When years have elapsed and strifes appear to have been buried in oblivion, suddenly, as if out of the grave, the past is apt to arise and confront us, sternly demanding the payment of its reckoning. We once did another grievous wrong, and now our fondly cherished belief that the man we injured had forgotten our injustice is completely dispelled. The old anxiety, the old terror breaks in afresh upon our lives. Or it was in doing our duty that we braved the enmity of evil-minded men and punished their crimes. But though they have pa.s.sed away their bitter hatred bequeathed to others still survives. Now the battle of justice and fidelity has to be fought over again, and well is it for us if we are found ready in the strength of G.o.d.

And, in another aspect, how futile is the dream some indulge of getting rid of their history, pa.s.sing beyond the memory or resurrection of what has been. Shall Divine forgiveness obliterate those deeds of which we have repented? Then the deeds being forgotten the forgiveness too would pa.s.s into oblivion and all the gain of faith and grat.i.tude it brought would be lost. Do we expect never to retrace in memory the way we have travelled? As well might we hope, retaining our personality, to become other men than we are. The past, good and evil, remains and will remain, that we may be kept humble and moved to ever-increasing thankfulness and fervour of soul. We rise "on stepping-stones of our dead selves to higher things," and every forgotten incident by which moral education has been provided for must return to light. The heaven we hope for is not to be one of forgetfulness, but a state bright and free through remembrance of the grace that saved us at every stage and the circ.u.mstances of our salvation. As yet we do not half know what G.o.d has done for us, what His providence has been. There must be a resurrection of old conflicts, strifes, defeats and victories in order that we may understand the grace which is to keep us safe for ever.

Attacked by Cushan of the Two Crimes the Israelites were in evil case.

They had not the consciousness of Divine support which sustained them once. They had forsaken Him whose presence in the camp made their arms victorious. Now they must face the consequences of their fathers' deeds without their fathers' heavenly courage. Had they still been a united nation full of faith and hope, the armies of Aram would have a.s.sailed them in vain. But they were without the spirit which the crisis required. For eight years the northern tribes had to bear a sore oppression, soldiers quartered in their cities, tribute exacted at the point of the sword, their harvests enjoyed by others. The stern lesson was taught them that Canaan was to be no peaceful habitation for a people that renounced the purpose of its existence. The struggle became more hopeless year by year, the state of affairs more wretched. So at last the tribes were driven by stress of persecution and calamity to call again on the name of G.o.d, and some faint hope of succour broke like a misty morning over the land.

It was from the far south that help came in response to the piteous cry of the oppressed in the north; the deliverer was Othniel, who has already appeared in the history. After his marriage with Achsah, daughter of Caleb, we must suppose him living as quietly as possible in his south-lying farm, there increasing in importance year by year till now he is a respected chief of the tribe of Judah. In frequent skirmishes with Arab marauders from the wilderness he has distinguished himself, maintaining the fame of his early exploit. Better still, he is one of those who have kept the great traditions of the nation, a man mindful of the law of G.o.d, deriving strength of character from fellowship with the Almighty. "The Spirit of Jehovah came upon him and he judged Israel; and he went out to war, and Jehovah delivered Cushan-rishathaim king of Mesopotamia into his hand."

"He judged Israel and went out to war." Significant is the order of these statements. The judging of Israel by this man, on whom the Spirit of Jehovah was, meant no doubt inquisition into the religious and moral state, condemnation of the idolatry of the tribes and a restoration to some extent of the worship of G.o.d. In no other way could the strength of Israel be revived. The people had to be healed before they could fight, and the needed cure was spiritual. Hopeless invariably have been the efforts of oppressed peoples to deliver themselves unless some trust in a divine power has given them heart for the struggle. When we see an army bow in prayer as one man before joining battle, as the Swiss did at Morat and the Scots at Bannockburn, we have faith in their spirit and courage, for they are feeling their dependence in the Supernatural.

Othniel's first care was to suppress idolatry, to teach Israelites anew the forgotten name and law of G.o.d and their destiny as a nation. Well did he know that this alone would prepare the way for success. Then, having gathered an army fit for his purpose, he was not long in sweeping the garrisons of Cushan out of the land.

Judgment and then deliverance; judgment of the mistakes and sins men have committed, thereby bringing themselves into trouble; conviction of sin and righteousness; thereafter guidance and help that their feet may be set on a rock and their goings established--this is the right sequence. That G.o.d should help the proud, the self-sufficient out of their troubles in order that they may go on in pride and vainglory, or that He should save the vicious from the consequences of their vice and leave them to persist in their iniquity, would be no Divine work. The new mind and the right spirit must be put in men, they must hear their condemnation, lay it to heart and repent, there must be a revival of holy purpose and aspiration first. Then the oppressors will be driven from the land, the weight of trouble lifted from the soul.

