Kitobni o'qish: «The Expositor's Bible: Judges and Ruth»

THE BOOK OF JUDGES

I.
PROBLEMS OF SETTLEMENT AND WAR

Judges i. 1-11

It was a new hour in the history of Israel. To a lengthened period of serfdom there had succeeded a time of sojourn in tents, when the camp of the tribes, half-military, half-pastoral, clustering about the Tabernacle of Witness, moved with it from point to point through the desert. Now the march was over; the nomads had to become settlers, a change not easy for them as they expected it to be, full of significance for the world. The Book of Judges, therefore, is a second Genesis or Chronicle of Beginnings so far as the Hebrew commonwealth is concerned. We see the birth-throes of national life, the experiments, struggles, errors and disasters out of which the moral force of the people gradually rose, growing like a pine tree out of rocky soil.

If we begin our study of the book expecting to find clear evidence of an established Theocracy, a spiritual idea of the kingdom of God ever present to the mind, ever guiding the hope and effort of the tribes, we shall experience that bewilderment which has not seldom fallen upon students of Old Testament history. Divide the life of man into two parts, the sacred and the secular; regard the latter as of no real value compared to the other, as having no relation to that Divine purpose of which the Bible is the oracle; then the Book of Judges must appear out of place in the sacred canon, for unquestionably its main topics are secular from first to last. It preserves the traditions of an age when spiritual ideas and aims were frequently out of sight, when a nation was struggling for bare existence, or, at best, for a rude kind of unity and freedom. But human life, sacred and secular, is one. A single strain of moral urgency runs through the epochs of national development from barbarism to Christian civilization. A single strain of urgency unites the boisterous vigour of the youth and the sagacious spiritual courage of the man. It is on the strength first, and then on the discipline and purification of the will, that everything depends. There must be energy, or there can be no adequate faith, no earnest religion. We trace in the Book of Judges the springing up and growth of a collective energy which gives power to each separate life. To our amazement we may discover that the Mosaic Law and Ordinances are neglected for a time; but there can be no doubt of Divine Providence, the activity of the redeeming Spirit. Great ends are being served,—a development is proceeding which will by-and-by make religious thought strong, obedience and worship zealous. It is not for us to say that spiritual evolution ought to proceed in this way or that. In the study of natural and supernatural fact our business is to observe with all possible care the goings forth of God and to find as far as we may their meaning and issue. Faith is a profound conviction that the facts of the world justify themselves and the wisdom and righteousness of the Eternal; it is the key that makes history articulate, no mere tale full of sound and fury signifying nothing. And the key of faith which here we are to use in the interpretation of Hebrew life has yet to be applied to all peoples and times. That this may be done we firmly believe: there is needed only the mind broad enough in wisdom and sympathy to gather the annals of the world into one great Bible or Book of God.

Opening the story of the Judges, we find ourselves in a keen atmosphere of warlike ardour softened by scarcely an air of spiritual grace. At once we are plunged into military preparations; councils of war meet and the clash of weapons is heard. Battle follows battle. Iron chariots hurtle along the valleys, the hillsides bristle with armed men. The songs are of strife and conquest; the great heroes are those who smite the uncircumcised hip and thigh. It is the story of Jehovah's people; but where is Jehovah the merciful? Does He reign among them, or sanction their enterprise? Where amid this turmoil and bloodshed is the movement towards the far-off Messiah and the holy mountain where nothing shall hurt or destroy? Does Israel prepare for blessing all nations by crushing those that occupy the land he claims? Problems many meet us in Bible history; here surely is one of the gravest. And we cannot go with Judah in that first expedition; we must hold back in doubt till clearly we understand how these wars of conquest are necessary to the progress of the world. Then, even though the tribes are as yet unaware of their destiny and how it is to be fulfilled, we may go up with them against Adoni-bezek.

