Chapter. 11. Contains a further Resolution of the former Case in nine particulars.
and compromise. What will become of those who fall into such mistaken understanding?
Fifthly, you ask whether you may avoid danger and suffering. The primary approach a Christian should take in avoiding danger is by labouring to cultivate a willing submission of the heart to God in the face of suffering. It is the best way to obtain mercy from God to have a heart that is willing to do without it, should God see fit. Similarly, the best way to avoid danger and evil is to have a heart that is willing to endure such evil if God calls us to it. With these considerations in mind, there may be liberty to avoid danger.
Chapter 11 Further Resolution of the Case This chapter provides a more detailed answer to the question of whether one may flee from danger, discussing several specific points.
1. Firstly, it is established that God permits His people to avoid danger.
2. Secondly, when done appropriately, it does not indicate a lack of trust in God or a deficiency in courage and bravery.
3. In certain situations, it is not only permissible but necessary for Christians to flee.
When one's current station does not involve any extraordinary responsibilities.
When God releases the obligations arising from certain relationships.
When there is an opportunity elsewhere to bring greater glory to God.
When uncertainty exists regarding the present call to suffer.
4. Conversely, there are cases in which it is strictly forbidden to flee, which are the opposite of the aforementioned situations.
5. Mistakes can occur in the act of fleeing, such as:
Fleeing in response to every trivial matter.
When it leads to spiritual harm.
When fleeing is motivated by the fear of facing shame due to secretly denying the faith.
When one prioritises personal safety without considering preparation for further service to God.
6. It is important to discern whether the act of avoiding danger arises from faith or from base cowardice.
Faithful avoidance is not impulsive, reckless, or headstrong.
When rooted in faith, it is accompanied by a resolve to return and bear witness to the truth when called by God.
The freedom to avoid danger is used as an opportunity to cultivate a heart willing to return.
7. The chapter addresses the specific case of public officers, including magistrates and ministers, and their role in avoiding danger.
8. Objections against avoiding danger are addressed and answered.
9. Practical guidelines are provided on how to conduct oneself when fleeing and avoiding danger.
Firstly, it must be established that God permits His people to flee and avoid danger. This is a certain conclusion. We see evidence of this in Matthew 10:23, where Christ instructs His disciples, "When they persecute you in one town, flee to the next." Here, there is both permission and instruction given. It aligns with the natural understanding of self-preservation, and religion does not extinguish this understanding. While it may elevate it with additional commands, we can follow the guidance of our natural instincts as long as we don't mistake false lights for true ones.
Furthermore, we find numerous examples of God's people, including Christ Himself, avoiding and fleeing from danger. Elijah, a man of great courage, fled for his life in 1 Kings 19:3. The prophets hidden by Obadiah in 1 Kings 18:4 were willing to avoid danger. Even Jesus, immediately after His birth, escaped to Egypt with Joseph when
Herod sought to kill all the children. Throughout His ministry, when Christ perceived danger, He took measures to avoid it. We have various passages that illustrate this, such as Matthew 12:14-15 and John 10:39. Similarly, the apostle Paul, despite being a chosen vessel to bear God's name before the Gentiles, fled from danger. In Acts
9:25, the disciples lowered him in a basket through the wall to escape the Jews who sought to kill him. Even in 2 Corinthians 11:33, we see
Paul employing a humble and seemingly undignified way to avoid danger. These examples make it clear that fleeing from danger is permissible.
Secondly, you may raise the concern that fleeing from danger seems to diminish faith and courage. However, avoiding danger in the way of God should not be considered a decrease in faith and courage. I will provide two scripture passages that address this point. In Matthew 10:23, Jesus instructs His disciples, "When they persecute you in one city, flee to another." Yet, He also says, "Fear them not" in verse 26 and "Fear not them which kill the body" in verse 28. This may appear contradictory. The disciples might have questioned,
"Lord, you tell us to flee. How can we flee and not fear?" This shows that fleeing from danger does not necessarily involve cowardice or fear of man. One can flee from danger without diminishing faith and confidence.
An example can be found in Psalm 3, titled "A Psalm of David when he fled from Absalom his son." When David saw himself in danger from Absalom, he did not boldly confront it by saying, "God has established me in my kingdom and made promises to uphold me.
Why should I flee?" Instead, he fled. But was this a decrease in his faith and confidence in God? No. In verse 3, he declares, "But thou, O
Lord, art a shield for me; my glory and the lifter up of mine head."
