Deuteronomy 19:3
You are to build roads for yourselves and divide into three regions the land that the LORD your God is giving you as an inheritance, so that any manslayer can flee to these cities.
You are to build roads
In Deuteronomy 19:3, the instruction to "build roads" is both practical and symbolic. The Hebrew root for "build" is "בָּנָה" (banah), which implies constructing or establishing something with care and purpose. Roads in ancient Israel were vital for communication, trade, and travel. Spiritually, this can be seen as a call to prepare paths for justice and mercy, ensuring accessibility and fairness in the community. The roads symbolize the way to refuge, reflecting God's provision and care for His people.

for yourselves
The phrase "for yourselves" emphasizes personal responsibility and communal involvement. The Hebrew word "לָכֶם" (lachem) indicates that the Israelites were to take ownership of this task. It underscores the importance of community action in creating a society that reflects God's laws and values. This collective effort ensures that the cities of refuge are accessible to all, highlighting the communal nature of justice and mercy.

in the land
The term "in the land" refers to the Promised Land, Canaan, which God gave to the Israelites. The Hebrew word "בָּאָרֶץ" (ba'aretz) signifies not just a physical location but a divine inheritance. This land was a gift from God, a place where His laws were to be lived out. The establishment of roads in this land signifies the integration of divine justice into the daily life of the Israelites, ensuring that God's commandments are woven into the fabric of their society.

the LORD your God is giving you
This phrase highlights the divine origin of the land. The Hebrew name for God here is "יְהוָה" (YHWH), the covenantal name of God, emphasizing His faithfulness and sovereignty. The land is a gift, a testament to God's promises and His relationship with Israel. This divine gift comes with responsibilities, including the establishment of justice and mercy, as symbolized by the roads to the cities of refuge.

to inherit
The word "to inherit" comes from the Hebrew "לָרֶשֶׁת" (lareshet), which means to possess or take possession of. This inheritance is not merely a legal transaction but a fulfillment of God's promise to Abraham and his descendants. It implies a stewardship, where the Israelites are to live according to God's laws and maintain the land as a place of righteousness and justice.

so that any manslayer
The term "manslayer" refers to someone who has killed another unintentionally. The Hebrew word "רֹצֵחַ" (rotzeach) distinguishes between premeditated murder and accidental killing. This distinction is crucial in biblical law, reflecting God's justice and mercy. The provision for the manslayer underscores the importance of intent and the need for a fair trial, ensuring that justice is tempered with compassion.

may flee to these cities
The phrase "may flee to these cities" indicates the purpose of the cities of refuge. The Hebrew verb "יָנוּס" (yanus) means to flee or escape, highlighting the urgency and necessity of protection for the manslayer. These cities were strategically located and accessible, ensuring that those in need of refuge could reach them quickly. This provision reflects God's mercy and the value He places on life, even in cases of accidental death.

and find protection
The concept of "protection" is central to the cities of refuge. The Hebrew word "וָחָי" (vachai) means to live or have life, indicating that the cities offer not just physical safety but a chance for continued life. This protection is a manifestation of God's justice, providing a safe haven where the accused can await a fair trial. It underscores the biblical principle that life is sacred and that God's justice always includes mercy.

Persons / Places / Events
1. Moses
The leader of the Israelites who is delivering God's laws and instructions to the people.

2. The Israelites
The chosen people of God, who are receiving the laws and preparing to enter the Promised Land.

3. The LORD (Yahweh)
The God of Israel, who is giving the land as an inheritance and establishing laws for justice and mercy.

4. Cities of Refuge
Designated cities where someone who has accidentally killed another person can flee for safety and await a fair trial.

5. The Promised Land
The land that God promised to the descendants of Abraham, Isaac, and Jacob, which the Israelites are about to enter and possess.
Teaching Points
God's Provision for Justice and Mercy
The cities of refuge illustrate God's balance of justice and mercy, providing a way for the innocent to be protected while awaiting trial.

Preparation and Responsibility
The command to build roads and divide the land shows the importance of preparation and responsibility in ensuring justice is accessible to all.

Community and Safety
The establishment of these cities emphasizes the role of community in protecting individuals and maintaining societal order.

Spiritual Refuge in Christ
Just as the cities provided physical refuge, Christ offers spiritual refuge and salvation for those who seek Him.

Obedience to God's Commands
The Israelites' obedience in setting up these cities reflects our call to obey God's commands in our lives, ensuring His principles of justice and mercy are upheld.
Bible Study Questions
1. How do the cities of refuge reflect God's character of justice and mercy, and how can we apply these principles in our own lives?

2. In what ways can we prepare and take responsibility to ensure justice and safety in our communities today?

3. How does the concept of refuge in the Old Testament connect to the spiritual refuge we find in Christ?

4. What are some practical ways we can be a "city of refuge" for others in our church or community?

5. How does the establishment of the cities of refuge demonstrate the importance of obedience to God's commands, and how can we apply this in our daily walk with God?
Connections to Other Scriptures
Numbers 35
Provides detailed instructions about the cities of refuge, including their purpose and the rules governing them.

Joshua 20
Describes the actual establishment of the cities of refuge once the Israelites are in the Promised Land.

Hebrews 6
Discusses the concept of refuge in a spiritual sense, relating it to the hope we have in Christ.

Psalm 46
Speaks of God as our refuge and strength, a very present help in trouble, which parallels the physical refuge provided by these cities.
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
Anyone, Area, Border, Borders, Cause, Causes, Causeth, Coasts, Divide, Divided, Flee, Fleeing, Flight, Gives, Giveth, Giving, Hast, Heritage, Inherit, Inheritance, Kills, Limits, Manslayer, Man-slayer, Marked, Possession, Prepare, Ready, Roads, Slayer, Taker, Territory, Thither
Dictionary of Bible Themes
Deuteronomy 19:1-10

     7346   death penalty

Deuteronomy 19:1-13

     5256   city

Deuteronomy 19:2-13

     5025   killing

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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