Joshua 20 Explained and Commentary

1. v1-6: The Legal Purpose of Refuge
2. v7-9: Selection of the 6 Specific Cities

joshua 20 explained

In this study, we explore the legal and spiritual architecture of Joshua 20, a chapter that provides the judicial "heartbeat" of the Promised Land. We will examine how God transitions Israel from a wandering tribe to a settled nation governed by sophisticated laws of mercy and justice. In these verses, we uncover the fascinating concept of the Cities of Refuge—an ancient forensic system that separates "accidental" from "intentional" and foreshadows the ultimate refuge found in the Messiah.

Joshua 20 functions as the operational fulfillment of a command issued through Moses in Numbers 35 and Deuteronomy 19. From a covenantal perspective, this chapter marks the shift from Conquest to Community. For the land to remain "clean," the problem of bloodguilt (which "pollutes the land") had to be solved. By establishing these cities, Joshua ensures that the "land of milk and honey" does not become a land of endless vendetta. Historically, it subverts the common Ancient Near Eastern (ANE) "lex talionis" (law of retaliation) by introducing the nuance of "intent," a cornerstone of modern Western jurisprudence.

Joshua 20 Summary

Joshua 20 details the formal designation of six Cities of Refuge. Following the distribution of tribal territories, God instructs Joshua to finalize the safety zones where a person who killed someone unintentionally could flee to escape the "Avenger of Blood." The chapter outlines the specific legal protocol for the fugitive: they must plead their case at the city gate, reside there until a trial occurs, and stay until the death of the sitting High Priest. Once the High Priest dies, the manslayer is legally pardoned and free to return home. The chapter concludes by listing the six specific cities geographically spread across the Promised Land to ensure accessibility.

Joshua 20:1-3: The Divine Mandate for Asylum

"Then the Lord said to Joshua: 'Say to the Israelites: "Designate the cities of refuge, as I instructed you through Moses, so that anyone who kills a person accidentally and unintentionally may flee there and find protection from the avenger of blood."'"

Mercy as a Structural Law

• The Command Strategy: Notice that God waits until the land is distributed (Chapters 13–19) before confirming the Cities of Refuge. This implies that justice is the first priority of a settled society. The phrase "Designate" (tenu lachem - "Give for yourselves") suggests that these cities are a gift to the nation’s social stability.
• The Root of Intent: The Hebrew uses two critical terms: bi-shgagah (by mistake/unintentionally) and bib-li-da’at (without knowledge). This is a forensic distinction. In the ANE, if you killed someone, their family had a "duty" to kill you. God intervenes in this cycle by creating a "legal time-out."
• The Go’el HaDam (Avenger of Blood): The "Avenger" wasn't a murderer; he was the family's legal representative (often the next of kin). His role was to restore the family's honor. God does not abolish the Go'el, but He restricts him to a specific legal framework, ensuring that the "accidental killer" isn't punished for a crime they didn't mentally commit.
• Cosmic Geography: These cities are more than urban centers; they are "pockets of Eden" where the Curse of Death is temporarily suspended. In the "Unseen Realm," this reflects the Father providing a sanctuary for a humanity that "knew not what they did" (Luke 23:34).
• The Numerical Sign: The fact that there are six cities (3 + 3) reflects human incompleteness (the number 6) finding its rest in a divine system. Six is the number of man, but here it is sanctified for the protection of man.

Bible References

• Numbers 35:11-12: "Select some cities to be your cities of refuge..." (The foundational legal blueprint).
• Exodus 21:12-14: "...but if he did not do it intentionally, but God let it happen... I will appoint a place." (Establishing God’s sovereignty over "accidents").
• Acts 3:17: "I know that you acted in ignorance..." (The NT application of the 'unintentional' principle to the crucifixion).

Cross References

[Num 35:6] (Foundational mandate), [Deut 19:2] (Instruction to set aside cities), [1 Chron 6:57] (Levitical connection).

