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ISRAEL’S OBSTINACY AND GOD’S PATIENCE

‘And the children of Israel did evil in the sight of the Lord, and served Baalim; 12. And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods 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 gods, 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 pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods 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 passage 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 God. The last of these phases soon passes 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 God. 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, God 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 God 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 assimilated revelation of the one God, 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 God was too high to be easily retained. A shrine without a deity seemed bare and empty. The Law stringently bridled passions which the hideous worship of the Canaanites stimulated. No wonder that, when the first generation of the conquerors had passed away, their successors lapsed into the universal polytheism, with its attendant idolatry and immorality. Instead of thinking of the Israelites as monsters of ingratitude 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 God hold us up, we too shall slide downwards. ‘Hath a nation changed their gods, which yet are no gods? 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 God 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 God. 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 God.’ 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 God 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 God 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.’ God 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 God’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 God’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. God’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 God was but doing ‘as He had said’ and sworn. It is a dreadful picture of the all-withering effect of God’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 God’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 God 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 analogous to the crime. Israel had broken the covenant; God would not keep His promise. That involves a great principle as to all God’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 God. 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. God 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 substituted 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 God’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. God’s deliverances are linked to His chastisements 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 associated 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 God. 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 nobleness and strength which the sense of belonging to God 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 passed, leaving no successors, and founding no dynasty. They were an entirely unique order, plainly raised up by God, 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 God’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 bloody, and they were rough tools, as such work needed; but it was God’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 God then die with the judge? Was it Samson, or Jehovah, that had delivered? Why should the death of the instrument affect gratitude to the hand that gave it its edge? What a lurid light is thrown back on the unreality of the people’s return to God 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 repetition 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 God’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 God’s patient love overlaps it. It lasts long; but God’s love is eternal. It resists miracles of chastisement 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.

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