Othniel the first of the judges seems one of the best. He is not a man of mere rude strength and dashing enterprise. Nor is he one who runs the risk of sudden elevation to power, which few can stand. A person of acknowledged honour and sagacity, he sees the problem of the time and does his best to solve it. He is almost unique in this, that he appears without offence, without shame. And his judgeship is honourable to Israel. It points to a higher level of thought and greater seriousness among the tribes than in the century when Jephthah and Samson were the acknowledged heroes. The nation had not lost its reverence for the great names and hopes of the exodus when it obeyed Othniel and followed him to battle.

In modern times there would seem to be scarcely any understanding of the fact that no man can do real service as a political leader unless he is a fearer of G.o.d, one who loves righteousness more than country, and serves the Eternal before any const.i.tuency. Sometimes a nation low enough in morality has been so far awake to its need and danger as to give the helm, at least for a time, to a servant of truth and righteousness and to follow where he leads. But more commonly is it the case that political leaders are chosen anywhere rather than from the ranks of the spiritually earnest. It is oratorical dash now, and now the cleverness of the intriguer, or the power of rank and wealth, that catches popular favour and exalts a man in the state. Members of parliament, cabinet ministers, high officials need have no devoutness, no spiritual seriousness or insight. A nation generally seeks no such character in its legislators and is often content with less than decent morality. Is it then any wonder that politics are arid and government a series of errors? We need men who have the true idea of liberty and will set nations nominally Christian on the way of fulfilling their mission to the world. When the people want a spiritual leader he will appear; when they are ready to follow one of high and pure temper he will arise and show the way. But the plain truth is that our chiefs in the state, in society and business must be the men who represent the general opinion, the general aim. While we are in the main a worldly people, the best guides, those of spiritual mind, will never be allowed to carry their plans. And so we come back to the main lesson of the whole history, that only as each citizen is thoughtful of G.o.d and of duty, redeemed from selfishness and the world, can there be a true commonwealth, honourable government, beneficent civilization.

VI.

_THE DAGGER AND THE OX-GOAD._

JUDGES iii. 12-31.

The world is served by men of very diverse kinds, and we pa.s.s now to one who is in strong contrast to Israel's first deliverer. Othniel the judge without reproach is followed by Ehud the regicide. The long peace which the country enjoyed after the Mesopotamian army was driven out allowed a return of prosperity and with it a relaxing of spiritual tone. Again there was disorganization; again the Hebrew strength decayed and watchful enemies found an opportunity. The Moabites led the attack, and their king was at the head of a federation including the Ammonites and the Amalekites. It was this coalition the power of which Ehud had to break.

We can only surmise the causes of the a.s.sault made on the Hebrews west of Jordan by those peoples on the east. When the Israelites first appeared on the plains of the Jordan under the shadow of the mountains of Moab, before crossing into Palestine proper, Balak king of Moab viewed with alarm this new nation which was advancing to seek a settlement so near his territory. It was then he sent to Pethor for Balaam, in the hope that by a powerful incantation or curse the great diviner would blight the Hebrew armies and make them an easy prey.

Notwithstanding this scheme, which even to the Israelites did not appear contemptible, Moses so far respected the relationship between Moab and Israel that he did not attack Balak's kingdom, although at the time it had been weakened by an unsuccessful contest with the Amorites from Gilead. Moab to the south and Ammon to the north were both left unharmed.

But to Reuben, Gad and the half-tribe of Mana.s.seh was allotted the land from which the Amorites had been completely driven, a region extending from the frontier of Moab on the south away towards Hermon and the Argob; and these tribes entering vigorously on their possession could not long remain at peace with the bordering races. We can easily see how their encroachments, their growing strength would vex Moab and Ammon and drive them to plans of retaliation. Balaam had not cursed Israel; he had blessed it, and the blessing was being fulfilled. It seemed to be decreed that all other peoples east of Jordan were to be overborne by the descendants of Abraham; yet one fear wrought against another, and the hour of Israel's security was seized as a fit occasion for a vigorous sally across the river. A desperate effort was made to strike at the heart of the Hebrew power and a.s.sert the claims of Chemosh to be a greater G.o.d than He Who was reverenced at the sanctuary of the ark.