Canaan is to be colonised by the seed of Abraham, Canaan and no other land. It is not now, as it was in Abraham's time, a sparsely peopled country, with room enough for a new race. Canaanites, Hivites, Perizzites, Amorites cultivate the plain of Esdraelon and inhabit a hundred cities throughout the land. The Hittites are in considerable force, a strong people with a civilization of their own. To the north Phœnicia is astir with a mercantile and vigorous race. The Philistines have settlements southward along the coast. Had Israel sought a region comparatively unoccupied, such might, perhaps, have been found on the northern coast of Africa. But Syria is the destined home of the tribes.

The old promise to Abraham has been kept before the minds of his descendants. The land to which they have moved through the desert is that of which he took earnest by the purchase of a grave. But the promise of God looks forward to the circumstances that are to accompany its fulfilment; and it is justified because the occupation of Canaan is the means to a great development of righteousness. For, mark the position which the Hebrew nation is to take. It is to be the central state of the world, in verity the Mountain of God's House for the world. Then observe how the situation of Canaan fits it to be the seat of this new progressive power. Egypt, Babylon, Assyria, Greece, Rome, Carthage, lie in a rude circle around it. From its sea-board the way is open to the west. Across the valley of Jordan goes the caravan route to the East. The Nile, the Orontes, the Ægean Sea are not far off. Canaan does not confine its inhabitants, scarcely separates them from other peoples. It is in the midst of the old world.

Is not this one reason why Israel must inhabit Palestine? Suppose the tribes settled in the highlands of Armenia or along the Persian Gulf; suppose them to have migrated westward from Egypt instead of eastward, and to have found a place of habitation on towards Libya: would the history in that case have had the same movement and power? Would the theatre of prophecy and the scene of the Messiah's work have set the gospel of the ages in the same relief, or the growing City of God on the same mountain height? Not only is Canaan accessible to the emigrants from Egypt, but it is by position and configuration suited to develop the genius of the race. Gennesaret and Asphaltitis; the tortuous Jordan and Kishon, that "river of battles"; the cliffs of Engedi, Gerizim and Ebal, Carmel and Tabor, Moriah and Olivet,—these are needed as the scene of the great Divine revelation. No other rivers, no other lakes nor mountains on the surface of the earth will do.

This, however, is but part of the problem which meets us in regard to the settlement in Canaan. There are the inhabitants of the land to be considered—these Amorites, Hittites, Jebusites, Hivites. How do we justify Israel in displacing them, slaying them, absorbing them? Here is a question first of evolution, then of the character of God.

Do we justify Saxons in their raid on Britain? History does. They become dominant, they rule, they slay, they assimilate; and there grows up British nationality strong and trusty, the citadel of freedom and religious life. The case is similar, yet there is a difference, strongly in favour of Israel as an invading people. For the Israelites have been tried by stern discipline: they are held together by a moral law, a religion divinely revealed, a faith vigorous though but in germ. The Saxons worshipping Thor, Frea and Woden sweep religion before them in the first rush of conquest. They begin by destroying Roman civilization and Christian culture in the land they ravage. They appear "dogs," "wolves," "whelps from the kennel of barbarism" to the Britons they overcome. But the Israelites have learned to fear Jehovah, and they bear with them the ark of His covenant.

As for the Canaanitish tribes, compare them now with what they were when Abraham and Isaac fed their flocks in the plain of Mamre or about the springs of Beersheba. Abraham found in Canaan noble courteous men. Aner, Eshcol and Mamre, Amorites, were his trusted confederates; Ephron the Hittite matched his magnanimity; Abimelech of Gerar "feared the Lord." In Salem reigned a king or royal priest, Melchizedek, unique in ancient history, a majestic unsullied figure, who enjoyed the respect and tribute of the Hebrew patriarch. Where are the successors of those men? Idolatry has corrupted Canaan. The old piety of simple races has died away before the hideous worship of Moloch and Ashtoreth. It is over degenerate peoples that Israel is to assert its dominance; they must learn the way of Jehovah or perish. This conquest is essential to the progress of the world. Here in the centre of empires a stronghold of pure ideas and commanding morality is to be established, an altar of witness for the true God.

