Schoolmaster to Christ
DEUTERONOMY CHAPTER 13

Introduction
This chapter abounds in weighty principles. It consists of three distinct sections, each one claiming our attention. We must not attempt to weaken the admonitory force of such Scripture or turn aside its keen edge by saying that it does not apply to Christians; that it is wholly Jewish in its scope and application. No doubt, this is primarily true – obviously it was addressed to Israel. But let us not forget that it was "written for our learning;" and the more closely we study it, the more we will see that its teaching is of universal importance.

Scripture Reading: Deuteronomy 13 (KJV)

"If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them: thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. And that prophet or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee" (vv. 1-5).

Here we have provision made for all cases of false teaching and false religious influence. We all know how easily the human heart is led astray by anything even resembling a sign or wonder, especially when such things are connected with religion. This is not confined to the nation of Israel; we see it throughout the ages. Anything supernatural, anything involving an infringement of what are called the ordinary laws of nature is almost sure to act powerfully on the human mind. A prophet rising up in the midst of the people, confirming his teaching by miracles, signs, and wonders, would be sure to get a hearing and obtain an influence.

Satan has always worked in this way. He is powerfully working now, and will continue to do so until the end of this present age in order to deceive and lead to destruction those who will not hearken to the precious truth of the Gospel. "The mystery of iniquity" that has been working in the religious world for centuries, will be headed up, in the person of "That Wicked whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming; even him, whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness" (2 Thess. 2:8-12).

So also our Lord warns His disciples against the same kind of influence: "Then if any man shall say unto you, Lo here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before" (Matt. 24:23-25).

Again, in Revelation we read of the second beast, coming up out of the earth, the great false prophet, the antichrist, doing great wonders, "So that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth that they should make an image to the beast, which had the wound by a sword, and did live" (13:13, 14).

We will not dwell on the above three passages of Holy Scripture. Our purpose in quoting them is to demonstrate how far the devil can go in the way of signs and wonders, to lead people away from God's Word – the truth; and also to reveal the one divine and perfect safeguard against all the enemy's delusive power.

When it comes to being lead into error, the human heart has no ability whatsoever to resist the influence of "great signs and wonders." Only the Word of God can fortify the soul, enabling it to resist the devil and all his deadly delusions. To have the precious truth of God treasured up in the heart is God's secret of preservation from all error, even though the error may be backed up by the most astounding miracles.

Hence, in the first of the above quotations we see that the reason why people will be deceived by the signs and lying wonders of "that wicked" one is "because they received not the love of the truth, that they might be saved." It is the love of the truth that preserves from error, be it ever so persuasive, ever so fascinating, ever so strongly supported by the powerful evidence of "great signs and wonders." It is not cleverness, intellectual power, mental grasp, or extensive learning. In the presence of Satan's wiles and machinations, all these things are powerless. The most gigantic human intellect will fall as easy prey to the wiles of the serpent.

But, the resources of Satan, the machinery of hell (the craft, subtlety, signs, and lying wonders) are all powerless against a heart governed by the love of the truth. A little child who knows, believes, and loves the truth is blessedly shielded, sheltered, and divinely preserved from the blinding and deceiving power of the wicked one. If ten thousand false prophets were to appear and perform extraordinary miracles in order to prove that the Bible is not the inspired Word of God or that our Lord Jesus Christ is not forever God over all or in order to set aside the glorious truth that the blood of Jesus Christ cleanses from all sin or any other precious truth revealed in Holy Scripture, it would have no effect whatsoever on the youngest babe in Christ whose heart is governed by the Word of God. Even if an angel from heaven were to come down and preach anything contrary to what we are taught in the Word of God, we have a divine warrant to pronounce him anathema, without any discussion or argument whatsoever.

This is an unspeakable mercy. It puts the simple hearted, unlettered child of God into a truly blessed position; a position not only of moral security, but also of sweetest repose. We are not called on to analyze false doctrine, or to weigh evidence advanced in favor of it; we are to reject both with stern decision, simply because we have the certainty of the truth and the love of it in our hearts. "Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul."

