Joshua 20:4
When someone flees to one of these cities, stands at the entrance of the city gate, and states his case before its elders, they are to bring him into the city and give him a place to live among them.
When someone flees
This phrase introduces the concept of refuge, a critical theme in the ancient Israelite justice system. The Hebrew root for "flees" is "nus," which conveys the urgency and desperation of seeking safety. In the historical context, cities of refuge were established to provide asylum for those who accidentally caused death, highlighting God's provision for justice tempered with mercy.

to one of these cities
The cities of refuge were strategically located throughout Israel, ensuring accessibility for all. This reflects God's desire for justice to be available to everyone, regardless of their location. Archaeological findings have identified some of these cities, such as Kedesh and Shechem, underscoring their historical reality and the organized nature of ancient Israelite society.

and stands at the entrance of the city gate
The city gate was a place of legal transactions and public affairs in ancient times. Standing at the gate symbolizes a formal appeal for justice and protection. The Hebrew word "sha'ar" for "gate" indicates a place of decision-making, emphasizing the seriousness of the plea for refuge.

and states his case
This phrase implies a legal procedure where the fugitive must articulate their situation. The Hebrew word "dabar" for "states" suggests a reasoned and truthful account. This requirement underscores the importance of truth and transparency in seeking justice, aligning with biblical principles of honesty and integrity.

before the elders of that city
Elders were respected leaders and decision-makers in Israelite communities. Their role in hearing the case highlights the communal aspect of justice and the wisdom required in adjudicating such matters. The Hebrew term "zaqen" for "elders" conveys authority and experience, essential for fair judgment.

they are to admit him into their city
This directive reflects the community's responsibility to provide protection and uphold justice. The Hebrew root "asaph" for "admit" suggests gathering or bringing in, indicating a welcoming and protective action. It illustrates the balance between justice and mercy, a recurring theme in Scripture.

and give him a place
Providing a place signifies acceptance and safety within the community. The Hebrew word "maqom" for "place" denotes a specific, designated area, ensuring the fugitive's security. This provision reflects God's care for the vulnerable and His command for His people to act justly and compassionately.

to live among them
Living among the people implies integration and community support. The Hebrew phrase "yashab betokham" suggests dwelling in the midst, indicating not just physical safety but also social inclusion. This reflects the biblical ideal of community, where individuals are supported and valued, even in difficult circumstances.

Persons / Places / Events
1. Cities of Refuge
Designated cities where individuals who committed unintentional manslaughter could seek asylum and receive a fair trial.

2. Elders of the City
Leaders responsible for hearing the case of the fugitive and deciding whether to grant asylum.

3. Fugitive
The person who accidentally caused a death and seeks refuge to avoid revenge from the victim's family.

4. City Gate
The place where legal matters and community decisions were often made in ancient Israelite society.

5. Asylum Process
The procedure by which the fugitive presents his case to the elders and is granted temporary protection.
Teaching Points
Justice and Mercy
The cities of refuge illustrate God's balance of justice and mercy, providing protection while ensuring accountability.

Community Responsibility
The role of the elders highlights the importance of community involvement in upholding justice and offering support.

Seeking Refuge in God
Just as the fugitive sought refuge in the city, believers are encouraged to seek refuge in God through Christ.

Intentional vs. Unintentional Sin
The distinction between intentional and unintentional acts calls us to examine our own actions and seek forgiveness where needed.

Welcoming the Stranger
The command to admit the fugitive into the city challenges us to be welcoming and compassionate to those seeking help.
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 the role of the elders in Joshua 20:4 inspire us to take responsibility within our communities today?

3. How does the concept of seeking refuge in the cities relate to our spiritual refuge in Christ, as mentioned in Hebrews 6:18?

4. What lessons can we learn from the distinction between intentional and unintentional actions, and how can this understanding affect our relationships with others?

5. How can we, as a church or community, create an environment that welcomes and supports those who are seeking refuge or help?
Connections to Other Scriptures
Numbers 35
Provides the initial instructions for the establishment of cities of refuge, emphasizing the need for justice and mercy.

Deuteronomy 19
Reiterates the laws concerning cities of refuge, highlighting the importance of distinguishing between intentional and unintentional acts.

