Deuteronomy Chapter 19
Concerning Criminal Law
A. Cities of Refuge to Be Provided
Deuteronomy 19:1–3 (KJV)
“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. 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.”
When God brought Israel into the Promised Land and gave them possession of the cities and houses of the defeated nations, He commanded them to designate three cities located centrally within the land. These cities were known as cities of refuge. Their purpose was not to harbor criminals but to protect those who had unintentionally caused the death of another. God is righteous and just. He values human life, and He also values justice that is deliberate, not reactionary. Therefore, He made provision to protect the innocent from vengeance until a fair hearing could occur. These cities were to be located “in the midst of thy land,” meaning easily reachable from all regions of Israel. This shows God’s concern for accessibility. Justice should not be out of reach for the common man.
Moses had already appointed three cities of refuge east of the Jordan River—Bezer, Ramoth, and Golan (Deuteronomy 4:41–43)—for the tribes settled there. Now, three additional cities were to be appointed west of the Jordan so all Israel would have equal access. Other passages such as Numbers 35:9–28 and Joshua 20:7–8 further explain these cities and must be considered for a full understanding. These cities were not places where a murderer could hide but sanctuaries where a manslayer could flee until the congregation judged the matter. If it was determined to be accidental and without malice, he would be protected. If it was murder, he would be handed over to justice.
The Lord also commanded, “Thou shalt prepare thee a way.” This meant the people were responsible to build and maintain clear, direct roads to each city of refuge. Jewish tradition records that these roads were thirty-two cubits wide, leveled, and kept in constant repair so no obstacle hindered a fleeing manslayer. This reveals God’s heart—that mercy and justice must not be hindered by neglect. A man seeking refuge should not stumble because the road was broken, overgrown, or poorly marked. The land was also to be divided into three regions so that each city of refuge served its territory. God structured His law carefully to protect life, restrain vengeance, and uphold righteousness. A society built on God’s Word must value innocent life and provide orderly justice rather than allowing personal revenge to rule.
2. (Deuteronomy 19:4–7) The purpose for the cities of refuge
Deuteronomy 19:4–7 (KJV)
“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.”
The Lord distinguishes between murder and accidental killing. The cities of refuge were ordained to preserve the life of a man who killed unintentionally, without hatred or premeditation. God gives an example: two men go into the woods to cut timber, an ordinary task, and as one swings the axe, the iron head unexpectedly slips from the handle and strikes his companion, killing him. The death was real, serious, and tragic, but it was without malice. In such a case, the manslayer was not guilty of murder, yet he would still be pursued by the "avenger of blood," a relative of the deceased tasked with upholding family honor and justice. Because anger can burn hot and vengeance can be swift, God provided a way for justice to be deliberate rather than impulsive. The slayer was to flee immediately to one of the cities of refuge. There, he would remain safe until the congregation judged the case. This was mercy without compromising righteousness. Genesis 9:6 still stood—murder must be punished with death—but this protected men who took life unintentionally from being slain in haste by vengeance rather than judged by truth.
3. (Deuteronomy 19:8–10) Appointment of additional cities of refuge
Deuteronomy 19:8–10 (KJV)
“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.”
God promised that if Israel obeyed His commandments, loved Him, and walked in His ways, He would enlarge their territory as He swore to Abraham, Isaac, and Jacob. When that happened, Israel was commanded to establish three additional cities of refuge, making a total of six. The reason is clear—justice must always be accessible. If the land increased but the number of refuge cities did not, the distance would become too great, and a manslayer might be overtaken and killed before reaching safety. God declares that such unnecessary death would bring bloodguilt upon the nation. It was not enough to simply value justice in principle; the nation had to structure itself in such a way that innocent blood would not be shed. Joshua 20:7–8 records the fulfillment of this plan. On each side of the Jordan River three cities were evenly placed—north, central, and south—ensuring every Israelite could reach one within a short journey. God’s law protects life, restrains vengeance, and demands that a nation take practical steps to uphold righteousness.
4. (Deuteronomy 19:11–13) What to do with the guilty who seek protection in the city of refuge — your eye shall not pity him
Deuteronomy 19:11–13 (KJV)
“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.”
