The Cities of Refuge are a significant concept in the Old Testament, specifically described in the books of Numbers 35, Deuteronomy 19, and Joshua 20. These cities were established by God through Moses and later implemented by Joshua as places of sanctuary for individuals who had committed accidental manslaughter. The purpose was to provide a safe haven for those who had unintentionally caused someone’s death, protecting them from revenge by the victim’s family until a fair trial could be conducted.
In ancient Israel, it was common for the family of a murder victim to seek vengeance through blood feuds, where a “goel” (Hebrew: “kinsman-redeemer” or “avenger of blood”) would avenge the slain family member by killing the one responsible. However, the law differentiated between intentional murder and unintentional killing, and God provided a system to ensure justice rather than unchecked revenge.
The Cities of Refuge were part of this legal system and served as a form of asylum. Six cities were designated for this purpose—three on the east side of the Jordan River and three on the west.
The main purpose of these cities was to protect someone who had committed manslaughter, not premeditated or intentional murder. The law stipulated that anyone who accidentally killed another person could flee to one of these cities to avoid immediate retaliation from the avenger of blood.
If a person unintentionally killed someone, they would flee to the nearest City of Refuge. Upon arrival, they would explain their case to the city elders at the gate.
Once the person entered the city, they were safe from the avenger of blood until a trial could be held. The elders of the city would then determine if the killing was indeed accidental. If the person was found guilty of murder, they would not be protected and would be handed over to the avenger of blood. If the killing was judged accidental, the person could stay in the city.
The person seeking refuge had to remain in the City of Refuge until the death of the High Priest who was serving at the time of their trial. Once the High Priest died, the individual was free to return home without fear of retribution, as the death of the High Priest marked a form of atonement and closure for the case.
The six cities were evenly distributed across the land of Israel to ensure that they were easily accessible. These cities were:
1. Kedesh (in Galilee, in the territory of Naphtali) 2. Shechem (in the hill country of Ephraim) 3. Hebron (in the hill country of Judah) 4. Bezer (on the east of the Jordan in the territory of Reuben) 5. Ramoth (in Gilead, in the territory of Gad) 6. Golan (in Bashan, in the territory of Manasseh)
The Cities of Refuge demonstrate the balance between justice and mercy in God’s law. While murder was punished by death, those who had killed accidentally were given mercy. The cities ensured that justice was tempered with fairness and protection for those who were not guilty of premeditated crimes.
The fact that the individual had to stay in the city until the death of the High Priest holds spiritual significance. In the Bible, the High Priest often represented the people before God and was involved in the atonement of sin. Some commentators see this as a foreshadowing of Jesus Christ, who is called the “Great High Priest” in the New Testament. His sacrificial death provides ultimate atonement, freeing people from the consequences of their sins.
The cities were strategically placed so that no one had to travel too far to find refuge, ensuring that anyone who needed protection could access it quickly. This accessibility highlights God’s concern for fairness and justice for all people, regardless of their location.
On a deeper spiritual level, the Cities of Refuge symbolize the concept of finding refuge in God. Just as someone guilty of manslaughter could flee to a City of Refuge for protection, sinners can flee to God for mercy and safety from the ultimate “avenger”—the consequences of sin. In many ways, the cities are seen as a metaphor for God’s protection and forgiveness.
The cities ensured that revenge was not carried out in anger, but that justice was served through a proper legal process. This reflects the principle that justice must be fair and measured, not driven by emotion.
While the law required punishment for murder, God made provision for those who had caused harm unintentionally. It shows that God’s law is both just and merciful, understanding the complexities of human actions.
The cities were run by the Levites, and it was the community’s responsibility to ensure the safety of those who had fled to the cities. This reflects the collective responsibility of the people of God to maintain justice and mercy within their communities.
The story of the Cities of Refuge illustrates God’s desire for justice, tempered with mercy. It provides a legal framework for handling cases of manslaughter and offers protection to those who caused unintentional harm. Spiritually, the cities also serve as a symbol of the refuge God offers to all who seek Him, pointing ultimately to the redemption provided through Jesus Christ, the High Priest who offers forgiveness and atonement.
