Again, G.o.d punishes our making truce with our spiritual foes by letting the effects of the truce work themselves out. He said to Israel, in effect: 'If you make alliances with the people of the land, you shall no longer have power to cast them out. The swift rush of the stream of victory shall be stayed. You have chosen to make them your friends, and their friendship shall produce its natural effects, of tempting you to imitation.' The increased power of our unsubdued evils is the punishment, as it is the result, of tolerance of them. We wanted to keep them, and dreamed that we could control them. Keep them we shall, control them we cannot. They will master us if we do not expel them. No wonder that the place was named Bochim ('Weepers'), when such stern words were thundered forth. Tears flow easily; and many a sin is wept for once, and afterwards repeated often. So it was with Israel, as the narrative goes on to tell. Let us take the warning, and give heed to make repentance deep and lasting.

II. Verses 6-10 go back to an earlier period than the appearance of the Angel. We do not know how long the survivors of the conquering army lived in sufficient numbers to leaven opinion and practice. We may, however, roughly calculate that the youngest of these would be about twenty when the war began, and that about fifty years would see the end of the host that had crossed Jordan and stormed Jericho. If Joshua was of about the same age as Caleb, he would be about eighty at the beginning of the conquest, and lived thirty years afterwards, so that about twenty years after his death would be the limit of 'the elders that outlived Joshua.'

Verses 6-9 substantially repeat Joshua xxiv. 28-31, and are here inserted to mark not only the connection with the former book, but to indicate the beginning of a new epoch. The facts narrated in this paragraph are but too sadly in accord with the uniform tendencies of our poor weak nature. As long as some strong personality leads a nation or a church, it keeps true to its early fervour. The first generation which has lived through some great epoch, when G.o.d's arm has been made bare, retains the impression of His power. But when the leader falls, it is like withdrawing a magnet, and the heap of iron filings tumbles back to the ground inert. Think of the post-Apostolic age of the Church, of Germany in the generation after Luther, not to come nearer home, and we must see that Israel's experience was an all but universal one. It is hard to keep a community even of professing Christians on the high level. No great cause is ever launched which does not lose 'way' as it continues. 'Having begun in the Spirit,' all such are too apt to continue 'in the flesh.' The original impulses wane, friction begins to tell. Custom clogs the wheels. The fiery lava-stream cools and slackens. So it always has been. Therefore G.o.d has to change His instruments, and churches need to be shaken up, and sometimes broken up, 'lest one good,' when it has degenerated into 'custom,' should 'corrupt the world.'

But we shall miss the lesson here taught if we do not apply it to tendencies in ourselves, and humbly recognise that we are in danger of being 'hindered,' however 'well' we may have begun to 'run,' and that our only remedy is to renew continually our first-hand vision of 'the great works of the Lord,' and our consecration to His service. It is a poor affair if, like Israel, our devotion to G.o.d depends on Joshua's life, or, like King Joash, we do that which is 'right in the eyes of the Lord all the days of Jehoiada the priest.'

ISRAEL'S OBSTINACY AND G.o.d'S PATIENCE

'And the children of Israel did evil in the sight of the Lord, and served Baalim; 12. And they forsook the Lord G.o.d of their fathers, which brought them out of the land of Egypt, and followed other G.o.ds, of the G.o.ds of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. 13. And they forsook the Lord, and served Baal and Ashtaroth. 14. And the anger of the Lord was hot against Israel, and He delivered them into the hands of spoilers that spoiled them, and He sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. 15. Whithersoever they went out, the hand of the Lord was against them for evil, as the Lord had said, and as the Lord had sworn unto them: and they were greatly distressed. 16. Nevertheless the Lord raised up judges, which delivered them out of the hand of those that spoiled them. 17. And yet they would not hearken unto their judges, but they went a whoring after other G.o.ds, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the Lord; but they did not so.

18. And when the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the Lord because of their groanings, by reason of them that oppressed them, and vexed them. 19. And it came to pa.s.s, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other G.o.ds to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. 20. And the anger of the Lord was hot against Israel; and He said, Because that this people hath transgressed My covenant which I commanded their fathers, and have not hearkened unto My voice; 21. I also will not henceforth drive out any from before them of the nations which Joshua left when he died: 22. That through them I may prove Israel, whether they will keep the way of the Lord, to walk therein, as their fathers did keep it, or not. 23. Therefore the Lord left those nations, without driving them out hastily; neither delivered He them into the hand of Joshua.'--JUDGES ii. 11-23.

