WHEN, in the days of Israel’s history in the land of Canaan, a man discovered that he had taken the life of another, he had the privilege, according to God’s merciful arrangement, of fleeing for shelter to a “city of refuge.” Within the walls of that city the avenger of blood could not lay a finger upon him. So far, and for a time, therefore, although shut up, he was safe. But it is important to notice that every such refugee entered the gates of the city twice: the first time only with a wavering hope, the second with absolute certainty. Let us consider the secret of this a little more closely.
Any man who had taken human life could flee to a city of refuge. Even the murderer might enter the open gates, and for the time be sheltered; but it was only “until” ― “until he stand before the congregation for judgment” (Josh. 20:66And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. (Joshua 20:6)). “If any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth unto one of these cities: then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die” (Deut. 19:11,1211But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities: 12Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. (Deuteronomy 19:11‑12)).
But if, on reliable evidence, it was discovered that the manslayer had caused death unwittingly, he was restored once more to the city of refuge to which he had fled. Thus we read: “The congregation shall judge between the slayer and the revenger of blood according to these judgments: and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled” (Num. 35:24, 2524Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: 25And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. (Numbers 35:24‑25)).
With what different feelings, therefore, must he have entered the second time. The first entrance was with a mingling of hopes, and fears, and peradventures as to what the issue would really be. He was, it is true, safe for a time; but how God’s appointed tribunal would show up his case was the one absorbing question. Full evidence, pro and con, would be sure to be forthcoming at the solemn and critical day of assize that inevitably awaited him. What would the elders of his city say when they heard all? All he could do was to hope for the best. He thought of this feature of his case, perhaps, and hoped; of that, and feared. But not so when he next entered. He could then say, “All the witnesses have been called, my case has been thoroughly investigated, and the divinely ordered court has declared that I am entitled to the shelter of the city of refuge. My very misery has placed me in a more privileged position than ever I knew before, within a Levitical city; it has set me among those who serve in God’s house and attend continually at God’s altar. Until the death of the high priest I share in the privileges of those who have Jehovah Himself for their portion” (Deut. 18:1, 21The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance. 2Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them. (Deuteronomy 18:1‑2); Num. 35:66And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. (Numbers 35:6)).
Now it would seem that many souls in the present day have never (to use the figure) had this second entrance. They have, in a sense, fled to Jesus, “fled for refuge,” but they have not yet seen that at the cross their case was righteously gone into by God Himself, that their sins were borne there and then by Jesus, and their righteous due received once for all by Him. Yet how careful the inspired apostle is, in the Epistle to the Romans, to make this plain, showing that God can now be just while He justifies the ungodly sinner that believes in Jesus. All that could come out has come out. All that deserved judgment has received its full penalty. Not only have sins been borne, but the man that committed them has, in Christ’s death, received his judicial sentence also, and the believer now lives before God in the life of Him who has been raised from the dead, forever beyond sin’s dominion and condemnation. “There is therefore now no condemnation to them which are in Christ Jesus.”
Not long ago a railway signalman in the north was tried for manslaughter. Through sleeping at his post a train had been wrecked and precious lives lost. There were many extenuating circumstances, however, in his case, and instead of being imprisoned he was let out on bail, being bound over to appear at any future time should fresh evidence come out to convict him.
How many professing Christians there are who, in the state of their souls, occupy this man’s unenviable position. Instead of rejoicing in the full and righteous discharge which God holds out through the death and resurrection of His beloved Son, they are only “out on bail.” Further convicting evidence, they fear, may yet come out, and then all that they can expect is condemnation―an eternity in the prison-house of the lost after all. But, oh, fellow-believer, all has come out, and God Himself now stands as the believer’s Justifier.
“The trembling sinner feareth
That God can ne’er forget,
But one full payment cleareth
His memory of all debt.
“When naught beside could ease us,
Or set our souls at large,
Thy holy work, Lord Jesus,
Secured a full discharge.”
How is it with you, my reader? Are you enjoying this “full discharge,” and walking in the liberty of redemption? or are you only, to use our figure, “out on bail”?
“All thy sins were laid upon Him,
Jesus bore them on the tree,
God who knew them laid them on Him,
And believing thou art free.”