Deuteronomy 19:7
This is why I am commanding you to set apart for yourselves three cities.
This is why
The phrase "This is why" serves as a connective tissue linking the preceding instructions with the command that follows. In the broader context of Deuteronomy, Moses is reiterating God's laws to the Israelites as they prepare to enter the Promised Land. The phrase underscores the rationale behind God's commandments, emphasizing that they are not arbitrary but are rooted in divine wisdom and justice. Historically, this reflects the covenant relationship between God and Israel, where obedience to God's laws is both a response to His grace and a means of maintaining communal harmony.

I am commanding you
The authority of the command is underscored by the phrase "I am commanding you." Here, Moses speaks as God's appointed leader, conveying divine instructions. The Hebrew root for "commanding" is צָוָה (tsavah), which implies a directive that is not merely suggestive but obligatory. This reflects the theocratic nature of Israel's society, where God's will, as communicated through His prophets and leaders, is the ultimate law. It is a reminder of the importance of obedience to God's commands as an expression of faith and devotion.

to set apart
The phrase "to set apart" is derived from the Hebrew root קָדַשׁ (qadash), which means to consecrate or sanctify. In the biblical context, setting apart something or someone often denotes a special purpose or divine use. Here, it refers to the designation of cities of refuge, which were to be distinct from other cities in their function and purpose. This concept of sanctification is central to the biblical narrative, illustrating how God calls His people to be holy and distinct in their conduct and community life.

three cities
The specification of "three cities" is significant in the context of ancient Israelite society. These cities of refuge were strategically located to be accessible to all Israelites, ensuring that justice and mercy were available throughout the land. The number three often symbolizes completeness and stability in biblical numerology. Archaeologically, evidence of such cities has been found, supporting the historical reliability of the biblical record. This provision reflects God's concern for justice and His desire to protect the innocent, highlighting the balance between justice and mercy in His law.

for yourselves
The phrase "for yourselves" emphasizes the communal responsibility of the Israelites in establishing and maintaining these cities. It underscores the participatory nature of God's covenant with His people, where they are not passive recipients but active participants in the unfolding of His divine plan. This communal aspect is a recurring theme in Scripture, where the well-being of the community is intertwined with individual responsibility and obedience to God's commands. It serves as a reminder that God's laws are given for the benefit and flourishing of His people, calling them to live in harmony and justice.

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

2. Israelites
The chosen people of God, who are receiving these instructions as part of the covenant relationship with God.

3. Cities of Refuge
These are the three cities that God commands to be set apart as places of asylum for those who have committed unintentional manslaughter.
Teaching Points
God's Justice and Mercy
The establishment of cities of refuge demonstrates God's balance of justice and mercy. While justice demands accountability, mercy provides a means of protection for those who have sinned unintentionally.

The Importance of Obedience
The command to set apart cities of refuge underscores the importance of obedience to God's laws. It reminds believers that God's instructions are purposeful and for the well-being of the community.

Christ as Our Refuge
Just as the cities of refuge provided safety for the Israelites, Christ is our refuge today. Believers can find safety and forgiveness in Him, especially when we fall short.

Community Responsibility
The command to establish cities of refuge highlights the community's role in ensuring justice and protection for all its members. It encourages believers to actively participate in creating a just and merciful society.
Bible Study Questions
1. How does the concept of cities of refuge reflect God's character of justice and mercy, and how can we apply this understanding in our daily lives?

2. In what ways does the establishment of cities of refuge emphasize the importance of obedience to God's commands?

3. How can the idea of Christ as our refuge provide comfort and assurance in times of personal failure or sin?

4. What responsibilities do we have as a community of believers to ensure justice and protection for those who are vulnerable or have made mistakes?

5. How can we draw parallels between the cities of refuge and modern-day practices of justice and mercy within our communities?
Connections to Other Scriptures
Numbers 35
This chapter provides detailed instructions about the cities of refuge, explaining their purpose and the conditions under which they operate.

Joshua 20
This passage describes the actual implementation of the cities of refuge once the Israelites have entered the Promised Land.

Hebrews 6
This New Testament passage uses the concept of refuge to illustrate the hope and security found in Christ.
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
Apart, Aside, Cities, Command, Commanding, Marked, Ordering, Purpose, Saying, Separate, Thyself, Towns, Wherefore, Yourselves
Dictionary of Bible Themes
Deuteronomy 19:1-10

     7346   death penalty

Deuteronomy 19:1-13

     5256   city

Deuteronomy 19:2-13

     5025   killing

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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