Joshua Chapter 20

What is the meaning of Joshua 20?

Introduction to Joshua 20

In Joshua 20, we encounter one of the most profound demonstrations of God’s character of justice tempered with mercy. This chapter details the establishment of the Cities of Refuge, a unique system of judicial protection that had no parallel in the ancient world. These cities served as safe havens for those who had accidentally taken a life, providing protection from blood vengeance while ensuring justice was served through proper legal proceedings.

The significance of this chapter extends far beyond its historical context, offering deep insights into God’s heart for justice, mercy, and the sanctity of human life. It presents a sophisticated legal framework that would influence judicial systems for millennia to come.

Context of Joshua 20

Joshua 20 appears at a crucial juncture in Israel’s settlement of the Promised Land. The major military campaigns have concluded (Joshua 11:23), and the tribal allotments have been distributed (Joshua 13-19). Now, the focus shifts to establishing the social and judicial infrastructure necessary for a functioning society under God’s law.

This chapter fulfills the divine command given through Moses in Numbers 35:9-34 and Deuteronomy 19:1-13. It represents the practical implementation of God’s instructions for creating a just society that balances the need for justice with the provision of mercy. The placement of this chapter immediately before the designation of Levitical cities (Joshua 21) is significant, as it demonstrates the interweaving of civil justice with spiritual oversight.

The establishment of Cities of Refuge also foreshadows greater theological truths about sanctuary, redemption, and the ultimate refuge found in the Messiah. This system would serve as a powerful type and shadow of spiritual realities that would be fully revealed in Yeshua.

Ancient Key Word Study

• מִקְלָט (miqlāṭ) – “refuge”: This term derives from the root קלט (qlt), meaning “to receive” or “to gather in.” Its use here emphasizes not just physical protection but the concept of being welcomed and received into safety. The word appears frequently in connection with these cities, highlighting their primary function as places of divine protection.
• שְׁגָגָה (shegagah) – “unintentionally”: This term specifically refers to actions done without premeditation or malicious intent. It comes from the root שגג (shgg), meaning “to err” or “to make a mistake.” The use of this word is crucial as it distinguishes between premeditated murder and accidental manslaughter.
• גֹּאֵל הַדָּם (go’el haddam) – “avenger of blood”: This compound term literally means “the redeemer of blood.” The גֹּאֵל (go’el) was a kinsman-redeemer with responsibilities to maintain family justice and honor. This term reveals the delicate balance between family duty and divine mercy.
• עֵדָה (edah) – “congregation”: This word refers to the assembled community that would judge the case. It comes from the root יעד (y’d), meaning “to appoint” or “to meet,” suggesting an officially constituted body rather than a mob gathering.
• מִשְׁפָּט (mishpat) – “judgment”: This key biblical term encompasses more than just legal decisions; it includes the concept of righteous administration of justice according to divine standards. Its use here emphasizes that the Cities of Refuge were not meant to circumvent justice but to ensure its proper execution.
• יָשַׁב (yashav) – “to dwell”: This verb, used to describe the stay of the manslayer in the city, implies more than temporary residence. It suggests integration into the community, highlighting the comprehensive protection provided.
• כֹּהֵן הַגָּדוֹל (kohen hagadol) – “high priest”: The connection of the manslayer’s release to the death of the high priest introduces a profound theological element, linking physical freedom with spiritual atonement.
• מַחֲנֶה (machaneh) – “place”: Used here in the context of the city limits, this term typically refers to an encampment or designated space. Its military connotations emphasize the protective nature of these cities.

Compare & Contrast

• Joshua 20:3: The phrase “unintentionally and unwittingly” uses two Hebrew terms (בִשְׁגָגָה בִבְלִי־דַעַת) where one might have sufficed. This deliberate redundancy emphasizes the absolute requirement that the death be accidental, contrasting with the single term used for intentional murder in other legal texts.
• Joshua 20:4: The requirement to “state his case in the hearing of the elders” uses formal legal language that echoes covenant proceedings, distinguishing this process from both tribal custom and surrounding nations’ practices of sanctuary.
• Joshua 20:5: The prohibition against surrendering the manslayer employs the negative לֹא יַסְגִּרוּ, a term specifically used in treaty contexts, emphasizing the city’s solemn obligation to protect.
• Joshua 20:6: The connection to the high priest’s death uses the term עַד־מוֹת, literally “until the death,” rather than the more common עַד־מוּת, suggesting a divinely appointed moment rather than a mere temporal endpoint.
• Joshua 20:7-8: The geographical distribution of cities uses the term וַיַּקְדִּשׁוּ “they sanctified,” rather than a secular term for designation, emphasizing their sacred character.
• Joshua 20:9: The inclusion of “stranger” (גֵּר) alongside native Israelites uses terminology that echoes the Exodus narrative, emphasizing God’s concern for justice regardless of social status.