Or Amalek may have instigated the attack. Away in the Sinaitic wilderness there stood an altar which Moses had named Jehovah-Nissi, Jehovah is my banner, and that altar commemorated a great victory gained by Israel over the Amalekites. The greater part of a century had gone by since the battle, but the memory of defeat lingers long with the Arab--and these Amalekites were pure Arabs, savage, vindictive, cherishing their cause of war, waiting their revenge. We know the command in Deuteronomy, "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt. How he met thee by the way and smote the hindmost of thee, even all that were feeble behind thee. Thou shalt blot out the remembrance of Amalek from under heaven. Thou shalt not forget it." We may be sure that Reuben and Gad did not forget the dastardly attack; we may be sure that Amalek did not forget the day of Rephidim. If Moab was not of itself disposed to cross the Jordan and fall on Benjamin and Ephraim, there was the urgency of Amalek, the proffered help of that fiery people to ripen decision. The ferment of war rose. Moab, having walled cities to form a basis of operations, took the lead. The confederates marched northward along the Dead Sea, seized the ford near Gilgal and mastering the plain of Jericho pushed their conquest beyond the hills. Nor was it a temporary advance. They established themselves. Eighteen years afterwards we find Eglon, in his palace or castle near the City of Palm Trees, claiming authority over all Israel.

So the Hebrew tribes, partly by reason of an old strife not forgotten, partly because they have gone on vigorously adding to their territory, again suffer a.s.sault and are brought under oppression, and the coalition against them reminds us of confederacies that are in full force to-day.

Ammon and Moab are united against the church of Christ, and Amalek joins in the attack. The parable is one, we shall say, of the opposition the church is constantly provoking, constantly experiencing, not entirely to its own credit. Allowing that, in the main, Christianity is truly and honestly aggressive, that on its march to the heights it does straight battle with the enemies of mankind and thus awakens the hatred of bandit Amaleks, yet this is not a complete account of the a.s.saults which are renewed century after century. Must it not be owned that those who pa.s.s for Christians often go beyond the lines and methods of their proper warfare and are found on fields where the weapons are carnal and the fight is not "the good fight of faith"? There is a strain of modern talk which defends the worldly ambition of Christian men, sounding very hollow and insincere to all excepting those whose interest and illusion it is to think it heavenly. We hear from a thousand tongues the gospel of Christianized commerce, of sanctified success, of making business a religion. In the press and hurry of compet.i.tion there is a less and a greater conscientiousness. Let men have it in the greater degree, let them be less anxious for speedy success than some they know, not quite so eager to add factory to factory and field to field, more careful to interpret bargains fairly and do good work; let them figure often as benefactors and be free with their money to the church, and the residue of worldly ambition is glorified, being sufficient, perhaps, to develop a merchant prince, a railway king, a "millionaire" of the kind the age adores. Thus it comes to pa.s.s that the domain which appeared safe enough from the followers of Him who sought no power in the earthly range is invaded by men who reckon all their business efforts privileged under the laws of heaven, and every advantage they win a Divine plan for wresting money from the hands of the devil.

Now it is upon Christianity as approving all this that the Moabites and Ammonites of our day are falling. They are frankly worshippers of Chemosh and Milcom, not of Jehovah; they believe in wealth, their all is staked on the earthly prosperity and enjoyment for which they strive.

It is too bad, they feel, to have their sphere and hopes curtailed by men who profess no respect for the world, no desire for its glory but a constant preference for things unseen; they writhe when they consider the triumphs wrested from them by rivals who count success an answer to prayer and believe themselves favourites of G.o.d. Or the frank heathen finds that in business a man professing Christianity in the customary way is as little c.u.mbered as himself by any disdain of tarnished profits and "smart" devices. What else can be expected but that, driven back and back by the energy of Christians so called, the others shall begin to think Christianity itself largely a pretence? Do we wonder to see the revolution in France hurling its forces not only against wealth and rank, but also against the religion identified with wealth and rank? Do we wonder to see in our day socialism, which girds at great fortunes as an insult to humanity, joining hands with agnosticism and secularism to make a.s.sault on the church? It is precisely what might be looked for; nay, more, the opposition will go on till Christian profession is purged of hypocrisy and Christian practice is harmonized with the law of Christ. Not the push, not the equivocal success of one person here and there is it that creates doubt of Christianity and provokes antagonism, but the whole systems of society and business in so-called Christian lands, and even the conduct of affairs within the church, the strain of feeling there. For in the church as without it wealth and rank are important in themselves, and make some important who have little or no other claim to respect. In the church as without it methods are adopted that involve large outlay and a constant need for the support of the wealthy; in the church as without it life depends too much on the abundance of the things that are possessed. And, in the not unfair judgment of those who stand outside, all this proceeds from a secret doubt of Christ's law and authority, which more than excuses their own denial. The strifes of the day, even those that turn on the G.o.dhead of Christ and the inspiration of the Bible, as well as on the divine claim of the church, are not due solely to hatred of truth and the depravity of the human heart. They have more reason than the church has yet confessed. Christianity in its practical and speculative aspects is one; it cannot be a creed unless it is a life. It is essentially a life not conformed to this world, but transformed, redeemed. Our faith will stand secure from all attacks, vindicated as a supernatural revelation and inspiration, when the whole of church life and Christian endeavour shall rise above the earthly and be manifest everywhere as a fervent striving for the spiritual and eternal.

