Audio Download

The Cities of Refuge:  Christ as our Spiritual Sanctuary

[Study Aired September 16, 2025]

Introduction

In the intricate tapestry of Old Testament typology, few institutions reveal Christ’s saving work as beautifully as the cities of refuge. These six strategically placed sanctuaries, established by God’s command, provided protection for those who had committed unintentional homicide. Yet beneath this practical provision lies a profound spiritual truth that points directly to Christ as our ultimate refuge from the condemnation of sin and death.

As we examine these ancient cities, we discover they were not merely civil institutions but sacred patterns designed to teach us about God’s merciful provision for mankind. “God is our refuge and strength, a very present help in trouble” (Psalm 46:1). This foundational truth permeates the cities of refuge, showing us that from the beginning, God the Father intended these earthly sanctuaries to foreshadow the heavenly sanctuary we find in His Son. “The LORD also will be a refuge for the oppressed, a refuge in times of trouble” (Psalm 9:9) establishes the pattern that finds its ultimate expression in Christ.

The Hebrew word for “trouble” in these passages is tsarah (H6869), meaning distress, anguish, or a tight place requiring immediate intervention. This same word describes the crisis faced by one guilty of unintentional homicide—the urgent need for sanctuary from pursuit. Just as the manslayer fled to the cities in his “time of trouble” (tsarah), we flee to Christ in our spiritual crises when we have unintentionally shed spiritual blood through anger, harsh words, or harmful influence.

Isaiah prophesies of this coming refuge: “And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land” (Isaiah 32:2). These verses connect the Old Testament refuge to Christ, who offers “living water” to the thirsty (John 4:14), pointing forward to the ultimate fulfillment in the new heavens and new earth where “he will wipe away all tears from their eyes” (Revelation 21:4).

The Foundation: Our Need for Refuge

Scripture reveals that we were created as creatures “made subject to vanity” (Romans 8:20) as part of God’s sovereign design. Paul explains our condition plainly: we are “by nature the children of wrath” (Ephesians 2:3), born into a state requiring heavenly shelter from the consequences of sin and death. The cities of refuge were established before any manslaughter occurred, just as Christ was “slain from the foundation of the world” (Revelation 13:8), revealing God’s eternal plan to provide redemption for those He created in need of salvation.

This preemptive provision is illustrated in God’s promise to Abraham: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Galatians 3:16). Paul’s careful distinction reveals that God’s refuge was focused on one singular solution—Christ—from the time of Abraham, roughly 2000 years before His birth.

God confirmed this promise by oath: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself… Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:13, 17-18).

The Nature of Spiritual Homicide

Scripture reveals that spiritual killing encompasses far more than physical murder. The Hebrew word ratsach (H7523) used for killing in the cities of refuge context carries the meaning of destroying life, whether physical or spiritual. In Matthew 5:21-22, Jesus uses the Greek phoneuo (G5407)—the same word the Septuagint uses to translate ratsach—and connects it to anger and harsh words, revealing that both terms encompass spiritual destruction beyond physical murder.

Jesus expanded this commandment’s meaning: “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment” (Matthew 5:21-22). 1 John 3:15 further develops this concept, where hatred itself constitutes anthropoktonos (G443, murder): “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him”.

The ultimate example of unintentional spiritual killing appears in the crucifixion of Christ Himself. Peter declared to those responsible: “And now, brethren, I wot that through ignorance ye did it, as did also your rulers” (Acts 3:17). The Greek phrase kata agnoian (G2596 + G52, “through ignorance”) parallels the Hebrew concept bish’gagah—unintentional killing—that qualified one for refuge. Even in His final moments, Christ bore witness: “Father, forgive them; for they know not what they do” (Luke 23:34). Here He was both the victim, slain in ignorance, and the refuge, providing sanctuary for the very ones who shed His blood.

This pattern reaches back to Cain and Abel. God said to Cain: “The voice of thy brother’s blood crieth unto me from the ground” (Genesis 4:10). Abel’s blood demanded justice, but Christ’s blood speaks of mercy: “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Hebrews 12:24).

Scripture reveals we are all born into this condition: “And you hath he quickened, who were dead in trespasses and sins” (Ephesians 2:1). From birth we are spiritual manslayers, desperately in need of sanctuary from the consequence of our sinful condition.

David knew this hiding place when he cried: “Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance” (Psalm 32:7). Here the same word tsarah describes the crisis that compels us to flee to sanctuary, just as we now flee to Christ, our eternal hiding place.

The Command from Above: Establishing Sanctuary

The cities of sanctuary were not human innovations but direct commands from the Almighty. Numbers 35:9-15 records God’s instruction to Moses establishing six cities of refuge—three on each side of the Jordan. “And the LORD spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. And of these cities which ye shall give six cities shall ye have for refuge. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither”.

Scattered throughout Israel, these cities were placed within reach of all, symbolizing Christ’s universal availability: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). Even their very names reveal profound truths about our sanctuary in Him:

Kedesh (H6943, “sanctuary”) points to Christ as our holy sanctuary: “who have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:18).