This demonstrates that one can flee and still have confidence in God as their shield, glory, and lifter of their head. In verse 5, David says,
"I laid me down and slept; I awaked; for the Lord sustained me." He fled, yet he found peace and rest in the Lord. In verse 6, he boldly declares, "I will not be afraid of ten thousands of people, that have set themselves against me round about." He fled from his own son, yet he remained unafraid of a multitude of enemies. In verse 7, he calls upon God to save him, confident that God has already defeated his enemies. David's faith was so strong that it allowed him to see the outcome as already accomplished, even while he was in a state of fleeing. Thus, the second point is evident.
Thirdly, in certain cases, a person not only may but must flee. It is not just a matter of permission but a command. Jesus says, "When they persecute you in this city, flee to another."
Question: What are these cases?
Answer: Firstly, if the situation is such that no extraordinary outcome depends on me in the position where God has placed me.
Every position has some level of importance, so if we were to say that fleeing is only allowed when nothing significant depends on it, then no one would be allowed to flee. However, this applies to situations where there are no extraordinary dependencies.
Secondly, when I sense that God is loosening the ties of my relationships, which would otherwise bind me.
Thirdly, when God, through His providence, opens a door elsewhere for me to honour Him, perhaps even more so.
Fourthly, when I find my heart filled with doubts about my calling to suffer at present. After seeking God diligently and carefully examining the situation, if my heart still desires to submit to God, then in such a case, there is undoubtedly an obligation to flee. It would be a sin against God and a temptation of God not to do so.
There are certain cases in which we must not flee. If you ask what they are, the answer is simply the opposite of the previous cases.
When God has placed me in a position where something significant depends on me, or if my conscience (with a willingness to be convinced) tells me that the cause of God and His people would suffer more harm from my fleeing than from my staying.
Augustine expressed this in his letter to Honoratus on this matter:
When fleeing would cause more harm than a person could ever make up for through their works in their entire life (as is sometimes the case), then they are bound to take the risk and not flee. It largely depends on a person's own conscience and the judgment of others to determine this. One might be inclined to favour themselves in such a situation, but they should make sure they act honestly towards God and their own soul. They should not rely solely on their own judgment, but seek the judgment of others as well. If conscience dictates that their life cannot compensate for the harm they would cause by fleeing, they should stay. If they see that the cause of God would suffer greatly and God provides special assistance to help them in an extraordinary way, they can take it as a sign from God that He has a special task for them to fulfill. This was the case with Daniel. He understood that the cause of God was depending on his actions, and it would suffer if he deviated from his path. God provided him with exceptional assistance and strength. Rather than allowing the cause of God to suffer, he was willing to expose himself to danger. From a natural perspective, people might think he could have avoided opening his window, but his conscience was convinced that his life was not as valuable as bearing witness to the cause of God at that time. Especially if we find ourselves in a situation where
God is closing off our avenues of escape and removing the things that could aid our flight, to the extent that fleeing would go against our conscience and require us to commit evil acts, we should understand that God is calling us to suffer and to put our trust in Him in such circumstances.
Fifthly, those who flee to avoid danger must be cautious, as there can be many missteps in their fleeing that may lead them to sin against God and bring dishonour to their cause. These missteps include:
1. Fleeing at the slightest thing, which is unbecoming of a Christian. It should be a weighty matter that compels someone to leave their position. For every person in any station, God has placed them there, and therefore, without God's command, they should not move. We are all like soldiers, and God has assigned us our ranks. Just as a soldier cannot step out of their rank without a commission, regardless of their intentions to do good for their country, we must have a commission from God and not flee at every trivial matter.
2. Many, in their fleeing, sacrifice their spiritual well-being. They may flee out of fear of losing their possessions and worldly liberties, without considering whether the place they flee to will actually benefit their spiritual journey. Even if they may experience some loss in their worldly possessions, staying in their current place may provide greater spiritual growth. It is a misstep to prioritize material gain over spiritual advantage.
However, if a person's aim in fleeing is to find a place where they can have the greatest spiritual advantage through God's ordinances rather than worldly pursuits, they can find comfort in their decision. But if people flee to places where they gain no spiritual advantage but only pursue worldly gains, it is a misstep.