We have been a.s.suming the unfaithfulness of Israel to its duty and vocation. The people of G.o.d, instead of commending His faith by their neighbourliness and generosity, were, we fear, too often proud and selfish, seeking their own things not the well-being of others, sending no attractive light into the heathenism around. Moab was akin to the Hebrews and in many respects similar in character. When we come to the Book of Ruth we find a certain intercourse between the two. Ammon, more unsettled and barbarous, was of the same stock. Israel, giving nothing to these peoples, but taking all she could from them, provoked antagonism all the more bitter that they were of kin to her, and they felt no scruple when their opportunity came. Not only had the Israelites to suffer for their failure, but Moab and Ammon also. The wrong beginning of the relations between them was never undone. Moab and Ammon went on worshipping their own G.o.ds, enemies of Israel to the last.

Ehud appears a deliverer. He was a Benjamite, a man left-handed; he chose his own method of action, and it was to strike directly at the Moabite king. Eager words regarding the shamefulness of Israel's subjection had perhaps already marked him as a leader, and it may have been with the expectation that he would do a bold deed that he was chosen to bear the periodical tribute on this occasion to Eglon's palace. Girding a long dagger under his garment on his right thigh, where if found it might appear to be worn without evil intent, he set out with some attendants to the Moabite head-quarters. The narrative is so vivid that we seem able to follow Ehud step by step. He has gone from the neighbourhood of Jebus to Jericho, perhaps by the road in which the scene of our Lord's parable of the Good Samaritan was long afterwards laid. Having delivered the tribute into the hands of Eglon he goes southward a few miles to the sculptured stones at Gilgal, where possibly some outpost of the Moabites kept guard. There he leaves his attendants, and swiftly retracing his steps to the palace craves a private interview with the king and announces a message from G.o.d, at Whose name Eglon respectfully rises from his seat. One flash of the dagger and the b.l.o.o.d.y deed is done. Leaving the king's dead body there in the chamber, Ehud bolts the door and boldly pa.s.ses the attendants, then quickening his pace is soon beyond Gilgal and away by another route through the steep hills to the mountains of Ephraim. Meanwhile the murder is discovered and there is confusion at the palace. No one being at hand to give orders, the garrison is unprepared to act, and as Ehud loses no time in gathering a band and returning to finish his work, the fords of Jordan are taken before the Moabites can cross to the eastern side. They are caught, and the defeat is so decisive that Israel is free again for fourscore years.

Now this deed of Ehud's was clearly a case of a.s.sa.s.sination, and as such we have to consider it. The crime is one which stinks in our nostrils because it is a.s.sociated with treachery and cowardice, the basest revenge or the most undisciplined pa.s.sion. But if we go back to times of ruder morality and regard the circ.u.mstances of such a people as Israel, scattered and oppressed, waiting for a sign of bold energy that may give it new heart, we can easily see that one who chose to act as Ehud did would by no means incur the reprobation we now attach to the a.s.sa.s.sin.

To go no farther back than the French Revolution and the deed of Charlotte Corday, we cannot reckon her among the basest--that woman of "the beautiful still countenance" who believed her task to be the duty of a patriot. Nevertheless, it is not possible to make a complete defence of Ehud. His act was treacherous. The man he slew was a legitimate king, and is not said to have done his ruling ill. Even allowing for the period, there was something peculiarly detestable in striking one to death who stood up reverently expecting a message from G.o.d. Yet Ehud may have thoroughly believed himself to be a Divine instrument.

This too we see, that the great just providence of the Almighty is not impeached by such an act. No word in the narrative justifies a.s.sa.s.sination; but, being done, place is found for it as a thing overruled for good in the development of Israel's history. Man has no defence for his treachery and violence, yet in the process of events the barbarous deed, the fierce crime, are shown to be under the control of the Wisdom that guides all men and things. And here the issue which justifies Divine providence, though it does not purge the criminal, is clear. For through Ehud a genuine deliverance was wrought for Israel.