Hebrews 6:18
Draws a parallel between the cities of refuge and the hope we have in Christ, who provides refuge for sinners.

Psalm 46:1
Describes God as our refuge and strength, a present help in times of trouble, reflecting the spiritual significance of the cities of refuge.
The Manslayer and His RefugeJ. Waite Joshua 20:1-6
Blood-Guiltiness Removed from the Lord's HostG. W. Butler, M. A.Joshua 20:1-9
Christ Our City of RefugeJoshua 20:1-9
Cities of RefugeHomilistJoshua 20:1-9
RefugeC. S. Pedley, M. A.Joshua 20:1-9
The Christian's Cities of RefugeChristian AgeJoshua 20:1-9
The Cities of RefugeW. G. Blaikie, D. D.Joshua 20:1-9
The Cities of RefugeDavid O. Mears.Joshua 20:1-9
The Cities of RefugeSermons by the Monday ClubJoshua 20:1-9
The Cities of RefugeJames Parsons.Joshua 20:1-9
The Cities of RefugeJ. T. Barnardo.Joshua 20:1-9
The Cities of Refuge Illustrative of Christ's Redeeming WorkW. Seaton.Joshua 20:1-9
The Number of the Cities of RefugeW. Seaton.Joshua 20:1-9
The Situation of the Cities of RefugeW. Seaton.Joshua 20:1-9
People
Arba, Bezer, Gad, Joshua, Manasseh, Naphtali, Reuben
Places
Bashan, Bezer, Galilee, Gilead, Golan, Hebron, Jericho, Jordan River, Kedesh, Kiriath-arba, Ramoth, Shechem, Shiloh
Topics
Admit, Anyone, Case, Cause, Cities, City-gate, Declare, Dwell, Dwelt, Ears, Elders, Entering, Entrance, Explain, Fled, Flee, Flight, Gate, Gathered, Goes, Hearing, Matter, Opening, Public, Puts, Responsible, Safe, Spoken, Stand, State, Stood, Town, Towns
Dictionary of Bible Themes
Joshua 20:4

     5323   gate

Joshua 20:1-6

     5491   refugees
     7310   avenger of blood

Joshua 20:1-7

     7266   tribes of Israel

Joshua 20:1-9

     5490   refuge
     7318   blood, symbol of guilt

Joshua 20:2-9

     7338   cities of refuge

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

Perea. Beyond Jordan.
"The length of Perea was from Macherus to Pella: the breadth from Philadelphia to Jordan." "The mountainous part of it was mount Macvar, and Gedor," &c. "The plain of it was Heshbon, with all its cities, which are in the plain, Dibon, and Bamoth-Baal, and Beth-Baal-Meon," &c. "The valley of it is Beth-Haran, and Beth-Nimrah, and Succoth," &c. The mention of the mountains of Macvar occurs in that hyperbolical tradition of R. Eleazar Ben Diglai, saying, "The goats in the mountains of Macvar sneezed
John Lightfoot—From the Talmud and Hebraica

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Of the Cities of Refuge.
Hebron, the most eminent among them, excites us to remember the rest. "The Rabbins deliver this; Moses separated three cities of refuge beyond Jordan, [Deut 4:41-43;] and, against them, Joshua separated three cities in the land of Canaan, [Josh 20:7,8]. And these were placed by one another, just as two ranks of vines are in a vineyard: Hebron in Judea against Bezer in the wilderness: Shechem in mount Ephraim against Ramoth in Gilead: Kedesh in mount Napthali against Golan in Basan. And these three
John Lightfoot—From the Talmud and Hebraica

Within what Tribe the Lake of Gennesaret Was.
By comparing the maps with the Talmudic writers, this question ariseth: for there is not one among them, as far as I know, which does not altogether define the sea of Gennesaret to be without the tribe of Naphthali; but the Talmudists do most plainly place it within. "The Rabbins deliver: The sea of Tiberias is in the portion of Naphtali; yea, it takes a full line for the nets on the south side of it: as it is said, 'Possess the sea and the south,' Deuteronomy 33:23." The Gloss is; "(Naphtali) had
John Lightfoot—From the Talmud and Hebraica

In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean!
Alfred Edersheim—Sketches of Jewish Social Life

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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