Commentary - Joshua 20:7-9

Bird's-eye view

In Joshua 20, we come to the practical outworking of a command previously given by God through Moses. The conquest is largely complete, the land has been divided, and now Israel must establish the internal structures of a just society under God's law. This chapter deals with the cities of refuge, a provision that beautifully displays God's intricate sense of both justice and mercy. In a world where blood feuds were common and hot-headed revenge could easily lead to escalating violence, God provides a gracious means of escape for the one who kills another unintentionally. These cities are not a way to evade justice, but to ensure that true justice is carried out. They are a temporary sanctuary until the matter can be brought before the congregation for a fair trial. The establishment of these cities is a real-world application of God's law, showing that His commands are not abstract principles but are meant to be lived out on the ground, shaping a nation's geography and social fabric. And as with all such Old Testament institutions, these cities are dripping with typological significance, pointing us forward to the ultimate refuge we have in Christ Jesus.

The selection of these specific cities, three on each side of the Jordan, demonstrates a divine wisdom in their placement. They were geographically distributed so that no one in Israel would be too far from a place of safety. They were Levitical cities, places where God's law was to be studied and taught, making them fitting locations for matters of life and death to be adjudicated. This whole arrangement is a powerful sermon in real estate. It teaches us that God's mercy is accessible, His justice is impartial, and His law provides true safety. The inclusion of the "sojourner" in this provision is also a crucial detail, reminding us that the justice and mercy of God are not ethnically exclusive but extend to all who live among His people and under His law. This chapter is a concrete example of how Israel was to be a light to the nations, displaying a form of justice that was radically different from the capricious and vengeful systems of their pagan neighbors.

Outline

Context In Joshua

Having detailed the conquest of the land (chapters 1-12) and the allocation of tribal inheritances (chapters 13-19), the book of Joshua now turns to the internal ordering of the nation according to God's covenant law. Chapter 20 is not an afterthought; it is a crucial part of possessing the land. Taking the territory is one thing, but living in it righteously is another. The establishment of the cities of refuge is a direct fulfillment of the command given in Numbers 35:9-34 and Deuteronomy 19:1-13. This shows Joshua's faithfulness not just as a military leader, but as a covenant administrator, ensuring that the people under his charge are obedient to all that God has commanded. This section, along with the setting apart of the Levitical cities in chapter 21, demonstrates that the ultimate goal of the conquest was not merely real estate acquisition, but the establishment of a holy commonwealth where God's justice and mercy could be seen and experienced by all.

Verse by Verse Commentary

7 So they set apart Kedesh in Galilee in the hill country of Naphtali and Shechem in the hill country of Ephraim and Kiriath-arba (that is, Hebron) in the hill country of Judah.

The first thing to notice is the verb used: they "set apart" these cities. The Hebrew word is qadash, which means to sanctify or make holy. These were not just designated administrative centers; they were consecrated for a holy purpose. This was a sacred duty. God's mercy is not a mundane affair; it is a holy provision. The naming of the cities is significant. Kedesh means "holy place." Shechem is a place of great historical importance, where Abraham first received the promise of the land (Gen 12:6-7) and where Jacob settled (Gen 33:18). It is a place of covenant beginnings. Hebron, whose older name was Kiriath-arba, was where Abraham dwelt and buried Sarah, and it was the first piece of the Promised Land he owned. It is a place of faith and inheritance. These are not random dots on a map. They are places saturated with redemptive history, now being consecrated as places of refuge. Notice also their location: in the hill country. This made them visible from a distance, beacons of hope for a man fleeing for his life. God does not hide His mercy under a bushel.

8 Now beyond the Jordan east of Jericho, they designated Bezer in the wilderness on the plain from the tribe of Reuben and Ramoth in Gilead from the tribe of Gad and Golan in Bashan from the tribe of Manasseh.

