What does Exodus 23:2 teach us about not following the crowd?

The injunction against following a multitude in wrongdoing is to be noted. All too often have Christians gone off on a wrong course, assuring themselves that it must be right because many of their friends are travelling on that road. A multitude of real saints may pursue a course that is wrong, but that does not make it right. Our responsibility is to be governed by the Word of God, even if that means diverging from a multitude.

It is noticeable how human feelings are eliminated in these matters of judgment. Not only is all unrighteous witness prohibited but one's feelings of dislike for an enemy must not be allowed to withhold assistance in a time of need, as we see in verses 4 and 5. And further, one's feelings in regard to the poor must not sway the judgment, either for him (verse 3) nor against him (verse 6).

After a brief examination of the case, Pilate states that he 'finds no fault in this man' (v. 4). This should have settled the matter for him, but we read that the multitude was 'the more fierce'. This is where a first element of (democratic1) politics becomes visible: what matters is not the correct moral judgement of the issue in question, but the opinion and mood of the crowd2. In one sense, it is not surprising that this principle has become the general rule in many countries. Having rejected the Bible as God's Word and as the standard, there is a lack of absolute values and therefore no basis whatsoever to define the meaning of 'correct moral judgment'. As people live in a moral vacuum (scripture calls this darkness), the judgement is transferred to the masses3. As a result, the Man who 'went about doing good' was 'murdered by hanging him on a cross' (Acts 10:38,39). We do well to respect the old warning: 'Thou shalt not follow a multitude to do evil' (Ex. 23:2).

Wickedness of this kind loves company, and the presence of a multitude in sympathy favors sinning with a high hand. Even for the believer there is need for the exhortation, "Go not with a multitude to do evil:" for evil may be attenuated in our minds very much by the many with whom we share it. Wickedness is naturally cowardly, and loves to share its responsibility with others, even though it may scout the idea of responsibility; while faith walks singly, even amid a multitude. Conscience too is individual, and has a wide reputation for making men stiff and angular, and unfitted for much companionship. Yet a walk with God will be in company with those who walk with Him; but how many are they who unreservedly do this?

Unless under the stress of most exceptional circumstances, we must not individualise ourselves today. The Church is Christ's body and the Spirit's habitation, and the fellowship of saints is an unspeakable privilege. Indeed, it is one of the outstanding privileges of the dispensation. Those whose consciences are really exercised concerning the will of God may in some instances find fellowship very restricted, but the Lord has graciously said, "Where two or three are gathered together in My name, there am I in the midst of them" (Matt. 18:20). The reality and the sweetness of this has been abundantly proved. But if it is really so that in some locality a faithful soul finds not even one willing to walk with him in the right ways of the Lord, he must not "follow a multitude to do evil" (Ex. 23:2). In such a case, he must be prepared to stand alone, assured that God will not forget him. But such a path calls for special grace, and needs to be trodden with the deepest possible humility and self abnegation, lest Elijah's "I, even I only, am left" develop in the soul (1 Kings 19:14). Nothing could be more spiritually disastrous.

But what if the mass of the Lord's people fail to see with him, and remain behind? Must the man of God detach himself from these as well? God's word answers, "Thou shalt not follow a multitude to do evil." The Master must be followed rather than all others. The disobedience of others must not be made an excuse for disobedience on my part. Is it clear to me that things are wrong, and hopelessly so? I must not waver, but depart from iniquity, if even I have to do so alone — if I shall seem as solitary in the path as Elijah deemed himself of old. And this, moreover, is true love. If one would help another out of a miry ditch, one must not place one's feet beside him in the mire; one must look first of all to one's own foothold — must plant oneself firmly on the solid ground, and then one can reach the hand to lift one's neighbor out.

Although a number are carried away with these erroneous negations there is evidence that with many there are great searchings of heart. To these we would appeal. “Thou shalt not follow the multitude for evil; neither shalt thou answer in a cause to go after the multitude to pervert judgement.” (Exodus 23:2)

Now what am I to follow, if I may not follow people? I am to "follow righteousness, faith, love, peace." Leaders I may own, and rightly if, and only as, they can show me that the path they lead in has these marks. But I must be shown the marks or refuse the path, no matter what else may commend it to me. Nor will it do to take counsel with humility, and walk by the judgment of others, when God is bidding us hearken to His Word.

Nor was he mistaken. Many would no doubt say, "What harm can there be in joining Ahab's expedition? Surely, if there were any thing wrong in it, such a good man as king Jehoshaphat would not engage in it. So long as we see him there, we may make our minds easy about the matter." But if this were not the language of some in Jehoshaphat's day, it certainly is of many in our own. How often do we hear Christians say, "How can such-and-such things be wrong, when we see such good men in connection with them, or engaging in them?" Now all that can be said of such reasoning is that it is utterly false; it is beginning quite at the wrong end. We are responsible to God to act upon principle, let others do as they may. We should be able, through grace, humbly, yet decidedly, to render a sound and intelligent reason for whatever course of action we may adopt, without any reference to the conduct of others. Moreover, we know full well that good men go astray, and do wrong things. They are not, therefore, nor can they be, our guides. "To his own master he stands or falls." A spiritual mind, a conscience enlightened by the Word of God, a real sense of personal responsibility, together with honesty of purpose, are what we specially need. If we lack these, our path will be defective.

The judgment of the leader or of the majority may be right, but more is requisite than that the right thing should be done. It is of moral importance that the conscience of each individual of the assembly should have the sense of responsibility to God, and that all should act together as in the sight of God. When, either from ignorance or inertness, the units of an assembly take to following a leader or to falling in with the majority, there is a very great weakening, if not a giving up, in their souls of the principle of the individual responsibility of each saint towards God, and also of the reality of the presence of the Holy Ghost in an assembly. They are merely accepting a state of things which pertains to their assembly, and are not acting as led by the Spirit. Also, though the action be passed, as we may say, by the whole assembly, and thus outwardly all be smooth, and though the action be right in itself, still there is spiritual decay as to fellowship and subjection to God.

Actings in the assembly should be, from first to last, from motives, and in an energy and to an end, that can bear the scrutiny of God's eye as identified with Himself and Christ. And it is easy to be deceived herein. Frequently unity of judgment, or the consent of all or of the majority, is insisted on or sought after. But this oft misleads. 1st, it is based on the principle vox populi vox Dei (the voice of the people is as the voice of God). If this be counted as authority from God, it would be an error; for fleshly concurrence of human minds, in pride acting upon worldly principles, would produce it. 2nd, it leaves out the important question of whether the matter so decided upon really is God's very mind for us or not.