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diff --git a/39727-h/39727-h.htm b/39727-h/39727-h.htm new file mode 100644 index 0000000..ee42f0e --- /dev/null +++ b/39727-h/39727-h.htm @@ -0,0 +1,15620 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Expositor's Bible: Judges and Ruth by Robert Alexander Watson, a Project Gutenberg eBook. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +hr { + margin: 3em auto 3em auto; + height: 0px; + border-width: 1px 0 0 0; + border-style: solid; + border-color: #dcdcdc; + width: 500px; + clear: both; +} + +table { + margin-left: auto; + margin-right: auto; +} + +table.toc { + margin: auto; + width: 50%; +} + +td.c1 { + text-align: right; + vertical-align: top; + padding-right: 1em; +} + +td.c2 { + text-align: left; + margin-left: 0em; + padding-left: 2em; + text-indent: -2em; + padding-right: 1em; + vertical-align: top; +} + +td.c3 { + text-align: right; + padding-left: 1em; + vertical-align: bottom; +} + +td { padding: 0em 1em; } +th { padding: 0em 1em; } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + color: #999; +} /* page numbers */ + + + .center {text-align: center;} + + .smcap {font-variant: small-caps;} + + .gap { margin-top: 1em; } + +/* Transcriber Notes */ +div.tn { + background-color: #EEE; + border: dashed 1px; + color: #000; + margin-left: 20%; + margin-right: 20%; + margin-top: 5em; + margin-bottom: 5em; + padding: 1em; +} + +ul.corrections { + list-style-type: circle; +} + +/* Footnotes */ +div.fn { + background-color: #EEE; + border: dashed 1px; + color: #000; + margin-left: 20%; + margin-right: 20%; + margin-top: 5em; + margin-bottom: 5em; + padding: 1em; +} + + .footnote { + margin-left: 10%; + margin-right: 10%; + font-size: 0.9em; +} + + .footnote .label { + position: absolute; + right: 84%; + text-align: right; +} + + .fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: none; +} + +/* Poetry */ + .poem { + margin-left: 10%; + margin-right: 10%; + text-align: left; +} + + .poem br { display: none; } + + .poem .stanza { margin: 1em 0em 1em 0em; } + + .poem span.i0 { + display: block; + margin-left: 0em; + padding-left: 3em; + text-indent: -3em; +} + + .poem span.i1 { + display: block; + margin-left: 1em; + padding-left: 3em; + text-indent: -3em; +} + .poem span.i2 { + display: block; + margin-left: 2em; + padding-left: 3em; + text-indent: -3em; +} + +/* INDEX */ +ul.index { list-style-type: none; + width: 20em; + margin: 2em auto; +} + +ul.index2 { list-style-type: none; } + +li.pad { padding-top: 2.0%; } + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Judges and Ruth, by Robert A. Watson + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Judges and Ruth + +Author: Robert A. Watson + +Release Date: May 18, 2012 [EBook #39727] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK JUDGES AND RUTH *** + + + + +Produced by Colin Bell, Julia Neufeld and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive) + + + + + + +</pre> + + + + + + +<h1> +THE EXPOSITOR'S BIBLE</h1> + +<p class="center">EDITED BY THE REV.</p> + +<h2>W. ROBERTSON NICOLL, M.A., LL.D.</h2> + +<p class="center">Editor of "<i>The Expositor</i>"<br /> + +AUTHORIZED EDITION, COMPLETE<br /> +AND UNABRIDGED<br /> +BOUND IN TWENTY-FIVE VOLUMES<br /><br /><br /> + +NEW YORK<br /> +FUNK & WAGNALLS COMPANY<br /> +LAFAYETTE PLACE<br /> +1900 +</p> + +<hr style="width: 15%;" /> + + +<h1> +JUDGES AND RUTH.</h1> + +<h2>BY THE REV. +<br /> +ROBERT A. WATSON, D.D.,</h2> +<p class="center"> +AUTHOR OF "GOSPELS OF YESTERDAY."<br /> +<br /> +NEW YORK<br /> +FUNK & WAGNALLS COMPANY<br /> +LAFAYETTE PLACE<br /> +1900<br /> +</p> + +<hr style="width: 15%;" /> +<h2>CONTENTS.</h2> + +<h3><i>THE BOOK OF JUDGES.</i></h3> + +<div class="center"> +<table border="0" cellpadding="4" cellspacing="0" summary="Contents"> + +<tr><td align="center">I.</td><td align="right"><small>PAGE</small></td></tr> +<tr><td align="left">PROBLEMS OF SETTLEMENT AND WAR</td><td align="right"><a href="#Page_3">3</a></td></tr> +<tr><td align="left">JUDGES I. 1-11.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">II.</td></tr> +<tr><td align="left">THE WAY OF THE SWORD</td><td align="right"><a href="#Page_18">18</a></td></tr> +<tr><td align="left">JUDGES I. 12-26.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">III.</td></tr> +<tr><td align="left">AT BOCHIM: THE FIRST PROPHET VOICE</td><td align="right"><a href="#Page_31">31</a></td></tr> +<tr><td align="left">JUDGES II. 1-5.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">IV.</td></tr> +<tr><td align="left">AMONG THE ROCKS OF PAGANISM</td><td align="right"><a href="#Page_45">45</a></td></tr> +<tr><td align="left">JUDGES II. 7-23.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">V.</td></tr> +<tr><td align="left">THE ARM OF ARAM AND OF OTHNIEL</td><td align="right"><a href="#Page_61">61</a></td></tr> +<tr><td align="left">JUDGES III. 1-11.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">VI.</td></tr> +<tr><td align="left">THE DAGGER AND THE OX-GOAD</td><td align="right"><a href="#Page_77">77</a></td></tr> +<tr><td align="left">JUDGES III. 12-31.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center"><span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span>VII.</td></tr> +<tr><td align="left">THE SIBYL OF MOUNT EPHRAIM</td><td align="right"><a href="#Page_91">91</a></td></tr> +<tr><td align="left">JUDGES IV.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">VIII.</td></tr> +<tr><td align="left">DEBORAH'S SONG: A DIVINE VISION</td><td align="right"><a href="#Page_106">106</a></td></tr> +<tr><td align="left">JUDGES V.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">IX.</td></tr> +<tr><td align="left">DEBORAH'S SONG: A CHANT OF PATRIOTISM</td><td align="right"><a href="#Page_120">120</a></td></tr> +<tr><td align="left">JUDGES V.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">X.</td></tr> +<tr><td align="left">THE DESERT HORDES; AND THE MAN AT OPHRAH</td><td align="right"><a href="#Page_135">135</a></td></tr> +<tr><td align="left">JUDGES VI. 1-14.</td></tr> +<tr><td align="center">XI.</td></tr> +<tr><td align="left">GIDEON, ICONOCLAST AND REFORMER</td><td align="right"><a href="#Page_150">150</a></td></tr> +<tr><td align="left">JUDGES VI. 15-32.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XII.</td></tr> +<tr><td align="left">"THE PEOPLE ARE YET TOO MANY"</td><td align="right"><a href="#Page_164">164</a></td></tr> +<tr><td align="left">JUDGES VI. 33-VII. 7.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XIII.</td></tr> +<tr><td align="left">"MIDIAN'S EVIL DAY"</td><td align="right"><a href="#Page_178">178</a></td></tr> +<tr><td align="left">JUDGES VII. 8-VIII. 21.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XIV.</td></tr> +<tr><td align="left">GIDEON THE ECCLESIASTIC</td><td align="right"><a href="#Page_195">195</a></td></tr> +<tr><td align="left">JUDGES VIII. 22-28.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XV.</td></tr> +<tr><td align="left">ABIMELECH AND JOTHAM</td><td align="right"><a href="#Page_209">209</a></td></tr> +<tr><td align="left">JUDGES VIII. 29-IX. 57.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center"><span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span>XVI.</td></tr> +<tr><td align="left">GILEAD AND ITS CHIEF</td><td align="right"><a href="#Page_224">224</a></td></tr> +<tr><td align="left">JUDGES X. I-XI. 11.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XVII.</td></tr> +<tr><td align="left">THE TERRIBLE VOW</td><td align="right"><a href="#Page_239">239</a></td></tr> +<tr><td align="left">JUDGES XI. 12-40.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XVIII.</td></tr> +<tr><td align="left">SHIBBOLETHS</td><td align="right"><a href="#Page_254">254</a></td></tr> +<tr><td align="left">JUDGES XII. 1-7.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XIX.</td></tr> +<tr><td align="left">THE ANGEL IN THE FIELD</td><td align="right"><a href="#Page_266">266</a></td></tr> +<tr><td align="left">JUDGES. XIII. 1-18.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XX.</td></tr> +<tr><td align="left">SAMSON PLUNGING INTO LIFE</td><td align="right"><a href="#Page_279">279</a></td></tr> +<tr><td align="left">JUDGES XIII. 24-XIV. 20.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XXI.</td></tr> +<tr><td align="left">DAUNTLESS IN BATTLE, IGNORANTLY BRAVE</td><td align="right"><a href="#Page_293">293</a></td></tr> +<tr><td align="left">JUDGES XV.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XXII.</td></tr> +<tr><td align="left">PLEASURE AND PERIL IN GAZA</td><td align="right"><a href="#Page_307">307</a></td></tr> +<tr><td align="left">JUDGES XVI. 1-3.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XXIII.</td></tr> +<tr><td align="left">THE VALLEY OF SOREK AND OF DEATH</td><td align="right"><a href="#Page_319">319</a></td></tr> +<tr><td align="left">JUDGES XVI. 4-31.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center"><span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span>XXIV.</td></tr> +<tr><td align="left">THE STOLEN GODS</td><td align="right"><a href="#Page_335">335</a></td></tr> +<tr><td align="left">JUDGES XVII., XVIII.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">XXV.</td></tr> +<tr><td align="left">FROM JUSTICE TO WILD REVENGE</td><td align="right"><a href="#Page_348">348</a></td></tr> +<tr><td align="left">JUDGES XIX.-XXI.</td></tr> +<tr><td align="left"><h3><i>THE BOOK OF RUTH.</i></h3></td></tr> +<tr><td align="center">I.</td></tr> +<tr><td align="left">NAOMI'S BURDEN</td><td align="right"><a href="#Page_363">363</a></td></tr> +<tr><td align="left">RUTH I. 1-13.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">II.</td></tr> +<tr><td align="left">THE PARTING OF THE WAYS</td><td align="right"><a href="#Page_375">375</a></td></tr> +<tr><td align="left">RUTH I. 14-19.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">III.</td></tr> +<tr><td align="left">IN THE FIELD OF BOAZ</td><td align="right"><a href="#Page_386">386</a></td></tr> +<tr><td align="left">RUTH I. 19-II. 23.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">IV.</td></tr> +<tr><td align="left">THE HAZARDOUS PLAN</td><td align="right"><a href="#Page_397">397</a></td></tr> +<tr><td align="left">RUTH III.</td></tr> +<tr><td> </td></tr> + +<tr><td align="center">V.</td></tr> +<tr><td align="left">THE MARRIAGE AT THE GATE</td><td align="right"><a href="#Page_408">408</a></td></tr> +<tr><td align="left">RUTH IV.</td></tr> +<tr><td> </td></tr> +<tr><td align="left"><span class="smcap">Index</span></td><td align="right"><a href="#Page_421">421</a></td></tr> +</table></div> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_ix" id="Page_ix">[ix]</a></span></p> +<h2>THE BOOK OF JUDGES.</h2> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span></p> +<h2>I.</h2> + +<h3><i>PROBLEMS OF SETTLEMENT AND WAR.</i></h3> + +<h4><span class="smcap">Judges</span> i. 1-11.</h4> + + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> +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<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> +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.</p> + +<hr style="width: 45%;" /> + +<p>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.</p> + +<p>Canaan is to be colonised by the seed of Abraham, +Canaan and no other land. It is not now, as it was in<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> +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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> +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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> +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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> +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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> +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?</p> + +<p>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<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> +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.</p> + +<p>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.</p> + +<hr style="width: 45%;" /> + +<p>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<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> +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.</p> + +<p><span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span>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.</p> + +<p>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.<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> +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.</p> + +<p>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.</p> + +<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span>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.</p> + +<p>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<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> +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.</p> + +<p>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.</p> + +<p><span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span>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.</p> + +<p>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.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span></p> +<h2>II.</h2> + +<h3><i>THE WAY OF THE SWORD.</i></h3> + +<h4><span class="smcap">Judges</span> i. 12-26.</h4> + + +<p>The name Kiriath-sepher, that is Book-Town, has +been supposed to point to the existence of a +semi-popular literature among the pre-Judæan inhabitants +of Canaan. We cannot build with any certainty +upon a name; but there are other facts of some significance. +Already the Phœnicians, the merchants of the +age, some of whom no doubt visited Kiriath-sepher on +their way to Arabia or settled in it, had in their dealings +with Egypt begun to use that alphabet to which most +languages, from Hebrew and Aramaic on through Greek +and Latin to our own, are indebted for the idea and +shapes of letters. And it is not improbable that an +old-world Phœnician library of skins, palm-leaves or +inscribed tablets had given distinction to this town +lying away towards the desert from Hebron. Written +words were held in half-superstitious veneration, and +a very few records would greatly impress a district +peopled chiefly by wandering tribes.