Here was the all-important point for Israel; and it is the same for us. Then, now, and always, true moral security is a heart fortified with the love of God's truth. The faithful Israelite who loved Jehovah with all his heart and soul would have a ready and conclusive answer for all false prophets and dreamers who might arise – a thoroughly effectual method of dealing with them. "Thou shalt not hearken." If the enemy does not get the ear, he is not likely to reach the heart. The sheep follow the Shepherd; "for they know his voice. And a stranger [even though showing signs and wonders] will they not follow, but will flee from him" (emphasis added). Why? Is it because they are able to discuss, argue, and analyze? No, it is because "they know not the voice of strangers." The simple fact of not knowing the voice is a sufficient reason for not following the speaker.

This is full of comfort and consolation for the beloved lambs and sheep of the flock of Christ. They can hear the voice of their loving, faithful shepherd; they can gather around Him and find in His presence true and perfect safely. He makes them to lie down in green pastures and leads them by the still waters of His love. This is enough. In themselves they may be weak; but this is no hindrance to their rest and blessing; quite the contrary, it only casts them more on His almighty power. We should never be afraid of weakness. No, what we should dread is fancied strength, vain confidence in our own wisdom, our own intelligence, our scriptural knowledge, and our spiritual attainments. These are the things we need to fear; but the more deeply we feel our weakness the better, for our Shepherd's strength is made perfect in weakness, and His precious grace is sufficient for the need of His beloved and blood bought flock, both as a whole and for each member in particular. May we stay near Him in the sense of our own helplessness and nothingness; may we treasure up His precious Word in our hearts, may we feed on it day by day as sustenance for our souls – the staple article of our lives, the living bread for the strengthening of the inward man. Thus we will be safe from every strange voice, every false prophet, every snare of the devil, every influence that might tend to draw us away from the path of obedience and the practical confession of the Name of Christ.

In the second paragraph of Deuteronomy 13, the Lord's people are warned against another snare of the devil. His snares and wiles are many and varied – manifold dangers for the people of God. But, there is full provision in God's Word for all.

"If thy brother, the son of thy mother, nearer, dearer and more tender than the son of the father – or thy son, or thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers, namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him; but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. And thou shalt stone him with stones that he die; because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the land of Egypt from the house of bondage. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you" (vv. 6-11).

Here, then, we have something quite different from the false prophet or dreamer of dreams. Thousands might be able to stand against these influences, and yet fall before natural affection – an ensnaring and seductive power so hard to resist. Dealing faithfully with those who live deep down in the affections of our heart demands deep-toned devotedness, great singleness of eye, and firm purpose of heart. To most of us, withstanding and rejecting a prophet or dreamer with whom we have no personal relationship or no tender link of fond affection would be easy compared with having to treat with stern and severe decision a loving wife, beloved brother or sister, or devoted and close friends.

But where the claims of God, Christ, and truth are at stake, there must be no hesitation. Any who make use of the ties of affection in order to draw us away from allegiance to Christ, must be resisted with unqualified decision. "If any man come to me, and hate not his father, and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple" (Luke 10:26).

May we always seek to understand this aspect of God's truth, giving it its proper place. We can be sure that listening to blind reason will present hideous perversion to this great practical subject. Whenever it attempts to exercise its powers in the things of God, reason is sure to prove itself an active and efficient agent of the devil in opposition to the truth. In things human and earthly, reason may have its place; but in things divine and heavenly, it is not only worthless, but mischievous.

What then is the true moral force of Luke 14:28 and Deuteronomy 13:8-10? Certainly, it is clear that hey do not mean that we are to be "without natural affection" – one of the special marks of apostasy of the last days. God Himself has established our natural relationships of which each has characteristic affections – their exercise and display are in lovely harmony with the mind of God. Christianity does not interfere with our natural relationships, but rather introduces a power whereby the responsibilities attached to those relationships can be fulfilled to the glory of God. This is revealed in various epistles where the Holy Spirit has given ample instructions to husbands and wives, parents and children, masters and servants – proving God's sanction of those relationships and the affections that belong to them.

