In glancing for a moment at the religious phase of the unequal yoke, I would assure my reader that it is, by no means, my desire to hurt the feelings of any one by canvassing the claims of the various denominations around me. Such is not my purpose. The subject of this paper is one of quite sufficient importance to prevent its being encumbered by the introduction of other matters. Moreover, it is too definite to warrant any such introduction. “The unequal yoke” is our theme, and to it we must confine our attention.
In looking through scripture we find almost numberless passages setting forth the intense spirit of separation which ought ever to characterise the people of God. Whether we direct our attention to the Old Testament, in which we have God’s relationship and dealings with His earthly people, Israel; or, to the New Testament, in which we have His relationship and dealings with His heavenly people, the Church; we find the same truth prominently set forth, namely, the entire separation of those who belong to God. Israel’s position is thus stated in Balaam’s parable, “Lo, the people shall dwell alone, and shall not be reckoned amongst the nations.” Their place was outside the range of all the nations of the earth; and they were responsible to maintain that separation. Throughout the entire Pentateuch, they were instructed, warned, and admonished as to this; and, throughout the Psalms and the Prophets we have the record of their failure in the maintenance of this separation, which failure, as we know, has brought down upon them the heavy judgements of the hand of God. It would swell this little paper into a volume were I to attempt a quotation of all the passages in which this point is put forward. I take it for granted that my reader is sufficiently acquainted with his Bible, to render such quotation unnecessary. Should he not be so, however, a reference, in his Concordance, to the words “separate,” “separated,” and “separation,” will suffice to lay before him at a glance the body of scripture evidence on this subject. The passage just quoted, from the Book of Numbers, is the expression of God’s thoughts about His people Israel: “The people shall dwell alone.”
The same is true, only upon a much higher ground in reference to God’s heavenly people, the Church – the body of Christ – composed of all true believers. They, too, are a separated people.
We shall now proceed to examine the ground of this separation. There is a great difference between being separate on the ground of what we are, and of what God is. The former makes a man a Pharisee; the latter makes him a saint. If I say to a poor fellow sinner, “Stand by thyself, I am holier than thou,” I am a detestable Pharisee and a hypocrite; but if God, in His infinite condescension and perfect grace, says to me, “I have brought you into relationship with Myself in the person of My Son Jesus Christ, therefore be holy and separate from all evil; come out from among them and be separate;” I am bound to obey, and my obedience is the practical manifestation of my character as a saint – a character which I have, not because of anything in myself, but simply because God has brought me near to Himself through the precious blood of Christ.
It is well to be clear as to this. Pharisaism and divine sanctification are two very different things: and yet they are often confounded. Those who contend for the maintenance of that place of separation which belongs to the people of God, are constantly accused of setting themselves up above their fellow-men, and of laying claim to a higher degree of personal sanctity than is ordinarily possessed. This accusation arises from not attending to the distinction just referred to. When God calls upon men to be separate, it is on the ground of what He has done for them upon the cross, and where He has set them, in eternal association with Himself, in the person of Christ. But if I separate myself on the ground of what I am in myself, it is the most senseless and vapid assumption, which will sooner or later be made manifest. God commands His people to be holy on the ground of what He is: “Be ye holy, for I am holy.” This is evidently a very different thing from “stand by thyself, I am holier than thou.” If God brings people into association with himself, He has a right to prescribe what their moral character ought to be, and they are responsible to answer thereto. Thus we see that the most profound humility lies at the bottom of a saint’s separation. There is nothing so calculated to put one in the dust as the understanding of the real nature of divine holiness. It is an utterly false humility which springs from looking at ourselves – yea, it is, in reality, based upon pride, which has never yet seen to the bottom of its own perfect worthlessness. Some imagine that they can reach the truest and deepest humility by looking at self, whereas it can only be reached by looking at Christ. “The more thy glories strike mine eye, the humbler I shall be.” This is a just sentiment, founded upon divine principle. The soul that loses itself in the blaze of Christ’s moral glory, is truly humble, and none other. No doubt, we have a right to be humble when we think of what poor creatures we are; but it only needs a moment’s just reflection to see the fallacy of seeking to produce any practical result by looking at self. It is only when we find ourselves in the presence of infinite excellency, that we are really humble.