The nation, curbed by aliens, overborne by an idolatrous power, was free once more to move toward the great spiritual end for which it had been created. We might be disposed to say that on the whole Israel made nothing of freedom, that the faith of G.o.d revived and the heart of the people became devout in times of oppression rather than of liberty. In a sense it was so, and the story of this people is the story of all, for men go to sleep over their best, they misuse freedom, they forget why they are free. Yet every eulogy of freedom is true. Man must even have the power of misusing it if he is to arrive at the best. It is in liberty that manhood is nursed, and therefore in liberty that religion matures. Autocratic laws mean tyranny, and tyranny denies the soul its responsibility to justice, truth, and G.o.d. Mind and conscience held from their high office, responsibility to the greatest overborne by some tyrant hand that may seem beneficent, the soul has no s.p.a.ce, faith no room to breathe; man is kept from the spontaneity and gladness of his proper life. So we have to win liberty in hard struggle and know ourselves free in order that we may belong completely to G.o.d.

See how life advances! G.o.d deals with the human race according to a vast plan of discipline leading to heights which at first appear inaccessible. Freedom is one of the first of these, and only by way of it are the higher summits reached. During the long ages of dark and weary struggle, which seem to many but a fruitless martyrdom, the Divine idea was interfused with all the strife. Not one blind stroke, not one agony of the craving soul was wasted. In all the wisdom of G.o.d wrought for man, through man's pathetic feebleness or most daring achievement.

So out of the chaos of the gloomy valleys a highway of order was raised by which the race should mount to Freedom and thence to Faith.

We see it in the history of nations, those that have led the way and those that are following. The possessors of clear faith have won it in liberty. In Switzerland, in Scotland, in England, the order has been, first civil freedom, then Christian thought and vigour. Wallace and Bruce prepare the way for Knox; Boadicea, Hereward, the Barons of Magna Charta for Wycliffe and the Reformation; the men of the Swiss Cantons who won Morgarten and routed Charles the Bold were the forerunners of Zwingli and Farel. Israel, too, had its heroes of freedom; and even those who, like Ehud and Samson, did little or nothing for faith and struck wildly, wrongly for their country, did yet choose consciously to serve their people and were helpers of a righteousness and a holy purpose they did not know. When all has been said against them it remains true that the freedom they brought to Israel was a Divine gift.

It is to be remarked that Ehud did not judge Israel. He was a deliverer, but nowise fitted to exercise high office in the name of G.o.d. In some way not made clear in the narrative he had become the centre of the resolute spirits of Benjamin and was looked to by them to find an opportunity of striking at the oppressors. His calling, we may say, was human, not Divine; it was limited, not national; and he was not a man who could rise to any high thought of leadership. The heads of tribes, ingloriously paying tribute to the Moabites, may have scoffed at him as of no account. Yet he did what they supposed impossible. The little rising grew with the rapidity of a thunder-cloud, and, when it pa.s.sed, Moab, smitten as by a lightning flash, no longer overshadowed Israel. As for the deliverer, his work having been done apparently in the course of a few days, he is seen no more in the history. While he lived, however, his name was a terror to the enemies of Israel, for what he had effected once he might be depended upon to do again if necessity arose. And the land had rest.

Here is an example of what is possible to the obscure whose qualifications are not great, but who have spirit and firmness, who are not afraid of dangers and privations on the way to an end worth gaining, be it the deliverance of their country, the freedom or purity of their church, or the rousing of society against a flagrant wrong. Do the rich and powerful angrily refuse their patronage? Do they find much to say about the impossibility of doing anything, the evil of disturbing people's minds, the duty of submission to Providence and to the advice of wise and learned persons? Those who see the time and place for acting, who hear the clarion-call of duty, will not be deterred. Armed for their task with fit weapons--the two-edged dagger of truth for the corpulent lie, the penetrating stone of a just scorn for the forehead of arrogance, they have the right to go forth, the right to succeed, though probably when the stroke has told many will be heard lamenting its untimeliness and proving the dangerous indiscretion of Ehud and all who followed him.

In the same line another type is represented by Shamgar, son of Anath, the man of the ox-goad, who considered not whether he was equipped for attacking Philistines, but turned on them from the plough, his blood leaping in him with swift indignation. The instrument of his a.s.sault was not made for the use to which it was put: the power lay in the arm that wielded the goad and the fearless will of the man who struck for his own birthright, freedom,--for Israel's birthright, to be the servant of no other race. Undoubtedly it is well that, in any efforts made for the church or for society, men should consider how they are to act and should furnish themselves in the best manner for the work that is to be done. No outfit of knowledge, skill, experience is to be despised. A man does not serve the world better in ignorance than in learning, in bluntness than in refinement. But the serious danger for such an age as our own is that strength may be frittered away and zeal expended in the mere preparation of weapons, in the mere exercise before the war begins.

