The cities of refuge were six Levitical towns in ancient Israel that provided asylum for perpetrators of accidental manslaughter. According to the laws given to Moses, anyone who unintentionally killed another person could flee to one of these cities and be protected from vengeance or retribution from the dead person’s relatives. The establishment of the cities of refuge showed how God valued human life and did not want excessive punishment for unintentional sins. They provided mercy and grace in the justice system of ancient Israel.
The six cities were Kedesh, Shechem, Hebron, Bezer, Ramoth, and Golan (Joshua 20:7-8). They were spread out geographically across the territories of Israel so that a city of refuge was accessible from any region. To get to the nearest city, roads were built and maintained leading to them. The city gates were kept open at all times to receive fugitives.
The laws regarding the cities of refuge are first recorded in Exodus 21:12-14 and Numbers 35:9-34, and expanded on in Deuteronomy 19:1-13 and Joshua 20. God first commanded Moses to set aside six cities three on each side of the Jordan River that would serve this purpose. After the Israelite conquest of Canaan, Joshua designated and set apart the specific cities chosen.
The regulations governing the cities of refuge were:
- The cities were for Israelites only, not foreigners living among them (Numbers 35:15).
- The fugitive had to stay inside the city and could not leave its precincts until the death of the current high priest, or else the fugitive would lose the protection (Numbers 35:26-28).
- The fugitive had to explain their case and prove to the city elders that the death was accidental (Joshua 20:4).
- Deliberate murderers were not allowed protection and were to be handed over for execution by the avenger of blood (Deuteronomy 19:11-12).
- If the fugitive ever left the city before the high priest’s death, the avenger of blood could lawfully take retribution and kill him (Numbers 35:27).
The purpose of the cities of refuge was to make a distinction between intentional murder and accidental manslaughter. By fleeing to one of these cities, perpetrators of unintentional homicide could be spared excessive punishment or acts of personal vengeance. The cities functioned somewhat like modern justice systems that take motives and intent into consideration for crimes. God did not want people taking justice into their own hands, but rather let communal legal proceedings determine guilt and innocence.
Some key purposes behind the cities of refuge were:
- To protect the innocent – God cares about justice and did not want people wrongly punished.
- To deter personal vengeance – Justice was to be handled impartially by a legal system, not individual vendettas.
- To show mercy for unintentional sins – Even accidental killing had consequences, but provision was made to spare the person’s life.
- To uphold the value of human life – Killing another person, even accidentally, was a grievous issue.
- To provide order in society – People had a sanctuary to flee to while waiting for a fair trial.
The regulations changed once the fugitive’s case had been heard by the city elders and next of kin. If the elders ruled that the death was accidental, the fugitive still had to remain in the city of refuge until the high priest died. This could be years as high priests sometimes held their position for decades. But after the high priest’s death, the fugitive was free to return home without fear of retribution. The high priest’s death symbolically made atonement for any accidental killing done by the fugitive.
The provision of the cities of refuge reflected key aspects of God’s character – justice, mercy, grace, and the value of human life. As a model, they provided equitable justice, protection of the innocent, means of atonement, and refuge for repentant souls. They optimized both justice and mercy. As long as fugitives stayed inside the refuge, they were safe from retribution or acts of personal vengeance.
The Levite cities chosen as the specific sites for refuge were strategically spread out across the Promised Land:
- Kedesh – Located in Naphtali in northern Galilee (Joshua 20:7). Also called Kedesh-naphtali and Kedesh in Galilee (Judges 4:6). About 20 miles northwest of the Sea of Galilee.
- Shechem – Located in Ephraim in central Canaan (Joshua 20:7). Situated between Mount Ebal and Mount Gerizim near modern Nablus. A very ancient city (Genesis 12:6).
- Kiriath-arba (Hebron) – Located in Judah in southern Canaan (Joshua 20:7). About 20 miles south of Jerusalem. Originally called Kiriath-arba after a patriarch (Genesis 23:2). Later called Hebron.