</p> + +<p>Nothing is insignificant in the pages of the Bible, +nothing is to be disregarded that throws the least light +upon human affairs and Divine Providence; and here +we have a suggestion of no slight importance. Doubt +has been cast on the existence of a written language<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> +among the Hebrews till centuries after the Exodus. +It has been denied that the Law could have been +written out by Moses. The difficulty is now seen to +be imaginary, like many others that have been raised. +It is certain that the Phœnicians trading to Egypt in +the time of the Hyksos kings had settlements quite +contiguous to Goshen. What more likely than that +the Hebrews, who spoke a language akin to the Phœnician, +should have shared the discovery of letters +almost from the first, and practised the art of writing in +the days of their favour with the monarchs of the Nile +valley? The oppression of the following period might +prevent the spread of letters among the people; but a +man like Moses must have seen their value and made +himself familiar with their use. The importance of +this indication in the study of Hebrew law and faith is +very plain. Nor should we fail to notice the interesting +connection between the Divine lawgiving of Moses +and the practical invention of a worldly race. There +is no exclusiveness in the providence of God. The +art of a people, acute and eager indeed, but without +spirituality, is not rejected as profane by the inspired +leader of Israel. Egyptians and Phœnicians have their +share in originating that culture which mingles its +stream with sacred revelation and religion. As, long +afterwards, there came the printing-press, a product of +human skill and science, and by its help the Reformation +spread and grew and filled Europe with new +thought, so for the early record of God's work and will +human genius furnished the fit instrument. Letters +and religion, culture and faith must needs go hand in +hand. The more the minds of men are trained, the +more deftly they can use literature and science, the +more able they should be to receive and convey the<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> +spiritual message which the Bible contains. Culture +which does not have this effect betrays its own pettiness +and parochialism; and when we are provoked to +ask whether human learning is not a foe to religion, +the reason must be that the favourite studies of the +time are shallow, aimless and ignoble.</p> + +<hr style="width: 45%;" /> + +<p>Kiriath-sepher has to be taken. Its inhabitants, +strongly entrenched, threaten the people who are +settling about Hebron and must be subdued; and +Caleb, who has come to his possession, adopts a +common expedient for rousing the ambitious young +men of the tribe. He has a daughter, and marriage +with her shall reward the man who takes the fortress. +It is not likely that Achsah objected. A courageous +and capable husband was, we may say, a necessity, and +her father's proposal offered a practical way of settling +her in safety and comfort. Customs which appear to +us barbarous and almost insulting have no doubt +justified themselves to the common-sense, if not fully to +the desires of women, because they were suited to the +exigencies of life in rude and stormy times. There is +this also, that the conquest of Kiriath-sepher was part +of the great task in which Israel was engaged, and +Achsah, as a patriotic daughter of Abraham, would feel +the pride of being able to reward a hero of the sacred +war. To the degree in which she was a woman of +character this would balance other considerations. +Still the custom is not an ideal one; there is too much +uncertainty. While the rivalry for her hand is going +on the maiden has to wait at home, wondering what +her fate shall be, instead of helping to decide it by her +own thought and action. The young man, again, does +not commend himself by honour, but only by courage<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> +and skill. Yet the test is real, so far as it goes, and +fits the time.</p> + +<p>Achsah, no doubt, had her preference and her hope, +though she dared not speak of them. As for modern +feeling, it is professedly on the side of the heart in such +a case, and modern literature, with a thousand deft +illustrations, proclaims the right of the heart to its +choice. We call it a barbarous custom, the disposition +of a woman by her father, apart from her preference, +to one who does him or the community a service; and +although Achsah consented, we feel that she was a +slave. No doubt the Hebrew wife in her home had a +place of influence and power, and a woman might even +come to exercise authority among the tribes; but, to +begin with, she was under authority and had to subdue +her own wishes in a manner we consider quite incompatible +with the rights of a human being. Very slowly +do the customs of marriage even in Israel rise from the +rudeness of savage life. Abraham and Sarah, long +before this, lived on something like equality, he a prince, +she a princess. But what can be said of Hagar, a +concubine outside the home-circle, who might be sent +any day into the wilderness? David and Solomon +afterwards can marry for state reasons, can take, in +pure Oriental fashion, the one his tens, the other his +hundreds of wives and concubines. Polygamy survives +for many a century. When that is seen to be evil, +there remains to men a freedom of divorce which of +necessity keeps women in a low and unhonoured +state.</p> + +<p>Yet, thus treated, woman has always duties of the +first importance, on which the moral health and vigour +of the race depend; and right nobly must many a +Hebrew wife and mother have fulfilled the trust. It<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> +is a pathetic story; but now, perhaps, we are in sight +of an age when the injustice done to women may be +replaced by an injustice they do to themselves. Liberty +is their right, but the old duties remain as great as ever. +If neither patriotism, nor religion, nor the home is to +be regarded, but mere taste; if freedom becomes license +to know and enjoy, there will be another slavery worse +than the former. Without a very keen sense of Christian +honour and obligation among women, their enfranchisement +will be the loss of what has held society +together and made nations strong. And looking at the +way in which marriage is frequently arranged by the +free consent and determination of women, is there much +advance on the old barbarism? How often do they +sell themselves to the fortunate, rather than reserve +themselves for the fit; how often do they marry not +because a helpmeet of the soul has been found, but +because audacity has won them or jewels have dazzled; +because a fireside is offered, not because the ideal of +life may be realized. True, in the worldliness there is a +strain of moral effort often pathetic enough. Women +are skilful at making the best of circumstances, and +even when the gilding fades from the life they have +chosen they will struggle on with wonderful resolution +to maintain something like order and beauty. The +Othniel who has gained Achsah by some feat of +mercantile success or showy talk may turn out a poor +pretender to bravery or wit; but she will do her best +for him, cover up his faults, beg springs of water or +even dig them with her own hands. Let men thank +God that it is so, and let them help her to find her +right place, her proper kingdom and liberty.</p> + +<p>There is another aspect of the picture, however, as +it unfolds itself. The success of Othniel in his attack<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> +on Kiriath-sepher gave him at once a good place as a +leader, and a wife who was ready to make his interests +her own and help him to social position and wealth. +Her first care was to acquire a piece of land suitable +for the flocks and herds she saw in prospect, well +watered if possible,—in short, an excellent sheep-farm. +Returning from the bridal journey, she had her stratagem +ready, and when she came near her father's tent +followed up her husband's request for the land by +lighting eagerly from her ass, taking for granted the +one gift, and pressing a further petition—"Give me a +blessing, father. A south land thou hast bestowed, +give me also wells of water." So, without more ado, +the new Kenazite homestead was secured.</p> + +<p>How Jewish, we may be disposed to say. May we +not also say, How thoroughly British? The virtue of +Achsah, is it not the virtue of a true British wife? To +urge her husband on and up in the social scale, to aid +him in every point of the contest for wealth and place, +to raise him and rise with him, what can be more +admirable? Are there opportunities of gaining the +favour of the powerful who have offices to give, the +liking of the wealthy who have fortunes to bequeath? +The managing wife will use these opportunities with +address and courage. She will light off her ass and +bow humbly before a flattered great man to whom she +prefers a request. She can fit her words to the occasion +and her smiles to the end in view. It is a poor spirit +that is content with anything short of all that may be +had: thus in brief she might express her principle of +duty. And so in ten thousand homes there is no question +whether marriage is a failure. It has succeeded. +There is a combination of man's strength and woman's +wit for the great end of "getting on." And in ten thousand<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> +others there is no thought more constantly present +to the minds of husband and wife than that marriage +is a failure. For restless ingenuity and many schemes +have yielded nothing. The husband has been too slow +or too honest, and the wife has been foiled; or, on the +other hand, the woman has not seconded the man, has +not risen with him. She has kept him down by her +failings; or she is the same simple-minded, homely +person he wedded long ago, no fit mate, of course, for +one who is the companion of magnates and rulers. +Well may those who long for a reformation begin by +seeking a return to simplicity of life and the relish for +other kinds of distinction than lavish outlay and social +notoriety can give. Until married ambition is fed and +hallowed at the Christian altar there will be the same +failures we see now, and the same successes which +are worse than "failures."</p> + +<hr style="width: 45%;" /> + +<p>For a moment the history gives us a glimpse of +another domestic settlement. "The children of the +Kenite went up from the City of Palm Trees with the +children of Judah," and found a place of abode on the +southern fringe of Simeon's territory, and there they +seem to have gradually mingled with the tent-dwellers +of the desert. By-and-by we shall find one Heber the +Kenite in a different part of the land, near the Sea of +Galilee, still in touch with the Israelites to some extent, +while his people are scattered. Heber may have felt +the power of Israel's mission and career and judged it +wise to separate from those who had no interest in the +tribes of Jehovah. The Kenites of the south appear in +the history like men upon a raft, once borne near shore, +who fail to seize the hour of deliverance and are carried +away again to the wastes of sea. They are part of the<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> +drifting population that surrounds the Hebrew church, +type of the drifting multitude who in the nomadism of +modern society are for a time seen in our Christian +assemblies, then pass away to mingle with the careless. +An innate restlessness and a want of serious purpose +mark the class. To settle these wanderers in orderly +religious life seems almost impossible; we can perhaps +only expect to sow among them seeds of good, and to +make them feel a Divine presence restraining from evil. +The assertion of personal independence in our day has +no doubt much to do with impatience of church bonds +and habits of worship; and it must not be forgotten +that this is a phase of growing life needing forbearance +no less than firm example.</p> + +<hr style="width: 45%;" /> + +<p>Zephath was the next fortress against which Judah +and Simeon directed their arms. When the tribes +were in the desert on their long and difficult march +they attempted first to enter Canaan from the south, +and actually reached the neighbourhood of this town. +But, as we read in the Book of Numbers, Arad the king +of Zephath fought against them and took some of them +prisoners. The defeat appears to have been serious, +for, arrested and disheartened by it, Israel turned +southward again, and after a long <i>détour</i> reached +Canaan another way. In the passage in Numbers the +overthrow of Zephath is described by anticipation; +in Judges we have the account in its proper historical +place. The people whom Arad ruled were, we may +suppose, an Edomite clan living partly by merchandise, +mainly by foray, practised marauders, with difficulty +guarded against, who having taken their prey disappeared +swiftly amongst the hills.</p> + +<p>In the world of thought and feeling there are many<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> +Zephaths, whence quick outset is often made upon the +faith and hope of men. We are pressing towards some +end, mastering difficulties, contending with open and +known enemies. Only a little way remains before us. +But invisible among the intricacies of experience is +this lurking foe who suddenly falls upon us. It is a +settlement in the faith of God we seek. The onset is +of doubts we had not imagined, doubts of inspiration, +of immortality, of the incarnation, truths the most vital. +We are repulsed, broken, disheartened. There remains +a new wilderness journey till we reach by the way of +Moab the fords of our Jordan and the land of our +inheritance. Yet there is a way, sure and appointed. +The baffled, wounded soul is never to despair. And +when at length the settlement of faith is won, the +Zephath of doubt may be assailed from the other side, +assailed successfully and taken. The experience of +some poor victims of what is oddly called philosophic +doubt need dismay no one. For the resolute seeker +after God there is always a victory, which in the end +may prove so easy, so complete, as to amaze him. The +captured Zephath is not destroyed nor abandoned, but +is held as a fortress of faith. It becomes Hormah—the +Consecrated.</p> + +<hr style="width: 45%;" /> + +<p>Victories were gained by Judah in the land of the +Philistines, partial victories, the results of which were +not kept. Gaza, Ashkelon, Ekron were occupied for a +time; but Philistine force and doggedness recovered, +apparently in a few years, the captured towns. +Wherever they had their origin, these Philistines were +a strong and stubborn race, and so different from the +Israelites in habit and language that they never freely +mingled nor even lived peaceably with the tribes. At<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> +this time they were probably forming their settlements +on the Mediterranean seaboard, and were scarcely able +to resist the men of Judah. But ship after ship from +over sea, perhaps from Crete, brought new colonists; +and during the whole period till the Captivity they were +a thorn in the side of the Hebrews. Beside these, +there were other dwellers in the lowlands, who were +equipped in a way that made it difficult to meet them. +The most vehement sally of men on foot could not +break the line of iron chariots, thundering over the +plain. It was in the hill districts that the tribes gained +their surest footing,—a singular fact, for mountain people +are usually hardest to defeat and dispossess; and we +take it as a sign of remarkable vigour that the invaders +so soon occupied the heights.