The important points at issue are apt to be lost sight of, and the vital distinctions on which the whole battle turns to fade away in an atmosphere of compromise. There are those who, to begin, are Israelites indeed, with a keen sense of their nationality, of the urgency of certain great thoughts and the example of heroes. Their nationality becomes less and less to them as they touch the world; the great thoughts begin to seem parochial and antiquated; the heroes are found to have been mistaken, their names cease to thrill. The man now sees nothing to fight for, he cares only to go on perfecting his equipment.

Let us do him justice. It is not the toil of the conflict he shrinks from, but the rudeness of it, the dust and heat of warfare. He is no voluntary now, for he values the dignity of a State Church and feels the charm of ancient traditions. He is not a good churchman, for he will not be pledged to any creed or opposed to any school. He is rarely seen on any political platform, for he hates the watchwords of party. And this is the least of it. He is a man without a cause, a believer without a faith, a Christian without a stroke of brave work to do in the world. We love his mildness; we admire his mental possessions, his broad sympathies. But when we are throbbing with indignation he is too calm; when we catch at the ox-goad and fly at the enemy we know that he disdains our weapon and is affronted by our fire. Better, if it must be so, the rustic from the plough, the herdsman from the hill-side; better far he of the camel's hair garment and the keen cry, Repent, repent!

Israel, then, appears in these stories of her iron age as the cradle of the manhood of the modern world; in Israel the true standard was lifted up for the people. It is liberty put to a n.o.ble use that is the mark of manhood, and in Israel's history the idea of responsibility to the one living and true G.o.d takes form and clearness as that alone which fulfils and justifies liberty. Israel has a G.o.d Whose will man must do, and for the doing of it he is free. If at the outset the vigour which this thought of G.o.d infused into the Hebrew struggle for independence was tempestuous; if Jehovah was seen not in the majesty of eternal justice and sublime magnanimity, not as the Friend of all, but as the unseen King of a favoured people,--still, as freedom came, there came with it always, in some prophetic word, some Divine psalm, a more living conception of G.o.d as gracious, merciful, holy, unchangeable; and notwithstanding all lapses the Hebrew was a man of higher quality than those about him. You stand by the cradle and see no promise, nothing to attract. But give the faith which is here in infancy time to a.s.sert itself, give time for the vision of G.o.d to enlarge, and the finest type of human life will arise and establish itself, a type possible in no other way. Egypt with its long and wonderful history gives nothing to the moral life of the new world, for it produces no men. Its kings are despots, tomb-builders, its people contented or discontented slaves.

Babylon and Nineveh are names that dwarf Israel's into insignificance, but their power pa.s.ses and leaves only some monuments for the antiquarian, some corroborations of a Hebrew record. Egypt and Chaldea, a.s.syria and Persia never reached through freedom the idea of man's proper life, never rose to the sense of that sublime calling or bowed in that profound adoration of the Holy One which made the Israelite, rude fanatic as he often was, a man and a father of men. From Egypt, from Babylon,--yea, from Greece and Rome came no redeemer of mankind, for they grew bewildered in the search after the chief end of existence and fell before they found it. In the prepared people it was, the people cramped in the narrow land between the Syrian desert and the sea, that the form of the future Man was seen, and there, where the human spirit felt at least, if it did not realise its dignity and place, the Messiah was born.

VII.

_THE SIBYL OF MOUNT EPHRAIM._

JUDGES iv.

There arises now in Israel a prophetess, one of those rare women whose souls burn with enthusiasm and holy purpose when the hearts of men are abject and despondent; and to Deborah it is given to make a nation hear her call. Of prophetesses the world has seen but few; generally the woman has her work of teaching and administering justice in the name of G.o.d within a domestic circle and finds all her energy needed there. But queens have reigned with firm nerve and clear sagacity in many a land, and now and again a woman's voice has struck the deep note which has roused a nation to its duty. Such in the old Hebrew days was Deborah, wife of Lappidoth.

It was a time of miserable thraldom in Israel when she became aware of her destiny and began the sacred enterprise of her life. From Hazor in the north near the waters of Merom Israel was ruled by Jabin, king of the Canaanites--not the first of the name, for Joshua had before defeated one Jabin king of Hazor, and slain him. During the peace that followed Ehud's triumph over Moab the Hebrews, busy with worldly affairs, failed to estimate a danger which year by year became more definite and pressing--the rise of the ancient strongholds of Canaan and their chiefs to new activity and power. Little by little the cities Joshua destroyed were rebuilt, re-fortified and made centres of warlike preparation. The old inhabitants of the land recovered spirit, while Israel lapsed into foolish confidence. At Harosheth of the Gentiles, under the shadow of Carmel, near the mouth of the Kishon, armourers were busy forging weapons and building chariots of iron. The Hebrews did not know what was going on, or missed the purpose that should have thrust itself on their notice. Then came the sudden rush of the chariots and the onset of the Canaanite troops, fierce, irresistible. Israel was subdued and bowed to a yoke all the more galling that it was a people they had conquered and perhaps despised that now rode over them. In the north at least the Hebrews were kept in servitude for twenty years, suffered to remain in the land but compelled to pay heavy tribute, many of them, it is likely, enslaved or allowed but a nominal independence.