God makes a clear distinction between accidental manslaughter and deliberate murder. If a man harbored hatred toward his neighbor, plotted against him, and purposefully attacked him so that he died, this was murder in the fullest sense. If such a man attempted to run to a city of refuge to avoid justice, he was not to be shielded by mercy. His case was to be examined by the elders, and if found guilty of intentional bloodshed, he was to be removed from the city of refuge and handed over to the avenger of blood. The command is strong: “Thine eye shall not pity him.” God forbade misplaced compassion toward a murderer. Mercy must never come at the expense of justice.
Cities of refuge were never meant to be sanctuaries for the guilty. They were places where justice could be paused long enough for truth to be established. But once guilt was confirmed, the law demanded execution. God insists that Israel must “put away the guilt of innocent blood from Israel.” If murderers were allowed to live, the land would be defiled and God’s wrath would rest on the nation. Israel’s well-being depended on righteous judgment, not emotional leniency. A society that refuses to punish evil invites God’s judgment upon itself. Therefore, to ensure it would “go well” with Israel, they were commanded to uphold justice without compromise.
God’s law perfectly balances mercy for the innocent and judgment for the guilty. To spare a murderer is to despise the value of human life and to stain the nation with bloodguilt. To execute a murderer is not cruelty, but obedience to the God who said in Genesis 9:6, “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.”
5. The Cities of Refuge as a Picture of Jesus
Before commentary, the full King James text for the Scriptures referenced:
Psalm 46:1 (KJV)
“God is our refuge and strength, a very present help in trouble.”
Hebrews 6:18 (KJV)
“That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.”
The cities of refuge were not only a legal provision for Israel—they were also a prophetic picture of Jesus Christ. Just as the manslayer fled to the city to escape judgment, so the sinner must flee to Christ to escape the wrath of God. The Psalms repeatedly declare that God is our refuge, meaning a place of safety, strength, and protection for the soul. Hebrews 6:18 clearly connects this Old Testament provision to Christ, describing believers as those who have “fled for refuge” to the hope set before them. The city of refuge is therefore a foreshadowing of Christ as the only place where judgment is halted and mercy is granted.
Jesus, like the cities of refuge, is always near and accessible. God commanded that roads be prepared, cleared, and maintained so nothing would hinder a man from reaching a city of refuge. In the same way, salvation in Jesus is not hidden, distant, or complicated; it is near to all who will come in faith. Both the cities and Christ are open to anyone—Israelite or foreigner (Numbers 35:15). The only qualification is need. No one who truly comes is turned away.
The cities of refuge were not for casual visitation but for dwelling. A man stayed there and made his life within its walls until his case was settled and the death of the high priest released him. Likewise, coming to Christ is not to glance at Him but to abide in Him. He is not merely an escape from danger but the place where we now live, remain, and find life.
In both cases, refuge was the only hope. Outside the city, the avenger of blood had full legal right to execute judgment. Outside of Christ, there is no protection from God’s wrath, no forgiveness, and no eternal life. Safety exists only inside—never outside.
Protection was only found within the gates. If the manslayer left the city before the appointed time, he forfeited his safety and could be lawfully slain (Numbers 35:26–28). So it is with Christ: only those who remain in Him are secure. To wander away is to walk into danger.
Freedom came only by the death of the high priest (Numbers 35:25). When the high priest died, the manslayer was released and could return home. This beautifully points to Jesus Christ, our great High Priest, whose death has set us free from sin, judgment, and condemnation.
There is one major contrast. The cities of refuge only protected the innocent manslayer. The guilty murderer found no shelter there. But with Jesus, even the guilty may come. He does not only receive those who sinned unintentionally—He welcomes murderers, adulterers, idolaters, and every sinner who repents. His blood cleanses from all sin. The city of refuge could only preserve physical life; Jesus grants eternal life to guilty sinners.
B. Other Legal Principles
1. (Deuteronomy 19:14) The Principle of the Landmark
Deuteronomy 19:14 (KJV)
“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.”