</p> + +<p>Here the spiritual parallel is instructive. Conversion, +it may be said, carries the soul with a rush to the high +ground of faith. The Great Leader has gone before +preparing the way. We climb rapidly to fortresses +from which the enemy has fled, and it would seem that +victory is complete. But the Christian life is a constant +alternation between the joy of the conquered height +and the stern battles of the foe-infested plain. Worldly +custom and sensuous desire, greed and envy and base +appetite have their cities and chariots in the low ground +of being. So long as one of them remains the victory +of faith is unfinished, insecure. Piety that believes +itself delivered once for all from conflict is ever on the +verge of disaster. The peace and joy men cherish, +while as yet the earthly nature is unsubdued, the very +citadels of it unreconnoitred, are visionary and relaxing. +For the soul and for society the only salvation lies in +mortal combat—life-long, age-long combat with the +earthly and the false. Nooks enough may be found<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> +among the hills, pleasant and calm, from which the +low ground cannot be seen, where the roll of the iron +chariots is scarcely heard. It may seem to imperil all +if we descend from these retreats. But when we have +gained strength in the mountain air it is for the battle +down below, it is that we may advance the lines of +redeemed life and gain new bases for sacred enterprise.</p> + +<hr style="width: 45%;" /> + +<p>A mark of the humanness and, shall we not also +say, the divineness of this history is to be found in +the frequent notices of other tribes than those of Israel. +To the inspired writer it is not all the same whether +Canaanites die or live, what becomes of Phœnicians or +Philistines. Of this we have two examples, one the +case of the Jebusites, the other of the people of Luz.</p> + +<p>The Jebusites, after the capture of the lower city +already recorded, appear to have been left in peaceful +possession of their citadel and accepted as neighbours +by the Benjamites. When the Book of Judges was +written Jebusite families still remained, and in David's +time Araunah the Jebusite was a conspicuous figure. +A series of terrible events connected with the history +of Benjamin is narrated towards the end of the Book. +It is impossible to say whether the crime which led to +these events was in any way due to bad influence +exercised by the Jebusites. We may charitably doubt +whether it was. There is no indication that they were +a depraved people. If they had been licentious they +could scarcely have retained till David's time a stronghold +so central and of so much consequence in the land. +They were a mountain clan, and Araunah shows himself +in contact with David a reverend and kingly person.</p> + +<p>As for Bethel or Luz, around which gathered notable +associations of Jacob's life, Ephraim, in whose territory<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> +it lay, adopted a stratagem in order to master it, and +smote the city. One family alone, the head of which +had betrayed the place, was allowed to depart in peace, +and a new Luz was founded "in the land of the +Hittites." We are inclined to regard the traitor as +deserving of death, and Ephraim appears to us disgraced, +not honoured, by its exploit. There is a fair, +straightforward way of fighting; but this tribe, one of +the strongest, chooses a mean and treacherous method +of gaining its end. Are we mistaken in thinking that +the care with which the founding of the new city is +described shows the writer's sympathy with the Luzzites? +At any rate, he does not by one word justify +Ephraim; and we do not feel called on to restrain our +indignation.</p> + +<p>The high ideal of life, how often it fades from our +view! There are times when we realize our Divine +calling, when the strain of it is felt and the soul is on +fire with sacred zeal. We press on, fight on, true to +the highest we know at every step. We are chivalrous, +for we see the chivalry of Christ; we are tender and +faithful, for we see His tenderness and faithfulness. +Then we make progress; the goal can almost be +touched. We love, and love bears us on. We aspire, +and the world glows with light. But there comes a +change. The thought of self-preservation, of selfish +gain, has intruded. On pretext of serving God we are +hard to man, we keep back the truth, we use compromises, +we descend even to treachery and do things +which in another are abominable to us. So the fervour +departs, the light fades from the world, the goal recedes, +becomes invisible. Most strange of all is it that side +by side with cultured religion there can be proud +sophistry and ignorant scorn, the very treachery of the<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> +intellect towards man. Far away in the dimness of +Israel's early days we see the beginnings of a pious +inhumanity, that may well make us stay to fear lest +the like should be growing among ourselves. It is not +what men claim, much less what they seize and hold, +that does them honour. Here and there a march may +be stolen on rivals by those who firmly believe they +are serving God. But the rights of a man, a tribe, a +church lie side by side with duties; and neglect of +duty destroys the claim to what otherwise would be a +right. Let there be no mistake: power and gain are +not allowed in the providence of God to anyone that +he may grasp them in despite of justice or charity.</p> + +<p>One thought may link the various episodes we have +considered. It is that of the end for which individuality +exists. The home has its development of personality—for +service. The peace and joy of religion nourish +the soul—for service. Life may be conquered in +various regions, and a man grow fit for ever greater +victories, ever nobler service. But with the end the +means and spirit of each effort are so interwoven that +alike in home, and church, and society the human soul +must move in uttermost faithfulness and simplicity or +fail from the Divine victory that wins the prize.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span></p> +<h2>III.</h2> + +<h3><i>AT BOCHIM; THE FIRST PROPHET VOICE.</i></h3> + +<h4><span class="smcap">Judges</span> ii. 1-5.</h4> + + +<p>From the time of Abraham on to the settlement in +Canaan the Israelites had kept the faith of the +one God. They had their origin as a people in a +decisive revolt against polytheism. Of the great +Semite forefather of the Jewish people, it has been +finely said, "He bore upon his forehead the seal of +the Absolute God, upon which was written, This +race will rid the earth of superstition." The character +and structure of the Hebrew tongue resisted +idolatry. It was not an imaginative language; it had +no mythological colour. We who have inherited an +ancient culture of quite another kind do not think it +strange to read or sing:</p> + +<div class="poem"> +<span class="i0">"Hail, smiling morn, that tip'st the hills with gold,</span><br /> +<span class="i1">Whose rosy fingers ope the gates of day,</span><br /> +<span class="i0">Who the gay face of nature dost unfold,</span><br /> +<span class="i1">At whose bright presence darkness flies away."</span> +</div> + +<p>These lines, however, are full of latent mythology. +The "smiling morn" is Aurora, the darkness that flies +away before the dawn is the Erebus of the Greeks. +Nothing of this sort was possible in Hebrew literature. +In it all change, all life, every natural incident are +ascribed to the will and power of one Supreme Being.<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> +"Jehovah thundered in the heavens and the Highest +gave His voice, hailstones and coals of fire." "By the +breath of God ice is given, and the breadth of the +waters is straitened." "Behold, He spreadeth His +light around Him; ... He covereth His hands with +the lightning." "Thou makest darkness and it is +night." Always in forms like these Hebrew poetry sets +forth the control of nature by its invisible King. The +pious word of Fénelon, "What do I see in nature? +God; God everywhere; God alone," had its germ, its +very substance, in the faith and language of patriarchal +times.</p> + +<p>There are some who allege that this simple faith +in one God, sole Origin and Ruler of nature and life, +impoverished the thought and speech of the Hebrews. +It was in reality the spring and safeguard of their +spiritual destiny. Their very language was a sacred +inheritance and preparation. From age to age it +served a Divine purpose in maintaining the idea of the +unity of God; and the power of that idea never failed +their prophets nor passed from the soul of the race. +The whole of Israel's literature sets forth the universal +sway and eternal righteousness of Him who dwells +in the high and lofty place, Whose name is Holy. In +canto and strophe of the great Divine Poem, the glory +of the One Supreme burns with increasing clearness, +till in Christ its finest radiance flashes upon the world.</p> + +<p>While the Hebrews were in Egypt, the faith inherited +from patriarchal times must have been sorely tried, and, +all circumstances considered, it came forth wonderfully +pure. "The Israelites saw Egypt as the Mussulman +Arab sees pagan countries, entirely from the outside, +perceiving only the surface and external things." They +indeed carried with them into the desert the recollection<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> +of the sacred bulls or calves of which they had seen +images at Hathor and Memphis. But the idol they +made at Horeb was intended to represent their Deliverer, +the true God, and the swift and stern repression by +Moses of that symbolism and its pagan incidents +appears to have been effectual. The tribes reached +Canaan substantially free from idolatry, though teraphim +or fetishes may have been used in secret with +magical ceremonies. The religion of the people generally +was far from spiritual, yet there was a real faith +in Jehovah as the protector of the national life, the +guardian of justice and truth. From this there was no +falling away when the Reubenites and Gadites on the +east of Jordan erected an altar for themselves. "The +Lord God of gods," they said, "He knoweth, and Israel +he shall know if it be in rebellion, or if in transgression +against the Lord." The altar was called <i>Ed</i>, a witness +between east and west that the faith of the one Living +God was still to unite the tribes.</p> + +<p>But the danger to Israel's fidelity came when there +began to be intercourse with the people of Canaan, now +sunk from the purer thought of early times. Everywhere +in the land of the Hittites and Amorites, Hivites +and Jebusites, there were altars and sacred trees, pillars +and images used in idolatrous worship. The ark and +the altar of Divine religion, established first at Gilgal +near Jericho, afterwards at Bethel and then at Shiloh, +could not be frequently visited, especially by those who +settled towards the southern desert and in the far +north. Yet the necessity for religious worship of some +kind was constantly felt; and as afterwards the synagogues +gave opportunity for devotional gatherings +when the Temple could not be reached, so in the earlier +time there came to be sacred observances on elevated<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> +places, a windy threshing-floor, or a hill-top already used +for heathen sacrifice. Hence, on the one hand, there +was the danger that worship might be entirely neglected, +on the other hand the grave risk that the use of heathen +occasions and meeting-places should lead to heathen +ritual, and those who came together on the hill of Baal +should forget Jehovah. It was the latter evil that +grew; and while as yet only a few Hebrews easily +led astray had approached with kid or lamb a pagan +altar, the alarm was raised. At Bochim a Divine +warning was uttered which found echo in the hearts +of the people.</p> + +<p>There appears to have been a great gathering of the +tribes at some spot near Bethel. We see the elders +and heads of families holding council of war and +administration, the thoughts of all bent on conquest +and family settlement. Religion, the purity of Jehovah's +worship, are forgotten in the business of the hour. +How shall the tribes best help each other in the +struggle that is already proving more arduous than +they expected? Dan is sorely pressed by the Amorites. +The chiefs of the tribe are here telling their story of +hardship among the mountains. The Asherites have +failed in their attack upon the sea-board towns Accho +and Achzib; in vain have they pressed towards Zidon. +They are dwelling among the Canaanites and may soon +be reduced to slavery. The reports from other tribes +are more hopeful; but everywhere the people of the +land are hard to overcome. Should Israel not remain +content for a time, make the best of circumstances, +cultivate friendly intercourse with the population it +cannot dispossess? Such a policy often commends +itself to those who would be thought prudent; it is +apt to prove a fatal policy.</p> + +<p><span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span>Suddenly a spiritual voice is heard, clear and intense, +and all others are silent. From the sanctuary of God +at Gilgal one comes whom the people have not expected; +he comes with a message they cannot choose +but hear. It is a prophet with the burden of reproof +and warning. Jehovah's goodness, Jehovah's claim are +declared with Divine ardour; with Divine severity the +neglect of the covenant is condemned. Have the tribes +of God begun to consort with the people of the land? +Are they already dwelling content under the shadow of +idolatrous groves, in sight of the symbols of Ashtoreth? +Are they learning to swear by Baal and Melcarth and +looking on while sacrifices are offered to these vile +masters? Then they can no longer hope that Jehovah +will give them the country to enjoy; the heathen shall +remain as thorns in the side of Israel and their gods +shall be a snare. It is a message of startling power. +From the hopes of dominion and the plans of worldly +gain the people pass to spiritual concern. They have +offended their Lord; His countenance is turned from +them. A feeling of guilt falls on the assembly. "It came +to pass that the people lifted up their voice and wept."