Shechem (H7927, “shoulder” or burden-bearer) reveals Christ as our burden-bearer: “Surely he hath borne our griefs, and carried our sorrows” (Isaiah 53:4).

Hebron (H2275, “association” or fellowship) shows Christ as our fellowship: “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3).

Bezer (H1221, “stronghold”) demonstrates Christ as our stronghold: “The LORD is my rock, and my fortress, and my deliverer” (Psalm 18:2).

Ramoth (H7414, “heights”) presents Christ as our exalted one: “Wherefore God also hath highly exalted him, and given him a name which is above every name” (Philippians 2:9).

Golan (H1474, “exile”) portrays Christ as our redeemer from exile: “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:13).

Together, these names trace a spiritual journey—from sanctuary to burden-bearer, from fellowship to stronghold, from exaltation to redemption—revealing the complete refuge we find in Christ.

The Judicial Process: Standing Before the Elders

Joshua 20:1-9 provides crucial details about the refuge process not found in Numbers 35, particularly the role of the city elders in granting sanctuary. The passage records: “And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them” (Joshua 20:4).

This judicial element reveals that refuge was not automatic but required the fugitive to present his case before the elders at the city gate. The Hebrew phrase v’dibber b’oznei (“and shall declare in the ears of”) indicates a formal declaration or testimony, not merely a casual request. The fugitive must openly confess the circumstances of his actions, acknowledging both his guilt and his need for mercy.

The city gate (sha’ar, H8179) holds profound significance in Scripture as the place of judgment and legal proceedings. It was here that legal disputes were settled (“And lot sat in the gate of Sodom” – Genesis 19:1), justice was administered (“Judges and officers shalt thou make thee in all thy gates” – Deuteronomy 16:18), and important transactions were witnessed (“And Boaz went up to the gate” – Ruth 4:1). The requirement that the fugitive stand at the gate emphasizes that even in seeking mercy, justice must be acknowledged.

This process beautifully typifies our approach to Christ for salvation. Just as the fugitive could not simply rush into the city but must first confess his need at the gate, we cannot receive Christ’s refuge without acknowledging our spiritual condition. The apostle John declares: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). The Greek word homologeo (G3670) means to speak the same thing or agree with God about our condition—exactly what the fugitive did before the elders.

Christ Himself stands as both the gate and the judge who hears our plea. He declared: “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9). Unlike earthly elders who might reject a false claim, Christ promises: “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37).

The elders’ response—”they shall take him into the city unto them, and give him a place, that he may dwell among them”—demonstrates complete acceptance following proper confession. The Hebrew v’lakchu oto (“they shall take him”) suggests active reception, not grudging permission. This points to the warmth of Christ’s welcome: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).

The phrase “give him a place, that he may dwell among them” emphasizes full integration into the community. This wasn’t protective custody but genuine fellowship, reflecting our complete acceptance in Christ: “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Ephesians 2:19). The refugee became a full participant in the city’s life, sharing in its worship, commerce, and community—just as believers share fully in Christ’s spiritual blessings.

Joshua 20:5 adds another crucial detail: “And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime”. The elders’ protection was absolute once sanctuary was granted. The repetition of “unwittingly” alongside “unawares” emphasizes that this refuge was specifically for those whose actions lacked malicious intent, those who had “hated him not beforetime”.

This absolute protection within the city bounds prefigures the security believers have in Christ. Paul declares with confidence: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1). The avenger of blood—representing God’s justice and the law’s demands—cannot touch those who have properly fled to Christ and remained in Him.

Access, Requirements, and the Kinsman-Redeemer

Having been received by the elders and granted full fellowship within the city, the refugee now enjoyed complete protection from the avenger of blood, though the roads leading to these sanctuaries required careful maintenance for accessibility. The cities of refuge were designed for accessibility and justice. Deuteronomy 19:3 instructs: “Thou shalt prepare thee a way, and divide the coasts of thy land… into three parts, that every slayer may flee thither”. This ensured roads were maintained and each city could be reached within a day’s journey, reflecting God’s desire that none perish unjustly: “The Lord is not slack concerning his promise… not willing that any should perish, but that all should come to repentance” (2 Peter 3:9).

The number six in Scripture is closely tied to mankind, created on the sixth day, made of dust, and subject to vanity. Six signifies what is incomplete and earthy, pointing to man’s need for the hope of glory in Christ. Dividing them as three on each side of the Jordan is also significant. In Scripture, the number three signifies completion through judgment. 

Central to this process was the avenger of blood, the go’el (H1350, “kinsman-redeemer”), who embodied God’s justice by upholding the sanctity of life: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man” (Genesis 9:6). Yet within the sanctuary of the city, the go’el could not touch the fugitive, prefiguring how Christ shields us from sin’s condemnation: “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1).

Remarkably, the go’el’s dual role as avenger and redeemer points to Christ, our kinsman-redeemer, who as our brother satisfies justice and redeems us: “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren” (Hebrews 2:11). Through His sacrifice, Christ fulfills the law’s requirements while offering mercy: “Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13).

