Deuteronomy 4:41-43

Verses covered in this passage:

  • Deuteronomy 4:41
  • Deuteronomy 4:42
  • Deuteronomy 4:43

The book of Deuteronomy is the fifth and last book of the Torah (“law”). It continues the story of the first 4 books and picks up exactly where the book of Numbers ends (with the people on the plain of Moab). Therefore, as we set the context for the book of Deuteronomy, it is important that we briefly summarize the theme of the previous books to see how the story of God unfolds.

Genesis describes God’s plan to bless the Israelites and the world through one man named Abraham (Gen. 12:1-3). Exodus focuses on God’s loving act by which He rescued the Israelites from Egypt in order to have a covenant relationship with them. Once the children of Israel are redeemed, Leviticus instructs them to live a holy life that reflects the life of their covenant redeemer (cf. Lev. 19). Since the first generation of the Israelites failed to obey God wholeheartedly, the book of Numbers displays a strong contrast between God’s faithfulness and the nation’s failure. That is why the book of Deuteronomy reiterates and expands on the covenant to a new generation of Israelites poised to enter and conquer the Promised Land. The message of the book is centered around two key terms: love and loyalty (Deut. 6:4-5).

The introduction to Deuteronomy includes an explanation on how the book reflects the pattern of the suzerain-vassal treaty, particularly the Hittite treaty of the second millennium BC. In this type of covenant, the suzerain, or superior (such as a king) provides the stipulations to the vassal who is the subject. In Deuteronomy, the suzerain is the true God (Yahweh) and the vassal is Israel. Chapter four contains the various features found in a suzerain-vassal treaty, thereby confirming the nature of Deuteronomy as a covenant document.

In Deuteronomy 4 the Suzerain (Ruler) God is mentioned many times, references are made to some historical acts, and stipulations regarding the covenant are outlined. Moreover, the vassal is exhorted to obey the covenant stipulations in order to receive blessings. Failure to do so results in curses. Finally, witnesses such as “heavens and earth” are mentioned, and the need to transfer the covenantal information to the next generation is stated. Thus, as this chapter concludes the first of the three speeches (or discourses) of Moses, it summarizes several points that will be discussed throughout the rest of the book.

Although Deuteronomy 4 is part of the first discourse, it differs from the previous chapters in at least two ways. Whereas chapters 1-3 offered a historical review describing how Israel reached the boundary of the Promised Land, chapter 4 sets forth the various precepts that must be obeyed by Israel (the vassal) in order to receive the blessing while dwelling in the land.
Whereas the historical narrative instructed the Israelites on how to follow military instructions to conquer Canaan, this chapter teaches them to obey permanent laws of God in order to remain in Canaan and be blessed. Essentially, Deuteronomy 4 teaches the people that whether they submit to God’s covenantal laws will determine the consequences they experience. Thus, this chapter serves as a bridge between the historical prologue of chapters 1-3 and the exposition of the law which starts in 5:1.

After Israel’s conquest across the Jordan to the east, Moses sets apart three cities there to provide asylum for unintentional homicide.

Having conquered the cities east of the Jordan river (3:8-17), Moses found it necessary to set aside three of these cities to provide asylum for the man who committed manslaughter accidentally. Hence, after the exhortation in Deuteronomy 4:1-40, the narrator tells us that Moses set apart three cities across the Jordan to the east, that a manslayer might flee there, who unintentionally slew his neighbor without having enmity toward him in time past. So, by fleeing to one of these cities, the manslayer might live “until he stands before the congregation for trial” (Numbers 35:12).

Instructions for choosing cities of refuge also appear in Deuteronomy 19:1-13 and Numbers 35:9-34. In fact, according to Numbers 35:9-34 (see also Joshua 20:1-9), six cities in total were designated: three on the east side of the Jordan river and three on the west side of the Jordan river. Since the list in Deuteronomy 4:41-43 is limited to the east side of Jordan, comments will not be made about the cities on the west side of Jordan here.

In Deuteronomy 4:43, we learn that the first city of refuge in the eastern side of Jordan was Bezer. This town was in the wilderness on the plateau and was designated specifically for the Reubenites. Bezer was later set aside as a Levitical city and was allotted to the Merari family, according to Joshua 21:36 and 1 Chronicles 6:78. The second city of refuge was Ramoth in Gilead. It was designated for the Gadites. This city is probably identifiable with Tell Ramith today. The third city was Golan in Bashan and it was designated for the Manassites. Golan was later set aside as a Levitical city and was assigned to the sons of Gershon (Joshua 21:27; 1 Chronicles 6:56). These three cities were set aside for the tribes of Reuben, Gad, and Manasseh in case someone accidentally kills another person.

Biblical Text:

41 Then Moses set apart three cities across the Jordan to the east,42 that a manslayer might flee there, who unintentionally slew his neighbor without having enmity toward him in time past; and by fleeing to one of these cities he might live: 43 Bezer in the wilderness on the plateau for the Reubenites, and Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites.

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