Deuteronomy 19:5
If he goes into the forest with his neighbor to cut timber and swings his axe to chop down a tree, but the blade flies off the handle and strikes and kills his neighbor, he may flee to one of these cities to save his life.
For instance, a man may go into the forest
The phrase "for instance" introduces a hypothetical scenario, illustrating the application of the law. The Hebrew word for "man" here is "אִישׁ" (ish), a term often used to denote an individual in a legal or moral context. The "forest" (Hebrew: "יַעַר" - ya'ar) is a place of work and resource gathering, symbolizing the everyday activities of life where accidents can occur. This setting underscores the unpredictability of life and the need for divine laws to address unforeseen circumstances.

with his neighbor
The Hebrew word for "neighbor" is "רֵעַ" (rea), which implies a close relationship, not just a physical proximity. This highlights the communal aspect of ancient Israelite society, where individuals were interconnected and responsible for one another's well-being. The inclusion of a neighbor in this scenario emphasizes the importance of maintaining peace and justice within the community.

to cut wood
Cutting wood was a common and necessary task in ancient times, essential for building, cooking, and warmth. The act of cutting wood symbolizes the mundane yet vital activities that sustain life. It serves as a reminder that even in routine tasks, there is potential for unforeseen danger, necessitating laws that provide protection and justice.

and as he swings his axe to fell a tree
The action of swinging an axe (Hebrew: "גַּרְזֶן" - garzen) is a deliberate and controlled motion, yet it carries inherent risks. The phrase "to fell a tree" indicates a purposeful act that can have unintended consequences. This reflects the broader biblical theme of human intention versus divine sovereignty, where even well-intentioned actions can lead to unexpected outcomes.

the head may fly off and hit his neighbor and kill him
This phrase describes an accidental death, a tragic event that occurs without malice or premeditation. The Hebrew word for "kill" is "נָכָה" (nakah), which in this context refers to an unintentional act. The scenario underscores the need for cities of refuge, as outlined in Mosaic Law, to protect those who cause accidental harm from retribution, emphasizing God's justice and mercy.

Then he may flee to one of these cities and live
The provision to "flee" (Hebrew: "נָס" - nas) to a city of refuge is a divine mandate for the preservation of life. These cities were established as sanctuaries where individuals could seek asylum and await a fair trial. This reflects God's compassion and the value placed on human life, ensuring that justice is tempered with mercy. The ability to "live" signifies not just physical survival but also the opportunity for redemption and restoration within the community.

Persons / Places / Events
1. The Man
Represents an individual who accidentally causes harm or death to another, highlighting the need for justice tempered with mercy.

2. The Neighbor
The victim in the scenario, whose death is accidental, emphasizing the importance of intent in determining guilt.

3. The Forest
The setting for the accidental death, symbolizing a place of work and daily life where unforeseen events can occur.

4. The Axe
The tool involved in the accident, representing the potential for everyday objects to become instruments of harm.

5. Cities of Refuge
Designated places where someone who caused accidental death could flee for safety, illustrating God's provision for justice and mercy.
Teaching Points
Understanding Intent
The passage underscores the importance of discerning intent in matters of justice. Accidents happen, and God's law provides a way to address them without undue punishment.

God's Provision for Mercy
The cities of refuge are a testament to God's mercy, offering protection and a fair trial for those involved in accidental harm. This reflects God's character as both just and merciful.

The Value of Human Life
The provision for cities of refuge highlights the value God places on human life, ensuring that even accidental deaths are taken seriously and addressed appropriately.

Community Responsibility
The community's role in establishing and maintaining cities of refuge shows the collective responsibility to uphold justice and mercy, a principle that can be applied in modern contexts.

Spiritual Refuge in Christ
Just as the cities of refuge provided safety, Christ offers spiritual refuge and salvation. Believers can find hope and protection in Him, especially when facing life's uncertainties.
Bible Study Questions
1. How does the concept of cities of refuge in Deuteronomy 19:5 reflect God's character of justice and mercy?

2. In what ways can we apply the principle of discerning intent in our own lives and communities today?

3. How does the provision for accidental death in the Old Testament connect to the New Testament teachings on grace and forgiveness?

4. What are some modern-day equivalents to the cities of refuge, and how can they be implemented in our justice systems?

5. How can understanding the value God places on human life influence our interactions and decisions in daily life?
Connections to Other Scriptures
Numbers 35
Provides detailed laws about cities of refuge, emphasizing the protection of those who commit unintentional manslaughter.

Joshua 20
Describes the establishment of cities of refuge, reinforcing the theme of mercy within the justice system.

Exodus 21
Discusses laws regarding accidental and intentional harm, highlighting the distinction between the two.

Hebrews 6
Uses the concept of refuge as a metaphor for the hope and salvation found in Christ, connecting Old Testament law to New Testament grace.
The Cities of RefugeD. Davies Deuteronomy 19:1-10
Cities of RefugeDean Goulburn.Deuteronomy 19:1-13
Cities of RefugeJ. Orr Deuteronomy 19:1-13
No Refuge for a Man HaterJ. Parker, D. D.Deuteronomy 19:1-13
The Cities of RefugeR.M. Edgar Deuteronomy 19:1-13
The Cities of Refuge as TypesJ. Orr Deuteronomy 19:1-13
People
Moses
Places
Beth-baal-peor
Topics
Ax, Axe, Blow, Causing, Chop, Cities, Cut, Cutting, Death, Die, Died, Dies, Dies-he, Dieth, Driven, Example, Falleth, Falling, Fell, Fetches, Fetcheth, Flee, Flight, Fly, Forest, Friend, Gives, Goes, Handle, Helve, Hew, Hit, Iron, Kill, Lighteth, Lights, Maketh, Met, Neighbor, Neighbour, Purpose, Safe, Save, Slipped, Slippeth, Slips, Strikes, Stroke, Swings, Takes, Towns, Tree, Trees, Wood, Woods, Wound
Dictionary of Bible Themes
Deuteronomy 19:5

     4448   forests
     4552   wood
     5157   head
     5583   tools

Deuteronomy 19:1-10

     7346   death penalty

Deuteronomy 19:1-13

     5256   city

Deuteronomy 19:2-13

     5025   killing

Deuteronomy 19:4-6

     7310   avenger of blood

Deuteronomy 19:4-13

     7318   blood, symbol of guilt

Deuteronomy 19:5-7

     5495   revenge, and retaliation

Library
The Cities of Refuge
'The Lord also spake unto Joshua, saying, 2. Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: 3. That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. 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
Alexander Maclaren—Expositions of Holy Scripture

Messianic Claims Met by Attempt to Stone Jesus.
(Jerusalem. October, a.d. 29.) ^D John VIII. 12-59. ^d 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. [The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death.] 13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. [They perhaps recalled the words of Jesus
J. W. McGarvey—The Four-Fold Gospel

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the
Leo the Great—Writings of Leo the Great

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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