Hence, therefore, a child of God should refuse to be yoked with an unbeliever, whether for a domestic, a commercial, or a religious object, simply because God tells him to be separate, and not because of his own personal holiness. The carrying out of this principle, in matters of religion, will necessarily involve much trial and sorrow; it will be termed intolerance, bigotry, Narrow-mindedness, exclusiveness, and such like; but we cannot help all this. Provided we keep ourselves separate upon a right principle and in a right spirit, we may safely leave all results with God. No doubt, the remnant, in the days of Ezra, must have appeared excessively intolerant in refusing the co-operation of the surrounding people in building the house of God; but they acted upon divine principle in the refusal. “Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple to the Lord God of Israel, then they came to Zerubbabel, and to the chief of the fathers, and said to them, Let us build with you; for we seek your God as ye do; and we do sacrifice to him, since the days of Esar-haddon, king of Assur, which brought us up hither.” This might seem a very attractive proposal – a proposal evidencing a very decided leaning toward the God of Israel; yet the remnant refused, because the people, notwithstanding their fair profession, were, at heart, uncircumcised and hostile. “But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said to them, Ye have nothing to do with us to build an house to our God; but we ourselves together will build to the Lord God of Israel.” (Ezra 4:1–3.) They would not yoke themselves with the uncircumcised – they would not “plough with an ox and ass” – they would not “sow their field with mingled seed” – they kept themselves separate, even though, by so doing, they exposed themselves to the charge of being a bigoted, narrow-minded, illiberal, uncharitable set of people.
So, also, in Nehemiah, we read, “And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers.” (Neh 9:2.) This was not sectarianism, but positive obedience. Their separation was essential to their existence as a people. They could not have enjoyed the divine presence on any other ground. Thus it must ever be with God’s people on the earth. They must be separate, or else they are not only useless, but mischievous. God cannot own or accompany them if they yoke themselves with unbelievers, upon any ground, or for any object whatsoever. The grand difficulty is to combine a spirit of intense separation with a spirit of grace, gentleness, and forbearance; or, as another has said, “to maintain a narrow circle with a wide heart.” This is really a difficulty. As the strict and uncompromising maintenance of truth tends to narrow the circle around us, we shall need the expansive power of grace to keep the heart wide, and the affections warm. If we contend for truth otherwise than in grace, we shall only yield a one-sided and most unattractive testimony. And, on the other hand, if we try to exhibit grace at the expense of truth, it will prove, in the end, to be only the manifestation of a popular liberality at God’s expense – a most worthless thing.
Then, as to the object for which real Christians usually yoke themselves with those who, even on their own confession, and in the judgment of charity itself, are not Christians at all, it will be found, in the end, that no really divine and heavenly object can be gained by an infringement of God’s truth. Per fas aut nefas can never be a divine motto. The means are not sanctified by the end; but both means and end must be according to the principles of God’s holy word, else all must eventuate in confusion and dishonour. It might have appeared to Jehoshaphat a very worthy object, to recover Ramoth Gilead out of the hand of the enemy; and, moreover, he might have appeared a very liberal, gracious, popular, large-hearted man, when, in reply to Ahab’s proposal, he said, “I am as thou art, and my people as thy people; and we will be with thee in the war.” It is easy to be liberal and large-hearted at the expense of divine principle; but how did it end? Ahab was killed, and Jehoshaphat narrowly escaped with his life, having made total shipwreck of his testimony.