Joshua 20 Unique Insights

The Cities of Refuge system reveals profound insights into divine justice that transcend their historical context. The Hebrew sages noted that these cities were arranged in a perfect geometric pattern, ensuring that no location in Israel was more than a half-day’s journey from safety. The Talmud (Makkot 10a) observes that road signs were erected at crossroads pointing toward refuge cities, with the word “Refuge” (מִקְלָט) clearly marked – a detail not explicitly mentioned in Scripture but reflecting the system’s humanitarian intent.

The requirement that the roads to these cities be well-maintained and clearly marked (derived from Deuteronomy 19:3) was understood by early rabbinical commentary to prefigure the way of salvation – that access to divine mercy must be clear and unobstructed. This foreshadows Yeshua’s declaration of Himself as “the way” (John 14:6).

The connection between the manslayer’s freedom and the high priest’s death presents a profound typological significance. Many early Jewish believers saw in this a preview of how the death of our Great High Priest, Yeshua, would secure freedom for those under judgment. The Epistle to the Hebrews draws on this imagery in its presentation of Messiah’s superior priesthood.

Joshua 20 Connections to Yeshua

The Cities of Refuge system powerfully prefigures the work of Yeshua the Messiah. Just as these cities provided protection from the avenger of blood, so Messiah provides refuge from the judgment of sin. The requirement to “flee to the city” parallels the urgency of coming to Messiah for salvation, while the open access to both Israelite and stranger foreshadows the universal scope of His redemption.

The death of the high priest as the moment of release points to how Yeshua’s death as our Great High Priest secures our eternal freedom. This connection is particularly powerful when we consider that the manslayer’s liberty was not earned but granted through the death of another. Similarly, our spiritual freedom is not achieved through our own merit but through the sacrificial death of our Messiah.

Joshua 20 Scriptural Echoes

The concept of refuge established in this chapter echoes throughout Scripture. Psalm 46:1 declares God Himself as our refuge and strength, while Hebrews 6:18 speaks of those who have “fled for refuge” to lay hold of the hope set before us – language that deliberately evokes the Cities of Refuge.

The principles of justice tempered with mercy established here resonate with Micah 6:8, which calls us to “do justice, love mercy, and walk humbly with your God.” The careful balance between protecting the accused while ensuring justice for the victim reflects God’s perfect character, which is fully revealed in Yeshua who is “full of grace and truth” (John 1:14).

The geographical distribution of these cities, ensuring accessibility from all parts of the land, foreshadows the universal accessibility of God’s grace through Messiah, as prophesied in Isaiah 49:6 and fulfilled in the Great Commission.

Joshua 20 Devotional

This chapter challenges us to reflect on how we balance justice and mercy in our own lives. Just as the Cities of Refuge provided protection while ensuring justice was served, we are called to uphold truth while extending grace to those who have wronged us. This mirrors our Father’s heart, who is “just and the justifier” of those who trust in Yeshua (Romans 3:26).

Consider how you respond when someone wrongs you unintentionally. Do you seek vengeance, or do you create space for understanding and reconciliation? The Cities of Refuge remind us that everyone deserves the opportunity for a fair hearing and the extension of mercy where appropriate.

Remember that you too have found refuge in Messiah. Let this reality shape how you treat others, especially those seeking forgiveness and restoration. As you have received mercy, extend it to others, while still upholding the principles of justice and truth.

Did You Know

• The roads to the Cities of Refuge were required to be twice the normal width and kept in perfect repair to ensure easy access for fleeing refugees.
• According to Jewish tradition, students of Torah were stationed at these cities to pray that no one would ever need to use them, demonstrating how the system balanced justice with compassion.
• The Cities of Refuge were the only cities in ancient Israel required by law to maintain good roads leading to them, symbolizing the importance of clear access to divine mercy.
• The Levites who staffed these cities were tasked not only with protecting the refugee but also with teaching them Torah during their stay.
• Archaeological evidence suggests that these cities were positioned on elevated ground to make them visible from great distances.
• The Hebrew term for “unintentionally” (בִשְׁגָגָה) is the same word used in Levitical law for sins committed in ignorance, linking the civil and spiritual aspects of atonement.
• The requirement that the manslayer remain in the city until the high priest’s death created a situation where all refugees prayed for the high priest’s long life, fostering unity between the accused and the spiritual leadership.
• The strategic placement of these cities ensured that no one in Israel was more than a half-day’s journey from safety, prefiguring the accessibility of God’s grace.
• Some of these cities, like Hebron, had significant historical and spiritual importance even before their designation as refuge cities.