3. Some flee because they have already denied their faith in their hearts. They not only fear what they may do under persecution but their hearts already acknowledge that if they are called to suffer, they will not stand firm. Their only reason for fleeing is to avoid the shame of apostasy. They cannot face their acquaintances who would know that they have become apostates. This is a misstep.
Tertullian wrote extensively on the topic of fleeing in persecution, and I know of no one who denies that fleeing may be necessary in certain circumstances except for him. He did not want anyone to flee for the sake of religion in any danger, and he presented several arguments. However, these arguments can be easily refuted by a simple understanding Christian. One of his points is that when you flee, either you already believe in your heart that you will deny God's truth, or you have already done so, or you are uncertain whether you will deny it. If you believe in your heart that you will deny the truth, then you have already fallen away. If you are uncertain, Tertullian argues that it is within your own power or God's power to sustain you. If it is within your own power, why not believe that you will stand for the truth? If it is in God's power, why not rely on God? I mention this to illustrate that if you already think you cannot stand for the truth, then you have already weakened your position.
4. A fourth misstep is when people, in their fleeing, prioritize their own safety without considering the need to prepare themselves for future service to God or for potential future suffering if God calls them to it. They neglect to make their place of hiding a provision for future suffering when God may call them to it.
5. It is important to understand that a person may flee out of cowardice or out of faith. Moses, for example, left Egypt by faith.
Question: How can one know if their fleeing is driven by faith rather than cowardice?
Answer: Firstly, fleeing driven by faith is not done in a violent, rash, or impulsive manner. It is not a hasty escape in a state of panic, as if fleeing from a common fire or imminent danger. Rather, fleeing to avoid danger driven by faith is characterized by a calm and
composed spirit. This can be seen in the scripture previously mentioned in Psalm 3:5, "I laid me down and slept." David did not flee in a state of fear but followed the path opened by God, and his spirit was tranquil. Another example is observed in 1 Kings 19:8, regarding Elijah's flight. He arose and went, not in a frantic manner, but in the strength provided by God's sustenance. The phrase implies a sense of peace and serenity. Therefore, those who flee in faith do so with a composed spirit, content with God's guidance, and without bitterness or vexation of spirit. Some may flee out of a sense of obligation driven by conscience, fearing the consequences of not fleeing, yet they do so with great bitterness of spirit. They may think to themselves, "There was a time when I had a comfortable life with a home, wealth, and the support of friends. Now, I must leave everything behind and venture into an unknown land among unfamiliar people. I do not know what will become of me." Such an attitude is far from the contentment that should accompany forsaking all for the cause of God. Instead, Christians should not only exhibit contentment but also rejoice because fleeing is a form of suffering for the sake of faith.
2. Furthermore, when fleeing is an act of faith, a person who flees from danger does so with a disposition of spirit that is willing to return and bear witness to God's truth if called upon, even if the call is not yet clear. Chrysostom, in his commentary on Moses' flight, seems to refer to his initial fleeing when he killed the Egyptian and fled from Egypt upon its discovery. Regarding the statement that Moses was afraid in the scripture, Chrysostom explains that it is not attributed to fear because, although he was afraid, he had a heart willing to return when God would call him.
Moses feared because he did not have a clear call, yet he departed with a disposition of heart that was willing to witness
for God's cause when called upon. Therefore, the scripture says he was not afraid.
3. It is an indication of fleeing in faith when I use the opportunity to prepare myself for suffering and make that place of refuge a chamber for that purpose. I make use of the liberty I have to cultivate a heart that is ready to respond when God calls. This kind of fleeing is more attributable to faith than fear.
Seventhly, concerning those in public office, such as magistrates and ministers, great care must be taken in their fleeing. They, above all others, should be most willing to risk themselves. However, in certain cases, magistrates and ministers may flee and avoid danger.
For example, in 2 Samuel 21:17, the people did not allow David to go out to war to prevent the light of Israel from being extinguished.
Augustine makes a noteworthy statement about this in his letter to Honorius. He says that he himself would have gone and not abstained from the danger to avoid setting an example of laziness, but it was the people's responsibility to keep him from it. Now, specifically addressing the case of a minister whose duty is to stand firm against danger in perilous times, they should not readily flee, especially when persecution is widespread. Augustine also provides remarkable insights on this topic in his letter to Honorius, arguing against fleeing. He states that the weak shall perish not due to their lack of knowledge, as the Apostle says in 1 Corinthians 1:11, but rather due to the ignorance of those who should guide them.
