Joshua 20: Cities of Refuge and the Avenger

Short answer: Joshua 20 records Yahweh's command to set apart six cities of refuge where someone who killed another unintentionally could flee and be protected from the avenger of blood. It details the procedure for the slayer, the role of the congregation in judgment, and the provision for both Israelites and aliens.

What Joshua 20 says

The chapter opens with Yahweh speaking to Joshua, instructing him to tell the Israelites to designate the cities of refuge that had been previously mentioned through Moses. These cities were meant for anyone who killed a person accidentally or unintentionally, providing a safe haven from the avenger of blood. The instructions are clear: such a person could flee to one of these cities, stand at the city gate, and present their case to the elders. The elders were to take the person in and give them a place to live among them. This system ensured that justice was tempered with mercy, recognizing that not all killings are murder. The cities were not for premeditated murderers but for those who acted without malice, as verse 5 explains, because they struck their neighbor unintentionally and did not hate them beforehand.

Verses 4 through 6 outline the process once the slayer reaches a city of refuge. The slayer must stand at the entrance of the gate and state their case to the elders. If the elders accept them, they are to be taken into the city and given a place to live. If the avenger of blood pursues, the elders must not hand over the slayer, because the killing was unintentional and without prior hatred. The slayer must remain in that city until they stand trial before the congregation and until the death of the high priest serving at that time. Only after the high priest's death may the slayer return to their own city and home. This provision highlights the seriousness of bloodshed and the need for a structured legal process, while also offering a path to restoration.

Verses 7 and 8 list the specific cities that were set apart. On the west side of the Jordan, they appointed Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (also called Hebron) in the hill country of Judah. On the east side of the Jordan, beyond Jericho, they assigned Bezer in the wilderness in the plain from the tribe of Reuben, Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh. These six cities were strategically located so that anyone who needed refuge could reach one without excessive travel. The distribution across different tribal territories ensured that justice and mercy were accessible to all.

Verse 9 concludes the chapter by summarizing the purpose of these cities: they were appointed for all the children of Israel and for the alien living among them. Anyone who killed a person unintentionally could flee there and not die by the hand of the avenger of blood until they stood trial before the congregation. This final verse emphasizes the inclusive nature of the provision, extending protection to foreigners who resided among the Israelites. It also reinforces the conditional nature of the refuge: it was not a permanent escape but a temporary shelter until a fair trial could be conducted. The chapter thus establishes a system that values both life and justice, ensuring that the innocent are protected and that due process is followed.

Verses that carry the chapter

• ““Speak to the children of Israel, saying, ‘Assign the cities of refuge, of which I spoke to you by Moses,” (Joshua 20:2) — This verse records Yahweh's direct command to Joshua to assign the cities of refuge, showing that this provision was not a human invention but divine instruction given through Moses.
• “that the man slayer who kills any person accidentally or unintentionally may flee there. They shall be to you for a refuge from the avenger of blood.” (Joshua 20:3) — This verse defines the purpose of the cities: to provide refuge for the accidental killer from the avenger of blood, highlighting the distinction between unintentional and intentional killing.
• “He shall dwell in that city until he stands before the congregation for judgment, until the death of the high priest that shall be in those days. Then the man slayer shall return, and come to his own city, and to his own house, to the city he fled from.’ ”” (Joshua 20:6) — This verse outlines the duration of the slayer's stay: until trial and the death of the high priest, after which they may return home, showing a balance of justice and eventual restoration.
• “These were the appointed cities for all the children of Israel, and for the alien who lives among them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands trial before the congregation.” (Joshua 20:9) — This verse summarizes the inclusive scope of the cities, applying to both Israelites and aliens, and reiterates the condition of unintentional killing and the need for trial.

Gospel connection

The cities of refuge in Joshua 20 foreshadow the ultimate refuge found in Christ. Just as the accidental killer fled to a city to escape the avenger of blood, sinners flee to Jesus for salvation from the consequences of sin. The high priest's death, which allowed the slayer to return home, points to the death of our great High Priest, Jesus Christ, whose death secures our release and restoration. The cities were accessible to all, including aliens, symbolizing the gospel's invitation to people of every nation. While the Old Testament refuge was temporary and limited to unintentional killers, Christ offers eternal refuge to all who come to Him in repentance and faith, regardless of their past. This chapter thus anticipates the greater redemption and justice found in the cross.

Application

This chapter challenges readers to consider how they respond to those who have caused harm unintentionally. It calls for a community that provides protection and fair process rather than immediate vengeance. It also reminds us that God values both justice and mercy, and that our systems should reflect that balance. For individuals, it prompts self-examination: are we quick to condemn, or do we offer refuge and a path to restoration? It encourages us to trust God's provision for safety and to extend that same grace to others, pointing them to the ultimate refuge in Christ.

Biblical fidelity check

The chapter does not specify the exact nature of the avenger of blood beyond that role, nor does it describe how the congregation conducted the trial. It does not state whether the slayer could leave the city for any reason before the high priest's death, nor does it detail the consequences if they did. It also does not mention any specific incidents that led to the establishment of these cities, nor does it provide the names of the elders or the high priest. The text is silent on the emotional or social dynamics involved, focusing instead on the legal and procedural aspects.

Questions for study

1. Why do you think God made a distinction between unintentional and intentional killing in this chapter?
2. What does the role of the avenger of blood reveal about the value of life in ancient Israel?
3. How does the requirement to remain in the city until the high priest's death shape our understanding of justice and restoration?
4. In what ways does the inclusion of aliens in verse 9 inform how we treat outsiders today?
5. How might the concept of a city of refuge point us to Jesus Christ as our refuge?

Keep reading

Related studies: Joshua 10 Bible Study, Joshua 11 Bible Study, Joshua 12 Bible Study, Joshua 13 Bible Study.

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FAQ

What was a city of refuge?

A city of refuge was a designated place where someone who killed another person unintentionally could flee to escape the avenger of blood and receive a fair trial.

Who could use the cities of refuge?

Both Israelites and aliens living among them could use the cities if they killed someone accidentally and without prior hatred.

How long did a person have to stay in a city of refuge?

They had to stay until they stood trial before the congregation and until the death of the high priest, after which they could return home.