Six of these Levitical towns were also cities of refuge.
The appointment of cities of refuge was a divine provision for the safety of a killer who was not guilty of premeditated murder (cf. Deut. 19:1-13; Josh. 20:1-9). God had told the Israelites not to murder (Exod. 20:13). The right and duty of man to execute murderers were ancient (Gen. 4:15; 9:5-6). Ancient Near Easterners practiced it widely as part of the law of retaliation. The Mosaic Law regarding the cities of refuge regulated this practice of retaliating in harmony with God's will.
Three of the cities stood west of the Jordan (Hebron, Shechem, and Kedesh), and three east (Bezer, Ramoth-gilead, and Golan; Deut. 4:43; Josh. 20:7-8; 21:13, 21, 27, 32, 36, 38).
A manslayer (i.e., an unintentional murderer) could find refuge in one of these cities, but a murderer (one who premeditated his act) could not. The next of kin to the victim (the blood avenger, v. 19) was not just free to kill the murderer, but he had an obligation to do so (vv. 19, 21). This was the duty of the next of kin. Moses called him the "avenger of blood."
When a manslayer fled to a city of refuge, the residents of that city would determine if the guilty person was a murderer or a manslayer. The residents were mainly Levites since the cities of refuge were Levitical cities. If they judged him to be a murderer, the residents would turn him over to the avenger of blood who would kill him. If he was a manslayer, he would have to live in the city of refuge until the high priest died. He could not leave the city. It became his prison. If he left the city, he would be sinning. In this case the avenger of blood could hunt him down and kill him for his double offense of manslaughter and leaving his city of refuge.
"The sanctity of human life is clear both from the fact of capital punishment as the only suitable punishment for murder (Gen. 9:5-9) and, on the other hand, from the prohibition against enacting the death penalty in cases where premeditation cannot be proved. To execute the innocent is as evil in God's sight as to exonerate the guilty."288
The death of the high priest atoned for the sins of manslayers. The death of the high priest had atoning value. Consequently after the high priest died, the manslayer was free to go home. However, until the high priest died, his act of killing another human being, even though it was unintentional, rendered him guilty before God.
"His death may have been understood as fulfilling the principle that shed human blood can only be expiated by shed human blood (Gen. 9:6). In this case, the high priest's death was on behalf of the killer, much as the priest offers sacrifices on behalf of the people elsewhere."289
God required at least two witnesses to give testimony before anyone in Israel suffered execution as a murderer.290
In some cases of law-breaking the guilty party could pay for his redemption. He could substitute a payment of money that the priest took as a covering for his sin. However, God did not permit this in the case of murderers or manslayers. The reason for this was that "blood pollutes the land"(v. 33). That is, these crimes brought uncleanness on the land because they involved death. The land was to be clean in this sense because the Lord dwelt in it among His people (v. 34). Canaan was not just the Promised Land. It was to be the Holy Land as well.
These regulations underscore again the uniqueness and value of human life. We see this both in the consequences for killing another person and in the safeguards granted the killer. The basic human rights of people are extremely important to God.