God commanded Israel not to move or tamper with their neighbor’s boundary markers. These landmarks were physical stones or posts that marked the divinely allotted inheritance of each family in the land. To remove or shift a landmark, even slightly, was essentially an act of theft—robbing one’s neighbor of land and violating God’s ordained order. This is one of the clearest early affirmations that Scripture gives regarding the right to private property. God grants land and resources to individuals and families, and no one—whether a neighbor, a ruler, or a state—has the right to take that property unjustly. This command was repeated elsewhere (Proverbs 22:28; 23:10), showing its lasting moral significance.
The phrase “which they of old time have set” means that boundaries were not to be carelessly altered by a new generation. Spiritually, this speaks to the danger of discarding the foundations laid by faithful men of the past. Many bring harm to God’s work by rejecting biblical doctrine, moral standards, or wisdom handed down through generations. Just as physical landmarks secured the integrity of Israel’s inheritance, doctrinal and moral landmarks preserve the purity of the faith. To move them is to invite confusion, injustice, and divine displeasure.
2. (Deuteronomy 19:15–20) The Principle of True and False Witness
Deuteronomy 19:15–20 (KJV)
“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 the mouth of three witnesses, shall the matter be established. 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 hath 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.”
God established that no one could be condemned on the testimony of a single witness. Two or three witnesses were required to establish a matter. This protects against lies, personal vendettas, emotional judgments, or honest mistakes. A single person can lie, be deceived, or misinterpret events, but when multiple independent witnesses agree, truth is more firmly established. This principle is foundational to justice and carries into the New Testament (Matthew 18:16; 2 Corinthians 13:1; 1 Timothy 5:19).
If someone presented false testimony, the judges were required to conduct a “diligent inquisition”—a thorough investigation. If the testimony was proven false, that witness was to receive the same punishment he sought for the accused. This was righteous, because false testimony could destroy a life, a family, or an inheritance. At Jesus’ trial (Matthew 26:59–60), many false witnesses arose but contradicted one another. Under the law, such witnesses should have been executed, for they sought to condemn an innocent man to death.
God declared this punishment necessary to “put the evil away from among you.” Public justice was also a deterrent: “those which remain shall hear, and fear.” Scripture is clear—consistent, righteous punishment restrains evil. Weak, delayed, or inconsistent justice encourages rebellion and lawlessness. God desires a society where truth is upheld, slander is judged, and innocent blood is protected.
3. (Deuteronomy 19:21) Eye for eye, tooth for tooth
Deuteronomy 19:21 (KJV)
“And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.”
This verse establishes the legal principle known as lex talionis—the law of retaliation. God commanded that pity must not interfere with justice. If a man deliberately inflicted harm or, in this context, bore false witness in a way that would have resulted in death or harm to an innocent man, then the same punishment he intended must fall upon him. The purpose of this law was not brutality, nor a license to exact revenge, but rather a restraint upon vengeance and an assurance of justice. It prevented personal retaliation from becoming excessive, and ensured that punishment matched the crime—no more and no less.
The command “life shall go for life, eye for eye, tooth for tooth” established proportional justice. Human nature leans toward escalation. If someone injures us, our inclination is to repay twice over. But God’s law forbade excessive punishment and required equity. Punishment was not to be motivated by anger, hatred, or personal vengeance, but by righteousness and measured justice. The judge was not to show pity that compromised justice, nor passion that exaggerated it.
Jesus referred to this law in Matthew 5:38–39, saying: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil…” Jesus did not abolish the principle of judicial justice; rather, He corrected its misuse. The law of retaliation was for courts and judges—not for personal grudges or private vengeance. Many in His day had twisted this law into a justification for personal revenge. Christ rebuked that distortion. In personal relationships, He taught forgiveness, patience, and love for enemies. In matters of law and national justice, the principle of proportionate punishment still stands as righteous.
Therefore, Deuteronomy 19:21 preserves justice while restraining revenge. It honors the sanctity of life, requires fairness in sentencing, and protects society by removing evil without allowing cruelty. It shows that God’s justice is never revengeful but always righteous, measured, and holy.