Joshua 20:4-6: The Trial at the City Gate

"'When they flee to one of these cities, they are to stand in the entrance of the city gate and state their case before the elders of that city. Then the elders are to admit them into their city and provide them with a place to live among them. If the avenger of blood pursues them, the elders must not surrender them, because they killed their neighbor unintentionally and without malice aforethought. They are to stay in that city until they have stood trial before the assembly and until the death of the high priest who is serving at that time. Then they may go back to their own home in the town from which they fled.'"

Judicial Integrity and the Sovereignty of the High Priest

• The Forensic Protocol: "Standing at the gate" was the ANE equivalent of a Supreme Court hearing. The "Gate" (sha’ar) was the center of civil commerce and law. The fugitive must "speak his words" (dibber et-debarav). Justice is not automatic; it requires a confession and a defense.
• Refusal of Extradition: "They shall not deliver the slayer into his hand." This was a radical break from standard pagan law, where "political" asylum could be revoked if the pursuing party was powerful. In Israel, the Elders were bound by God's covenant, not diplomatic pressure.
• The High Priest's Death (The Sod/Secret Meaning): This is one of the most profound "Prophetic Fractals" in Scripture. Why does the High Priest’s death release the captive? Rabbinic literature (Maimonides) suggests the High Priest was so spiritually significant that his death provided a national "reset." In the Pardes (Sod/Level 4), the High Priest is a type of Christ. We are the "unintentional killers" (whose sins necessitated the Cross), and only when our Great High Priest died was our "exile" terminated, and our "inheritance" restored.
• Human and Divine Standpoint: Practically, it forced the "Avenger" to cool his anger. If he had to wait 20 years for the Priest to die, the blood-lust would fade, preserving the community's peace.
• Aero-Dynamics of Sanctuary: The elders provided "a place." This isn't just a prison; it’s an integration. The fugitive had to become a productive member of a new community, symbolizing how a sinner is integrated into the "City of God."

Bible References

• Hebrews 6:18: "...we who have fled for refuge to lay hold upon the hope set before us." (Christ is our city of refuge).
• Numbers 35:25: "The assembly must protect the slayer from the avenger of blood." (The role of the community in justice).
• Romans 8:1: "Therefore, there is now no condemnation for those who are in Christ Jesus." (The judicial release found in the "City").

Cross References

[Psalm 46:1] (God as our refuge), [Hebrews 9:15] (Death of the mediator for freedom), [Ruth 4:1] (Gate as the seat of law).

Joshua 20:7-9: The Map of Mercy

"So they set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah. East of the Jordan (on the other side from Jericho) they designated Bezer in the wilderness on the plateau in the tribe of Reuben, Ramoth in Gilead in the tribe of Gad, and Golan in Bashan in the tribe of Manasseh. Any of the Israelites or any foreigner residing among them who killed someone accidentally could flee to these cities and not be killed by the avenger of blood prior to standing trial before the assembly."

Geopolitics and Topography

• Topographical Strategy: God required the cities to be evenly distributed (3 West, 3 East) and situated on heights. Kedesh (Holy), Shechem (Shoulder/Strength), and Hebron (Fellowship) sit on the central mountain ridge. No one in Israel was more than half a day’s journey from a City of Refuge.
• The Inclusivity Factor: Note the specific inclusion of "any foreigner" (ger). This was unique in the ANE. Mercy was not a nationalistic right but a human right within God’s territory.
• Road Maintenance (Jewish Tradition): According to the Mishnah, the roads leading to these cities had to be twice as wide as standard roads, with bridges over every stream and signposts clearly marked "Refuge!" (Miklat). This shows the practical outworking of divine mercy: the way to salvation must be clear and unobstructed.
• The Subversion of Power: By choosing Levitical cities (which all six were), God ensures that the manslayers are living among the most spiritually mature members of the nation. The priests would act as the "social workers" and counselors to the fugitives.

Names as Divine Archetypes (Gematria and Meaning)

1. Kedesh (Holy Place): Access to the Holy God.
2. Shechem (Shoulder): Under the government/strength of God (Isa 9:6).
3. Hebron (Fellowship): Restoration of communion.
4. Bezer (Fortress/Gold): Safety and spiritual value.
5. Ramoth (Exalted/Heights): Being seated in heavenly places.
6. Golan (Rejoicing/Circuit): The cycle of joy replacing the cycle of blood.