</p> + +<hr style="width: 45%;" /> + +<p>This lamentation at Bochim is the second note of +religious feeling and faith in the Book of Judges. The +first is the consultation of the priests and the oracle +referred to in the opening sentence of the book. +Jehovah Who had led them through the wilderness was +their King, and unless He went forth as the unseen +Captain of the host no success could be looked for. +"They asked of Jehovah, saying, Who shall go up for +us first against the Canaanites, to fight against them?" +In this appeal there was a measure of faith which is +neither to be scorned nor suspected. The question<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> +indeed was not whether they should fight at all, but +how they should fight so as to succeed, and their trust +was in a God thought of as pledged to them, solely +concerned for them. So far accordingly there is nothing +exemplary in the circumstances. Yet we find a lesson +for Christian nations. There are many in our modern +parliaments who are quite ready to vote national prayer +in war-time and thanksgiving for victories, who yet +would never think, before undertaking a war, of consulting +those best qualified to interpret the Divine will. +The relation between religion and the state has this fatal +hitch, that however Christian our governments profess +to be, the Christian thinkers of the country are not +consulted on moral questions, not even on a question +so momentous as that of war. It is passion, pride, or +diplomacy, never the wisdom of Christ, that leads nations +in the critical moments of their history. Who then +scorn, who suspect the early Hebrew belief? Those +only who have no right; those who as they laugh at +God and faith shut themselves from the knowledge +by which alone his can be understood; and, again, +those who in their own ignorance and pride unsheathe +the sword without reference to Him in Whom they +profess to believe. We admit none of these to criticise +Israel and its faith.</p> + +<p>At Bochim, where the second note of religious feeling +is struck, a deeper and clearer note, we find the prophet +listened to. He revives the sense of duty, he kindles +a Divine sorrow in the hearts of the people. The +national assembly is conscience-stricken. Let us +allow this quick contrition to be the result, in part, +of superstitious fear. Very rarely is spiritual concern +quite pure. In general it is the consequences of transgression +rather than the evil of it that press on the<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> +minds of men. Forebodings of trouble and calamity +are more commonly causes of sorrow than the loss of +fellowship with God; and if we know this to be the +case with many who are convicted of sin under the +preaching of the gospel, we cannot wonder to find the +penitence of old Hebrew times mingled with superstition. +Nevertheless, the people are aware of the broken +covenant, burdened with a sense that they have lost +the favour of their unseen Guide. There can be no +doubt that the realization of sin and of justice turned +against them is one cause of their tears.</p> + +<p>Here, again, if there is a difference between Israel +and Christian nations, it is not in favour of the latter. +Are modern senates ever overcome by conviction of +sin? Those who are in power seem to have no fear +that they may do wrong. Glorifying their blunders +and forgetting their errors, they find no occasion for +self-reproach, no need to sit in sackcloth and ashes. +Now and then, indeed, a day of fasting and humiliation +is ordered and observed in state; the sincere Christian +for his part feeling how miserably formal it is, how +far from the spontaneous expression of abasement and +remorse. God is called upon to help a people who +have not considered their ways, who design no amendment, +who have not even suspected that the Divine +blessing may come in still further humbling. And +turning to private life, is there not as much of self-justification, +as little of real humility and faith? The +shallow nature of popular Christianity is seen here, +that so few can read in disappointment and privation +anything but disaster, or submit without disgust and +rebellion to take a lower place at the table of Providence. +Our weeping is so often for what we longed to gain or +wished to keep in the earthly and temporal region, so<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> +seldom for what we have lost or should fear to lose +in the spiritual. We grieve when we should rather +rejoice that God has made us feel our need of Him, +and called us again to our true blessedness.</p> + +<hr style="width: 45%;" /> + +<p>The scene at Bochim connects itself very notably +with one nine hundred and fifty years later. The poor +fragments of the exiled tribes have been gathered again +in the land of their fathers. They are rebuilding Jerusalem +and the Temple. Ezra has led back a company +from Babylon and has brought with him, by the +favour of Artaxerxes, no small treasure of silver and +gold for the house of God. To his astonishment and +grief he hears the old tale of alliance with the inhabitants +of the land, intermarriage even of Levites, priests +and princes of Israel with women of the Canaanite +races. In the new settlement of Palestine the error +of the first is repeated. Ezra calls a solemn assembly +in the Temple court—"every one that trembles at the +words of the God of Israel." Till the evening sacrifice +he sits prostrate with grief, his garment rent, his hair +torn and dishevelled. Then on his knees before the +Lord he spreads forth his hands in prayer. The trespasses +of a thousand years afflict him, afflict the faithful. +"After all that is come upon us for our evil deeds, +shall we again break Thy commandments, and join in +affinity with the peoples that do these abominations? +wouldest not Thou be angry with us till Thou hadst +consumed us so that there should be no remnant nor +any to escape?... Behold we are before Thee in +our guiltiness; for none can stand before Thee because +of this." The impressive lament of Ezra and those +who join in his confessions draws together a great +congregation, and the people weep very sore.</p> + +<p><span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span>Nine centuries and a half appear a long time in the +history of a nation. What has been gained during the +period? Is the weeping at Jerusalem in Ezra's time, +like the weeping at Bochim, a mark of no deeper feeling, +no keener penitence? Has there been religious advance +commensurate with the discipline of suffering, defeat, +slaughter and exile, dishonoured kings, a wasted land? +Have the prophets not achieved anything? Has not +the Temple in its glory, in its desolation, spoken of a +Heavenly power, a Divine rule, the sense of which entering +the souls of the people has established piety, or at +least a habit of separateness from heathen manners and +life? It may be hard to distinguish and set forth the +gain of those centuries. But it is certain that while the +weeping at Bochim was the sign of a fear that soon +passed away, the weeping in the Temple court marked +a new beginning in Hebrew history. By the strong +action of Ezra and Nehemiah the mixed marriages +were dissolved, and from that time the Jewish people +became, as they never were before, exclusive and +separate. Where nature would have led the nation +ceased to go. More and more strictly the law was +enforced; the age of puritanism began. So, let us say, +the sore discipline had its fruit.</p> + +<p>And yet it is with a reservation only we can enjoy +the success of those reformers who drew the sharp line +between Israel and his heathen neighbours, between +Jew and Gentile. The vehemence of reaction urged +the nation towards another error—Pharisaism. Nothing +could be purer, nothing nobler than the desire to make +Israel a holy people. But to inspire men with religious +zeal and yet preserve them from spiritual pride is +always difficult, and in truth those Hebrew reformers +did not see the danger. There came to be, in the<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> +new development of faith, zeal enough, jealousy enough, +for the purity of religion and life, but along with these +a contempt for the heathen, a fierce enmity towards the +uncircumcised, which made the interval till Christ +appeared a time of strife and bloodshed worse than any +that had been before. From the beginning the Hebrews +were called with a holy calling, and their future was +bound up with their faithfulness to it. Their ideal was +to be earnest and pure, without bitterness or vainglory; +and that is still the ideal of faith. But the Jewish +people like ourselves, weak through the flesh, came +short of the mark on one side or passed beyond it +on the other. During the long period from Joshua to +Nehemiah there was too little heat, and then a fire +was kindled which burned a sharp narrow path, along +which the life of Israel has gone with ever-lessening +spiritual force. The unfulfilled ideal still waits, the +unique destiny of this people of God still bears them +on.</p> + +<p>Bochim is a symbol. There the people wept for a +transgression but half understood and a peril they could +not rightly dread. There was genuine sorrow, there +was genuine alarm. But it was the prophetic word, +not personal experience, that moved the assembly. And +as at Florence, when Savonarola's word, shaking with +alarm a people who had no vision of holiness, left them +morally weaker as it fell into silence, so the weeping +at Bochim passed like a tempest that has bowed and +broken the forest trees. The chiefs of Israel returned +to their settlements with a new sense of duty and peril; +but Canaanite civilization had attractions, Canaanite +women a refinement which captivated the heart. And +the civilization, the refinement, were associated with +idolatry. The myths of Canaan, the poetry of Tammuz<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> +and Astarte, were fascinating and seductive. We +wonder not that the pure faith of God was corrupted, +but that it survived. In Egypt the heathen worship +was in a foreign tongue, but in Canaan the stories of +the gods were whispered to Israelites in a language +they knew, by their own kith and kin. In many a +home among the mountains of Ephraim or the skirts of +Lebanon the pagan wife, with her superstitious fears, +her dread of the anger of this god or that goddess, +wrought so on the mind of the Jewish husband that +he began to feel her dread and then to permit and +share her sacrifices. Thus idolatry invaded Israel, +and the long and weary struggle between truth and +falsehood began.</p> + +<p>We have spoken of Bochim as a symbol, and to us +it may be the symbol of this, that the very thing which +men put from them in horror and with tears, seeing +the evil, the danger of it, does often insinuate itself +into their lives. The messenger is heard, and while +he speaks how near God is, how awful is the sense +of His being! A thrill of keen feeling passes from soul +to soul. There are some in the gathering who have +more spiritual insight than the rest, and their presence +raises the heat of emotion. But the moment of revelation +and of fervour passes, the company breaks +up, and very soon those who have won no vision of +holiness, who have only feared as they entered into +the cloud, are in the common world again. The finer +strings of the soul were made to thrill, the conscience +was touched; but if the will has not been braced, if the +man's reason and resoluteness are not engaged by a +new conception of life, the earthly will resume control +and God will be less known than before. So there are +many cast down to-day, crying to God in trouble of<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> +soul for evil done or evil which they are tempted to +do, who to-morrow among the Canaanites will see +things in another light. A man cannot be a recluse. +He must mingle in business and in society with those +who deride the thoughts that have moved him and +laugh at his seriousness. The impulse to something +better soon exhausts itself in this cold atmosphere. +He turns upon his own emotion with contempt. The +words that came with Divine urgency, the man whose +face was like that of an angel of God, are already +subjects of uneasy jesting, will soon be thrust from +memory. Over the interlude of superficial anxiety the +mind goes back to its old haunts, its old plans and +cravings. The religious teacher, while he is often in no +way responsible for this sad recoil, should yet be ever +on his guard against the risk of weakening the moral +fibre, of leaving men as Christ never left them, flaccid +and infirm.</p> + +<p>Again, there are cases that belong not to the history +of a day, but to the history of a life. One may say, +when he hears the strangely tempting voices that +whisper in the twilight streets, "Am I a dog that +from the holy traditions of my people and country I +should fall away to these?" At first he flies the distasteful +entreaty of the new nature-cult, its fleshly art +and song, its nefarious science. But the voices are +persistent. It is the perfecting of man and woman to +which they invite. It is not vice but freedom, brightness, +life and the courage to enjoy it they cunningly +propose. There is not much of sweetness; the voices +rise, they become stringent and overbearing. If the +man would not be a fool, would not lose the good of +the age into which he is born, he will be done with +unnatural restraints, the bondage of purity. Thus<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> +entreaty passes into mastery. Here is truth; there +also seems to be fact. Little by little the subtle argument +is so advanced that the degradation once feared +is no longer to be seen. It is progress now; it is +full development, the assertion of power and privilege, +that the soul anticipates. How fatal is the lure, how +treacherous the vision, the man discovers when he has +parted with that which even through deepest penitence +he may never regain. People are denying, and it has +to be reasserted that there is a covenant which the +soul of man has to keep with God. The thought is +"archaic," and they would banish it. But it stands +the great reality for man; and to keep that covenant +in the grace of the Divine Spirit, in the love of the +holiest, in the sacred manliness learned of Christ, is the +only way to the broad daylight and the free summits +of life. How can nature be a saviour? The suggestion +is childish. Nature, as we all know, allows the +hypocrite, the swindler, the traitor, as well as the brave, +honest man, the pure, sweet woman. Is it said that +man has a covenant with nature? On the temporal +and prudential side of his activities that is true. He +has relations with nature which must be apprehended, +must be wisely realised. But the spiritual kingdom to +which he belongs requires a wider outlook, loftier aims +and hopes. The efforts demanded by nature have to +be brought into harmony with those diviner aspirations. +Man is bound to be prudent, brave, wise for eternity. +He is warned of his own sin and urged to fly from it. +This is the covenant with God which is wrought into +the very constitution of his moral being.</p> + +<hr style="width: 45%;" /> + +<p>It would be a mistake to suppose that the scene at +Bochim and the words which moved the assembly to<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> +tears had no lasting effect whatever. The history deals +with outstanding facts of the national development. +We hear chiefly of heroes and their deeds, but we shall +not doubt that there were minds which kept the glow +of truth and the consecration of penitential tears. The +best lives of the people moved quietly on, apart from +the commotions and strifes of the time. Rarely are +the great political names even of a religious community +those of holy and devout men, and, undoubtedly, this +was true of Israel in the time of the judges. If we +were to reckon only by those who appear conspicuously +in these pages, we should have to wonder how the +spiritual strain of thought and feeling survived. But +it did survive; it gained in clearness and force. There +were those in every tribe who kept alive the sacred +traditions of Sinai and the desert, and Levites throughout +the land did much to maintain among the people +the worship of God. The great names of Abraham +and Moses, the story of their faith and deeds, were the +text of many an impressive lesson. So the light of +piety did not go out; Jehovah was ever the Friend of +Israel, even in its darkest day, for in the heart of the +nation there never ceased to be a faithful remnant +maintaining the fear and obedience of the Holy Name.