The minds of the people, blinded and debased by slavery and heathenism, were not prepared to appreciate fully the far-reaching principles of God’s ten precepts. That the obligations of the Decalogue might be more fully understood and enforced, additional precepts were given, illustrating and applying the principles of the Ten Commandments. These laws were called “judgments”, both because they were framed in infinite wisdom and equity and because the magistrates were to give judgment according to them. Unlike the Ten Commandments, they were delivered privately to Moses, who was to communicate them to the people. (PP 310.1) MC VC

The first of these laws related to servants. In ancient times criminals were sometimes sold into slavery by the judges; in some cases, debtors were sold by their creditors; and poverty even led persons to sell themselves or their children. But a Hebrew could not be sold as a slave for life. His term of service was limited to six years; on the seventh he was to be set at liberty. Manstealing, deliberate murder, and rebellion against parental authority were to be punished with death. The holding of slaves not of Israelitish birth was permitted, but their life and person were strictly guarded. The murderer of a slave was to be punished; an injury inflicted upon one by his master, though no more than the loss of a tooth, entitled him to his freedom. (PP 310.2) MC VC

The Israelites had lately been servants themselves, and now that they were to have servants under them, they were to beware of indulging the spirit of cruelty and exaction from which they had suffered under their Egyptian taskmasters. The memory of their own bitter servitude should enable them to put themselves in the servant’s place, leading them to be kind and compassionate, to deal with others as they would wish to be dealt with. (PP 310.3) MC VC

The rights of widows and orphans were especially guarded, and a tender regard for their helpless condition was enjoined. “If thou afflict them in any wise,” the Lord declared, “and they cry at all unto Me, I will surely hear their cry; and My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.” Exodus 22:23, 24. Aliens who united themselves with Israel were to be protected from wrong or oppression. “Thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.” Exodus 23:9. (PP 310.4) MC VC

“When they had made an end of dividing the land,”(Joshua 19:49) and all the tribes had been allotted their inheritance. Joshua presented his claim. To him, as to Caleb, a special promise of inheritance had been given; yet he asked for no extensive province, but only a single city. “They gave him the city which he asked, ... and he built the city, and dwelt therein.”(Joshua 19:50) The name given to the city was Timnath-serah, “the portion that remains”—a standing testimony to the noble character and unselfish spirit of the conqueror, who, instead of being the first to appropriate the spoils of conquest, deferred his claim until the humblest of his people had been served. (PP 515.1) MC VC

Six of the cities assigned to the Levites—three on each side the Jordan—were appointed as cities of refuge, to which the manslayer might flee for safety. The appointment of these cities had been commanded by Moses, “that the slayer may flee thither, which killeth any person at unawares. And they shall be unto you cities for refuge,” he said, “that the manslayer die not, until he stand before the congregation in judgment.” Numbers 35:11, 12. This merciful provision was rendered necessary by the ancient custom of private vengeance, by which the punishment of the murderer devolved on the nearest relative or the next heir of the deceased. In cases where guilt was clearly evident it was not necessary to wait for a trial by the magistrates. The avenger might pursue the criminal anywhere and put him to death wherever he should be found. The Lord did not see fit to abolish this custom at that time, but He made provision to ensure the safety of those who should take life unintentionally. (PP 515.2) MC VC

The cities of refuge were so distributed as to be within a half day’s journey of every part of the land. The roads leading to them were always to be kept in good repair; all along the way signposts were to be erected bearing the word “Refuge” in plain, bold characters, that the fleeing one might not be delayed for a moment. Any person—Hebrew, stranger, or sojourner—might avail himself of this provision. But while the guiltless were not to be rashly slain, neither were the guilty to escape punishment. The case of the fugitive was to be fairly tried by the proper authorities, and only when found innocent of intentional murder was he to be protected in the city of refuge. The guilty were given up to the avenger. And those who were entitled to protection could receive it only on condition of remaining within the appointed refuge. Should one wander away beyond the prescribed limits, and be found by the avenger of blood, his life would pay the penalty of his disregard of the Lord’s provision. At the death of the high priest, however, all who had sought shelter in the cities of refuge were at liberty to return to their possessions. (PP 515.3) MC VC

In a trial for murder the accused was not to be condemned on the testimony of one witness, even though circumstantial evidence might be strong against him. The Lord’s direction was, “Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.” Numbers 35:30. It was Christ who gave to Moses these directions for Israel; and when personally with His disciples on earth, as He taught them how to treat the erring, the Great Teacher repeated the lesson that one man’s testimony is not to acquit or condemn. One man’s views and opinions are not to settle disputed questions. In all these matters two or more are to be associated, and together they are to bear the responsibility, “that in the mouth of two or three witnesses every word may be established.” Matthew 18:16. (PP 516.1) MC VC

If the one tried for murder were proved guilty, no atonement or ransom could rescue him. “Whoso sheddeth man’s blood, by man shall his blood be shed.” Genesis 9:6. “Ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.” “Thou shalt take him from Mine altar, that he may die,”(Numbers 35:31, 33) was the command of God; “the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.” Exodus 21:14. The safety and purity of the nation demanded that the sin of murder be severely punished. Human life, which God alone could give, must be sacredly guarded. (PP 516.2) MC VC

The cities of refuge appointed for God’s ancient people were a symbol of the refuge provided in Christ. The same merciful Saviour who appointed those temporal cities of refuge has by the shedding of His own blood provided for the transgressors of God’s law a sure retreat, into which they may flee for safety from the second death. No power can take out of His hands the souls that go to Him for pardon. “There is therefore now no condemnation to them which are in Christ Jesus.” “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us;”(Romans 8:1, 34) that “we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.” Hebrews 6:18. (PP 516.3) MC VC