All this is plain; but still one may inquire how it fits in with Luke 14 and Deuteronomy 13? The answer is simply this. The harmony is divinely perfect. Those Scriptures apply only to cases in which our natural relationships and affections interfere with the claims of God and Christ. When they operate in this way, they must be denied and mortified. If they dare to intrude on a domain that is wholly divine, the sentence of death must be written on them.

In contemplating the life of the only perfect man that ever trod this earth, we can see how beautifully He adjusted the various claims that He had to meet as a man and servant. He could say to His mother, "Woman, what have I to do with thee?" And, yet, at the fitting moment and with exquisite tenderness, He could commend that mother to the care of the disciple whom He loved. He could say to His parents, "Wist ye not that I must be about my Father's business?" and at the same time go home with them and be subject to parental authority. Thus the written teachings of Holy Scripture and the perfect ways of the living Christ combine to teach us how to properly discharge the claims of both nature and God.

But some may have problem with the line of action enjoined in Deuteronomy 13:9, 10, finding difficulty reconciling it with a God of love, grace, gentleness, and tenderness inculcated in the New Testament Scriptures. Here again we must keep a vigilant eye on reason, because it always seeks to find ample scope for its powers in the stern enactments of God's government; but, in reality, it only displays its blindness and folly. Still, though we recommend making short work with infidel reason, we also earnestly desire to help any honest soul who may not be able to see through this question.

In our studies of the earlier chapters of Deuteronomy, we have had occasion to refer to the subject of God's governmental dealings with both Israel and the nations. But in addition, we have to bear in mind the important difference between the two economies of law and grace. If this is not clearly apprehended or understood, we will find difficulty in such passages as Deuteronomy 13:9, 10. The great characteristic principle of the Jewish economy was righteousness; the characteristic principle of Christianity is grace – pure, unqualified grace.

Difficulties vanish if this fact is grasped. It was right, consistent, and in harmony with the mind of God for Israel to slay their enemies. God commanded them to do so. And, likewise, it was right and consistent for them to execute righteous judgment on any member of the congregation who tried to lead others after false gods, as in the passage before us. To execute judgment, even unto death, was in full moral harmony with the ruling principles of government and law, under which they were placed in accordance with the dispensational wisdom of God.

All this is plain. It runs through the entire canon of Old Testament Scripture. In connection with Israel, God's government in Israel and His government of the world was on the strict principle of righteousness.

But in Christianity we see something different. Opening the pages of the New Testament, and hearkening to the teachings and marking the actions of the Son of God, we find ourselves on new ground – in a new atmosphere. In other words, we are in the atmosphere and ground of pure, unqualified grace.

For an example of the teaching, consider a passage or two from the Sermon on the Mount – that marvelous and precious compendium of the principles of the kingdom of heaven: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the one cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain."

Again, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy; but I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the sons of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust . . . Be ye therefore perfect even as your Father which is in heaven is perfect" (Matt. 5:38-48).

These blessed sentences are quoted them in order to show the immense difference between the Jewish and Christian economy. What was right and consistent for a Jew might be wrong and inconsistent for a Christian.

This is plain enough; and yet, some of the Lord's beloved people seem clouded on the subject. They judge it to be right for Christians to deal in righteousness, and go to war and exercise worldly power. To those who might believe that it is right for Christians to act in this way, we simply ask, "Where is it taught in the New Testament? Where do we have a single sentence from the lips of our Lord Jesus Christ, or from the pen of the Holy Spirit to warrant or sanction such a thing?" As we have said regarding other questions that have come up in our study of this book, it is of no possible use for us to say, "We think so and so." Our thoughts are nothing more than our thoughts. In all matters of Christian faith and morals the one grand question is, "What saith the New Testament?" What did our Lord and Master teach, and what did He do? He taught that His people now are not to act as His people of old acted. Righteousness was the principle of the old economy; grace is the principle of the new.