This pa.s.sage sums up the Book of Judges, and also the history of Israel for over four hundred years. Like the overture of an oratorio, it sounds the main themes of the story which follows. That story has four chapters, repeated with dreary monotony over and over again. They are: Relapse into idolatry, retribution, respite and deliverance, and brief return to G.o.d. The last of these phases soon pa.s.ses into fresh relapse, and then the old round is gone all over again, as regularly as the white and red lights and the darkness reappear in a revolving lighthouse lantern, or the figures recur in a circulating decimal fraction. That sad phrase which begins this lesson, 'The children of Israel did evil in the sight of the Lord,' is repeated at the beginning of each new record of apostacy, on which duly follow, as outlined here, the oppression by the enemy, the raising up of a deliverer, the gleam of brightness which dies with him, and then, _da capo_, 'the children of Israel did evil,' and all the rest as before. The names change, but the incidents are the same. There is something extremely impressive in this uniformity of the plan of the book, which thus sets in so strong light the persistence through generations of the same bad strain in the nation's blood, and the unwearying patience of G.o.d. The story of these successive recurrences of the same sequence of events occupies the book to the end of chapter xvi., and the remainder of it is taken up with two wild stories deeply stained with the lawlessness and moral laxity of these anarchic times. We may best bring out the force of this summary by considering in their order the four stages signalised.

I. The first is the continual tendency to relapse into idolatry. The fact itself, and the frank prominence given to it in the Old Testament, are both remarkable. As to the latter, certainly, if the Old Testament histories have the same origin as the chronicles of other nations, they present most anomalous features. Where do we find any other people whose annals contain nothing that can minister to national vanity, and have for one of their chief themes the sins of the nation? The history of Israel, as told in Scripture, is one long indictment of Israel. The peculiarity is explicable, if we believe that, whoever or how numerous soever its authors, G.o.d was its true Author, as He is its true theme, and that the object of its histories is not to tell the deeds of Israel, but those of G.o.d for Israel.

As to the fact of the continual relapses into idolatry, nothing could be more natural than that the recently received and but imperfectly a.s.similated revelation of the one G.o.d, with its stringent requirements of purity, and its severe prohibition of idols, should easily slip off from these rude and merely outward worshippers. Joshua's death without a successor, the dispersion of the tribes, the difficulty of communication when much of the country was still in the hands of its former possessors, would all weaken the sense of unity, which was too recent to be firm, and would expose the isolated Israelites to the full force of the temptation to idolatry. It is difficult for us fairly to judge the immense strain required for resistance to it. The conception of one sole G.o.d was too high to be easily retained. A shrine without a deity seemed bare and empty. The Law stringently bridled pa.s.sions which the hideous worship of the Canaanites stimulated. No wonder that, when the first generation of the conquerors had pa.s.sed away, their successors lapsed into the universal polytheism, with its attendant idolatry and immorality. Instead of thinking of the Israelites as monsters of ingrat.i.tude and backsliding, we come nearer the truth, and make a better use of the history, when we see in it a mirror which shows us our own image. The strong earthward pull is ever acting on us, and, unless G.o.d hold us up, we too shall slide downwards. 'Hath a nation changed their G.o.ds, which yet are no G.o.ds? but My people hath changed their glory for that which doth not profit.' Idolatry and worldliness are persistent; for they are natural. Firm adherence to G.o.d is less common, because it goes against the strong forces, within and without, which bind us to earth.

Apparently the relapses into idolatry did not imply the entire abandonment of the worship of Jehovah, but the worship of Baalim and Ashtaroth along with it. Such illegitimate mixing up of deities was accordant with the very essence of polytheism, and repugnant to that of the true worship of G.o.d. The one may be tolerant, the other cannot be.

To unite Baal with Jehovah was to forsake Jehovah.

These continual relapses have an important bearing on the question of the origin of the 'Jewish conception of G.o.d.' They are intelligible only if we take the old-fashioned explanation, that its origin was a divine revelation, given to a rude people. They are unintelligible if we take the new-fashioned explanation that the monotheism of Israel was the product of natural evolution, or was anything but a treasure put by G.o.d into their hands, which they did not appreciate, and would willingly have thrown away. The foul Canaanitish worship was the kind of thing in which, if left to themselves, they would have wallowed. How came such people by such thoughts as these? The history of Israel's idolatry is not the least conclusive proof of the supernatural revelation which made Israel's religion.

