On the Increase of Hope

Wherever there is interest in the truth "which is according to godliness" (Tit. 1:1, ASV), along with increasing spiritual mindedness, more power to discriminate between the temporal order and the eternal one, between the seen realm and the unseen one, and as well, between the outward man and the inward man, there hope will grow and increase. —Source Uncertain

On the Good Ministry of Hope

On the Good Ministry of Hope

“God’s fixed and faithful Word gives us certainty of future. Nor need our own sin or weakness dash our confidence, for his promises are made to the sinful and weak. We have a rock on which to build. Why should our hope cast its anchor on some floating island which may drift and melt away, when it may be fastened within the veil?”

“Some good people say ‘I hope’ in such tremulous melancholy tones that it sounds like ‘I fear.’  Joyous confidence becomes those who have God to lean on. “I am persuaded,” “we know,” are the words with which Paul and John heralded their hopes; and we should be bold to use the same. It is blessedness to hope perfectly. So we escape the alternations which, like the hot and the shivering fits of ague, rack others, and the bitterness of disappointment when some gleaming vision collapses, and, instead of the rainbow—hued bubble, we are left with a drop of dirty water. He who lives by earthly hopes is in danger of dying by earthly disappointments. A fulfilled hope is often a disappointed one. We may have a pillar of fire to guide us in all the darkness, which will glow brighter as we draw near the end. It is strength to hope perfectly. Hope is often a trifler, robbing us of energy, making the present flat, and withdrawing us from working in order to dream. But Christian hope is an armed warrior, grave and calm, ready for conflict because assured of victory. It will be as wings to lift us above care and sorrows, and as cords to bind us to duty and toil.” —Excerpted from Alexander MacLaren

Christ, Our City of Refuge

 

By Dean Boelt

 

"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" (Heb. 6:18).

 

In God's provision of "the cities of refuge" under the old covenant (Josh. 20:2), was a graphic foreshadowing of the blessed spiritual asylum that those who become identified with Christ have in Him.

 

The Historic Situation. Provision for the cities—six in number—was first announced through Moses (Ex. 21:13: Num. 35:9-15; Deut. 19:1-10). The determined provision was implemented under the leadership of Joshua, as stipulated in Joshua 20:1-9.

 

The cities' purpose was to provide sanctuary from "the avenger of blood," who probably would be in hot pursuit, for a person who had accidentally killed another. Ultimately, the killer's case was to be decided by "the congregation" (Josh. 20:6). In the meantime, the fugitive was accorded protection in the city to which he had fled.

 

Easy accessibility to the cities of refuge to all Israel was assured. That was done by locating three of them on each side of the Jordan River. When a person unintentionally killed another, he was forthwith to flee to the nearest city of refuge. If he could get there before the avenger of blood slew him, he would be safe until his case could be duly heard and decided.

 

The Improvisation of Solomon. It is interesting to recall that Solomon—some 430 years after the cities' creation—invoked the principle which their provision embodied. He did so in connection with his disposition of Shimei the Benjamite. He it was who had cursed David when the king fled from Absalom's insurrection (II Sam. 16:5-12).

 

Having been instructed by David his father to bring Shimei's head "down to the grave with blood," in recompense for his grievous sin of cursing God's anointed (I Kgs. 2:8-9), Solomon, in his wisdom, devised a remarkable scheme by which the charge could be carried out, yet with the show of mercy for the guilty. He ordered Shimei to build himself a house in Jerusalem and remain in the city. As long as he stayed therein, he would be spared from the death that he deserved.

 

Under stress, Shimei violated the terms of his reprieve—to which terms he had consented—and was summarily executed by the king (I Kgs. 2:36-46).

 

The Refuge in Christ. In light of the new-covenant situation, these provisions and occurrences of old time speak tellingly of "the redemption that is in Christ Jesus," with its escape from God's righteous wrath against sin (Rom. 3:23-24; cf. Mt. 3:7; Rom. 1:18; 2:2-11; I Th. 1:9-10; 5:9-10). Indeed, as Matthew Henry suggests, it seems that they were designed primarily for that purpose, the necessities of the time actually being incidental thereto.

 

The Apostle, in Hebrews, makes a specific allusion to these cities of refuge, underscoring the unassailable wellbeing and shelter of those who have fled, and are fleeing, unto Christ for refuge from their sin, and from the wrath to come.  “ . . . 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: which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made a high priest for ever after the order of Melchisedek” (Heb. 6:18-20).

 

Thus, believing sinners, relentlessly pursued by the law of Moses—the "avenger of blood" in this case—flee in haste to the divinely-provided refuge of Christ, as the text from Hebrews, printed above, declares. "There is therefore now no condemnation to them" who are in Him, is the blessed declaration of Scripture (Rom. 8:1). In that "city of refuge," we are "delivered from the law" (Rom. 7:6), being fully justified and accepted by God on the basis of our faith in His dear Son (Rom. 5:1-2; Eph. 1:6).