Bible References

• Psalm 9:9: "The Lord is a refuge for the oppressed, a stronghold in times of trouble." (A poetic echo of Josh 20).
• Deuteronomy 19:3: "Build roads so that anyone who has killed a man could flee there." (The "way" must be prepared).

Cross References

[Isaiah 62:10] (Prepare the way/remove the stones), [John 14:6] (The Way, Truth, and Life), [Psalm 27:5] (Set upon a high rock).

Significant Entities and Spiritual Concepts

Joshua Chapter 20 Deep-Dive Analysis

1. The Death of the High Priest: The Great Forensic Exchange

In Joshua 20:6, the stipulation that the manslayer could only leave "until the death of the high priest" is often puzzling to modern readers. In the ancient world, the High Priest was the representative head of the entire nation. His life "covered" the spiritual state of the land. Theologically, his death was viewed as a "life-for-a-life" exchange that satisfied the land's requirement for blood without killing the actual manslayer.

• Modern Synthesis: It represents the termination of an "age" or a "decree."
• The Messiah Link: Christ, our High Priest, did not die accidentally like the victims in Joshua 20. He died voluntarily. Because His life is eternal, his "death" was a one-time judicial event that permanently released every "accidental killer" (humanity) from the pursuit of death.

2. ANE Polemics: Israel vs. the Sanctuary of the Altar

In most ANE cultures (e.g., Ugarit or early Rome), "asylum" was found at an altar of a god. However, any criminal—including a premeditated murderer—could grab the horns of the altar and find safety. Joshua 20 Subverts This: Israel's law was ethical, not just ritual.

1. Selection by Intent: In Israel, if you were a murderer, you could be pulled off the altar and executed (Exodus 21:14).
2. Justice for the Victim: God values human life so much that He refuses to protect those who take it maliciously. Joshua 20 strikes a perfect balance between Mercy (protecting the innocent) and Justice (denying the guilty).

3. The Mathematics of Mercy

There are six cities listed. Six is the biblical number for "Man" (created on the sixth day). Seven is the number of perfection. The fact that there are 6 Cities of Refuge implies that this is a system for "fallen man." It is the highest possible state of safety within the physical, temporal world. The 7th "City" is not a physical location—it is the person of God Himself. "The Name of the LORD is a strong tower" (Prov 18:10).

4. Prophetic Connection to the Diaspora and Return

The Rabbis (Midrash) noted that just as the manslayer returns home when the High Priest dies, Israel (dispersed for "killing the prophets" or for the unintentional rejection of the Messiah) will find their "release" and return to their full inheritance through the Great High Priest. The geographic symmetry—covering both sides of the Jordan—prophetically declares that God’s mercy is not limited to "Headquarters" (Jerusalem) but reaches the frontier, the wilderness, and the foreigner.

5. Spiritual Dynamics: Dealing with the "Avenger"

Spiritually, the "Avenger of Blood" acts as a shadow of the Law or even the Accuser. When we sin, even unintentionally, there are "natural consequences" and "legal claims" that chase us.

• The Logic of Joshua 20: You cannot fight the Avenger on the road. If you stop to argue with your "guilt," you will be killed. Your only hope is to flee. The city is your only defense.
• Application: Faith is not arguing with your mistakes; it is fleeing to the "Finished Work" of Christ. Once inside the City, the Law is not "cancelled," but its authority to kill you is "suspended."

The cities of Kedesh, Shechem, Hebron, Bezer, Ramoth, and Golan remain as eternal monuments to God’s concern for human rights. They prove that even in a warrior-culture of 1400 BC, God was planting the seeds of due process, the necessity of evidence, and the revolutionary idea that the high priest’s life is of more value than the law’s demand for vengeance. As we see the land "rested" after the distribution of cities in the subsequent chapters, it is because true rest only comes when the innocent are protected and justice is balanced by the overarching umbrella of the Sanctuary. In these six cities, we see the blueprint of the Cross: the place where the wrath of the "Avenger" meets the safety of the "Saviour."

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