II. Note the swift-following retribution. We have two sections in the context dealing with this, each introduced by that terrible phrase, which recurs so often in the subsequent parts of the book, 'The anger of the Lord was kindled against Israel.' That phrase is no sign of a lower conception of G.o.d than that which the gospel brings. Wrath is an integral part of love, when the lover is perfectly righteous and the loved are sinful. The most terrible anger is the anger of perfect gentleness, as expressed in that solemn paradox of the Apostle of love, when he speaks of 'the wrath of the Lamb.' G.o.d was angry with Israel because He loved them, and desired their love for their own good. The fact of His choice of the nation for His own and the intensity of His love were shown no less by the swift certainty with which suffering dogged sin, than by the blessings which crowned obedience. The first section, referring to the punishment, is in verses 14 and 15, which seems to describe mainly the defeats and plunderings which outside surrounding nations inflicted. The brief description is extraordinarily energetic. It ascribes all their miseries to G.o.d's direct act. He 'delivered' them over, or, as the next clause says still more strongly, 'sold' them, to plunderers, who stripped them bare. Their defeats were the result of His having thus ceased to regard them as His. But though He had 'sold' them, He had not done with them; for it was not only the foeman's hand that struck them, but G.o.d's 'hand was against them,' and its grip crushed them. His judgments were not occasional, but continuous, and went with them 'whithersoever they went out.'

Everything went wrong with them; there were no gleams breaking the black thunder-cloud. G.o.d's anger darkened the whole sky, and blasted the whole earth. And the misery was the more miserable and awful because it had all been foretold, and in it G.o.d was but doing 'as He had said' and sworn. It is a dreadful picture of the all-withering effect of G.o.d's anger,--a picture which is repeated in inmost verity in many an outwardly prosperous life to-day.

The second section is in verses 20-23, and describes the consequence of Israel's relapse in reference to the surviving Canaanite and other tribes in the land itself. Note that 'nation' in verse 20 is the term usually applied, not to Israel, but to the Gentile peoples; and that its use here seems equivalent to cancelling the choice of Israel as G.o.d's special possession, and reducing them to the level of the other nations in Canaan, to whom the same term is applied in verse 21. The stern words which are here put into the mouth of G.o.d may possibly refer to the actual message recorded in the first verses of the chapter; but, more probably, 'the Lord said' does not here mean any divine communication, but only the divine resolve, conceived as spoken to himself. It embodies the divine _lex talionis_. The punishment is a.n.a.logous to the crime. Israel had broken the covenant; G.o.d would not keep His promise. That involves a great principle as to all G.o.d's promises,--that they are all conditional, and voidable by men's failure to fulfil their conditions. Observe, too, that the punishment is the retention of the occasions of the sin. Is not that, too, a law of the divine procedure to-day? Whips to scourge us are made of our pleasant vices. Sin is the punishment of sin. If we yield to some temptation, part of the avenging retribution is that the temptation abides by us, and has power over us. The 'Canaanites' whom we have allowed to lead us astray will stay beside us when their power to seduce us is done, and will pull off their masks and show themselves for what they are, our spoilers and foes.

The rate of Israel's conquest was determined by Israel's faithful adherence to G.o.d. That is a standing law. Victory for us in all the good fight of life depends on our cleaving to Him, and forsaking all other.

The divine motive, if we may so say, in leaving the unsubdued nations in the land, was to provide the means of proving Israel. Would it not have been better, since Israel was so weak, to secure for it an untempted period? Surely, it is a strange way of helping a man who has stumbled, to make provision that future occasions of stumbling shall lie in his path. But so the perfect wisdom which is perfect love ever ordains. There shall be no unnatural greenhouse shelter provided for weak plants. The liability to fall imposes the necessity of trial, but the trial does not impose the necessity of falling! The Devil tempts, because he hopes that we shall fall. G.o.d tries, in order that we may stand, and that our feet may be strengthened by the trial. 'I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for,--not without dust and heat.'

