Summary of the Book of Judges - Judah's and Simeon's Campaign - Spiritual and national Decay of Israel - "From Gilgal to Bochin." (JUDGES 1-3:4)

IF evidence were required that each period of Old Testament history points for its completion to one still future, it would be found in the Book of Judges. The history of the three and a half centuries which it records brings not anything new to light, either in the life or history of Israel; it only continues what is already found in the Book of Joshua, carrying it forward to the Books of Samuel, and thence through Kings, till it points in the dim distance to the King, of Israel, the Lord Jesus Christ, Who gives perfect rest in the perfect kingdom. In the Book of Joshua we see two grand outstanding facts, one explaining the outer, the other the inner history of Israel. As for the latter, we learn that ever since the sin of Peor, if not before, idolatry had its hold upon the people. Not that the service of the Lord was discarded, but that it was combined with the heathen rites of the nations around. But as true religion was really the principle of Israel's national life and unity, "unfaithfulness" towards Jehovah was also closely connected with tribal disintegration, which, as we have seen, threatened even in the time of Joshua. Then, as for the outer history of Israel, we learn that the completion of their possession of Canaan was made dependent on their faithfulness to Jehovah. Just as the Christian can only continue to stand by the same faith in which, in his conversion to God, he first had access to Him (Romans 5:2), so Israel could only retain the land and complete its conquest by the same faith in which they had at first entered it. For faith is never a thing of the past. And for this reason God allowed a remnant of those nations to continue in the land "to prove Israel by them"* (Judges 3:1), so that, as Joshua had forewarned them (Joshua 23:10-16, comp. Judges 2:3), "faithfulness" on their part would lead to sure and easy victory, while the opposite would end in terrible national disaster.

* This is not in any way inconsistent with Exodus 23:29, etc., Deuteronomy 7:22. For, as Keil rightly remarks, there is a vast difference between exterminating the whole of the ancient inhabitants of the land, say, in one year, and suspending even their gradual extermination.

Side by side with these two facts, there is yet a third, and that the most important: the unchanging faithfulness of the Lord, His unfailing pity and lovingkindness, according to which, when Israel was brought low and again turned to Him, He

"raised them up judges,... and delivered them out of the hand of their enemies all the days of the judge" (Judges 2:18).

The exhibition of these three facts forms the subject-matter of Israel's history under the Judges, as clearly indicated in Judges 2:21, 3:4. Accordingly, we must not expect in the Book of Judges a complete or successive history of Israel during these three and half centuries, but rather the exhibition and development of those three grand facts. For Holy Scripture furnishes not - like ordinary biography or history - a chronicle of the lives of individuals, or even of the successive history of a period, save in so far as these are connected with the progress of the kingdom of God. Sacred history is primarily that of the kingdom of God, and only secondarily that of individuals or periods. More particularly is this the reason why we have no record at all of five of the Judges* - not even that Jehovah had raised them up.

* Tola (10:1), Jair (10:3), Ibzan, Elon, and Abdon (12:8- 15).

For this cause also some events are specially selected in the sacred narrative, which, to the superficial reader, may seem trivial; sometimes even difficult or objectionable. But a more careful study will show that the real object of these narratives is, to bring into full view one or other of the great principles of the Old Testament dispensation. For the same reason also we must not look for strict chronological arrangement in the narratives. In point of fact, the Judges ruled only over one or several of the tribes, to whom they brought special deliverance. Accordingly, the history of some of the Judges overlaps each other, their reign having been contemporaneous in different parts of the land. Thus while in the far east across Jordan the sway of the children of Ammon lasted for eighteen years, till Jephthah brought deliverance (Judges 10:6-12:7), the Philistines at the same time oppressed Israel in the far southwest. This circumstance renders the chronology of the Book of Judges more complicated.