This was what Christ taught, as may be seen in numberless passages of Scripture. And how did He act? Did He deal in righteousness with people? Did He assert His rights? Did He exercise worldly power? Did He go to law? Did He vindicate Himself or retaliate? When a certain village of the Samaritans refused to receive Him, and in ignorance of the heavenly principles He taught and in total forgetfulness of His whole course of action, His disciples said, "Lord, wilt thou that me command fire to come down from heaven, and consume them, even as Elias did?" What was His answer? "He turned and rebuked them, and said, Ye know not what manner of spirit ye are of, For the Son of man is not come to destroy men's lives but to save. And they went to another village." Calling down fire from heaven to consume men sent by a godless king to arrest him was consistent with the spirit, principle, and genius of the dispensation of which Elias was the exponent and representative. But the blessed Lord was the Exponent and divine Representative of another dispensation altogether. From first to last His was a life of self-surrender. He never asserted His rights. He came to serve and give. He came to represent God, to be the perfect expression of the Father in every way. The Father's character shone forth in His every look, His every Word, His every act, His every movement.

Such was the Lord Christ when He was down here among men; and such was His teaching. He did what He taught, and He taught what He did. His Words expressed what He was, and His ways illustrated His Words. He came to serve and to give. From the manger to the cross, those two things marked His whole life.

Is not He our great Exemplar in all things? Is it not by His teaching and ways that our Christian course and character are to be formed? How are we to know how we should walk except by hearkening to His blessed Words and gazing on His perfect ways? If as Christians we are to be guided and governed by the principles and precepts of the Mosaic economy, then certainly it would be right for us to go to law to contend for our rights, to engage in war, to destroy our enemies. But then what becomes of the teaching and example of our Lord and Savior? What of the teachings of the Holy Spirit? What of the New Testament? Is it not as plain as a sunbeam that for a Christian to do these things is to act in flagrant opposition to the teaching and example of his Lord?

However, we may be met by the old and often repeated inquiry, "What would become of the world, what would become of its institutions, what would become of society, if such principles were to be universally dominant?" In speaking of the early Christians and their refusal to join the Roman army, the infidel historian sneeringly inquires, "What would have become of the empire, surrounded as it was on all sides, by barbarians, if every one had indulged in such pusillanimous ideas as these?"

Of course, the answer is that if those spiritual and heavenly principles were universally dominant, there would be no wars, no fighting, and hence, no need for soldiers, no need of standing armies or navies, no need of constabulary or police; there would be no wrong doings, no strife about property, and hence no need of courts of law, judges or magistrates. In short, the world as it now is would end; the kingdoms of this world would become the kingdoms of our Lord and of His Christ.

But the plain fact is, those heavenly principles of which we speak, are not intended for the world at all, because the world could not adopt them, or act on them. To do so would involve the immediate and complete break up of the present system of things, the dissolution of the entire framework of society as presently constituted.

Heavenly principles are not designed for "this present evil world"; they are designed for the church that is not of the world, even as Jesus is not of the world. "If," said our Lord to Pilate, "my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence."

It is the attempt to mix the world and the church together that produces confusion. It is one of Satan's special wiles; and it has done more to mar the testimony of the Lord's church and hinder its progress than most of us are aware. It involves turning things upside down, a confounding of things that essentially differ, a denial of the church's true character, position, walk and hope. We sometimes hear the expression, "Christian world." What does it mean? It is simply an attempt to combine two things that in their source (nature and character) are as diverse as light and darkness. It is an effort to tack a new piece on an old garment that, as our Lord tells us, only makes the rent worse.

Is it God's purpose to Christianize the world, or to call His people out of the world to be a heavenly people, governed by heavenly principles, formed by a heavenly object, and cheered by a heavenly hope? If this is not clearly seen, if the truth as to the church's true calling and course is not realized then we are sure to make mistakes in our work, walk, and service. We will make a wrong use of the Old Testament Scriptures, not only on prophetic subjects, but also in reference to the whole range of practical life. Indeed, it would be impossible to calculate the loss that must result from not seeing the distinctive calling, position, and hope of the Lord's church, her association and identification – her living union with a rejected, risen, and glorified Christ.