III. Respite and deliverance are described in verses 16 and 18. The Revised Version has wisely subst.i.tuted a simple 'and' for 'nevertheless' at the beginning of verse 16. The latter word implies that the raising up of the judges was a reversal of what had gone before; 'and' implies that it was a continuation. And its use here is not merely an instance of inartificial Hebrew style, but carries the lesson that G.o.d's judgment and deliverance come from the same source, and are harmonious parts of one educational process. Nor is this thought negatived by the statement in verse 18 that 'it repented the Lord.' That strong metaphorical ascription to Him of human emotion simply implies that His action, which of necessity is the expression of His will, was changed. The will of the moment before had been to punish; the will of the next moment was to deliver, because their 'groaning' showed that the punishment had done its work. But the two wills were one in ultimate purpose, and the two sets of acts were equally and harmoniously parts of one design. The surgeon is carrying out one plan when he cuts deep into the quivering flesh, and when he sews up the wounds which he himself has made. G.o.d's deliverances are linked to His chastis.e.m.e.nts by 'and,' not by 'nevertheless.' We need not discuss that remarkable series of judges, who were champions rather than the peaceful functionaries whom we understand by the name. The vivid and stirring stories a.s.sociated with their names make the bulk of this book, and move the most peace-loving among us like the sound of a trumpet. These wild warriors, with many a roughness and flaw in their characters, of whom no saintly traits are recorded, are yet treated in this section as directly inspired, and as continually upheld by G.o.d.

The writer of the _Epistle to the Hebrews_ claims some of them as heroes of 'faith.' And one chief lesson for us to learn, as we look on the strange garb in which in them faith has arrayed itself, and the strange work which it does in nerving hands to strike with sharp swords, is the oneness of the principle amid the most diverse manifestations, and the n.o.bleness and strength which the sense of belonging to G.o.d and reliance on His help breathe into the rudest life and shed over the wildest scenes.

These judges were raised up indiscriminately from different tribes.

They belonged to different ranks, and were of different occupations.

One of them was a woman. The when and the where and the how of their appearance were incalculable. They authenticated their commission by no miracles except victory. For a time they started to the front, and then pa.s.sed, leaving no successors, and founding no dynasty. They were an entirely unique order, plainly raised up by G.o.d, and drawing all their power from Him. Let us be thankful for the weaknesses, and even sins, recorded of some of them, and for the boldness with which the book traces the physical strength of a Samson, in spite of his wild animalism, and the bravery of a Jephthah, notwithstanding his savage vow and subsequent lapse into idolatry, to G.o.d's inspiration. Their faith was limited, and acted but imperfectly on their moral nature; but it was true faith, in the judgment of the _Epistle to the Hebrews_.

Their work was rough and b.l.o.o.d.y, and they were rough tools, as such work needed; but it was G.o.d's work, and He had made them for His instruments, in the judgment of the Book of _Judges_. If we try to understand the reasons for such judgments, we may learn some useful lessons.

IV. A word only can be given to the last stage in the dreary round. It comes back to the first. The religion of the delivered people lasted as long as the judge's life. When he died, it died. There is intense bitterness in the remark to that effect in verse 19. Did G.o.d then die with the judge? Was it Samson, or Jehovah, that had delivered? Why should the death of the instrument affect grat.i.tude to the hand that gave it its edge? What a lurid light is thrown back on the unreality of the people's return to G.o.d by their swift relapse! If it needed a human hand to keep them from departing, had they ever come near? We may press the questions on ourselves; for none of us knows how much of our religion is owing to the influence of men upon us, or how much of it would drop away if we were left to ourselves.

This miserable repet.i.tion of the same weary round of sin, punishment, respite, and renewed sin, sets in a strong light the two great wonders of man's obstinate persistency in unfaithfulness and sin, and of G.o.d's unwearied persistency in discipline and patient forgiveness. His charity 'suffers long and is kind, is not easily provoked.' We can weary out all forbearance but His, which is endless. We weary Him indeed, but we do not weary Him out, with our iniquities. Man's sin stretches far; but G.o.d's patient love overlaps it. It lasts long; but G.o.d's love is eternal. It resists miracles of chastis.e.m.e.nt and love; but He does not cease His use of the rod and the staff. We can tire out all other forbearance, but not His. And however old and obstinate our rebellion, He waits to pardon, and smites but to heal.