Thus we see that Jehoshaphat did not even gain the object for which he unequally yoked himself with an unbeliever; and even had he gained it, it would have been no justification of his course. Nothing can ever warrant a believer’s yoking himself with an unbeliever; and, therefore, however fair, attractive, and plausible the Ramoth expedition might seem in the eye of man, it was, in the judgment of God, “helping the ungodly, and loving them that hate the Lord.” (2Chr 19:2.) The truth of God strips men and things of the false colours with which the spirit of expediency would deck them, and presents them in their proper light; and it is an unspeakable mercy to have the clear judgment of God about all that is going on around us: it imparts calmness to the spirit, and stability to the course and character, and saves one from that unhappy fluctuation of thought, feeling, and principle which so entirely unfits him for the place of a steady and consistent witness for Christ. We shall surely err, if we attempt to form our judgment by the thoughts and opinions of men; for they will always judge according to the outward appearances, and not according to the intrinsic character and principle of things. Provided men can gain what they conceive to be a right object, they care not about the mode of gaining it. But the true servant of Christ knows that he must do his Master’s work upon his Master’s principles and in his Master’s spirit. It will not satisfy such an one to reach the most praiseworthy end, unless he can reach it by a divinely appointed road. The means and the end must both be divine. I admit it, for example, to be a most desirable end to circulate the scriptures – God’s own pure, eternal word; but if I could not circulate them save by yoking myself with an unbeliever, I should refrain, inasmuch as I am not to do evil that good may come.
But, blessed be God, His servant can circulate His precious book without violating the precepts contained in that book. He can, upon his own individual responsibility, or in fellowship with those who are really on the Lord’s side, scatter the precious seed everywhere, without leaguing himself with those whose whole course and conduct prove them to be of the world. The same may be said in reference to every object of a religious nature. It can and should be gained on God’s principles, and only thus. It may be argued, in reply, that we are told not to judge – that we cannot read the heart – and that we are bound to hope that all who would engage in such good works as the translation of the Bible, the distribution of tracts, and the aiding of missionary labours, must be Christians; and that, therefore, it cannot be wrong to link ourselves with them. To all this I reply, that there is hardly a passage in the New Testament so misunderstood and misapplied as Matthew 7:1: “Judge not, that ye be not judged.” In the very same chapter we read, “Beware of false prophets by their fruits ye shall know them.” Now, how are we to “beware,” if we do not exercise judgment? Again, in 1. Corinthians 5 we read, “For what have I to do to judge them also that are without? do not ye judge them that are within But them that are without God judges. Therefore put away from among yourselves that wicked person.” Here we are distinctly taught that those “within” come within the immediate range of the Church’s judgment; and yet, according to the common interpretation of Matthew 7:1, we ought not to judge anybody; that interpretation, therefore, must needs be unsound. If people take, even in profession, the ground of being “within,” we are commanded to judge them. “Do not ye judge them that are within?” As to those “without,” we have naught to do with them, save to present the pure and perfect, the rich, illimitable, and unfathomable grace which shines, with unclouded effulgence, in the death and resurrection of the Son of God.
All this is plain enough. The people of God are told to exercise judgment as to all who profess to be “within;” they are told to “beware of false prophets;” they are commanded to “try the spirits:” and how can they do all this, if they are not to judge at all? What, then, does our Lord mean, when he says, “Judge not?” I believe He means just what St. Paul, by the Holy Ghost, says, when he commands us to “judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God.” (1Cor 4:5) We have nothing to do with judging motives; but we have to judge conduct and principles; that is to say, the conduct and principles of all who profess to be “within.” And, in point of fact, the very persons who say, “We must not judge,” do themselves constantly exercise judgment. There is no true Christian in whom the moral instincts of the divine nature do not virtually pronounce judgment as to character, conduct, and doctrine; and these are the very points which are placed within the believer’s range of judgment.
All, therefore, that I would press upon the Christian reader is, that he should exercise judgment as to those with whom he yokes himself in matters of religion. If he is, at this moment, working in yoke or in harness with an unbeliever, he is positively violating the command of the Holy Ghost. He may be ignorantly doing so up to this; and if so, the Lord s grace is ready to pardon and restore; but if he persist in disobedience after having been warned, he cannot possibly expect God’s blessing and presence with him, no matter how valuable or important the object which he may seek to attain. “To obey is better than sacrifice, and to hearken than the fat of rams.”
Miscellaneous writings, Book 1
published by Stem Publishing:
 The unequal yoke proved a terrible snare to the amiable heart of Jehoshaphat. He yoked himself with Ahab for a religious object and, notwithstanding the disastrous termination of this scheme, we find him yoking himself with Ahaziah for a commercial object, which likewise ended in loss and confusion; and, lastly, he yoked himself with Jehoram for a military object. Compare 2Chr 18; 2Chr 20:32–37; 2. Kings 3.