A brief study such as this is not the place to enlarge on this most precious and interesting theme; but we offer an instance or two illustrative of the Spirit's method of quoting and applying Old Testament Scripture. For example, the thirty-fourth Psalm: "The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth." Note how the Holy Spirit quotes this passage in the first epistle of Peter. "The face of the Lord is against them that do evil" (1 Pet. 3:12). Not a word about cutting off. The reason is because the Lord is not now acting on the principle of cutting off. He acted on it under the law; and He will act on it when He returns to judge the world. But now He is acting in grace and long-suffering mercy. His face is as much and decidedly against all evildoers as ever it was, or ever it will be, but not now to cut off the remembrance of them from the earth. The most striking illustration of this marvelous grace and forbearance, and of the difference between the two principles on which we have been dwelling is seen in the fact that the very men who, with wicked hands, crucified His only-begotten and well-beloved Son – evildoers of the most pronounced type – instead of being cut off from the earth, were the first to hear the message of full and free pardon through the blood of the cross.

To some it may appear that we are making too much of the mere omission of a single clause of Old Testament Scripture. But we do not think so. Even if we had only this one instance, it would be a serious mistake to treat it with indifference. But the fact is there are other passages of the same character as the one just quoted, all illustrating the contrast between the Jewish and Christian economies.

God is now dealing in grace with the world and so should His people if they want to be like Him, as we are called to be. "Be ye therefore perfect, even as your Father which is in heaven is perfect" and again, "Be ye therefore imitators of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour" (Eph. 5:1).

This is our model. We are called to copy our Father's example, to imitate Him. He is not going to law with the world; He is not enforcing His rights with the strong hand of power. By-and-by, He will; but not just now in this day of grace. Now He showers His rich blessings and benefits on those whose whole life is one of enmity and rebellion against Him.

As Christians, we are called to act on this morally glorious principle. It may be said by some, "How could we ever get on in the world, how could we conduct our business, on such a principle as this? We could be robbed and ruined; designing people could take advantage of us, if they knew that we would not take them to law; they could take our goods, or borrow our money, or occupy our houses, and refuse to pay us. In short, we could never get on in a world like this, if we did not assert our rights and establish our claims by the strong hand of power. What is the law for but to make people behave themselves? Are not the powers that are ordained by God for the purpose of maintaining peace and good order in our midst? What would become of society, if we did not have soldiers, policemen, magistrates and judges? And if God has ordained that such things should be, why should His people not avail themselves of them? And not only so, but who are more fit to occupy places of authority and power, or to wield the sword of justice than the people of God?

There is certainly force in this line of argument. The powers that be are ordained of God. The king, the governor, the judge, the magistrate are, each in his place, the expression of the power of God. It is God Who invests each with the power that he wields; it is He Who has put the sword in his hand for the punishment of evildoers, and the praise of them that do well. We bless God with all our hearts for the constituted authorities of the country. Day and night, in private and in public, we pray for them. It is our bounden duty to obey and submit ourselves to them, in all things, provided always that they do not call on us to disobey God, or do violence to conscience. If they do this, what are we to do, resist? No, we are to suffer.

All this is plain. The world, as it now is, could not go on for a single day, if men were not kept in order by the strong hand of power. We could not live, or at least life would be intolerable, were it not that evildoers are kept in some control by the glittering sword of justice. However, through lack of morality on the part of many who bear the sword, lawless demagogues are today allowed to stir up the evil passions of men to resist the law of the land, disturb the peace, and threaten the lives and property of well-disposed and harmless subjects of the government.

But, admitting all this as every intelligent Christian taught by Scripture surely will, it leaves untouched the question of the Christian's path in this world. Christianity fully recognizes all the governmental institutions of the country. Interfering with such institutions in no way forms a part of the Christian's business. Wherever he is, whatever be the principle or character of the government of the country in which his lot is cast, it is his duty to recognize its municipal and political arrangements, to pay taxes, pray for the government, honor governors in their official capacity, wish the legislature and the executive well, pray for peace of the country, live in peace with all, as best he can.

