Joshua Chapter 20
(Joshua 20:1–3)
“The Lord also spake unto Joshua, saying, Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood.”
A. God Commands the Appointment of Six Cities of Refuge
God now instructs Joshua to establish the six cities of refuge that He had already commanded Moses to set aside in Numbers chapter 35. These cities were not an afterthought of Joshua, they were a direct continuation of God’s revealed law. God’s instructions ensured that Israel’s justice system reflected His holiness, mercy, and respect for human life.
The purpose of these cities was not to provide safe haven for murderers, but to protect those who killed unintentionally or accidentally. In a culture where family honor and justice were taken seriously, it was natural for a close relative of the deceased, called the “avenger of blood” or goel, to pursue the slayer to carry out justice. The goel was a legal family representative responsible for avenging the death of a relative. God created the cities of refuge to make sure that justice did not become personal vengeance and that innocent blood was not shed in retaliation. This ensured that punishment would be proportional and according to truth, not rage.
God has always upheld the sanctity of life. Long before the Law of Moses, after the Flood, God declared 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.” This establishes capital punishment as a God-ordained responsibility of society. Later, in the New Testament, civil authority is affirmed in Romans 13:3–4, “For rulers are not a terror to good works, but to the evil… for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.”
However, God also declared that murder left a spiritual stain on the land if not judged properly. In Numbers 35:31, 33–34, He warned Israel, “Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death… So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel.” Unpunished murder is not simply a crime, it is a spiritual contamination upon a nation. When murder is excused or ignored, the land itself cries out for justice, just as Abel’s blood cried from the ground in Genesis 4.
The cities of refuge were an act of mercy within the framework of justice. They did not protect the guilty from judgment, but they protected the innocent from vengeance before a fair trial could be held. According to Deuteronomy 17:6–7, no one could be executed unless two or three eyewitnesses confirmed the guilt. This kept Israel from mob justice and emphasized due process under God’s Law. These cities were therefore a picture of God’s balance of justice and grace.
(Joshua 20:4)
“And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them.”
B. Entrance Into the City of Refuge
When a man accidentally took a life and fled to a city of refuge, his first responsibility was to present himself at the city gate. In ancient Israel, the gate was not just an entry point, it was the judicial and administrative center of the city. The elders sat there to judge legal matters, settle disputes, and offer counsel. Therefore the man seeking refuge did not enter secretly or force his way in. He openly stood before the elders and declared his case. This emphasized honesty, accountability, and trust in the justice God had established.
“And shall declare his cause in the ears of the elders of that city” indicates that the accused had to clearly explain how the death occurred. The elders would then make an initial judgment to determine whether he was eligible for protection until a full hearing could take place before the congregation. This was an early form of legal due process. It prevented vigilante retaliation while ensuring that the accused did not escape justice if found guilty of murder.
Once the elders accepted his case, “they shall take him into the city unto them, and give him a place, that he may dwell among them.” The man was not treated as an outsider or prisoner, but was taken in and allowed to live as part of the community. However, this protection required him to remain within the city. Leaving the city walls would place him outside the legal covering of refuge and expose him again to the avenger of blood.
This requirement teaches that refuge demanded obedience and submission to the boundaries set by God. Freedom was not absolute; it was a protected freedom within God’s appointed place. Just as the manslayer found safety only within the walls, believers today find refuge only in Christ, and only as they abide in Him. Outside of Christ’s protection there is no safety from judgment.
The cities of refuge therefore model both responsibility and mercy. The guilty man could not simply claim innocence; he had to submit to the authority of the elders. The city did not erase the consequences of his actions, but it provided a place where truth could be examined and justice handled properly.
(Joshua 20:5)
“And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime.”
C. Protection Against the Avenger of Blood
Once the accused manslayer was received into the city of refuge, God made it clear that he was to be fully protected from the avenger of blood. If the avenger pursued him, the elders of the city were commanded, “they shall not deliver the slayer up into his hand.” The city was not a hiding place based on secrecy or loopholes, it was a divinely appointed institution backed by law. The elders acted as guardians of justice. They were bound to resist any demand for vengeance if the act was proven to be accidental.
This reveals the righteousness of God’s justice. He does not allow vengeance to override law or emotion to overturn truth. The protection was not arbitrary. It was conditioned upon the fact that the killing was “unwittingly, and hated him not beforetime.” In other words, the act lacked intent and malice. There was no prior hatred, no plan, no deceit. This is the difference between manslaughter and murder.
