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.