All this we see in the Master Himself. In His memorable reply to the crafty Herodians, He recognizes the principle of subjection to the powers that be: "Render to Caesar the things that be Caesar's; and to God the things that be God's." He also paid tribute, although personally free. They had no right to demand it of Him, as He plainly shows to Peter; and it might be said, "Why did He not appeal?" Appeal? No, He shows us something different. Hear His exquisite reply to the mistaken apostle, "Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money; that take and give unto them for me and thee" (Matt. 17).¹

Here, with increased moral force, we return to our thesis – the Christian's path in this world. What is it? He is to follow his Master – to imitate Him in all things. Did He assert His rights? Did He go to law? Did He try to regulate the world? Did He meddle with municipal or political matters? Was He a politician? Did He wield the sword? Did He consent to be a judge or a divider, even when asked, as we say, to arbitrate about property? From first to last was not His whole life one of complete self-surrender? Was He not continually giving up until, at the cross, He gave up His precious life as a ransom for many?

We will leave these questions to find their answer deep in the heart of the serious student of the Word, to produce their practical effect in his life. We trust that the foregoing line of truth will help to rightly interpret such passages as Deuteronomy 13:9, 10. While our opposition to idolatry and separation from evil is not to be less intense and decided than that of Israel of old, it is not to be displayed in the same way. The church is called on to put away evil and evildoers, but not after the same fashion as Israel. It is no part of her duty to stone idolaters and blasphemers, or burn witches. The Church of Rome has acted on this principle; and Protestants have followed her example.² The Lord's church is not called – no, she is positively and peremptorily forbidden to use the temporal sword. It is a flat denial of her calling, character, and mission to do so. When, in ignorant zeal and carnal haste, Peter drew the sword in defense of his blessed Master, he was at once corrected and instructed by his Master's gracious act: "Put up thy sword into the sheath; for all they that take the sword shall perish by the sword." And having reproved the act of His mistaken though well-meaning servant, He undid the mischief by His gracious touch. The inspired apostle said, "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:4, 5).

The professing church has gone astray regarding this great and most important question. Seeking to further the cause of Christ by carnal and worldly agency, she has joined herself with the world. Ignorantly, she has attempted to maintain Christian faith by shamefully denying Christian practice. The burning of heretics stands as a fearful moral blot on the pages of the religious history. There is no way to contemplate the terrible consequences resulting from the notion that the Lord's church was called to take Israel's place and act on Israel's principles.³ It falsified her testimony, robbed her spiritual and heavenly character, and led her on a path that ends in Revelation 17 and 18.

As we move on in our study, we trust that what has been presented will lead others to consider the subject in the light of the New Testament, being lead to see the path of entire separation that Christians are called to tread. We are in the world but not of it, even as our Lord Christ is not of it. This will solve a thousand difficulties and furnish a general principle that can be practically applied to a thousand details.

We will now conclude our study of Deuteronomy 13 by glancing at its closing paragraph: "If thou shalt hear say in one of thy cities, which the Lord thy God hath given thee to dwell there, saying, Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known. Then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the Lord thy God; and it shall be an heap for ever; it shall not be built again. And there shall cleave nought of the cursed thing to thine hand; that the Lord may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; when thou shalt hearken to the voice of the Lord thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the Lord thy God" (vv. 12-18).

Here we have solemn and weighty instruction. But, though solemn and weighty, it is based on a truth of unspeakable value – the national unity of Israel. By not seeing this, we miss the real force and meaning of the foregoing quotation. In one of the cities of Israel, A case of grave error may be supposed; and the question naturally might arise, "Are all the cities involved in the evil of one?"⁴

Assuredly they were, because the nation was one. The cities and tribes were not independent; they were bound up together by a sacred bond of national unity – a unity that had its center in the place of God's presence. Israel's twelve tribes were indissolubly bound together. The twelve loaves on the golden table in the sanctuary formed the beauteous type of this unity, and every true Israelite owned and rejoiced in this unity. The twelve stones in Jordan's bed; the twelve stones on Jordan's bank; Elijah's twelve stones on Mount Carmel, all set forth the same truth – the indissoluble unity of Israel's twelve tribes. The good king Hezekiah recognized this truth, when he commanded that the burnt offering and the sin offering should be made for all Israel (2 Chr. 29:24). The faithful Josiah believed it and acted on it, when he carried his reformatory operations into all the countries that pertained to the children of Israel (2 Chr. 34:33). In his magnificent address before king Agrippa, Paul bears witness to the same truth, when he says, "Unto which promise our twelve tribes, instantly serving God, night and day, hope to come"⁵ (Acts 26:7).