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span></p> +<h2>IV.</h2> + +<h3><i>AMONG THE ROCKS OF PAGANISM.</i></h3> + +<h4><span class="smcap">Judges</span> ii. 7-23.</h4> + + +<p>"And Joshua the son of Nun, the servant of the +Lord, died, being an hundred and ten years old. +And they buried him in the border of his inheritance in +Timnath-heres, in the hill country of Ephraim, on the +north of the mountain of Gaash." So, long after the age +of Joshua, the historian tells again how Israel lamented +its great chief, and he seems to feel even more than did +the people of the time the pathos and significance of +the event. How much a man of God has been to his +generation those rarely know who stand beside his +grave. Through faith in him faith in the Eternal has +been sustained, many who have a certain piety of their +own depending, more than they have been aware, upon +their contact with him. A glow went from him which +insensibly raised to something like religious warmth +souls that apart from such an influence would have +been of the world worldly. Joshua succeeded Moses +as the mediator of the covenant. He was the living +witness of all that had been done in the Exodus and +at Sinai. So long as he continued with Israel, even in +the feebleness of old age, appearing, and no more, a +venerable figure in the council of the tribes, there was +a representative of Divine order, one who testified to<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> +the promises of God and the duty of His people. The +elders who outlived him were not men like himself, +for they added nothing to faith; yet they preserved the +idea at least of the theocracy, and when they passed +away the period of Israel's robust youth was at an end. +It is this the historian perceives, and his review of the +following age in the passage we are now to consider is +darkened throughout by the cloudy and troubled atmosphere +that overcame the fresh morning of faith.</p> + +<p>We know the great design that should have made +Israel a singular and triumphant example to the nations +of the world. The body politic was to have its unity +in no elected government, in no hereditary ruler, but +in the law and worship of its Divine King, sustained by +the ministry of priest and prophet. Every tribe, every +family, every soul was to be equally and directly +subject to the Holy Will as expressed in the law and +by the oracles of the sanctuary. The idea was that +order should be maintained and the life of the tribes +should go on under the pressure of the unseen Hand, +never resisted, never shaken off, and full of bounty +always to a trustful and obedient people. There might +be times when the head men of tribes and families +should have to come together in council, but it would be +only to discover speedily and carry out with one accord +the purpose of Jehovah. Rightly do we regard this +as an inspired vision; it is at once simple and majestic. +When a nation can so live and order its affairs it will +have solved the great problem of government still +exercising every civilized community. The Hebrews +never realized the theocracy, and at the time of the +settlement in Canaan they came far short of understanding +it. "Israel had as yet scarcely found time to +imbue its spirit deeply with the great truths which<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> +had been awakened into life in it, and thus to appropriate +them as an invaluable possession: the vital +principle of that religion and nationality by which it +had so wondrously triumphed was still scarcely understood +when it was led into manifold severe trials."[1] +Thus, while Hebrew history presents for the most part +the aspect of an impetuous river broken and jarred +by rocks and boulders, rarely settling into a calm +expanse of mirror-like water, during the period of the +judges the stream is seen almost arrested in the difficult +country through which it has to force its way. It is +divided by many a crag and often hidden for considerable +stretches by overhanging cliffs. It plunges in +cataracts and foams hotly in cauldrons of hollowed +rock. Not till Samuel appears is there anything like +success for this nation, which is of no account if not +earnestly religious, and never is religious without a +stern and capable chief, at once prophet and judge, +a leader in worship and a restorer of order and unity +among the tribes.</p> + +<p>The general survey or preface which we have before +us gives but one account of the disasters that befell the +Hebrew people—they "followed other gods, and provoked +the Lord to anger." And the reason of this +has to be considered. Taking a natural view of the +circumstances we might pronounce it almost impossible +for the tribes to maintain their unity when they were +fighting, each in its own district, against powerful +enemies. It seems by no means wonderful that nature +had its way, and that, weary of war, the people tended +to seek rest in friendly intercourse and alliance with +their neighbours. Were Judah and Simeon always to<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +fight, though their own territory was secure? Was +Ephraim to be the constant champion of the weaker +tribes and never settle down to till the land? It was +almost more than could be expected of men who had +the common amount of selfishness. Occasionally, when +all were threatened, there was a combination of the +scattered clans, but for the most part each had to fight +its own battle, and so the unity of life and faith was +broken. Nor can we marvel at the neglect of worship +and the falling away from Jehovah when we find so +many who have been always surrounded by Christian +influences drifting into a strange unconcern as to +religious obligation and privilege. The writer of the +Book of Judges, however, regards things from the standpoint +of a high Divine ideal—the calling and duty of +a God-made nation. Men are apt to frame excuses +for themselves and each other; this historian makes no +excuses. Where we might speak compassionately he +speaks in sternness. He is bound to tell the story from +God's side, and from God's side he tells it with puritan +directness. In a sense it might go sorely against the +grain to speak of his ancestors as sinning grievously +and meriting condign punishment. But later generations +needed to hear the truth, and he would utter it +without evasion. It is surely Nathan, or some other +prophet of Samuel's line, who lays bare with such +faithfulness the infidelity of Israel. He is writing for +the men of his own time and also for men who are to +come; he is writing for us, and his main theme is the +stern justice of Jehovah's government. God bestows +privileges which men must value and use, or they shall +suffer. When He declares Himself and gives His law, +let the people see to it; let them encourage and constrain +each other to obey. Disobedience brings unfailing<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> +penalty. This is the spirit of the passage we are +considering. Israel is God's possession, and is bound +to be faithful. There is no Lord but Jehovah, and +it is unpardonable for any Israelite to turn aside and +worship a false God. The pressure of circumstances, +often made much of, is not considered for a moment. +The weakness of human nature, the temptations to +which men and women are exposed, are not taken +into account. Was there little faith, little spirituality? +Every soul had its own responsibility for the decay, +since to every Israelite Jehovah had revealed His love +and addressed His call. Inexorable therefore was +the demand for obedience. Religion is stern because +reasonable, not an impossible service as easy human +nature would fain prove it. If men disbelieve they +incur doom, and it must fall upon them.</p> + +<hr style="width: 45%;" /> + +<p>Joshua and his generation having been gathered unto +their fathers, "there arose another generation which +knew not the Lord, nor yet the work which He had +wrought for Israel. And the children of Israel did +that which was evil in the sight of the Lord, and served +the Baalim." How common is the fall traced in these +brief, stern words, the wasting of a sacred testimony +that seemed to be deeply graven upon the heart of a +race! The fathers felt and knew; the sons have only +traditional knowledge and it never takes hold of them. +The link of faith between one generation and another +is not strongly forged; the most convincing proofs of +God are not recounted. Here is a man who has +learned his own weakness, who has drained a bitter +cup of discipline—how can he better serve his sons +than by telling them the story of his own mistakes and +sins, his own suffering and repentance? Here is one<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> +who in dark and trying times has found solace and +strength and has been lifted out of horror and despair +by the merciful hand of God—how can he do a father's +part without telling his children of his defeats and +deliverance, the extremity to which he was reduced +and the restoring grace of Christ? But men hide their +weaknesses, and are ashamed to confess that they ever +passed through the Valley of Humiliation. They leave +their own children unwarned to fall into the sloughs +in which themselves were well-nigh swallowed up. +Even when they have erected some Ebenezer, some +monument of Divine succour, they often fail to bring +their children to the spot, and speak to them there with +fervent recollection of the goodness of the Lord. Was +Solomon when a boy led by David to the town of +Gath, and told by him the story of his cowardly fear, +and how he fled from the face of Saul to seek refuge +among Philistines? Was Absalom in his youth ever +taken to the plains of Bethlehem and shown where his +father fed the flocks, a poor shepherd lad, when the +prophet sent for him to be anointed the coming King +of Israel? Had these young princes learned in frank +conversation with their father all he had to tell of +temptation and transgression, of danger and redemption, +perhaps the one would never have gone astray in his +pride nor the other died a rebel in that wood of +Ephraim. The Israelitish fathers were like many +fathers still, they left the minds of their boys and girls +uninstructed in life, uninstructed in the providence of +God, and this in open neglect of the law which marked +out their duty for them with clear injunction, recalling +the themes and incidents on which they were to +dwell.</p> + +<p>One passage in the history of the past must have<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> +been vividly before the minds of those who crossed the +Jordan under Joshua, and should have stood a protest +and warning against the idolatry into which families so +easily lapsed throughout the land. Over at Shittim, +when Israel lay encamped on the skirts of the mountains +of Moab, a terrible sentence of Moses had fallen like +a thunderbolt. On some high place near the camp a +festival of Midianitish idolatry, licentious in the extreme, +attracted great numbers of Hebrews; they went +astray after the worst fashion of paganism, and the +nation was polluted in the idolatrous orgies. Then +Moses gave judgment—"Take the heads of the people +and hang them up before the Lord, against the sun." +And while that hideous row of stakes, each bearing +the transfixed body of a guilty chief, witnessed in the +face of the sun for the Divine ordinance of purity, +there fell a plague that carried off twenty-four thousand +of the transgressors. Was that forgotten? Did the +terrible punishment of those who sinned in the matter +of Baal-peor not haunt the memories of men when they +entered the land of Baal-worship? No: like others, they +were able to forget. Human nature is facile, and from +a great horror of judgment can turn in quick recovery +of the usual ease and confidence. Men have been in +the valley of the shadow of death, where the mouth +of hell is; they have barely escaped; but when they +return upon it from another side they do not recognize +the landmarks nor feel the need of being on their guard. +They teach their children many things, but neglect to +make them aware of that right-seeming way the end +whereof are the ways of death.</p> + +<hr style="width: 45%;" /> + +<p>The worship of the Baalim and Ashtaroth and the +place which this came to have in Hebrew life require<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> +our attention here. Canaan had for long been more +or less subject to the influence of Chaldea and Egypt, +and "had received the imprint of their religious ideas. +The fish-god of Babylon reappears at Ascalon in the +form of Dagon, the name of the goddess Astarte and +her character seem to be adapted from the Babylonian +Ishtar. Perhaps these divinities were introduced at a +time when part of the Canaanite tribes lived on the +borders of the Persian Gulf, in daily contact with the +inhabitants of Chaldea."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> The Egyptian Isis and +Osiris, again, are closely connected with the Tammuz +and Astarte worshipped in Phœnicia. In a general +way it may be said that all the races inhabiting Syria +had the same religion, but "each tribe, each people, +each town had its Lord, its Master, its Baal, designated +by a particular title for distinction from the masters or +Baals of neighbouring cities. The gods adored at Tyre +and Sidon were called Baal-Sur, the Master of Tyre; +Baal-Sidon, the Master of Sidon. The highest among +them, those that impersonated in its purity the conception +of heavenly fire, were called kings of the gods. +El or Kronos reigned at Byblos; Chemosh among the +Moabites; Amman among the children of Ammon; +Soutkhu among the Hittites." Melcarth, the Baal of +the world of death, was the Master of Tyre. Each +Baal was associated with a female divinity, who was +the mistress of the town, the queen of the heavens. +The common name of these goddesses was Astarte. +There was an Ashtoreth of Chemosh among the +Moabites. The Ashtoreth of the Hittites was called +Tanit. There was an Ashtoreth Karnaim or Horned, +so called with reference to the crescent moon; and<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> +another was Ashtoreth Naamah, the good Astarte. In +short, a special Astarte could be created by any town +and named by any fancy, and Baals were multiplied in +the same way. It is, therefore, impossible to assign +any distinct character to these inventions. The Baalim +mostly represented forces of nature—the sun, the stars. +The Astartes presided over love, birth, the different +seasons of the year, and—war. "The multitude of +secondary Baalim and Ashtaroth tended to resolve +themselves into a single supreme pair, in comparison +with whom the others had little more than a shadowy +existence." As the sun and moon outshine all the +other heavenly bodies, so two principal deities representing +them were supreme.