What are the cities of refuge?

Understanding Joshua 20:1-9

The cities of refuge were six specially designated cities in ancient Israel where a person who committed accidental homicide (manslaughter) could flee for protection from the "avenger of blood" — a near relative of the deceased who had the legal right to execute retribution. These cities are established in Numbers 35:6-34, Deuteronomy 4:41-43 and 19:1-13, and Joshua 20:1-9.

The Six Cities

God commanded Israel to establish six cities of refuge — three on each side of the Jordan River:

West of the Jordan: Kedesh (in Galilee, tribe of Naphtali), Shechem (in the hill country of Ephraim), and Hebron (also called Kiriath Arba, in Judah) — Joshua 20:7.

East of the Jordan: Bezer (in the wilderness plateau, tribe of Reuben), Ramoth (in Gilead, tribe of Gad), and Golan (in Bashan, tribe of Manasseh) — Joshua 20:8; Deuteronomy 4:43.

They were strategically distributed so that no Israelite would be more than a day's journey from one. All six were Levitical cities — cities assigned to the Levites, Israel's priestly tribe.

How They Worked

The system distinguished between intentional murder and accidental killing (manslaughter). If someone killed another person unintentionally — "without malice aforethought" (Numbers 35:22-23) — the killer could flee to a city of refuge. Upon arriving, they would state their case to the elders at the city gate (Joshua 20:4), who would admit them and give them a place to live.

The congregation would then conduct a trial to determine whether the killing was accidental or intentional (Numbers 35:24-25). If judged accidental, the person was protected within the city. If judged intentional, they were handed over to the avenger of blood for execution (Numbers 35:16-21).

The manslayer had to remain within the city of refuge until the death of the high priest (Numbers 35:25, 28; Joshua 20:6). After the high priest died, they could return home without fear of retribution. If they left the city before the high priest's death, the avenger of blood could lawfully kill them (Numbers 35:26-28).

Why the High Priest's Death?

This detail is theologically significant. The high priest's death functioned as a kind of atonement — a life that "covered" the unresolved bloodguilt. Even accidental killing created a spiritual pollution on the land (Numbers 35:33-34), and the high priest's death provided a form of expiation that allowed the manslayer to go free. This connects to the broader biblical theme that blood requires blood — and ultimately points to Christ, the great High Priest whose death atones for all guilt.

Typology: Christ as the City of Refuge

Christian theologians from the earliest centuries have seen the cities of refuge as a type (foreshadowing) of Christ:

• Accessibility: The cities were distributed so everyone could reach one quickly. The roads were maintained and signposted (Deuteronomy 19:3). Similarly, Christ is accessible to all: "Come to me, all you who are weary and burdened" (Matthew 11:28).

• Protection from judgment: The manslayer was safe inside the city. Believers are safe "in Christ" — "there is now no condemnation for those who are in Christ Jesus" (Romans 8:1).

• The high priest's death brings freedom: The manslayer went free when the high priest died. Believers are set free by the death of the ultimate High Priest, Jesus Christ (Hebrews 9:11-15).

• You must stay inside: Leaving the city meant death. Abiding in Christ means remaining in His protection: "Remain in me, as I also remain in you" (John 15:4).

• Levitical cities: All six were Levitical — connected to worship and the priesthood. Refuge is found in the presence of God, not in human fortifications.

The cities of refuge are a beautiful picture of how God's justice and mercy operate together — justice that demands accountability for bloodshed, and mercy that provides a place of safety for those whose guilt is unintentional.