RECREANT REUBEN

'Why satest then among the sheepfolds, to hear the pipings for the flocks? At the watercourses of Reuben there were great searchings of heart.'--JUDGES v. 16 (R.V.).

I. The fight.

The warfare is ever repeated, though in new forms. In the highest form it is Christ _versus_ the World, And that conflict must be fought out in our own souls first. Our religion should lead not only to accept and rely on what Christ does for us, but to do and dare for Christ. He has given Himself for us, and has thereby won the right to recruit us as His soldiers. We have to fight against ourselves to establish His reign over ourselves.

And then we have to give our personal service in the great battle for right and truth, for establishing the kingdom of heaven on earth. There come national crises when every man must take up arms, but in Christ's kingdom that is a permanent obligation. There the nation is the army.

Each subject is not only His servant but His soldier. The metaphor is well worn, but it carries everlasting truth, and to take it seriously to heart would revolutionise our lives.

II. The reason for standing aloof. Reuben 'abode in the sheepfolds to hear the pipings to the flocks.' For Dan his ships, for Asher his havens held them apart. Reuben and the other trans-Jordanic tribes held loosely by the national unity. They had fallen in love with an easy life of pastoral wealth, they did not care to venture anything for the national good. It is still too true that like reasons are largely operative in producing like results. It is seldom from the wealthy and leisurely cla.s.ses that the bold fighters for great social reformations are recruited. Times of commercial prosperity are usually times of stagnation in regard to these. Reuben lies lazily listening to the 'drowsy tinklings' that 'lull' not only 'the distant folds' but himself to inglorious slumber, while Zebulon and Naphtali are 'venturing their lives on the high places of the field.' The love of ease enervates many a one who should be doing valiantly for the 'Captain of his salvation.'

The men of Reuben cared more for their sheep than for their nation.

They were not minded to hazard these by listening to Deborah's call.

And what their flocks were to that pastoral tribe, their business is to shoals of professing Christians. The love of the world depletes the ranks of Christ's army, and they are comparatively few who stick by the colours and are 'ready, aye ready' for service, as the brave motto of one English regiment has it. The lives of mult.i.tudes of so-called Christians are divided between strained energy in their business or trade or profession and self-regarding repose. No doubt compet.i.tion is fierce, and, no doubt, a Christian man is bound, 'whatsoever his hand finds to do, to do it with his might,' and, no doubt, rest is as much a duty as work. But must not loyalty to Jesus have become tepid, if a servant of His has so little interest in the purposes for which He gave His life that he can hear no call to take active part in promoting them, nor find rest in the work by which he becomes a fellow-worker with his Lord?

III. The recreant's brave resolves which came to nothing. The indignant question of our text is, as it were, framed between two clauses which contrast Reuben's indolent holding aloof with his valorous resolves.

'By the watercourses of Reuben there were great resolves of heart.' ...

'At the watercourses of Reuben there were great searchings of heart.'

Resolves came first, but they were not immediately acted on, and as the Reubenites sate among the sheepfolds and felt the charm of their peaceful lives, the 'native hue of resolution was sicklied o'er,' and doubts of the wisdom of their gallant determination crept in, and their valour oozed out. And so for all their fine resolves, they had no share in the fight nor in the triumph.

So let us lay the warning of that example to heart, and if we are stirred by n.o.ble impulses to take our place in the ranks of the fighters for G.o.d, let us act on these at once. Emotions evaporate very soon if they are not used to drive the wheels of conduct. The Psalmist was wise who 'delayed not, but made haste and delayed not to keep G.o.d's commandments.' Many a man has over and over again resolved to serve G.o.d in some specific fashion, and to enlist in the 'effective force' of Christ's army, and has died without ever having done it.

IV. The question in the hour of victory. 'Why?'

Deborah asks it with vehement contempt.

That victory is certain. Are _you_ to have part in it?

The question will be asked on the judgment day by Christ, and by our own consciences. 'And he was speechless.'

To be neutral is to be on the side of the enemy, against whom the 'stars fight,' and whom Kishon sweeps away.

'Who is on the Lord's side?'--Who?

'ALL THINGS ARE YOURS'

'They fought from heaven; the stars in their courses fought against Sisera.'--JUDGES v. 20.

'For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.'--Job v. 23.