Let us now briefly look at the practical application of this glorious truth, as presented in the closing paragraph of Deuteronomy 13. A report of serious error taught in a certain city in the extreme south reaches a city in the far north of the land of Israel. This was a deadly error, tending to draw the inhabitants away from the true God.

What is to be done? The law is plain; the path of duty is laid down with such distinctness that it only needs a single eye to see it, and a devoted heart to tread it. "Then shalt thou inquire, and make search, and ask diligently." Surely, this is simple enough.

However, some of the citizens might say, "What have we in the north to do with error taught in the south? Thank God, there is no error taught among us; it is entirely a local question; each city is responsible for the maintenance of the truth within its own walls. How could we be expected to examine every case of error that may spring up here and there all over the land; our whole time would be taken up, so that we could not attend to our fields, vineyards, olive gardens, flocks, and our herds. It is all we can do to keep our own borders all right. We certainly condemn the error, and if anyone holding or teaching it were to come here, and we knew of it, we would shut our gates against him. Beyond this, we do not feel responsible."

We may ask, what would be the reply of the faithful Israelite to this line of argument? After all, in the judgment of mere nature, it seems exceedingly plausible. We may be sure; the reply would be simple and conclusive. He would say it was a denial of Israel's unity. He might well continue, "If every city and every tribe were to take independent ground, then the high priest might take the twelve loaves off the golden table before the Lord and scatter them here and there and everywhere; our unity would be gone; we would be broken up into independent atoms having no national ground of action."

Besides, the commandment is distinct and explicit, "Thou shalt inquire, and make search, and ask diligently." Therefore, the Israelite was bound on the double ground of the nation's unity and the plain command of the covenant God. It was of no use to say there was no error taught among them, unless they wanted to separate themselves from the nation. If they belonged to Israel, then verily the error was taught among them, as the Word says: "Such abomination is wrought among you." How far did the "you" extend? It extended as far as the national boundaries. Error taught at Dan affected those dwelling at Beersheba. This could be because Israel was one.

The Word is plain, distinct, and emphatic. We are bound to search into it. We cannot fold our arms and sit down in cold indifference and culpable neutrality, or else we will be involved in the awful consequences of this evil. In other words, we are involved until we clear ourselves of it by judging it with unflinching decision and unsparing severity.

Such would be the thought of every loyal Israelite, and such would be the mode of his acting regarding error and evil wherever found. To speak or act otherwise would simply be indifference pertaining to the truth and glory of God, and independency regarding Israel. For any to say that they were not responsible to act according to the instructions given in Deuteronomy 13:12-18 would be a complete surrender of the truth of God and of Israel's unity. All were bound to act or else be involved in the judgment of the guilty city.

Surely if all this was true in Israel of old, it is no less true in the Lord's church now. We may rest assured that where Christ is concerned, anything like indifference is most hateful to God. It is the eternal purpose and counsel of God to glorify His Son; that every knee should bow to Him and every tongue confess that He is Lord to the glory of God the Father. "That all should honour the Son even as they honour the Father."

Hence, if Christ be dishonored, if doctrines derogatory to the glory of His Person, the efficacy of His work, or the virtue of His offices, are taught then we are bound to reject such doctrines with stern decision. Where the Son of God is concerned, in the judgment of the high court of Heaven, indifference or neutrality is high treason. We would not be so indifferent if it was a question of our reputation, personal character, personal, or family property; we would be alive to anything affecting ourselves or those dear to us. How much more deeply should we feel in reference to what concerns the glory and honor, the Name and cause of the One to whom we owe our present and everlasting all; the One who laid aside His glory, came down into this wretched world and died a shameful death on the cross in order to save us from the everlasting flames of hell. Could we be indifferent to Him? Or be neutral where He is concerned? God forbid.

