner must fly to Christ as if for his life, as a man flies from a falling house or a beleaguered town. (2) As impediments were removed out of the man-slayer’s way, and the road was made as easy and obvious to him as possible, so it is a very plain, simple thing to believe in Christ, and thus to flee to our spiritual cities of refuge. (3) When the merciful Elder, Jesus Christ, comes to the gate of the city of refuge, we can only plead our sinfulness, our infinite desert of condemnation, and God’s appointment of Jesus Christ to be a refuge to us. (4) The man-slayer was to abide in the city of his refuge, and so must we abide in ours if we would be safe.
III. There are two points of contrast between the Jewish city of refuge and its New Testament antitype. (1) The city of refuge was permanently available only to such man-slayers as had acted without any evil intent. Not so our city of refuge. Christ is able to save to the uttermost. (2) The man-slayer was to remain in the city until the high-priest died. But our High-priest never dies. "He ever liveth to make intercession for us."
E. M. Goulburn, Sermons Preached in the Parish Church of Holywell, p. 101.
References: Deu 19:12.—J. B. Mozley, Ruling Ideas in Early Ages, p. 201. Deu 19:21.—Ibid., p. 180. Deut 19—Parker, vol. iv.. p. 281. Deu 20:2-4. J. M. Neale, Sermons for the Church Year, p. 167. Deu 20:8.—W. Ray, Thursday Penny Pulpit, vol. xi., p. 233; Parker, vol. iv., p. 290; J. M. Neale, Sermons for the Church Year, p. 177. Deu 20:10.—Ibid., p. 298. Deu 20:16.—M. Dods, Israel’s Iron Age, p. 1; J. B. Mozley, Ruling Ideas in Early Ages, p. 83. Deu 20:19.—Parker, City Temple, vol. iii., p. 18. Deu 22:1-4.—Parker, vol. iv., p. 305. Deu 22:6, Deu 22:7.—Ibid., vol. ii., p. 312; S. Cox, The Bird’s Nest, p. 1. Deu 22:8.—Parker, vol. iv., p. 318; Preacher’s Monthly, vol. iii., p. 354.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Cities of Refuge. Punishment of Deceit and False…
The Cities of Refuge. Punishment of Deceit and False Witness
1-13. On the Cities of Refuge see Num_35:9-34 and notes there.
Read full note →
2. In the midst of thy land] Those on the E. side of the Jordan have already been assigned: see on Deu_4:41-43.
3. Prepare thee a way] It was the duty of the Sanhedrim, or chief council of the Jews, to maintain the roads to these cities in good repair, and to have finger-posts where necessary with the words 'Refuge, Refuge' inscribed upon them, so as to afford every facility to the fugitive.
8. Enlarge thy coast] i.e. thy border, to the limits mentioned in Deu_1:7; Deu_11:24. The condition of such enlargement is stated in the next v.
9. Three cities more] i.e. besides the three mentioned in Deu_19:2, Deu_19:7, and those in Deu_4:41-43. The additional three would be in the newly added territory beyond the usual limits of the kingdom. There is no evidence to show that they were actually appointed.
14. Cp. Deu_27:17; Job_24:2; Pro_22:28; Pro_23:10; Hos_5:10. The landmark was usually a stone, or heap of stones, which in the absence of hedges or walls defined the boundary of a man's field. Its removal was equivalent to theft.
15-21. The law of false witness. Cases of suspected false witness are to be investigated and punished by the supreme court: see on 178-13.
21. See on Exo_21:23 and cp. Lev_24:20.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
avenger
Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 15. Laws for Israel in the Land
15. Laws for Israel in the Land
CHAPTER 19
Read full note →
1. Concerning the cities of refuge (Deu 19:1-13)
2. Removing a landmark (Deu 19:14)
3. The punishment of a false witness (Deu 19:15-21)
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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Regulations Concerning the Cities of Refuge
Regulations Concerning the Cities of Refuge
v. 1. When the Lord, thy God, hath cut off the nations, namely, by annihilation, whose land the Lord, thy God, giveth thee, and thou succeedest them, by occupying their land as an inheritance, and dwellest in their cities and in their houses,
Read full note →
v. 2. thou shalt separate three cities for thee in the midst of thy land which the Lord, thy God, giveth thee to possess it. The reference is to the land west of Jordan, for the cities in the eastern country had already been designated, Deu 4:41-43. The entire passage is not a mere repetition of Num 35:9-34, but contains directions for keeping the laws as they were established, with special reference to the future extension of the country.