Deborah's song vividly describes the condition of things in her country.

Shamgar had made a clearance on the Philistine border and kept his footing as a leader, but elsewhere the land was so swept by Canaanite spoilers that the highways were unused and Hebrew travellers kept to the tortuous and difficult by-paths down in the glens or among the mountains. There was war in all the gates, but in Israelite dwellings neither shield nor spear. Defenceless and crushed the people lay crying to G.o.ds that could not save, turning ever to new G.o.ds in strange despair, the national state far worse than when Cushan's army held the land or when Eglon ruled from the City of Palm Trees.

Born before this time of oppression Deborah spent her childhood and youth in some village of Issachar, her home a rude hut covered with brushwood and clay, like those which are still seen by travellers. Her parents, we must believe, had more religious feeling than was common among Hebrews of the time. They would speak to her of the name and law of Jehovah, and she, we doubt not, loved to hear. But with the exception of brief oral traditions fitfully repeated and an example of reverence for sacred times and duties, a mere girl would have no advantages. Even if her father was chief of a village her lot would be hard and monotonous, as she aided in the work of the household and went morning and evening to fetch water from the spring or tended a few sheep on the hill-side. While she was yet young the Canaanite oppression began, and she with others felt the tyranny and the shame. The soldiers of Jabin came and lived at free quarters among the villagers, wasting their property. The crops were perhaps a.s.sessed, as they are at the present day in Syria, before they were reaped, and sometimes half or even more would be swept away by the remorseless collector of tribute. The people turned thriftless and sullen. They had nothing to gain by exerting themselves when the soldiers and the tax-gatherer were ready to exact so much the more, leaving them still in poverty. Now and again there might be a riot. Maddened by insults and extortion the men of the village would make a stand. But without weapons, without a leader, what could they effect? The Canaanite troops were upon them; some were killed, others carried away, and things became worse than before.

There was not much prospect at such a time for a Hebrew maiden whose lot it seemed to be, while yet scarcely out of her childhood, to be married like the rest and sink into a household drudge, toiling for a husband who in his turn laboured for the oppressor. But there was a way then, as there is always a way for the high-spirited to save life from bareness and desolation; and Deborah found her path. Her soul went forth to her people, and their sad state moved her to something more than a woman's grief and rebellion. As years went by the traditions of the past revealed their meaning to her, deeper and larger thoughts came, a beginning of hope for the tribes so downcast and weary. Once they had swept victoriously through the land and smitten that very fortress which again overshadowed all the north. It was in the name of Jehovah and by His help that Israel then triumphed. Clearly the need was for a new covenant with Him; the people must repent and return to the Lord. Did Deborah put this before her parents, her husband? Doubtless they agreed with her, but could see no way of action, no opportunity for such as they. As she spoke more and more eagerly, as she ventured to urge the men of her village to bestir themselves, perhaps a few were moved, but the rest heard carelessly or derided her. We can imagine Deborah in that time of trial growing up into tall and striking womanhood, watching with indignation many a scene in which her people showed a craven fear or joined slavishly in heathen revels. As she spoke and saw her words burn the hearts of some to whom they were spoken, the sense of power and duty came. In vain she looked for a prophet, a leader, a man of Jehovah to rekindle a flame in the nation's heart. A flame! It was in her own soul, she might wake it in other souls; Jehovah helping her she would.