Augustine further emphasises that we should fear more for the living stones of Christ's building to be demolished while we flee, rather than the stones of our earthly houses being set on fire while we are present.
Furthermore, he says, let us be more concerned that the members of the body of Christ, deprived of their spiritual nourishment, should be harmed rather than the members of our physical bodies being tormented and greatly afflicted by the violence of our enemies.
But if that is the case, then consider the following:
Firstly, you, the people, should not easily abandon a Minister either.
If Ministers are bound to risk themselves for your benefit in times of danger, surely the people are not free to separate themselves from their Ministers, for the bond is mutual. You may argue that there is a difference between a Minister and another member of the church, and it is true in terms of function. However, when it comes to the bond, the bond of another member is just as real and strong as the bond of a Minister. Just as in the body the eye may be more useful than the hand, yet sometimes the hand may save a life more effectively than the eye, and though the eye may have greater utility, the hand is just as firmly and truly connected to the body as the eye.
In fact, if we consider all the members collectively, there is a greater bond tying them to their Minister than the Minister to them. The Minister is directly tied to the whole body, and they are tied to him by being connected to one another. If there is the freedom for one member of a church to depart whenever they wish, then there is freedom for another, and so on for all. And if there is freedom for them to leave, then there is freedom for the Minister as well. Many may criticize the Minister if they leave their people at will, but there is equally valid reason for a Minister to criticize their people if they leave him whenever they please.
Secondly, if there is such a binding obligation on a Minister to risk himself for his people, he must carefully examine his calling. The
main reason why we, and even others elsewhere, were so prone to fear and flee on every occasion was because there remained some fear and uncertainty regarding our calling.
Thirdly, if there is such a bond between a Minister and his people, the people must make every effort to encourage their Minister. There should be strong unity in their spirits, and they should be cautious not to entertain divisive thoughts or harbor suspicions that hinder even the slightest unity. In times of danger, they should be willing to wholeheartedly and cheerfully support and stand alongside their
Minister. We do not know what trials God may call us to face. The path we walk, and desire to continue walking, is one that the world and the Devil despise. Although we may currently enjoy a period of respite by God's providence, if we remain steadfast in this path, we may encounter many challenges before we die. Just as we are obligated to risk everything we are and possess for you, all that you are and possess should likewise be bound to us.
But in certain cases, a Minister may be afraid and choose to flee without sinning, just as the Prophets, Christ, and the Apostles did flee in times of danger. A Minister may flee if the persecution is directed specifically at them and not a general persecution affecting their entire congregation. They may also flee if they have made provisions for their people to be cared for by others and if their absence would allow them to be more useful to their people.
Furthermore, if they flee with the intention of returning when God shows them the way, and if the people themselves break their relations, then certainly the Minister may flee. Augustine, in his epistle to Honorius, uses the example of Athanasius and justifies his fleeing, as the Emperor was furious with him, and he was willing to return when God provided the opportunity. I could provide more
instances, but I will only mention that they may flee with the intention of returning as God gives occasion.
For example, Saint Paul and Barnabas, as mentioned in Acts 14, fled multiple times from various places due to persecution. Yet, when they had a respite, they returned to the same places they had fled from. In Chapter 13, they came to Antioch where they faced persecution and were expelled. From there, they went to Iconium, but faced persecution once again. Then they went to Lystra, but even there they were pursued by their enemies. Despite the persecution they faced in these three places, they eventually returned to them, as mentioned in verse 21. This demonstrates the practice of the Apostles. However, if the relationship between the Minister and the people is broken, then they may depart.
During times of persecution, the situation becomes more challenging. It is not as difficult for a Minister to leave their people due to sickness or physical weakness as it is in times of persecution.
In fact, a Minister is even more obligated to stay with their people during such times. Christ referred to the hireling who flees from the sheep when the wolf comes, implying that a true Shepherd is willing to risk their life against the wolf. For a Minister to avoid that danger which they have undertaken to face would be unfaithful. Jacob was willing to watch over his sheep in the night, enduring frost and cold, just as he did during the day and in the summer. Scripture does not say that a hireling flees when a lion comes. If the danger is such that only a miracle can preserve the Minister's life, and if their life can be more beneficial to the Church in another place rather than being laid down there, then they are not acting as a hireling, but as a wise
Shepherd who may choose to avoid danger.