Israel’s legal system was more than a mere set of tribal customs. It was divinely instituted and built upon principles still foundational to modern law: intent matters, evidence matters, motives matter, and judgment must be righteous, not personal. God Himself drew this distinction in Numbers 35:22–24, where He said that if a man kills someone suddenly, without enmity or lying in wait, the congregation must judge between the slayer and the avenger and deliver the innocent man from vengeance.
This protection also reflected the character of God—merciful, just, and orderly. Even though a life was lost, God did not allow the shedding of more innocent blood in the name of justice. The elders were legally and morally responsible to shelter the manslayer as long as he remained within the city. To hand him over would be to betray God’s law and permit bloodguilt to fall upon the land.
The principle here also speaks spiritually. The avenger of blood is a picture of the Law that rightly demands justice for sin. The sinner finds refuge only when he flees to the place God has appointed. As long as he abides in God’s refuge, judgment cannot lawfully touch him. But outside of that refuge, there is no protection.
(Joshua 20:6)
“And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.”
D. Freedom for the Slayer
Once the manslayer entered the city of refuge, he was not automatically free. His protection depended on remaining within the city’s boundaries until justice had been formally administered. “He shall dwell in that city, until he stand before the congregation for judgment.” This means his case would eventually be brought before the elders or a representative assembly to determine whether the killing was accidental or intentional. Only after being found not guilty of murder could he remain under the protection of the city.
However, his freedom was also tied to the life of the high priest. Scripture says he had to stay there “until the death of the high priest that shall be in those days.” The death of the high priest marked a legal and spiritual release. At that moment, every manslayer who had been acquitted of murder but was still bound to remain in the city was declared free to return home. This was not mere tradition; it was God’s legal decree.
“Then shall the slayer return, and come unto his own city, and unto his own house.” After the death of the high priest, the avenger of blood no longer had any lawful claim against him. He was fully restored to his land, his family, and his life. This provision teaches several truths:
Justice and Mercy Balanced: The manslayer was not immediately released. Life had still been taken, and so he bore a consequence—exile within the city. Yet God also made a way for restoration.
The High Priest as a Picture of Christ: The high priest’s death brought liberty. In the same way, believers are set free not by their efforts or innocence but by the death of our Great High Priest, Jesus Christ. Hebrews 9:11–12 says, “But Christ being come an high priest of good things to come… by His own blood He entered in once into the holy place, having obtained eternal redemption for us.” His death satisfies justice and opens the way for us to be released from condemnation.
Safety Required Obedience: If the manslayer left the city early, he forfeited protection. Only those who abided remained safe. Likewise, salvation is found only “in Christ.” Safety is not found in good intentions, but in remaining where God has appointed refuge.
God’s wisdom in this system upheld the value of life, restrained vengeance, provided due process, and ultimately pointed forward to the redemptive work of Christ, our eternal High Priest.
(Joshua 20:7–8)
“And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.”
B. Six Cities Selected for Refuge
God’s command is now put into action. Six cities are officially designated—three on the west side of the Jordan River in the land of Canaan and three on the east side in the territories already given to Reuben, Gad, and half the tribe of Manasseh. These cities were strategically placed so that refuge was accessible to all. Whether a person lived in the northern reaches of Galilee or the southern mountains of Judah, a place of mercy was within reach.
The cities were:
West of the Jordan:
Kedesh in Galilee, in the mountains of Naphtali
Shechem in the mountains of Ephraim
Hebron (Kirjatharba) in the mountains of Judah
East of the Jordan:
Bezer in the wilderness plateau of Reuben
Ramoth in Gilead of Gad
Golan in Bashan of Manasseh
These cities were Levitical cities—inhabited by priests and Levites—so the manslayer found himself among those who knew the Law of God, offered sacrifices, and understood mercy and judgment. It was a place of spiritual refuge as well as judicial refuge.
a. “So they appointed”:
A look at the map of ancient Israel reveals that these cities were not randomly chosen. They formed a network of mercy across the land. No tribe, no family, no individual was too far from a city of refuge. This was intentional. God made sure His mercy was available but never forced. It had to be sought, but it was never far out of reach.
b. “They assigned”:
According to Deuteronomy 19:2–3, God commanded that roads to these cities be clearly marked, maintained, and kept in good condition. Tradition says signs were placed at each intersection with the word “Refuge” written on them, pointing the way. Obstacles were to be removed, bridges built, and paths leveled. A city of refuge was useless if a desperate man could not reach it in time. God made mercy accessible, but it still required effort and haste from the one seeking it.
This is a picture of the Gospel. Christ, our refuge, is never far from any sinner. The way has been prepared, the road is open, and the invitation is clear. But the sinner must flee to Him while there is still time.
(Joshua 20:9)
“These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.”
C. The Purpose of the Cities of Refuge Restated
The chapter closes by restating the purpose of these six cities. They were not suggestions or symbolic locations, but officially “appointed” places of legal protection and divine mercy. These cities were established for every person living within Israel’s borders, whether native-born Israelite or foreign resident. God’s justice was not tribal, national, or racial. It was righteous and universal. If a man took a life unintentionally, he had the right to run to a city of refuge and live under protection until his case was properly examined by the congregation.
a. “For all the children of Israel and for the stranger who dwelt among them”:
God explicitly included the stranger, the Gentile who lived among Israel. This shows that the Law of God was not limited by ethnicity or lineage. Justice and mercy were extended to all who lived under God’s rule. Just as God commanded one Sabbath for Israelite and stranger alike (Exodus 20:10), and one law for both (Numbers 15:15–16), so He provided equal access to protection and due process.
This reflects God's character as “no respecter of persons” (Acts 10:34). Even under the Old Covenant, God was teaching Israel that righteousness, truth, and mercy were not confined to one nation alone.
b. “That whosoever killeth any person unawares might flee thither, and not die by the hand of the avenger of blood”:
The purpose remained clear—these cities existed to ensure that no one died at the hand of vengeance without trial. The man was not declared innocent automatically; he was shielded until he “stood before the congregation.” Justice required investigation, testimony, and lawful verdict. Emotion and revenge were not to rule Israel; truth and righteousness were.
This final verse summarizes the balance of God’s justice:
Protection without excusing sin. The manslayer could not be hunted down without trial.
Mercy without ignoring responsibility. The manslayer still had to leave home, live in a new city, and await judgment.
Equal treatment for all people—Israelite and stranger alike.
A foreshadowing of Christ. Just as refuge was open to “whosoever” fled, salvation in Christ is offered to “whosoever will” believe (Romans 10:13).
The Cities of Refuge as a Picture of Jesus Christ
The cities of refuge are more than historical locations. They are a divinely designed picture of the spiritual refuge God offers in His Son, Jesus Christ. Scripture itself makes this connection, using the language of refuge to describe God’s saving protection for sinners.
a. The Bible Applies This Picture to God and to Christ
The Word of God repeatedly uses the imagery of refuge to describe the believer’s relationship to God.
Psalm 46:1
“God is our refuge and strength, a very present help in trouble.”
More than fifteen times in the Psalms, God is called our refuge. This is not only poetic, it is theological. Just as the manslayer fled to the city of refuge for safety from judgment, so the believer flees to God for protection from wrath and condemnation.
Hebrews 6:18
“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.”
Here the Holy Spirit uses the exact language of the cities of refuge—“fled for refuge”—and applies it to salvation in Jesus Christ. The believer is pictured as a guilty sinner running from judgment, finding safety only in Christ.
b. Parallels Between the Cities of Refuge and Our Refuge in Jesus
There are many striking similarities:
Both were easy to reach.
The cities of refuge were spread across the land, with roads kept clear. Christ is likewise near to all who call upon Him. Romans 10:13 says, “For whosoever shall call upon the name of the Lord shall be saved.”Both were open to all.
Refuge was for “all the children of Israel, and for the stranger.” Salvation is offered to Jew and Gentile alike. John 6:37: “Him that cometh to Me I will in no wise cast out.”Both provided a place to live, not merely visit.
The manslayer stayed and dwelt in the city. In Christ, we do not glance at salvation; we abide in Him. John 15:4: “Abide in Me, and I in you.”Both were the only hope.
Outside the city of refuge was death. Outside of Christ is judgment and eternal separation. Acts 4:12: “Neither is there salvation in any other.”Both required staying within.
Leaving the city brought death from the avenger. Likewise, outside of Christ there is no safety from wrath.Both granted full freedom by the death of the high priest.
When the high priest died, the manslayer was legally free. In Christ, our Great High Priest, freedom comes through His death. Hebrews 9:12: “By His own blood He entered in once into the holy place, having obtained eternal redemption for us.”
c. One Crucial Difference
There is one major contrast that exalts Christ above the cities of refuge:
The cities of refuge only protected the innocent—but Jesus receives the guilty.
The city was for those who killed “unwittingly.” But Christ is the refuge for sinners who are fully guilty. Romans 5:8:
“But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.”
The city only shielded from physical death; Christ shields from eternal death.