The Book of Judges divides itself into three parts: a general introduction (1-3:6), a sketch of the period of the Judges (3:7- 16:31), arranged in six groups of events (3:7-11; 3:12-31; 4, 5; 6- 10:5; 10:6-12:15; 13-16), and a double Appendix (17-21). The two series of events, recorded in the latter, evidently took place at the commencement of the period of the Judges. This appears from a comparison of Judges 18:1 with 1:34, and again of Judges 20:28 with Joshua 22:13 and 24:33. The first of the two narratives is mainly intended to describe the religious, the second the moral decadence among the tribes of Israel. In these respects they throw light upon the whole period. We see how soon, after the death of Joshua and of his contemporaries, Israel declined - spiritually, in combining with the heathen around, and mingling their idolatrous rites with the service of Jehovah; and nationally, the war with the Canaanites being neglected, and the tribes heeding on every great occasion only their private interests and jealousies, irrespective of the common weal (5:15-l7, 23; 8:1-9), until "the men of Ephraim" actually levy war against Jephthah (12:1-6), and Israel sinks so low as to deliver its Samson into the hands of the Philistines (15:9-13)!

Side by side with this decay of Israel we notice a similar decline in the spiritual character of the Judges from an Othniel and a Deborah down to Samson. The mission of these Judges was, as we have seen, chiefly local and always temporary, God raising up a special deliverer in a time of special need. It is quite evident that such special instruments were not necessarily always under the influence of spiritual motives. God has at all periods of history used what instruments He pleased for the deliverance of His people - a Darius, a Cyrus, a Gamaliel, and in more modern times often what appeared the most unlikely, to effect His own purposes. Yet in the history of the Judges it seems always the best and most religious whom the locality or period affords who is chosen, so that the character of the Judges affords also an index of the state of a district or period. And in each of them we mark the presence of real faith (Hebrews 11), acting as the lever-power in their achievements, although their faith is too often mingled with the corruptions of the period. The Judges were Israel's representative men - representatives of its faith and its hope, but also of its sin and decay. Whatever they achieved was "by faith." Even in the case of Samson, all his great deeds were achieved in the faith of God's gift to him as a Nazarite, and when "the Spirit of the Lord came upon him." Hence the Judges deserved to be enrolled in the catalogue of Old Testament "worthies." Besides, we must not forget the necessary influence upon them of the spirit of their age. For we mark in the Bible a progressive development, as the light grew brighter and brighter unto the perfect day. In truth, if this were not the case, one of two inferences would follow. Either we would be tempted to regard its narratives as partial, or else be driven to the conclusion that these men could not have been of the period in which they are placed, since they had nothing in common with it, and hence could neither have been leaders of public opinion, nor even been understood by it.

From these brief preliminary observations we turn to notice, that there were altogether twelve, or rather, including Deborah (Judges 4:4), thirteen Judges over Israel. Of only eight of these are any special deeds recorded. The term Judge must not, however, be regarded as primarily referring to the ordinary judicial functions, which were discharged by the elders and officers of every tribe and city. Rather do we regard it as equivalent to leader or ruler. The period of the Judges closes with Samson. Eli was mainly high priest, and only in a secondary sense "Judge," while Samuel formed the transition from the Judges to royalty. With Samson the period of the Judges reached at the same time its highest and its lowest point. It is as a Nazarite, devoted to God before his birth, that he is "Judge," and achieves his great feats - and it is as a Nazarite that he falls and fails through selfishness and sin. In both respects he is the representative of Israel - God-devoted, a Nazarite people, and as such able to do all things, yet falling and failing through spiritual adultery. And thus the period of the Judges ends as every other period. It contains the germ of, and points to something better; but it is imperfect, incomplete, and fails, though even in its failure it points forward. Judges must be succeeded by kings, and kings by the King - the true Nazarite, the Lord Jesus Christ.