</p> + +<p>The worship connected with this horde of fanciful +beings is well known to have merited the strongest +language of detestation applied to it by the Hebrew +prophets. The ceremonies were a strange and degrading +blend of the licentious and the cruel, notorious even +in a time of gross and hideous rites. The Baalim were +supposed to have a fierce and envious disposition, +imperiously demanding the torture and death not only +of animals but of men. The horrible notion had taken +root that in times of public danger king and nobles +must sacrifice their children in fire for the pleasure +of the god. And while nothing of this sort was done +for the Ashtaroth their demands were in one aspect +even more vile. Self-mutilation, self-defilement were +acts of worship, and in the great festivals men and +women gave themselves up to debauchery which cannot +be described. No doubt some of the observances of +this paganism were mild and simple. Feasts there +were at the seasons of reaping and vintage which were +of a bright and comparatively harmless character; and<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> +it was by taking part in these that Hebrew families +began their acquaintance with the heathenism of the +country. But the tendency of polytheism is ever +downward. It springs from a curious and ignorant +dwelling on the mysterious processes of nature, untamed +fancy personifying the causes of all that is strange +and horrible, constantly wandering therefore into more +grotesque and lawless dreams of unseen powers and +their claims on man. The imagination of the worshipper, +which passes beyond his power of action, attributes to +the gods energy more vehement, desires more sweeping, +anger more dreadful than he finds in himself. He +thinks of beings who are strong in appetite and will +and yet under no restraint or responsibility. In the +beginning polytheism is not necessarily vile and cruel; +but it must become so as it develops. The minds by +whose fancies the gods are created and furnished with +adventures are able to conceive characters vehemently +cruel, wildly capricious and impure. But how can they +imagine a character great in wisdom, holiness and +justice? The additions of fable and belief made from +age to age may hold in solution some elements that are +good, some of man's yearning for the noble and true +beyond him. The better strain, however, is overborne +in popular talk and custom by the tendency to fear +rather than to hope in presence of unknown powers, +the necessity which is felt to avert possible anger of +the gods or make sure of their patronage. Sacrifices +are multiplied, the offerer exerting himself more and +more to gain his main point at whatever expense; while +he thinks of the world of gods as a region in which +there is jealousy of man's respect and a multitude of +rival claims all of which must be met. Thus the whole +moral atmosphere is thrown into confusion.</p> + +<p><span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span>Into a polytheism of this kind came Israel, to whom +had been committed a revelation of the one true God, +and in the first moment of homage at heathen altars +the people lost the secret of its strength. Certainly +Jehovah was not abandoned; He was thought of still +as the Lord of Israel. But He was now one among +many who had their rights and could repay the fervent +worshipper. At one high-place it was Jehovah men +sought, at another the Baal of the hill and his Ashtoreth. +Yet Jehovah was still the special patron of the Hebrew +tribes and of no others, and in trouble they turned to +Him for relief. So in the midst of mythology Divine +faith had to struggle for existence. The stone pillars +which the Israelites erected were mostly to the name +of God, but Hebrews danced with Hittite and Jebusite +around the poles of Astarte, and in revels of nature-worship +they forgot their holy traditions, lost their +vigour of body and soul. The doom of apostasy fulfilled +itself. They were unable to stand before their +enemies. "The hand of the Lord was against them +for evil, and they were greatly distressed."</p> + +<hr style="width: 45%;" /> + +<p>And why could not Israel rest in the debasement of +idolatry? Why did not the Hebrews abandon their +distinct mission as a nation and mingle with the races +they came to convert or drive away? They could not +rest; they could not mingle and forget. Is there ever +peace in the soul of a man who falls from early impressions +of good to join the licentious and the profane? +He has still his own personality, shot through with +recollections of youth and traits inherited from godly +ancestors. It is impossible for him to be at one with +his new companions in their revelry and vice. He +finds that from which his souls revolts, he feels disgust<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> +which he has to overcome by a strong effort of perverted +will. He despises his associates and knows in his +inmost heart that he is of a different race. Worse he +may become than they, but he is never the same. So +was it in the degradation of the Israelites, both individually +and as a nation. From complete absorption +among the peoples of Canaan they were preserved by +hereditary influences which were part of their very +life, by holy thoughts and hopes embodied in their +national history, by the rags of that conscience which +remained from the law-giving of Moses and the discipline +of the wilderness. Moreover, akin as they were +to the idolatrous races, they had a feeling of closer +kinship with each other, tribe with tribe, family with +family; and the worship of God at the little-frequented +shrine still maintained the shadow at least of the +national consecration. They were a people apart, these +Beni-Israel, a people of higher rank than Amorites or +Perizzites, Hittites or Phœnicians. Even when least +alive to their destiny they were still held by it, led +on secretly by that heavenly hand which never let them +go. From time to time souls were born among them +aglow with devout eagerness, confident in the faith of +God. The tribes were roused out of lethargy by voices +that woke many recollections of half-forgotten purpose +and hope. Now from Judah in the south, now +from Ephraim in the centre, now from Dan or Gilead +a cry was raised. For a time at least manhood was +quickened, national feeling became keen, the old faith +was partly revived, and God had again a witness in +His people.</p> + +<p>We have found the writer of the Book of Judges +consistent and unfaltering in his condemnation of Israel; +he is equally consistent and eager in his vindication of<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> +God. It is to him no doubtful thing, but an assured +fact, that the Holy One came with Israel from Paran +and marched with the people from Seir. He has no +hesitation in ascribing to Divine providence and grace +the deeds of those men who go by the name of judges. +It startles and even confounds some to note the plain +direct terms in which God is made, so to speak, responsible +for those rude warriors whose exploits we +are to review,—for Ehud, for Jephthah, for Samson. +The men are children of their age, vehement, often +reckless, not answering to the Christian ideal of heroism. +They do rough work in a rough way. If we found +their history elsewhere than in the Bible we should be +disposed to class them with the Roman Horatius, the +Saxon Hereward, the Jutes Hengest and Horsa and +hardly dare to call them men of God's hand. But here +they are presented bearing the stamp of a Divine +vocation; and in the New Testament it is emphatically +reaffirmed. "What shall I more say? for the time will +fail me if I tell of Gideon, Barak, Samson, Jephthah; +... who through faith subdued kingdoms, wrought +righteousness, obtained promises, ... waxed mighty +in war, turned to flight armies of aliens."</p> + +<p>There is a crude religious sentimentalism to which +the Bible gives no countenance. Where we, mistaking +the meaning of providence because we do not rightly +believe in immortality, are apt to think with horror of +the miseries of men, the vigorous veracity of sacred +writers directs our thought to the moral issues of life +and the vast movements of God's purifying design. +Where we, ignorant of much that goes to the making +of a world, lament the seeming confusion and the +errors, the Bible seer discerns that the cup of red wine +poured out is in the hand of Almighty Justice and<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> +Wisdom. It is of a piece with the superficial feeling +of modern society to doubt whether God could have +any share in the deeds of Jephthah and the career of +Samson, whether these could have any place in the +Divine order. Look at Christ and His infinite compassion, +it is said; read that God is love, and then +reconcile if you can this view of His character with +the idea which makes Barak and Gideon His ministers. +Out of all such perplexities there is a straight way. +You make light of moral evil and individual responsibility +when you say that this war or that pestilence +has no Divine mission. You deny eternal righteousness +when you question whether a man, vindicating it +in the time-sphere, can have a Divine vocation. The +man is but a human instrument. True. He is not +perfect, he is not even spiritual. True. Yet if there +is in him a gleam of right and earnest purpose, if he +stands above his time in virtue of an inward light which +shows him but a single truth, and in the spirit of that +strikes his blow—is it to be denied that within his +limits he is a weapon of the holiest Providence, a +helper of eternal grace?</p> + +<p>The storm, the pestilence have a providential errand. +They urge men to prudence and effort; they prevent +communities from settling on their lees. But the hero +has a higher range of usefulness. It is not mere +prudence he represents, but the passion for justice. +For right against might, for liberty against oppression +he contends, and in striking his blow he compels his +generation to take into account morality and the will +of God. He may not see far, but at least he stirs +inquiry as to the right way, and though thousands die +in the conflict he awakens there is a real gain which +the coming age inherits. Such a one, however faulty<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> +however, as we may say, earthly, is yet far above mere +earthly levels. His moral concepts may be poor and +low compared with ours; but the heat that moves him +is not of sense, not of clay. Obstructed it is by the +ignorance and sin of our human estate, nevertheless it +is a supernatural power, and so far as it works in +any degree for righteousness, freedom, the realization +of God, the man is a hero of faith.</p> + +<p>We do not affirm here that God approves or inspires +all that is done by the leaders of a suffering people in +the way of vindicating what they deem their rights. +Moreover, there are claims and rights so-called for +which it is impious to shed a drop of blood. But if the +state of humanity is such that the Son of God must +die for it, is there any room to wonder that men have +to die for it? Given a cause like that of Israel, a need +of the whole world which Israel only could meet, and +the men who unselfishly, at the risk of death, did their +part in the front of the struggle which that cause and +that need demanded, though they slew their thousands, +were not men of whom the Christian teacher needs be +afraid to speak. And there have been many such in +all nations, for the principle by which we judge is of +the broadest application,—men who have led the forlorn +hopes of nations, driven back the march of tyrants, +given law and order to an unsettled land.</p> + +<p>Judge after judge was "raised up"—the word is +true—and rallied the tribes of Israel, and while each +lived there were renewed energy and prosperity. But +the moral revival was never in the deeps of life and no +deliverance was permanent. It is only a faithful nation +that can use freedom. Neither trouble nor release from +trouble will certainly make either a man or a people +steadily true to the best. Unless there is along with<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> +trouble a conviction of spiritual need and failure, men +will forget the prayers and vows they made in their +extremity. Thus in the history of Israel, as in the +history of many a soul, periods of suffering and of +prosperity succeed each other and there is no distinct +growth of the religious life. All these experiences are +meant to throw men back upon the seriousness of duty, +and the great purpose God has in their existence. We +must repent not because we are in pain or grief, but +because we are estranged from the Holy One and have +denied the God of Salvation. Until the soul comes to +this it only struggles out of one pit to fall into another.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span></p> +<h2>V.</h2> + +<h3><i>THE ARM OF ARAM AND OF OTHNIEL.</i></h3> + +<h4><span class="smcap">Judges</span> iii. 1-11.</h4> + + +<p>We come now to a statement of no small importance, +which may be the cause of some perplexity. +It is emphatically affirmed that God fulfilled +His design for Israel by leaving around it in Canaan +a circle of vigorous tribes very unlike each other, but +alike in this, that each presented to the Hebrews a +civilisation from which something might be learned but +much had to be dreaded, a seductive form of paganism +which ought to have been entirely resisted, an aggressive +energy fitted to rouse their national feeling. We +learn that Israel was led along a course of development +resembling that by which other nations have advanced +to unity and strength. As the Divine plan is unfolded, +it is seen that not by undivided possession of the +Promised Land, not by swift and fierce clearing away +of opponents, was Israel to reach its glory and become +Jehovah's witness, but in the way of patient fidelity +amidst temptations, by long struggle and arduous discipline. +And why should this cause perplexity? If +moral education did not move on the same line for all +peoples in every age, then indeed mankind would be +put to intellectual confusion. There was never any +other way for Israel than for the rest of the world.