So far we move without difficulty towards a justification of the Hebrew descent on Canaan. Still, however, when we survey the progress of conquest, the idea struggling for confirmation in our minds that God was King and Guide of this people, while at the same time we know that all nations could equally claim Him as their Origin, marking how on field after field thousands were left dying and dead, we have to find an answer to the question whether the slaughter and destruction even of idolatrous races for the sake of Israel can be explained in harmony with Divine justice. And this passes into still wider inquiries. Is there intrinsic value in human life? Have men a proper right of existence and self-development? Does not Divine Providence imply that the history of each people, the life of each person will have its separate end and vindication? There is surely a reason in the righteousness and love of God for every human experience, and Christian thought cannot explain the severity of Old Testament ordinances by assuming that the Supreme has made a new dispensation for Himself. The problem is difficult, but we dare not evade it nor doubt a full solution to be possible.

We pass here beyond mere "natural evolution." It is not enough to say that there had to be a struggle for life among races and individuals. If natural forces are held to be the limit and equivalent of God, then "survival of the fittest" may become a religious doctrine, but assuredly it will introduce us to no God of pardon, no hope of redemption. We must discover a Divine end in the life of each person, a member it may be of some doomed race, dying on a field of battle in the holocaust of its valour and chivalry. Explanation is needed of all slaughtered and "waste" lives, untold myriads of lives that never tasted freedom or knew holiness.

The explanation we find is this: that for a human life in the present stage of existence the opportunity of struggle for moral ends—it may be ends of no great dignity, yet really moral, and, as the race advances, religious—this makes life worth living and brings to every one the means of true and lasting gain. "Where ignorant armies clash by night" there may be in the opposing ranks the most various notions of religion and of what is morally good. The histories of the nations that meet in shock of battle determine largely what hopes and aims guide individual lives. But to the thousands who do valiantly this conflict belongs to the vital struggle in which some idea of the morally good or of religious duty directs and animates the soul. For hearth and home, for wife and children, for chief and comrades, for Jehovah or Baal, men fight, and around these names there cluster thoughts the sacredest possible to the age, dignifying life and war and death. There are better kinds of struggle than that which is acted on the bloody field; yet struggle of one kind or other there must be. It is the law of existence for the barbarian, for the Hebrew, for the Christian. Ever there is a necessity for pressing towards the mark, striving to reach and enter the gate of higher life. No land flowing with milk and honey to be peaceably inherited and enjoyed rewards the generation which has fought its way through the desert. No placid possession of cities and vineyards rounds off the life of Canaanitish tribe. The gains of endurance are reaped, only to be sown again in labour and tears for a further harvest. Here on earth this is the plan of God for men; and when another life crowns the long effort of this world of change, may it not be with fresh calls to more glorious duty and achievement?

But the golden cord of Divine Providence has more than one strand; and while the conflicts of life are appointed for the discipline of men and nations in moral vigour and in fidelity to such religious ideas as they possess, the purer and stronger faith always giving more power to those who exercise it, there is also in the course of life, and especially in the suffering war entails, a reference to the sins of men. Warfare is a sad necessity. Itself often a crime, it issues the judgment of God against folly and crime. Now Israel, now the Canaanite becomes a hammer of Jehovah. One people has been true to its best, and by that faithfulness it gains the victory. Another has been false, cruel, treacherous, and the hands of the fighters grow weak, their swords lose edge, their chariot-wheels roll heavily, they are swept away by the avenging tide. Or the sincere, the good are overcome; the weak who are in the right sink before the wicked who are strong. Yet the moral triumph is always gained. Even in defeat and death there is victory for the faithful.

In these wars of Israel we find many a story of judgment as well as a constant proving of the worth of man's religion and virtue. Neither was Israel always in the right, nor had those races which Israel overcame always a title to the power they held and the land they occupied. Jehovah was a stern arbiter among the combatants. When His own people failed in the courage and humility of faith, they were chastised. On the other hand, there were tyrants and tyrannous races, freebooters and banditti, pagan hordes steeped in uncleanness who had to be judged and punished. Where we cannot trace the reason of what appears mere waste of life or wanton cruelty, there lie behind, in the ken of the All-seeing, the need and perfect vindication of all He suffered to be done in the ebb and flow of battle, amid the riot of war.

