Here a fresh section of the laws begins. See Introduction for a full analysis.
(See for more on this subject, Numbers 35:9, &c.; Joshua 20)
(1) When the Lord thy God hath cut off the nations.—We find that the three cities of refuge on the west of Jordan were appointed by Joshua after the conquest (Joshua 20). The first three on the east of Jordan, namely, Bezer, Ramoth-Gilead, and Golan, had already been selected by Moses (Deuteronomy 4:41, &c), but Joshua assigned them to their Levitical possessors.
(3) Thou shalt prepare thee a way.—Upon this phrase Rashi remarks (from the Talmud) that “Miklot! Miklot (‘Refuge! Refuge!’) was written up at the parting of the ways.”
Divide the coasts of thy land . . . into three parts.—So that no part of the country might be too far from any of the cities of refuge.
(5) As when a man goeth into the wood.—An obvious instance.
(6) The avenger of the blood.—Literally, the redeemer of the blood. The Hebrew, gooël stands for all the three words, “redeemer,” “avenger,” “kinsman.”
(8, 9) if the Lord thy God enlarge thy coast . . . thou shalt add three cities—i.e., thou shalt add three to the six, making nine in all. There is no trace of this ever having been done in the history of Israel. The comments of Jewish writers show that nothing is known of the fact in their literature. Some of them point out that only seven nations were assigned to thehost of Joshua, and that the land occupied by these seven could not have needed more than the six cities. They lay stress upon the words “If He give thee all the land which He promised to give thy fathers” (not merely the seven nations promised to thee). They refer to the Kenites and the Kenizzites and the Kadmonites in particular, as three nations promised to Abraham. It would have been more to the purpose if they had referred to the Hittites. The cities of this people, as recently discovered, from Kedesh on the Orontes to Carchemish, lie to the north of the known territory of Israel. If “all the laud of the Hittites” (Joshua 1:4) had been conquered, the three additional cities might have been required. But though this land seems to have been tributary to Solomon, it was not so occupied by Israel as to necessitate the appointment of three additional cities of refuge. And Solomon’s empire lasted only for his own reign. But without going back to these details, they also take the promise as prophetical; holding that when the Lord has “circumcised their heart” (Deuteronomy 30:6), “to love the Lord,” and given them “one heart and one way to fear Him for ever, and shall make an everlasting covenant with them, and put His fear in their hearts ( Jeremiah 32:39-40) that they shall not depart from Him,” then the promises will be fulfilled. All the land will be given to them, and they will need these other cities. One writer adds, “Blessed is he that waiteth, and shall attain to it,” from Daniel 12:12. Thus the Jews take the passage as prophetic of their ultimate restoration. Evidently it is no addition of later times, but the genuine language of Moses. What later writer would have thought of adding it?
(10) That innocent blood be not shed—i.e., the blood of the manslayer who can find no refuge, and yet is no murderer.
(11) But if any man hate his neighbour, and lie in wait for him.—Rashi’s comment upon this is in the spirit of St. John: “By way of hatred he comes to lying in wait: and hence it has been said, when a man has transgressed a light commandment, that he will end by transgressing a greater. Therefore when he has broken the commandment, Thou shalt not hate, he will end by coming to bloodshed.” What is this but “He that hateth his brother is a murderer”?
(12) Deliver him into the hand of the avenger of blood.—There is as yet no idea of a public trial and execution, which belongs to a more advanced stage of civilisation than this.
(13) Shalt put away.—Literally, consume, or, as it were, burn out.
They of old time.—The first dividers of the land. There is no idea of antiquity about the expression.
The law of retaliation is sternly laid down here; but it must be administered by the judges, not by men acting on their own behalf.
(17) Both the men . . . shall stand before the Lord, before the priests and the judges.—This appears to mean that all cases of suspected false testimony were to go before the supreme court (see Deuteronomy 17:9); that the matter was not to be lightly decided.
(21) Eye for eye, tooth for tooth.—This is to be effected by the award of the judges, not as a matter of private revenge. But manifestly it rests with the injured party to press the case.
Deuteronomy 19:16If a false witness rise up against any man to testify against him that which is wrong;
Deuteronomy 19:17Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days;
Deuteronomy 19:18And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother;
Deuteronomy 19:19Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.
Deuteronomy 19:20And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.
Deuteronomy 19:21And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.