This judicial process mirrors our need to approach Christ with genuine repentance, acknowledging our sins and receiving His mercy: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Just as the cities protected only those who fled to them, we must actively flee to Christ: “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37).

Liberation Through the High Priest’s Death

A unique feature of the cities of refuge was the provision for liberation: the slayer remained safe only until the death of the high priest, after which he could return home: “But after the death of the high priest the slayer shall return into the land of his possession” (Numbers 35:28). This powerfully typifies Christ’s death as our High Priest, which frees us from sin’s penalty: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Hebrews 7:26).

His death cancels the debt of sin: “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross” (Colossians 2:14), allowing us to take part in our spiritual inheritance as heirs of God: “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:7).

This liberation occurs through our union with Christ in His death: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Galatians 2:20). Unlike the earthly high priest’s temporary role, Christ’s priesthood is eternal, ensuring everlasting security: “But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him” (Hebrews 7:24-25).

This liberation points forward to the ultimate fulfillment when Christ will return to establish the new heavens and new earth, where no avenger of blood exists, and all are reconciled in Him: “And I saw a new heaven and a new earth… And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” (Revelation 21:1, 4).

Levitical Oversight and Spiritual Nurture

The cities of refuge were among the Levitical cities, ensuring priestly oversight: “And among the cities which ye shall give unto the Levites there shall be six cities for refuge” (Numbers 35:6). By placing the cities among the Levitical cities, God ensured that refugees would be surrounded by those whose primary calling was ministry and instruction.

This arrangement points to the spiritual principle that those who flee to Christ for refuge are not left to struggle alone but are placed within the body of believers for spiritual growth and fellowship: “And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together… but exhorting one another” (Hebrews 10:24-25). The church as refuge demonstrates that our salvation in Christ grants us complete access to all spiritual privileges: “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Ephesians 2:19).

Christ as Our Eternal Sanctuary

The concept of refuge finds its ultimate fulfillment in the New Testament, where Paul declares: “there is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1). The Greek word for “condemnation” (katakrima, G2631) refers to a judicial sentence of guilt or punishment. For those united with Christ through faith, there is no longer any sentence of death, as Christ’s righteousness covers us: “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21).

The writer of Hebrews speaks of those “who have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:18), directly connecting the act of fleeing to a city of refuge with seeking salvation in Christ. We are invited to “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16), reflecting the accessibility of the cities.

Unlike the temporary shelter of the earthly cities, Christ’s sanctuary is eternal because He is our everlasting High Priest. This abiding relationship requires us to remain in Him: “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (John 15:4).

Conclusion: The Perfect Refuge

The cities of refuge stand as magnificent types of Christ, revealing the heart of God toward those He created in need of salvation from the consequences of sin. Through every detail—from their sacred appointment to their accessibility, from the requirements for admission to the liberation provided through the high priest’s death—these ancient sanctuaries point to the perfect refuge we find in Christ Jesus.

Where the earthly cities provided temporary shelter from physical death, Christ provides eternal refuge from spiritual death: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). Where the earthly cities required ongoing residence within their borders, Christ provides permanent security for all who abide in Him.

The avenger of blood, representing God’s justice and the law’s demands, could not enter the cities of refuge. Similarly, condemnation cannot touch those who are truly in Christ Jesus. The law’s requirements are satisfied, justice is upheld, and mercy triumphs through Christ’s faithful obedience unto death: “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment” (James 2:13).

“The name of the LORD is a strong tower: the righteous runneth into it, and is safe” (Proverbs 18:10). This ancient truth finds its ultimate fulfillment in Christ, whose name above every name provides sanctuary for all who call upon Him. Whether we have sinned ignorantly through our natural condition or deliberately through rebellion, Christ stands ready to receive all who flee to Him for sanctuary.

The psalmist declares this same confidence: “I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust” (Psalm 91:2). Here we see the personal appropriation of God’s protective care—not merely acknowledging His power, but claiming Him as “my refuge” and “my fortress,” the same Hebrew words (machseh and metsudah) that describe the cities of refuge as places of safety and strength.

David captures the heart of one who has found this safety: “In thee, O LORD, do I put my trust: let me never be put to confusion… Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress” (Psalm 71:1-3).

As we face the realities of our condition and the pursuit of God’s justice, may we flee without delay to our perfect refuge in Christ. In Him, we find not merely escape from condemnation but restoration to our spiritual inheritance as sons and daughters of God: “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:7).

The perfect symmetry of God’s plan appears in these ancient cities. Six cities were appointed for mankind—formed of dust, subject to vanity, incomplete apart from Christ. Yet they were divided as three on each side of the Jordan, the number of confirmation and completion through judgment, bearing witness that God’s provision of sanctuary is fully established and available to all. Every detail whispers of Christ, every provision points to His perfect work, and every requirement illuminates our desperate need for the shelter only He can provide.