What then, we may ask, is the true moral force of Luke xiv. 26 and Deuteronomy xiii. 8-10? Most assuredly, they do not mean that we are to be "without natural affection," which is one of the special marks of the apostasy of the last days. This is perfectly clear. God Himself has established our natural relationships, and each of these relationships has its characteristic affections, the exercise and display of which are in lovely harmony with the mind of God. Christianity does not interfere with our relationships in nature, but it introduces a power whereby the responsibilities which attach to those relationships can be duly fulfilled to the glory of God. And not only so, but in the various epistles, the Holy Ghost has given the most ample instructions to husbands and wives, parents and children, masters and servants, thus proving, in the very fullest and most blessed manner, the divine sanction of those relationships and the affections which belong to them.
All this is perfectly plain; but still we have to inquire how it fits in with Luke xiv. and Deuteronomy xiii. 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 of Christ. When they operate in this way, they must be denied and mortified. If they dare to intrude upon a domain which is wholly divine, the sentence of death must be written upon them.
In contemplating the life of the only perfect man that ever trod this earth of ours, we can see how beautifully He adjusted the various claims which, as a man and a servant, He had to meet. He could say to His mother, "Woman, what have I to do with thee?" and yet, at the fitting moment, He could, with exquisite tenderness, 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 sweetly subject to parental authority. Thus the written teachings of holy Scripture, and the perfect ways of the living Christ, do both combine to teach us how to discharge aright the claims of nature and the claims of God.
But it may be that the reader feels considerable difficulty in reference to the line of action enjoined in Deuteronomy xiii. 9, 10. He may find it hard to reconcile it with a God of love, and with the grace, gentleness, and tenderness inculcated in the New-Testament scriptures. Here again we must keep a vigilant eye upon reason. It always affects to find ample scope for its powers in the stern enactments of the divine government; but, in reality, it only displays its blindness and folly. Still, though we would make very short work with infidel reason, we earnestly desire to help any honest soul who may not be able to see his way through this question.
We have had occasion, in our studies on the earlier chapters of this book, to refer to the very weighty subject of God's governmental dealings both with Israel and the nations; but, in addition to what has already come under our notice, we have to bear in mind the very important difference between the two economies of law and grace. If this be not clearly apprehended, we shall find very considerable difficulty in such passages as Deuteronomy xiii. 9, 10. The great characteristic principle of the Jewish economy was righteousness; the characteristic principle of Christianity is grace—pure, unqualified grace.
If this fact be fully grasped, all difficulty vanishes. It was perfectly right, perfectly consistent, and in perfect harmony with the mind of God for Israel to slay their enemies. God commanded them to do so. And, in like manner, it was right and consistent for them to execute righteous judgment, even unto death, upon any member of the congregation who should seek to draw them aside after false gods, as in the passage before us. To do so was in full moral harmony with the grand ruling principles of government and law, under which they were placed, in accordance with the dispensational wisdom of God. All this is perfectly plain. It runs through the entire canon of Old-Testament scripture. God's government in Israel, and His government of the world in connection with Israel, was on the strict principle of righteousness. And as it was in the past, so shall it be in the future,—"A king shall reign in righteousness, and princes shall rule in judgment."
But in Christianity, we see something quite different. The moment we open the pages of the New Testament, and hearken to the teachings and mark the actings of the Son of God, we find ourselves on entirely new ground, and in a new atmosphere; in a word, we are in the atmosphere and on the ground of pure, unqualified grace.
Thus, as a sample of the teaching, take a passage or two from what is called 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 neighbor 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 [υἱοί] 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 [τέλειοι], even as your Father which is in heaven is perfect." (Matt. v. 38-48.)
We cannot now dwell upon those blessed sentences; we merely quote them for the reader in order to let him see the immense difference between the Jewish and Christian economy. What was perfectly right and consistent for a Jew, might be quite wrong and inconsistent for a Christian.
This is so plain that a child may see it; and yet, strange to say, many of the Lord's beloved people seem to be clouded on the subject. They judge it to be perfectly right for Christians to deal in righteousness, and go to war, and to exercise worldly power. Well, then, if it be right for Christians to act thus, we would simply ask, Where is it taught in the New Testament? where have we a single sentence from the lips of our Lord Jesus Christ, or from the pen of the Holy Ghost, to warrant or sanction such a thing? As we have said, in reference to other questions that have come before us in our studies on this book, it is of no possible use for us to say, "We think so and so." Our thoughts are simply worth nothing. The one grand question, in all matters of Christian faith and morals, 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.