No; it must not be. The honor and glory of Christ must be more to us than reputation, property, family, friends – all must stand aside if the claims of Christ are involved. We are persuaded that truly serious students of God's Word strongly and energetically believe and accept this and long to see Him face to face, and stand in the full light of His moral glory. With what feelings will we then contemplate the idea of indifference or neutrality with respect to Him?

Are we not justified in declaring that next to the glory of the Head stands the great truth of the unity of His body, the church? Unquestionably. If the nation of Israel was one, how much more is the body of Christ one? And if independency was wrong in Israel, how much more wrong in the Lord's church? Here is the plain fact: the idea of independency cannot be maintained in the light of the New Testament. We might as well say that the hand is independent of the foot, or the eye of the ear, as to assert that members of the body of Christ are independent one of another.

"For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ [a remarkable statement, setting forth the intimate union of Christ and the church]. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee; nor again, the head to the feet, I have no need of you. Nay, much more, those members of the body, which seem to be more feeble, are necessary; and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need; but God hath tempered the body together, having given more abundant honour to that part which lacked. That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. NOW YE ARE THE BODY OF CHRIST, AND MEMBERS IN PARTICULAR" (1 Cor. 12:12-27; emphasis added).

While dwelling at length on this marvelous Scripture is not now possible, still, we earnestly desire to call attention to the special truth that it so forcibly sets before us: every true believer on the face of the earth is a member of the body of Christ. This is a great practical truth involving the highest privileges and the weightiest responsibilities. It is not merely a true doctrine, sound principle, or orthodox opinion; it is a living fact, designed to be a divine power in the soul. The Christian can no longer view himself as an independent person, having no association, no vital link with others. He is livingly bound up with all the children of God, all true believers, all the members of Christ's body on the face of the earth.

"By one Spirit are we all baptized into one body." The Lord's church is not a mere club, or a society, an association, or a brotherhood; it is a body united by the Holy Spirit to the Head, in heaven; and all its members on earth are indissolubly bound together. This being so, it of necessity follows that all the members of the body are affected by the state and walk of each. "If one member suffer, all the members suffer with it." If there is anything wrong with the foot, the hand feels it through the head. So it is in the Lord's church; if anything goes wrong with an individual member all feel it through the Head with whom the Holy Spirit livingly connects all.

Some find it hard to grasp this great truth. But yet there it stands, plainly revealed on the inspired page, not to be reasoned about or submitted in anyway to the human judgment, but simply to he believed. It is God's revelation. No human mind could have ever conceived such a thought; but God reveals it, faith believes it, and walks in the blessed power of it.

It may be that someone feels disposed to ask, "How is it possible for the state of one believer to affect those who know nothing about it?" The answer is, "If one member suffer, all the members suffer with it." All the members of some local assembly who may know, or be locally connected with, the person concerned? No, but the members of the body wherever they are. Even in the case of Israel, where it was only a national unity, we have seen that if there was evil in anyone of their cities, all were concerned, all involved, all affected. Hence, when Achan sinned, although there were myriads of people totally ignorant of the fact, the Lord said, "Israel hath sinned," and the whole assembly suffered a humiliating defeat.

Can reason grasp this weighty truth? No; but faith can. If we listen to reason we will believe nothing; but, by the grace of God, we will not listen to reason, but believe what God says because He says it.

This unity of the body is an immense truth, from which practical consequences flow. How eminently calculated it is to minister to holiness of walk and life. How watchful it would make us over self – our habits, ways, and whole moral condition. How careful it would make us not to dishonor the Head to Whom we are united, or grieve the Spirit by Whom we are united, or injure the members with whom we are united.

We must end the brief study of this chapter, though we would like to linger longer over one of the grandest, profound, and powerfully formative truths that can possibly engage our attention. May the Spirit of God make it a living power in the soul of every true believer on the face of the earth.

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