Beginning now with the detailed narrative, we find first a case of retribution, in which the Israelites served the justice of God. As yet the Canaanite power was unbroken in the central region of Western Palestine, where Adoni-bezek ruled over the cities of seventy chiefs. It became a question who should lead the tribes against this petty despot, and recourse was had to the priests at Gilgal for Divine direction. The answer of the oracle was that Judah should head the campaign, the warlike vigour and numerical strength of that tribe fitting it to take the foremost place. Judah accepting the post of honour invited Simeon, closely related by common descent from Leah, to join the expedition; and thus began a confederacy of these southern tribes which had the effect of separating them from the others throughout the whole period of the judges. The locality of Bezek which the king of the Canaanites held as his chief fortress is not known. Probably it was near the Jordan valley, about half-way between the two greater lakes. From it the tyranny of Adoni-bezek extended northward and southward over the cities of the seventy, whose submission he had cruelly ensured by rendering them unfit for war. Here, in the first struggle, Judah was completely successful. The rout of the Canaanites and Perizzites was decisive, and the slaughter so great as to send a thrill of terror through the land. And now the rude judgment of men works out the decree of God. Adoni-bezek suffers the same mutilation as he had inflicted on the captive chiefs and in Oriental manner makes acknowledgment of a just fate. There is a certain religiousness in his mind, and he sincerely bows himself under the judgment of a God against Whom he had tried issues in vain. Had these troops of Israel come in the name of Jehovah? Then Jehovah had been watching Adoni-bezek in his pride when as he daily feasted in his hall the crowd of victims grovelled at his feet like dogs.

Thus early did ideas of righteousness and of wide authority attach themselves in Canaan to the name of Israel's God. It is remarkable how on the appearance of a new race the first collision with it on the battlefield will produce an impression of its capacity and spirit and of unseen powers fighting along with it. Joshua's dash through Canaan doubtless struck far and wide a belief that the new comers had a mighty God to support them; the belief is reinforced, and there is added a thought of Divine justice. The retribution of Jehovah meant Godhead far larger and more terrible, and at the same time more august, than the religion of Baal had ever presented to the mind. From this point the Israelites, if they had been true to their heavenly King, fired with the ardour of His name, would have occupied a moral vantage ground and proved invincible. The fear of Jehovah would have done more for them than their own valour and arms. Had the people of the land seen that a power was being established amongst them in the justice and benignity of which they could trust, had they learned not only to fear but to adore Jehovah, there would have been quick fulfilment of the promise which gladdened the large heart of Abraham. The realization, however, had to wait for many a century.

It cannot be doubted that Israel had under Moses received such an impulse in the direction of faith in the one God, and such a conception of His character and will, as declared the spiritual mission of the tribes. The people were not all aware of their high destiny, not sufficiently instructed to have a competent sense of it; but the chiefs of the tribes, the Levites and the heads of households, should have well understood the part that fell to Israel among the nations of the world. The law in its main outlines was known, and it should have been revered as the charter of the commonwealth. Under the banner of Jehovah the nation ought to have striven not for its own position alone, the enjoyment of fruitful fields and fenced cities, but to raise the standard of human morality and enforce the truth of Divine religion. The gross idolatry of the peoples around should have been continually testified against; the principles of honesty, of domestic purity, of regard for human life, of neighbourliness and parental authority, as well as the more spiritual ideas expressed in the first table of the Decalogue, ought to have been guarded and dispensed as the special treasure of the nation. In this way Israel, as it enlarged its territory, would from the first have been clearing one space of earth for the good customs and holy observances that make for spiritual development. The greatest of all trusts is committed to a race when it is made capable of this; but here Israel often failed, and the reproaches of her prophets had to be poured out from age to age.