v. 3. Thou shalt prepare thee a way, keep the roads to these cities in good condition, the passage of the rivers and creeks being an item of great importance, and divide the coasts of thy land, which the Lord, thy God, giveth thee to inherit, into three parts, namely, with reference to the eventual central location of the cities of refuge, that every slayer may flee thither, no distinction being made here between one whose life would be preserved and one who would eventually be condemned as a murderer.
v. 4. And this is the case of the slayer which shall flee thither that he may live: Whoso killeth his neighbor ignorantly, that is, unintentionally, whom he hated not in time past, Deu 4:42,
v. 5. as when a man goeth into the wood time his neighbor to hem wood, and his hand fetcheth a stroke time the ax to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, the as-head just happens to strike the neighbor, that he die; he shall flee unto one of those cities and live, be in a position to preserve his life,
v. 6. lest the avenger of the blood, the near relative upon whom this duty devolved, pursue the slayer while his heart is hot, and overtake him, because the way is long, and slay him, strike down his soul, take his life; whereas he was not worthy of death, could not rightly be condemned to death, inasmuch as he hated him not in time past. For this reason it was important that a city of refuge be near at hand in every part of Israel’s dominion, and that it be accessible. Note that the people as a whole are addressed throughout the passage, for the Lord wanted to bring out the personal obligation in regard to the intended preservation of life and prevention of bloodshed in Israel.
v. 7. Wherefore I command thee, saying, Thou shalt separate three cities for thee, set them aside for this special purpose.
v. 8. And if the Lord, thy God, enlarge thy coast (boundary), as he hath Sworn unto thy fathers, Gen 15:18, and give thee all the land which he promised to give unto thy fathers, which included all the country from the brook of Egypt to the Euphrates River;
v. 9. if thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord, thy God, and to walk ever in His ways, this being the condition that must be fulfilled before the great territory would be given to the Israelites, then shalt thou add three cities more for thee, beside these three, thus making a total of nine in the entire region occupied by the Israelites. As a matter of fact, this condition was never fulfilled by the people, and therefore the number of the cities of refuge never exceeded six. Even at the time of David and Solomon, whose power extended from the brook of Egypt and the Elanitic Gulf to the Euphrates, the children of Israel were not actually occupying all this country, many of the conquered nations being merely tributary, vassals, who retained their form of government and their national identity;
v. 10. that innocent blood be not shed in thy land which the Lord, thy God, giveth thee for an inheritance, and so blood be upon thee. This would be the case if the unintentional slayer would not be given sufficient opportunity to save his life from the avenger of the blood, by the setting aside of the needed number of cities of refuge.
v. 11. But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, strike down his soul, take his life, and fleeth into one of these cities, hoping to escape with his life,
v. 12. 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, as it was a clear case of premeditated, malicious murder.
v. 13. Thine eye shall not pity him, the factor of false sentiment was to he absent entirely, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. Cf Exo 21:12-15; Num 35:16 ff. The mawkish sentimentality of our days which has succeeded in abolishing capital punishment for murderers in many States has no support in the Word of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8 General Information:
General Information:
Moses is still speaking to the people of Israel.
Read full note →
When Yahweh your God cuts off the nations
Yahweh destroying the people who live in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree. (See: Metaphor)
the nations
This represents the people groups that live in Canaan. (See: Metonymy)
those whose land Yahweh your God is giving you
"those nations who were living in the land that Yahweh your God is giving you"
come after them
"take the land from those nations" or "possess the land after those nations are gone"
select three cities
"choose 3 cities" (See: Numbers)
You must build a road
They were to build roads so that it would be easy for people to travel to these cities. (See: Assumed Knowledge and Implicit Information)
divide the borders of your land into three parts
It is implied that one of the cities they choose must be in each part of the land. (See: Assumed Knowledge and Implicit Information)
the land that Yahweh your God is causing you to inherit
Yahweh giving the land to the people of Israel is spoken of as if the people are inheriting the land. (See: Metaphor)
translationWords
Yahweh
God
cut off
nation
life
possess
inherit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 6, 9 19:1-13 Cities of refuge (19:2) were strategically located throughout…
19:1-13 Cities of refuge (19:2) were strategically located throughout the land so those accused of homicide could find protective sanctuary until their cases came to trial (see 4:41; Num 35:6-29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.