The provision is symmetrical. Just as there were three cities west of the Jordan, three are appointed to the east for the two and a half tribes that settled there. God's justice is balanced and orderly. The tribes of Reuben, Gad, and the half-tribe of Manasseh were not to be left out of this gracious provision simply because they chose their inheritance on the other side of the river. God's covenant care extends to all His people, regardless of their location. Bezer means "fortress," a fitting name for a city of refuge. Ramoth means "heights," again suggesting visibility and prominence. Golan gives us the word "exultation" or "joy." Think of the joy and relief of the man who, with the avenger of blood hot on his heels, finally reaches the safety of the city gates. The names themselves preach a sermon: God's refuge is a holy place (Kedesh), a place of covenant promise (Shechem), a place of faithful inheritance (Hebron), a strong fortress (Bezer), a high and visible tower (Ramoth), and a source of great joy (Golan). All of this, of course, finds its ultimate fulfillment in Christ, who is our holy fortress, our high tower, and the ground of all our joy.

9 These were the appointed cities for all the sons of Israel and for the sojourner who sojourns among them, that whoever strikes down any person unintentionally may flee there and not die by the hand of the avenger of blood until he stands before the congregation.

Here the purpose is stated plainly. These cities were for "all the sons of Israel," but not only for them. They were also for the "sojourner who sojourns among them." This is a crucial point. From the very beginning, God's covenant people were to be a welcoming place for outsiders who wished to live among them under the laws of God. The justice of God is not a tribal deity's parochial concern. It is a universal principle. Mercy and due process were available to the alien and the native alike. This provision stands in stark contrast to the xenophobia and tribalism that characterized the ancient world. The church today must take this to heart. Our gospel welcome must be for every tribe, tongue, and nation.

The text makes the vital distinction between intentional and unintentional killing. The cities of refuge were not a get-out-of-jail-free card for murderers. They were a safeguard against vigilantism and a provision for the one who was guilty of manslaughter, not murder. The "avenger of blood" (goel haddam) was typically the nearest kinsman, who had a legal right and duty to execute justice on the murderer of his relative. This was a legitimate office, not a lawless vendetta. But in a case of accidental death, his passion for revenge had to be subordinated to the due process of law. The fugitive was safe within the city walls "until he stands before the congregation." The city of refuge was not the final verdict; it was a holding place, a sanctuary, that guaranteed the man his day in court. This is a foundational principle of justice: no condemnation without a fair hearing. And here we see the gospel in miniature. We are all guilty, and the avenger of blood, the law of God, is pursuing us. But we have fled for refuge to Christ. In Him, we are safe from condemnation, not because our sin is ignored, but because He has stood before the congregation of heaven and earth on our behalf and has satisfied the demands of justice completely.

Application

The institution of the cities of refuge has profound implications for us. First, it reveals the character of our God. He is a God of both perfect justice and tender mercy. He does not grade on a curve. The shedding of innocent blood is a grievous offense that pollutes the land (Num 35:33-34), and justice must be done. Yet, He makes a way for the one who sins unintentionally to find shelter and receive a fair trial. Our God is not a bloodthirsty tyrant, nor is He a sentimental grandfather who winks at sin. He is the righteous judge of all the earth who will do what is right.

Second, this is a picture of the salvation we have in the Lord Jesus Christ. The writer to the Hebrews tells us to "flee for refuge to lay hold upon the hope set before us" (Heb 6:18). Jesus is our city of refuge. We are all sinners, fleeing the just consequences of our rebellion. The law, the "avenger of blood," rightly pursues us. But in Christ, we find a perfect sanctuary. He is our Kedesh, our holy place. He is our Shechem, the place of God's sure promise. He is our Hebron, our fellowship with the Father. He is our Bezer, our impenetrable fortress. He is our Ramoth, our exalted King. He is our Golan, our everlasting joy. When we are in Him, we are safe from all condemnation (Rom 8:1). Not because our guilt is overlooked, but because He has already stood trial for us and has absorbed the full penalty of the law in His own body on the tree.

Finally, the church is to function as a city of refuge in this world. We are to be a people marked by justice, mercy, and due process. We are to be a place of sanctuary for those fleeing the guilt and chaos of their sin. We are to be a community where the sojourner, the outsider, and the outcast can find a welcome and hear the good news of the ultimate refuge found in Christ alone. We must ensure our own internal dealings are marked by the same careful justice seen here, protecting the innocent and judging rightly, all while extending the free offer of mercy to all who would flee to Christ.