The ascendency which Israel secured in Canaan, or that which Britain has won in India, is not, to begin with, justified by superior strength, nor by higher intelligence, nor even because in practice the religion of the conquerors is better than that of the vanquished. It is justified because, with all faults and crimes that may for long attend the rule of the victorious race, there lie, unrealised at first, in conceptions of God and of duty the promise and germ of a higher education of the world. Developed in the course of time, the spiritual genius of the conquerors vindicates their ambition and their success. The world is to become the heritage and domain of those who have the secret of large and ascending life.

Judah moving southward from Bezek took Jerusalem, not the stronghold on the hill-top, but the city, and smote it with the edge of the sword. Not yet did that citadel which has been the scene of so many conflicts become a rallying-point for the tribes. The army, leaving Adoni-bezek dead in Jerusalem, with many who owned him as chief, swept southward still to Hebron and Debir. At Hebron the task was not unlike that which had been just accomplished. There reigned three chiefs, Sheshai, Ahiman and Talmai, who are mentioned again and again in the annals as if their names had been deeply branded on the memory of the age. They were sons of Anak, bandit captains, whose rule was a terror to the country side. Their power had to be assailed and overthrown, not only for the sake of Judah which was to inhabit their stronghold, but for the sake of humanity. The law of God was to replace the fierce unregulated sway of inhuman violence and cruelty. So the practical duty of the hour carried the tribes beyond the citadel where the best national centre would have been found to attack another where an evil power sat entrenched.

One moral lies on the surface here. We are naturally anxious to gain a good position in life for ourselves, and every consideration is apt to be set aside in favour of that. Now, in a sense, it is necessary, one of the first duties, that we gain each a citadel for himself. Our influence depends to a great extent on the standing we secure, on the courage and talent we show in making good our place. Our personality must enlarge itself, make itself visible by the conquest we effect and the extent of affairs we have a right to control. Effort on this line needs not be selfish or egoistic in a bad sense. The higher self or spirit of a good man finds in chosen ranges of activity and possession its true development and calling. One may not be a worldling by any means while he follows the bent of his genius and uses opportunity to become a successful merchant, a public administrator, a great artist or man of letters. All that he adds to his native inheritance of hand, brain and soul should be and often is the means of enriching the world. Against the false doctrine of self-suppression, still urged on a perplexed generation, stands this true doctrine, by which the generous helper of men guides his life so as to become a king and priest unto God. And when we turn from persons of highest character and talent to those of smaller capacity, we may not alter the principle of judgment. They, too, serve the world, in so far as they have good qualities, by conquering citadels and reigning where they are fit to reign. If a man is to live to any purpose, play must be given to his original vigour, however much or little there is of it.

Here, then, we find a necessity belonging to the spiritual no less than to the earthly life. But there lies close beside it the shadow of temptation and sin. Thousands of people put forth all their strength to gain a fortress for themselves, leaving others to fight the sons of Anak—the intemperance, the unchastity, the atheism of the time. Instead of triumphing over the earthly, they are ensnared and enslaved. The truth is, that a safe position for ourselves we cannot have while those sons of Anak ravage the country around. The Divine call therefore often requires of us that we leave a Jerusalem unconquered for ourselves, while we pass on with the hosts of God to do battle with the public enemy. Time after time Israel, though successful at Hebron, missed the secret and learnt in bitter sadness and loss how near is the shadow to the glory.

And for any one to-day, what profits it to be a wealthy man, living in state with all the appliances of amusement and luxury, well knowing, but not choosing to share the great conflicts between religion and ungodliness, between purity and vice? If the ignorance and woe of our fellow-creatures do not draw our hearts, if we seek our own things as loving our own, if the spiritual does not command us, we shall certainly lose all that makes life—enthusiasm, strength, eternal joy.

Give us men who fling themselves into the great struggle, doing what they can with Christ-born ardour, foot soldiers if nothing else in the army of the Lord of Righteousness.