The period between the death of Joshua and the first "Judge" is summarized in Judges 1-3:6. It appears, that under the influence of Joshua's last address, deepened no doubt by his death, which followed soon afterwards, the "holy war" was resumed. In this instance it was purely aggressive on the part of Israel, whereas formerly, as a matter of fact, the attack always came from the Canaanites (except in the case of Jericho and of Ai). But the measure of the sin of the nations who occupied Palestine was now full (Genesis 15:13-16), and the storm of judgment was to sweep them away. For this purpose Israel, to whom God in His mercy had given the land, was to be employed - but only in so far as the people realized its calling to dedicate the land unto the Lord. On the ruins of what not only symbolized, but at the time really was the kingdom of Satan,* the theocracy was to be upbuilt. Instead of that focus whence the vilest heathenism overspread the world, the kingdom of God was to be established, with its opposite mission of sending the light of truth to the remotest parts of the earth. Nor can it be difficult to understand how, in such circumstances, at such a time, and at that period of religious life, any compromise was impossible - and every war must be one of extermination.

* It is difficult to resist the impression that Canaan was not only the focus of ancient heathenism in its worst abominations, but the center whence it spread. Very much in the mythology, and almost all the vileness of Greek and Roman heathenism is undoubtedly of Canaanitish origin. Indeed, we may designate the latter as the only real missionary heathenism at the time in the world. Consider the significance of planting in its stead the kingdom of God, with its untold missionary influences and its grand purpose to the world! We must also bear in mind, that the spread of Canaanitish idolatry would be greatly promoted by the chain of colonies which extended from Asia Minor into Europe.

Before entering on this new "war," the children of Israel asked Jehovah, no doubt through the Urim and Thummim, which tribe was to take the lead. In reply, Judah was designated, in accordance with ancient prophecy (Genesis 49:8). Judah, in turn, invited the co-operation of Simeon, whose territory had been parceled out of its own. In fact, theirs were common enemies. The two tribes encountered and defeated the Canaanites and Perizzites in Bezek, a name probably attaching to a district rather than a place, and, as the word seems to imply, near the shore of the Dead Sea.* In the same locality Adoni-bezek** appears to have made a fresh stand, but with the same disastrous result. On that occasion a remarkable, though most cruel retaliation overtook him. As chieftain of that district he must have been equally renowned for his bravery and cruelty. After a custom not uncommon in antiquity,*** the many chieftains whom he had subdued were kept, like dogs, "for lengthened sport,"|* under the banqueting table of the proud conqueror in a mutilated condition, their thumbs and great toes cut off, in token that they could never again handle sword and bow, nor march to war.

* Cassel derives the name from the slimy nature of the soil.

** According to Cassel: "My god is splendor," perhaps a sun worshipper.

*** Cassel enumerates many such.

|* "In longum sui ludibrium," Curtius de Rebus: Alex. v. 5, 6.

It need scarcely be said, that the Mosaic law never contemplated such horrors. Nevertheless the allied tribes now inflicted mutilation upon Adoni-bezek. The victors carried him to Jerusalem, where he died. On that occasion the city itself, so far as it lay within the territory of Judah, was taken and burnt. But the boundary line between Judah and Benjamin ran through Jerusalem, the Upper City and the strong castle, which were held by the Jebusites, being within the lot of Benjamin. In the war under Joshua, the Jebusites had foiled Judah (Joshua 15:63). Now also they retired to their stronghold, whence the Benjamites did not even attempt to dislodge them (Judges 1:21). From Jerusalem the tribes continued their victorious march successively to "the mountain," or highlands of Judah, then to the Negeb, or south country, and finally to the Shephelah, or lowlands, along the sea- shore. Full success attended the expedition, the tribes pursuing their victories as far south as the utmost borders of the ancient kingdom of Arad, where, as their fathers had vowed (Numbers 21:2), they executed the ban upon Zephath or Hormah. The descendants of Hobab (Judges 4:11) the Kenite* the brother-in- law of Moses, who had followed Israel to Canaan (Numbers 10:29), and had since pitched their tents near Jericho, now settled in this border land, as best suited to their nomadic habits and previous associations (Judges 1:8-11, 16). The campaign ended** with the incursion into the Shephelah, where Judah wrested from the Philistines three out of their five great cities. This conquest, however, was not permanent (14:19; 16:1), nor were the inhabitants of the valley driven out, "because they had chariots of iron."***

* This notice is here inserted, probably, because the event happened between the taking of Debir (1:11) and that of Zephath (1:17).