</p> + +<p><span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span>"These are the nations which the Lord left to prove +Israel by them, to know whether they would hearken +unto the commandments of the Lord." The first-named +are the Philistines, whose settlements on the coast-plain +toward Egypt were growing in power. They +were a maritime race, apparently much like the Danish +invaders of Saxon England, sea-rovers or pirates, ready +for any fray that promised spoil. In the great coalition +of peoples that fell on Egypt during the reign of +Ramses III., about the year 1260 B.C., Philistines +were conspicuous, and after the crushing defeat of the +expedition they appear in larger numbers on the coast of +Canaan. Their cities were military republics skilfully +organized, each with a <i>seren</i> or war-chief, the chiefs +of the hundred cities forming a council of federation. +Their origin is not known; but we may suppose them +to have been a branch of the Amorite family, who after +a time of adventure were returning to their early haunts. +It may be reckoned certain that in wealth and civilization +they presented a marked contrast to the Israelites, +and their equipments of all kinds gave them great +advantage in the arts of war and peace. Even in the +period of the Judges there were imposing temples in the +Philistine cities and the worship must have been carefully +ordered. How they compared with the Hebrews +in domestic life we have no means of judging, but there +was certainly some barrier of race, language, or custom +between the peoples which made intermarriage very +rare. We can suppose that they looked upon the +Hebrews from their higher worldly level as rude and +slavish. Military adventurers not unwilling to sell +their services for gold would be apt to despise a race +half-nomad, half-rural. It was in war, not in peace, +that Philistine and Hebrew met, contempt on either<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> +side gradually changing into keenest hatred as century +after century the issue of battle was tried with varying +success. And it must be said that it was well for the +tribes of Jehovah rather to be in occasional subjection +to the Philistines, and so learn to dread them, than +to mix freely with those by whom the great ideas of +Hebrew life were despised.</p> + +<p>On the northward sea-board a quite different race, +the Zidonians, or Phœnicians, were in one sense better +neighbours to the Israelites, in another sense no better +friends. While the Philistines were haughty, aristocratic, +military, the Phœnicians were the great <i>bourgeoisie</i> +of the period, clever, enterprising, eminently +successful in trade. Like the other Canaanites and the +ancestors of the Jews, they were probably immigrants +from the lower Euphrates valley; unlike the others, they +brought with them habits of commerce and skill in +manufacture, for which they became famous along +the Mediterranean shores and beyond the Pillars +of Hercules. Between Philistine and Phœnician the +Hebrew was mercifully protected from the absorbing +interests of commercial life and the disgrace of +prosperous piracy. The conscious superiority of the +coast peoples in wealth and influence and the material +elements of civilisation was itself a guard to the Jews, +who had their own sense of dignity, their own claim to +assert. The configuration of the country helped the +separateness of Israel, especially so far as Phœnicia was +concerned, which lay mainly beyond the rampart of +Lebanon and the gorge of the Litâny; while with the +fortress of Tyre on the hither side of the natural +frontier there appears to have been for a long time no +intercourse, probably on account of its peculiar position. +But the spirit of Phœnicia was the great barrier.<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> +Along the crowded wharves of Tyre and Zidon, in warehouses +and markets, factories and workshops, a hundred +industries were in full play, and in their luxurious +dwellings the busy prosperous traders, with their silk-clad +wives, enjoyed the pleasures of the age. From all +this the Hebrew, rough and unkempt, felt himself shut +out, perhaps with a touch of regret, perhaps with scorn +equal to that on the other side. He had to live his life +apart from that busy race, apart from its vivacity +and enterprise, apart from its lubricity and worldliness. +The contempt of the world is ill to bear, and the Jew +no doubt found it so. But it was good for him. The +tribes had time to consolidate, the religion of Jehovah +became established before Phœnicia thought it worth +while to court her neighbour. Early indeed the idolatry +of the one people infected the other and there were the +beginnings of trade, yet on the whole for many centuries +they kept apart. Not till a king throned in Jerusalem +could enter into alliance with a king of Tyre, crown +with crown, did there come to be that intimacy which +had so much risk for the Hebrew. The humbleness +and poverty of Israel during the early centuries of its +history in Canaan was a providential safeguard. God +would not lose His people, nor suffer it to forget its +mission.</p> + +<p>Among the inland races with whom the Israelites are +said to have dwelt, the Amorites, though mentioned +along with Perizzites and Hivites, had very distinct +characteristics. They were a mountain people like the +Scottish Highlanders, even in physiognomy much +resembling them, a tall, white-skinned, blue-eyed race. +Warlike we know they were, and the Egyptian representation +of the siege of Dapur by Ramses II. shows +what is supposed to be the standard of the Amorites<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> +on the highest tower, a shield pierced by three arrows +surmounted by another arrow fastened across the top +of the staff. On the east of Jordan they were defeated +by the Israelites and their land between Arnon and +Jabbok was allotted to Reuben and Gad. In the west +they seem to have held their ground in isolated fortresses +or small clans, so energetic and troublesome +that it is specially noted in Samuel's time that a great +defeat of the Philistines brought peace between Israel +and the Amorites. A significant reference in the +description of Ahab's idolatry—"he did very abominably +in following idols according to all things as did +the Amorites"—shows the religion of these people to +have been Baal-worship of the grossest kind; and +we may well suppose that by intermixture with them +especially the faith of Israel was debased. Even now, +it may be said, the Amorite is still in the land; a blue-eyed, +fair-complexioned type survives, representing that +ancient stock.</p> + +<p>Passing some tribes whose names imply rather +geographical than ethnical distinctions, we come to the +Hittites, the powerful people of whom in recent years +we have learned something. At one time these Hittites +were practically masters of the wide region from +Ephesus in the west of Asia Minor to Carchemish on the +Euphrates, and from the shores of the Black Sea to the +south of Palestine. They appear to us in the archives +of Thebes and the poem of the Laureate, Pentaur, as +the great adversaries of Egypt in the days of Ramses I. +and his successors; and one of the most interesting records +is of the battle fought about 1383 B.C. at Kadesh +on the Orontes, between the immense armies of the +two nations, the Egyptians being led by Ramses II. +Amazing feats were attributed to Ramses, but he was<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> +compelled to treat on equal terms with the "great +king of Kheta," and the war was followed by a +marriage between the Pharaoh and the daughter of the +Hittite prince. Syria too was given up to the latter as +his legitimate possession. The treaty of peace drawn +up on the occasion, in the name of the chief gods of +Egypt and of the Hittites, included a compact of offensive +and defensive alliance and careful provisions for +extradition of fugitives and criminals. Throughout it +there is evident a great dependence upon the company +of gods of either land, who are largely invoked to punish +those who break and reward those who keep its terms. +"He who shall observe these commandments which +the silver tablet contains, whether he be of the people +of Kheta or of the people of Egypt, because he has not +neglected them, the company of the gods of the land +of Kheta and the company of the gods of the land of +Egypt shall secure his reward and preserve life for him +and his servants."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> From this time the Amorites of +southern Palestine and the minor Canaanite peoples +submitted to the Hittite dominion, and it was while this +subjection lasted that the Israelites under Joshua +appeared on the scene. There can be no doubt that +the tremendous conflict with Egypt had exhausted the +population of Canaan and wasted the country, and +so prepared the way for the success of Israel. The +Hittites indeed were strong enough had they seen fit +to oppose with great armies the new comers into Syria. +But the centre of their power lay far to the north, +perhaps in Cappadocia; and on the frontier towards +Nineveh they were engaged with more formidable +opponents. We may also surmise that the Hittites,<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> +whose alliance with Egypt was by Joshua's time somewhat +decayed, would look upon the Hebrews, to begin +with, as fugitives from the misrule of the Pharaoh +who might be counted upon to take arms against their +former oppressors. This would account, in part at +least, for the indifference with which the Israelite +settlement in Canaan was regarded; it explains why +no vigorous attempt was made to drive back the tribes.</p> + +<p>For the characteristics of the Hittites, whose appearance +and dress constantly suggest a Mongolian origin, +we can now consult their monuments. A vigorous +people they must have been, capable of government, of +extensive organization, concerned to perfect their arts +as well as to increase their power. Original contributors +to civilization they probably were not, but they +had skill to use what they found and spread it widely. +Their worship of Sutekh or Soutkhu, and especially of +Astarte under the name of Ma, who reappears in the +Great Diana of Ephesus, must have been very elaborate. +A single Cappadocian city is reported to have had at +one time six thousand armed priestesses and eunuchs +of that goddess. In Palestine there were not many +of this distinct and energetic people when the Hebrews +crossed the Jordan. A settlement seems to have +remained about Hebron, but the armies had withdrawn; +Kadesh on the Orontes was the nearest garrison. +One peculiar institution of Hittite religion was the +holy city, which afforded sanctuary to fugitives; and it +is notable that some of these cities in Canaan, such as +Kadesh-Naphtali and Hebron, are found among the +Hebrew cities of refuge.</p> + +<p>It was as a people at once enticed and threatened, +invited to peace and constantly provoked to war, that +Israel settled in the circle of Syrian nations. After the<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> +first conflicts, ending in the defeat of Adoni-bezek and +the capture of Hebron and Kiriath-sepher, the Hebrews +had an acknowledged place, partly won by their prowess, +partly by the terror of Jehovah which accompanied +their arms. To Philistines, Phœnicians and Hittites, +as we have seen, their coming mattered little, and the +other races had to make the best of affairs, sometimes +able to hold their ground, sometimes forced to give +way. The Hebrew tribes, for their part, were, on the +whole, too ready to live at peace and to yield not a +little for the sake of peace. Intermarriages made their +position safer, and they intermarried with Amorites, +Hivites, Perizzites. Interchange of goods was profitable, +and they engaged in barter. The observance of +frontiers and covenants helped to make things smooth, +and they agreed on boundary lines of territory and +terms of fraternal intercourse. The acknowledgment +of their neighbours' religion was the next thing, and +from that they did not shrink. The new neighbours +were practically superior to themselves in many ways, +well-informed as to the soil, the climate, the methods +of tillage necessary in the land, well able to teach useful +arts and simple manufactures. Little by little the +debasing notions and bad customs that infest pagan +society entered Hebrew homes. Comfort and prosperity +came; but comfort was dearly bought with loss +of pureness, and prosperity with loss of faith. The +watchwords of unity were forgotten by many. But +for the sore oppressions of which the Mesopotamian +was the first the tribes would have gradually lost all +coherence and vigour and become like those poor +tatters of races that dragged out an inglorious existence +between Jordan and the Mediterranean plain.</p> + +<p>Yet it is with nations as with men; those that have<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> +a reason of existence and the desire to realize it, even at +intervals, may fall away into pitiful languor if corrupted +by prosperity, but when the need comes their spirit +will be renewed. While Hivites, Perizzites and even +Amorites had practically nothing to live for, but only +cared to live, the Hebrews felt oppression and restraint +in their inmost marrow. What the faithful servants +of God among them urged in vain the iron heel of +Cushan-rishathaim made them remember and realize +that they had a God from Whom they were basely +departing, a birthright they were selling for pottage. +In Doubting Castle, under the chains of Despair, they +bethought them of the Almighty and His ancient promises, +they cried unto the Lord. And it was not the +cry of an afflicted church; Israel was far from deserving +that name. Rather was it the cry of a prodigal +people scarcely daring to hope that the Father would +forgive and save.</p> + +<p>Nothing yet found in the records of Babylon or +Assyria throws any light on the invasion of Cushan-rishathaim, +whose name, which seems to mean Cushan +of the Two Evil Deeds, may be taken to represent his +character as the Hebrews viewed it. He was a king +one of whose predecessors a few centuries before had +given a daughter in marriage to the third Amenophis +of Egypt, and with her the Aramæan religion to the +Nile valley. At that time Mesopotamia, or Aram-Naharaim, +was one of the greatest monarchies of western +Asia. Stretching along the Euphrates from the Khabour +river towards Carchemish and away to the highlands +of Armenia, it embraced the district in which Terah +and Abram first settled when the family migrated +from Ur of the Chaldees. In the days of the judges +of Israel, however, the glory of Aram had faded. The<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> +Assyrians threatened its eastern frontier, and about +1325 <small>B.C.</small>, the date at which we have now arrived, they +laid waste the valley of the Khabour. We can suppose +that the pressure of this rising empire was one cause +of the expedition of Cushan towards the western sea.