- Bezer – Located in Reuben on the eastern side of the Jordan River (Joshua 20:8). Also called Bezer in the wilderness (Joshua 21:36). Exact location uncertain.
- Ramoth-gilead – Located in Gad on the eastern side of the Jordan River (Joshua 20:8). Also called Ramoth in Gilead (1 Kings 22:3). Located about 40 miles east of the Jordan River.
- Golan – Located in Manasseh on the eastern side of the Jordan River (Joshua 20:8). Also called Golan in Bashan (Deuteronomy 4:43). Probably located about 25 miles southeast of the Sea of Galilee.
Of note, Kedesh, Shechem, and Hebron were located west of the Jordan River in Canaan proper. The other three cities were located to the east of the Jordan in the territories of Reuben, Gad, and Manasseh. So there were three cities of refuge on each side of the Jordan River.
The establishment of Levitical cities was commanded back in the time of Moses (Numbers 35:1-8). The Levites received cities and pasturelands to live in scattered throughout the territories of the tribes of Israel. Of these Levitical cities, six were designated as the special cities of refuge.
Levites lived in these cities and apparently served as administrators, judges, teachers, and protectors. Having the cities of refuge be Levitical cities meant they were under priestly oversight and had a spiritual purpose beyond just functioning as places of asylum.
The three cities located west of the Jordan – Kedesh, Shechem, and Hebron – were also towns allocated for the Kohathite Levites (Joshua 21:9-12). The Kohathites came from Levi’s son Kohath. So these three cities provided both priestly refuge and residences for Kohathites.
The other three cities of refuge located east of the Jordan – Bezer, Ramoth-gilead, and Golan – were allocated from the Levitical cities belonging to the clans of Reuben, Gad, and Manasseh who chose to settle in Transjordan (Joshua 20:8).
The Bible records a couple of episodes where the cities of refuge were directly involved:
- Joab flees to the tent of the Lord – After King Solomon died, Joab figured his rival Adonijah would likely succeed David. Joab had previously supported Adonijah but then turned and backed Solomon. Fearing Adonijah’s retribution, Joab fled and took hold of the horns of the altar in the Tent of Meeting in Gibeon (1 Kings 2:28-34). But rather than wait for trial, Solomon ordered him executed there for previous unpunished murders.
- Absalom’s death avenged – After Absalom instigated a coup and got caught by his head in a tree during battle, Joab killed him even though David wanted him captured alive (2 Samuel 18:9-15). Two of David’s soldiers later killed Joab in retribution for his taking vengeance against Absalom instead of properly trying him for treason (1 Kings 2:5-6, 28-34).
The cities of refuge were God’s plan to deal justly with loss of human life and prevent cycles of vengeance. They balanced justice with mercy and grace. They protected innocents who caused accidental death. And they served as sanctuaries of refuge until legal proceedings were completed. As long as fugitives stayed inside the city walls, they enjoyed asylum and security from retribution.
The regulations for the cities of refuge expired when the high priest died. This showed that only ultimate atonement from the ultimate High Priest – Jesus – could fully set a person free from guilt over causing another person’s death. The death of the earthly high priest could only remove temporal punishment for manslaughter, not the eternal consequences of sin and death. Only Christ’s sacrificial death could permanently atone for all sins.
Some key lessons and theological significance from the cities of refuge include:
- God is the avenger who judges justly (Deuteronomy 32:35)
- God shows mercy even for unintentional sin (Exodus 34:6-7)
- Shedding of innocent blood pollutes the land and drives out God’s presence (Numbers 35:33-34)
- Human life is precious and not to be taken lightly (Genesis 9:6)
- Intentional murder must be punished, accidental death deserves mercy (Deuteronomy 19:11-12)
- No atonement is complete except through Christ the true High Priest (Hebrews 4:14-16)
The Lord did not take the fatal consequences of one person harming another lightly, even if accidental. Killing another still required atonement. But the cities of refuge displayed God’s fairness, grace, and value for human life in the justice system of ancient Israel. They optimized both justice and mercy for manslayers through regulated sanctuary.