Joshua 20:7 - Meaning and Application

Here we have the naming of the cities of refuge in the land of Canaan. Joshua and the leaders approved and authorized them (Joshua 19:7), and, in connection with that, the earlier three cities in the lands of the other two and a half tribes are repeated here, the ones Moses had appointed (Deuteronomy 4:43). Bishop Patrick thinks that those cities did not actually serve as refuges until this time.

They are said to be sanctified, which is the word used here for appointed (Joshua 19:7). This does not mean a special ceremony was used to consecrate them. It means the court publicly and solemnly declared them cities of refuge, and so they were set apart for the honor of God, who protects the innocent when they are in danger. If they were sanctuaries, it was fitting to say they were sanctified. Christ, our refuge, was sanctified by his Father. More than that, for our sake he sanctified himself (John 17:19).

These cities, like the ones on the other side of the Jordan, were placed in three different parts of the land, so well that, people say, a person could reach one of them from any part of the country in half a day. Kedesh was in Naphtali, the northern tribe. Hebron was in Judah, the southern tribe. Shechem was in Ephraim, near the middle, about the same distance from the other two. God is a refuge close at hand.

All of them were Levite cities, which gave honor to God’s tribe. The Levites helped judge these cases, where God’s providence was so closely involved, and they also stood as protectors of oppressed innocence. This was also a kindness to the poor refugee. He could not go up to the house of the Lord or enter its courts, yet he would be among the servants of God’s house. There he could be instructed, prayed for, and helped to make up for the loss of public worship. If he had to be confined, let it be in a Levite city, where he might still use his time well.

These cities were on hills and could be seen from far away, for a city set on a hill cannot be hidden. That would both guide and encourage the poor man who was fleeing there. Even though the last part of the journey was uphill, he could comfort himself that he would soon be safe, and if he could only reach the city’s outskirts, he was secure enough.

Some see meaning in the names of these cities and apply them to Christ our refuge. I do not enjoy forcing meanings from names, but I am glad to notice these. Kedesh means holy, and our refuge is the holy Jesus. Shechem means a shoulder, and the government rests on his shoulder. Hebron means fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer means a fortress, for he is a stronghold to all who trust in him. Ramoth means high or exalted, for God has exalted him with his right hand. Golan means joy or exultation, for in him all the saints are made right with God, and they will glory.

Besides all this, the horns of the altar, wherever it stood, were also a refuge for those who held onto them, if the case was one that sanctuary law allowed. This is implied in the law that a deliberate murderer was to be taken away from God’s altar and put to death (Exodus 21:14). We also see the altar used this way (1 Kings 1:50; 1 Kings 2:28). Christ is our altar. He not only makes the gift acceptable, but also protects the one who brings it.