 

So, as Henry remarks, do the cities of refuge "typify the relief which the gospel provides for poor penitent sinners, and their protection from the curse of the law and the wrath of God, in our Lord Jesus. To Him believers flee for refuge, and in Him they are found (Phil. 3:9), as in a sanctuary. There they are free from arrests, and there is 'no condemnation to them" (Rom. 8:1)." (Commentary on the Whole Bible, Vol. II, p. 95).

 

The Required Continuance. The requirement for continuance in the ancient city of refuge is of spiritual significance, as well. To depart therefrom, exposed one to the "avenger of blood." In the case of Solomon's improvised place of refuge, it was likewise. And so it is with our asylum in Christ from sin's condemnation.

 

We are "reconciled to God by the death of His Son" (Rom. 5:10) on condition. That is, that we get into the Son, on the terms of the gospel, and continue therein, "grounded and settled," not being "moved away from the hope of the gospel" (Col. 1:20-23). Being in Christ, we are ultimately "made partakers" of Him, "if we hold the beginning of our confidence steadfast unto the end" (Heb. 3:12-14; cf. v. 6).

 

It is a gross perversion of God's truth to think and teach otherwise, as many do. That is, that one is eternally saved in Christ solely on the basis of a beginning faith in Him.

 

Who, in his right mind, would have it to be different from the way it is! In Christ are to be found "all the treasures," not only of "wisdom and knowledge" (Col. 2:3), but also of "righteousness and peace and joy in the Holy Spirit" (Rom. 14:17, ASV). Those who, having tasted of this "heavenly gift" (Heb. 6:4), turn from it to the "dung" of the mere natural life (Phil. 3:8; II Pet. 2:20-22), not only are "of all men most miserable" (I Cor. 15:19); they also are of them the most stupidly foolish. 

Eleven Arresting Questions

ELEVEN ARRESTING QUESTIONS

By Given O. Blakely

1. If eternal life is knowing God (John 17:3; 1 John 5:20), why are men so interested in obtaining knowledge in other areas – to the neglect of knowing God?

2. If men are known by their fruits (Matt 7:20), why does anyone attempt to explain immoral conduct?

3. If men live by every word of God (Lk 4:4), then how is it possible to sustain spiritual life independently of that word?

4. If those who communicate the Word of God are admonished to commit what they have learned to faithful men who will be able to teach others (2 Tim 2:2), why is it so rarely done?

5. If believers are admonished by the Word of God not to forsake the assembling of themselves together (Heb 10:25), why are there so many professing Christians who do so?

6. If "every man" who possesses hope in Christ purifies himself even as He is pure (1 John 3:3), how is it possible for someone with hope to continue in an unholy state?

7. If believers are told to mark those who cause divisions and avoid them (Rom 6:17), why are professing believers found within formalized sects?

8. If believers are to turn away from those who have only a form of godliness, rejecting the power of it (2 Tim 3:5), why are there believers in dead churches?

9. If it is not possible to become Christ’s disciple without forsaking all (Lk 14:33), then how is it possible to be a Christian while maintaining a fundamental alliance with this world?

10. If the love of God cannot be found in any person who loves this world (1 John 2:15), then how is it possible for a person who does love this world to be a Christian?

11. If those in Christ are not to be unequally yoked with unbelievers (2 Cor 6:14), why do professing Christians form such yokes?

It is time for all who claim to be Christians to take the Word of God seriously. This begins with preachers and teachers, who are to faithfully proclaim what has been revealed on these matters. Those who hear these words are then to conform their lives to them. If this is not done, then such people owe it to others to cease any formal identity with the body of Christ, and they should not be recognized as members of Christ. God does not receive such people, as is expounded in Second Corinthians 6:15-17. His reception is conditioned upon them coming out from among those who are defiled, and touching not the unclean thing. That is what He has declared: "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you" (2 Cor 6:14-17).

There is no room for a pretentious gospel that accommodates itself to those who prefer sin. The summons to "come out from among them" is a serious one, and it is to be heeded (2 Cor 6:17; Rev 18:4). Any Gospel that does not send forth this clarion call is no gospel at all. It is really "another Gospel, which is not another" (2 Cor 11:4; Gal 1:6). If this appears to be strong, remember that in Christ we are dealing with eternal issues. Preachers must preach, and hearers must hear, with the day of judgment in mind. While that is not the whole of the matter, it will assist men in obtaining the sobriety that is essential to a fellowship with Christ in this world, as well as that which is to come.

PRAYER POINT: Father, in the name of Jesus, use me in the good work of exposing the works of darkness, and enabling men to possess the light of life.