** Only Gaza, Ashkelon, and Ekron seem to have been taken, but neither Gath nor Ashdod.

*** These were armed with scythes on their wheels.

But the zeal of Israel did not long continue. In fact, all that follows after the campaign of Judah and Simeon is a record of failure and neglect, with the single exception of the taking of Bethel by the house of Joseph. Thus the tribes were everywhere surrounded by a fringe of heathenism. In many parts, Israelites and heathens dwelt together, the varying proportions among them being indicated by such expressions as that the "Canaanites dwelt among" the Israelites, or else the reverse. Sometimes the Canaanites became tributary. On the other hand, the Amorites succeeded in almost wholly* driving the tribe of Dan out of their possessions, which induced a considerable proportion of the Danites to seek fresh homes in the far north (Judges 18).

* They drove them out of the valley (1:35) which constituted the principal part of the possession of Dan (Joshua 19:40). The Amorites even "dared to dwell" in Har-Heres, in Aijalon, and in Shaalbim (Judges 1:35), although they were afterwards made tributary by the house of Joseph.

Israel was settling down in this state, when their false rest was suddenly broken by the appearance among them of "the Angel of Jehovah."* No Divine manifestation had been vouch-safed them since the Captain of Jehovah's host had stood before Joshua in the camp at Gilgal (Joshua 5:13-15). And now, at the commencement of a new period, and that one of spiritual decay, He "came" from Gilgal to Bochim, not to announce the miraculous fall of a Jericho before the ark of Jehovah, but the continuance of the heathen power near them in judgment upon their unfaithfulness and disobedience. "From Gilgal to Bochim!" There is much in what these names suggest - and that even although Gilgal may have been the permanent camp,** where leading representatives of the nation were always assembled, to whom "the Angel of Jehovah" in the first place addressed Himself, and Bochim, or "weepers," the designation given afterwards to the meeting-place by the ancient sanctuary (either Shechem or more probably Shiloh), where the elders of the people gathered to hear the Divine message.

* Cassel erroneously regards this as a human messenger from God.

** For the situation of this Gilgal, comp. a previous chapter.

And truly what had passed between the entrance into Canaan and that period might be thus summed up: "From Gilgal to Bochim!" The immediate impression of the words of the Angel of Jehovah was great. Not only did the place become Bochim, but a sacrifice was offered unto Jehovah, for wherever His presence was manifested, there might sacrifice be brought (comp. Deuteronomy 12:5; Judges 6:20, 26, 28; 13:16; 2 Samuel 24:25).

But, alas! the impression was of but short continuance. Mingling with the heathen around, "they forsook Jehovah, and served Baal and Ashtaroth."* Such a people could only learn in the school of sorrow. National unfaithfulness was followed by national judgments.

* Ashtaroth is the "star-goddess" of the night, Astarte, whose symbol, properly speaking, was the Asherah. It is impossible to detail the vileness of her service. Mention of it occurs so early as in Genesis 14:5, where we read of Ashteroth Karnaim, the "star-goddess of the horns," i.e., the quarter of the moon.

Yet even so, Jehovah, in His mercy, ever turned to them when they cried, and raised up "deliverers." In the truest sense these generations "had not known all the wars of Canaan" (Judges 3:1). For the knowledge of them is thus explained in the Book of Psalms (Psalm 44:2, 3):

"Thou didst drive out the heathen with Thy hand, and plantedst them; Thou didst afflict the nations, and east them out. For they got not the land in possession by their own sword, neither did their own arm save them: but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favor unto them."

This lesson was now to be learned in bitter experience by the presence and power of the heathen around: