Numbers 35:15
These six cities shall be for refuge for the people of Israel, and for the stranger and for the sojourner among them, that anyone who kills any person without intent may flee there.
English Standard Version (ESV)
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What's often missed is that the cities of refuge weren't just for Israelites, but specifically included "the stranger and the sojourner." This highlights God's concern for justice and protection extending even to those living temporarily among His people, ensuring that accidental killings didn't result in arbitrary vengeance for anyone, regardless of their status.
This passage is part of a larger legal section detailing the establishment of cities of refuge in Israel. After outlining the laws for distinguishing between murder and accidental killing, and specifying the role of the "avenger of blood," God now instructs Moses on where and for whom these cities of refuge will serve their purpose. The focus here is on extending this protection beyond just Israelites, to all who reside within their land, ensuring that those who kill unintentionally can find safety.
Who was meant to find safety in these cities? It wasn't just for a select group.
These cities of refuge were a divine provision, but their purpose extended beyond just the Israelite people. The text explicitly states they were for 'the stranger and for the sojourner.' This highlights God's concern for all who lived within the land, regardless of their origin. Even those not born into the Israelite covenant were included in this safety net. This speaks volumes about God's inclusive heart and His desire for justice and protection to be accessible to all within His ordered community.
The cities of refuge weren't for hardened criminals, but for those caught in tragic mistakes.
A crucial aspect of the cities of refuge was their specific purpose: to protect those who killed 'without intent.' This wasn't a free pass for murderers; the text, and the broader context in Numbers, makes a clear distinction between intentional homicide and accidental killing. The provision of these cities shows God's deep understanding of human frailty and the reality of unintentional harm. It provides a sanctuary for those who, through no malicious design, found themselves responsible for a death, allowing for due process without immediate retribution.
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Understand the original words
ger · Hebrew Noun
A term encompassing non-Israelites residing in the land who were not native-born citizens. Biblically, they were often included in the legal protections and obligations of the covenant community.
toshav · Hebrew Noun
Refers to a temporary resident or immigrant living within a host community. In Israel, the sojourner was granted certain legal rights and protections under God’s law, emphasizing the impartiality of divine justice.
The institution of cities of refuge underscores a core principle of Israelite law: the vital distinction between intentional murder and accidental death. This system aimed to balance the demand for justice with mercy, preventing the escalation of blood feuds and the pollution of the land with innocent blood, even extending protection to non-Israelites living within their borders.
c. 1400 BC
Conquest and Allotment of Canaan
After their exodus from Egypt, the Israelites conquered and divided the land of Canaan among the twelve tribes. This marked the beginning of their settled life in the Promised Land, necessitating clear laws and societal structures.
c. 1400 BC— this verse
Establishment of Cities of Refuge
As part of the laws given for life in Canaan, God commanded the establishment of six cities of refuge for those who accidentally caused someone's death. These cities were to be distributed throughout the land for easy access.
Period of the Judges
Decentralized Governance and Justice
During the period of the Judges, Israel lacked a centralized monarchy, leading to a more localized system of justice. The cities of refuge played a crucial role in preventing blood feuds and ensuring due process in this era.
c. 1050 BC
Establishment of the Monarchy
The anointing of Saul as the first king marked the transition to a unified monarchy. While this brought more centralization, the laws regarding cities of refuge remained in effect, illustrating the enduring importance of providing asylum.
This passage directly connects the concept of refuge to the hope we have in Christ, drawing a clear parallel to the cities of refuge in the Old Testament and what they represented for unintentional manslayers.
Zechariah 9:12This verse speaks of 'prisoners of hope' being called to return to a stronghold, which the New Testament authors understood as a prophetic allusion to the security found in Christ, much like the cities of refuge offered safety.
Luke 21:13Jesus speaks of believers becoming 'witnesses' for Him, which often involves facing hardship. This echoes the need for protection and a place of safety when facing accusations, even if unintentional, as seen with the cities of refuge.
Exodus 21:13This earlier passage in the Torah establishes the concept of a place of refuge even before the specific cities were designated, showing God's prior concern for unintentional killing and the provision of safety.
gillNumbers 35:15: "These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither."
These six cities shall be a refuge both for the children of Israel and for the stranger,.... For an Israelite, and a proselyte of righteousness, one that embraced the Jewish religion, and in all things conformed to it, and to whom there was but one law in things civil and religious: and for…
calvinNumbers 35:9-34: "And the LORD spake unto Moses, saying,"
And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled; and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.
Et eruet congregatio homicidam e manu propinqui sanguinis, et reverti faciet eum congregatio ad urbem refugii sui ad quam confugerat: habitabitque in ea donec…
What's often missed is that the cities of refuge weren't just for Israelites, but specifically included "the stranger and the sojourner." This highlights God's concern for justice and protection extending even to those living temporarily among His people, ensuring that accidental killings didn't result in arbitrary vengeance for anyone, regardless of their status.
This passage is part of a larger legal section detailing the establishment of cities of refuge in Israel. After outlining the laws for distinguishing between murder and accidental killing, and specifying the role of the "avenger of blood," God now instructs Moses on where and for whom these cities of refuge will serve their purpose. The focus here is on extending this protection beyond just Israelites, to all who reside within their land, ensuring that those who kill unintentionally can find safety.
This passage is part of a larger legal section detailing the establishment of cities of refuge in Israel. After outlining the laws for distinguishing between murder and accidental killing, and specifying the role of the "avenger of blood," God now instructs Moses on where and for whom these cities of refuge will serve their purpose. The focus here is on extending this protection beyond just Israelites, to all who reside within their land, ensuring that those who kill unintentionally can find safety.
"These six cities shall be for refuge for the people of Israel, and for the stranger and for the sojourner among them, that anyone who kills any person without intent may flee there." — What's often missed is that the cities of refuge weren't just for Israelites, but specifically included "the stranger and the sojourner." This highlights God's concern for justice and protection exte…
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