But when in her native tribe the brave woman began to urge with prophetic eloquence the return to G.o.d and to preach a holy war her time of peril came. Issachar lay completely under the survey of Jabin's officers, overawed by his chariots. And one who would deliver a servile people had need to fear treachery. Issachar was "a strong a.s.s couching down between the sheepfolds"; he had "bowed his shoulder to bear" and become "a servant under task-work." As her purpose matured she had to seek a place of safety and influence, and pa.s.sing southward she found it in some retired spot among the hills between Bethel and Ramah, some nook of that valley which, beginning near Ai, curves eastward and narrows at Geba to a rocky gorge with precipices eight hundred feet high,--the Valley of Achor, of which Hosea long afterwards said that it should be a door of hope. Here, under a palm tree, the landmark of her tent, she began to prophesy and judge and grow to spiritual power among the tribes. It was a new thing in Israel for a woman to speak in the name of G.o.d. Her utterances had no doubt something of a sibyllic strain, and the deep or wild notes of her voice pleading for Jehovah or raised in pa.s.sionate warning against idolatry touched the finest chords of the Hebrew soul. In her rapture she saw the Holy One coming in majesty from the southern desert where h.o.r.eb reared its sacred peak; or again, looking into the future, foretold His exaltation in proud triumph over the G.o.ds of Canaan, His people free once more, their land purged of every heathen taint. So gradually her place of abode became a rendezvous of the tribes, a seat of justice, a shrine of reviving hope. Those who longed for righteous administration came to her; those who were fearers of Jehovah gathered about her. Gaining wisdom she was able to represent to a rude age the majesty as well as the purity of Divine law, to establish order as well as to communicate enthusiasm. The people felt that sagacity like hers and a spirit so sanguine and fearless must be the gift of Jehovah; it was the inspiration of the Almighty that gave her understanding.

Deborah's prophetical utterances are not to be tried by the standard of the Isaian age. So tested some of her judgments might fail, some of her visions lose their charm. She had no clear outlook to those great principles which the later prophets more or less fully proclaimed. Her education and circ.u.mstances and her intellectual power determined the degree in which she could receive Divine illumination. One woman before her is honoured with the name of prophetess, Miriam, the sister of Moses and Aaron, who led the refrain of the song of triumph at the Red Sea.

Miriam's gift appears limited to the grat.i.tude and ecstasy of one day of deliverance; and when afterwards on the strength of her share in the enthusiasm of the Exodus she ventured along with Aaron to claim equality with Moses, a terrible rebuke checked her presumption. Comparing Miriam and Deborah, we find as great an advance from the one to the other as from Deborah to Amos or Hosea. But this only shows that the inspiration of one mind, intense and ample for that mind, may come far short of the inspiration of another. G.o.d does not give every prophet the same insight as Moses, for the rare and splendid genius of Moses was capable of an illumination which very few in any following age have been able to receive. Even as among the Apostles of Christ St. Peter shows occasionally a lapse from the highest Christian judgment for which St.

Paul has to take him to task, and yet does not cease to be inspired, so Deborah is not to be denied the Divine gift though her song is coloured by an all too human exultation over a fallen enemy.

It is simply impossible to account for this new beginning in Israel's history without a heavenly impulse; and through Deborah unquestionably that impulse came. Others were turning to G.o.d, but she broke the dark spell which held the tribes and taught them afresh how to believe and pray. Under her palm tree there were solemn searchings of heart, and when the head men of the clans gathered there, travelling across the mountains of Ephraim or up the wadies from the fords of Jordan, it was first to humble themselves for the sin of idolatry, and then to undertake with sacred oaths and vows the serious work which fell to them in Israel's time of need. Not all came to that solemn rendezvous. When is such a gathering completely representative? Of Judah and Simeon we hear nothing. Perhaps they had their own troubles with the wandering tribes of the desert; perhaps they did not suffer as the others from Canaanite tyranny and therefore kept aloof. Reuben on the other side Jordan wavered, Mana.s.seh made no sign of sympathy; Asher, held in check by the fortress of Hazor and the garrison of Harosheth, chose the safe part of inaction. Dan was busy trying to establish a maritime trade. But Ephraim and Benjamin, Zebulun and Naphtali were forward in the revival, and proudly the record is made on behalf of her native tribe, "the princes of Issachar were with Deborah." Months pa.s.sed; the movement grew steadily, there was a stirring among the dry bones, a resurrection of hope and purpose.

And with all the care used this could not be hid from the Canaanites.

For doubtless in not a few Israelite homes heathen wives and half-heathen children would be apt to spy and betray. It goes hardly with men if they have bound themselves by any tie to those who will not only fail in sympathy when religion makes demands, but will do their utmost to thwart serious ambitions and resolves. A man is terribly compromised who has pledged himself to a woman of earthly mind, ruled by idolatries of time and sense. He has undertaken duties to her which a quickened sense of Divine law will make him feel the more; she has her claim upon his life, and there is nothing to wonder at if she insists upon her view, to his spiritual disadvantage and peril. In the time of national quickening and renewed thoughtfulness many a Hebrew discovered the folly of which he had been guilty in joining hands with women who were on the side of the Baalim and resented any sacrifice made for Jehovah. Here we find the explanation of much lukewarmness, indifference to the great enterprises of the church and withholding of service by those who make some profession of being on the Lord's side. The entanglements of domestic relationship have far more to do with failure in religious duty than is commonly supposed.