</p> + +<p>It remains a question, however, why the Mesopotamian +king should have been allowed to traverse the +land of the Hittites, either by way of Damascus or the +desert route that led past Tadmor, in order to fall on +the Israelites; and there is this other question, What +led him to think of attacking Israel especially among +the dwellers in Canaan? In pursuing these inquiries +we have at least presumption to guide us. Carchemish +on the Euphrates was a great Hittite fortress commanding +the fords of that deep and treacherous river. Not +far from it, within the Mesopotamian country, was +Pethor, which was at once a Hittite and an Aramæan +town—Pethor the city of Balaam with whom the +Hebrews had had to reckon shortly before they entered +Canaan. Now Cushan-rishathaim, reigning in this +region, occupied the middle ground between the Hittites +and Assyria on the east, also between them and +Babylon on the south-east; and it is probable that he +was in close alliance with the Hittites. Suppose then +that the Hittite king, who at first regarded the Hebrews +with indifference, was now beginning to view them with +distrust or to fear them as a people bent on their own +ends, not to be reckoned on for help against Egypt, and +we can easily see that he might be more than ready to +assist the Mesopotamians in their attack on the tribes. +To this we may add a hint which is derived from +Balaam's connection with Pethor, and the kind of +advice he was in the way of giving to those who +consulted him. Does it not seem probable enough that<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> +some counsel of his survived his death and now guided +the action of the king of Aram? Balaam, by profession +a soothsayer, was evidently a great political personage +of his time, foreseeing, crafty and vindictive. Methods +of his for suppressing Israel, the force of whose genius +he fully recognised, were perhaps sold to more than +one kingly employer. "The land of the children of +his people" would almost certainly keep his counsel +in mind and seek to avenge his death. Thus against +Israel particularly among the dwellers in Canaan the +arms of Cushan-rishathaim would be directed, and the +Hittites, who scarcely found it needful to attack Israel +for their own safety, would facilitate his march.</p> + +<p>Here then we may trace the revival of a feud which +seemed to have died away fifty years before. Neither +nations nor men can easily escape from the enmity +they have incurred and the entanglements of their +history. 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 passed 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 God.</p> + +<p>And, in another aspect, how futile is the dream some +indulge of getting rid of their history, passing beyond<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> +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 pass into oblivion and all the +gain of faith and gratitude 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 circumstances of our +salvation. As yet we do not half know what God 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.</p> + +<p>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 +assailed 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<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> +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 God, and +some faint hope of succour broke like a misty morning +over the land.</p> + +<p>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 +God, 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."</p> + +<p>"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 God. In +no other way could the strength of Israel be revived. +The people had to be healed before they could fight,<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> +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 God +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.</p> + +<p>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 God 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.</p> + +<p>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<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> +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.</p> + +<p>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 +God, one who loves righteousness more than country, +and serves the Eternal before any constituency. 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<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> +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 God and of duty, redeemed from selfishness +and the world, can there be a true commonwealth, +honourable government, beneficent civilization.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span></p> +<h2>VI.</h2> + +<h3><i>THE DAGGER AND THE OX-GOAD.</i></h3> + +<h4><span class="smcap">Judges</span> iii. 12-31.</h4> + + +<p>The world is served by men of very diverse kinds, +and we pass 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.</p> + +<p>We can only surmise the causes of the assault 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<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> +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.</p> + +<p>But to Reuben, Gad and the half-tribe of Manasseh +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 assert +the claims of Chemosh to be a greater god than He +Who was reverenced at the sanctuary of the ark.</p> + +<p>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<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> +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.</p> + +<p>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 assault +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<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> +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 assaults which are renewed century after century. +Must it not be owned that those who pass 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 competition +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 pass 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.</p> + +<p>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,<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> +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 God. Or the frank +heathen finds that in business a man professing Christianity +in the customary way is as little cumbered 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 +assault 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<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> +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 Godhead 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.</p> + +<p>We have been assuming the unfaithfulness of Israel +to its duty and vocation. The people of God, 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<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> +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 gods, enemies +of Israel to the last.</p> + +<p>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 God, at Whose +name Eglon respectfully rises from his seat. One flash +of the dagger and the bloody deed is done. Leaving +the king's dead body there in the chamber, Ehud bolts +the door and boldly passes 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<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> +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.</p> + +<p>Now this deed of Ehud's was clearly a case of +assassination, and as such we have to consider it. The +crime is one which stinks in our nostrils because it +is associated with treachery and cowardice, the basest +revenge or the most undisciplined passion. But if +we go back to times of ruder morality and regard the +circumstances 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 assassin. 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 +God. Yet Ehud may have thoroughly believed himself +to be a Divine instrument.</p> + +<p>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 assassination; but, being done, +place is found for it as a thing overruled for good in the<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> +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 God 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 God. 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 space, 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 God.</p> + +<p>See how life advances! God 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<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> +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 God +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.</p> + +<p>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.</p> + +<p>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 God. 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<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> +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 +passed, 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.</p> + +<p>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.</p> + +<p><span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span>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 assault 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<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> +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!</p> + +<p>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 noble use that is the mark of +manhood, and in Israel's history the idea of responsibility +to the one living and true God takes form and +clearness as that alone which fulfils and justifies liberty. +Israel has a God Whose will man must do, and for the +doing of it he is free. If at the outset the vigour which +this thought of God 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 God +as gracious, merciful, holy, unchangeable; and notwithstanding<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> +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 assert itself, give +time for the vision of God 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 +passes and leaves only some monuments for the antiquarian, +some corroborations of a Hebrew record. +Egypt and Chaldea, Assyria 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.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span></p> +<h2>VII.</h2> + +<h3><i>THE SIBYL OF MOUNT EPHRAIM.</i></h3> + +<h4><span class="smcap">Judges</span> iv.</h4> + + +<p>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 God 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.</p> + +<p>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<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> +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 gods that could +not save, turning ever to new gods 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.</p> + +<p>Born before this time of oppression Deborah spent<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> +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 assessed, 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.</p> + +<p>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<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> +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.</p> + +<p>But when in her native tribe the brave woman<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> +began to urge with prophetic eloquence the return to +God 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 ass 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 passing 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 God. 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 passionate 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 Horeb reared its sacred peak; or again, +looking into the future, foretold His exaltation in +proud triumph over the gods 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<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> +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.</p> + +<p>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 circumstances 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 gratitude 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. God 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,<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> +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.</p> + +<p>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 God, 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, Manasseh +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 passed; the movement grew +steadily, there was a stirring among the dry bones, a +resurrection of hope and purpose.</p> + +<p>And with all the care used this could not be hid from +the Canaanites. For doubtless in not a few Israelite<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> +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.</p> + +<p>Amid difficulty and discouragement enough, with +slender resources, the hope of Israel resting upon her, +Deborah's heart did not fail nor her head for affairs. +When the critical point was reached of requiring a +general for the war she had already fixed upon the +man. At Kadesh-Naphtali, almost in sight of Jabin's +fortress, on a hill overlooking the waters of Merom, +ninety miles to the north, dwelt Barak the son of +Abinoam. The neighbourhood of the Canaanite capital +and daily evidence of its growing power made Barak +ready for any enterprise which had in it good promise<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> +of success, and he had better qualifications than mere +resentment against injustice and eager hatred of the +Canaanite oppression. Already known in Zebulun and +Naphtali as a man of bold temper and sagacity, he was +in a position to gather an army corps out of those +tribes—the main strength of the force on which Deborah +relied for the approaching struggle. Better still, he +was a fearer of God. To Kadesh-Naphtali the prophetess +sent for the chosen leader of the troops of Israel, +addressing to him the call of Jehovah: "Hath not the +Lord commanded thee saying, Go and draw towards +Mount Tabor"—that is, Bring by detachments quietly +from the different cities towards Mount Tabor—"ten +thousand men of Naphtali and Zebulun?" The +rendezvous of Sisera's host was Harosheth of the +Gentiles, in the defile at the western extremity of the +valley of Megiddo, where Kishon breaks through to the +plain of Acre. Tabor overlooked from the north-east +the same wide strath which was to be the field where +the chariots and the multitude should be delivered into +Barak's hand.</p> + +<p>Not doubting the word of God, Barak sees a difficulty. +For himself he has no prophetic gift; he is ready to +fight, but this is to be a sacred war. From the very first +he would have the men gather with the clear understanding +that it is for religion as much as for freedom +they are taking arms; and how may this be secured? +Only if Deborah will go with him through the country +proclaiming the Divine summons and promise of victory. +He is very decided on the point. "If thou wilt go +with me, then I will go: but if thou wilt not go with +me, I will not go." Deborah agrees, though she would +fain have left this matter entirely to men. She warns +him that the expedition will not be to his honour, since<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> +Jehovah will give Sisera into the hand of a woman. +Against her will she takes part in the military preparations. +There is no need to find in Deborah's words a +prophecy of the deed of Jael. It is a grossly untrue +taunt that the murder of Sisera is the central point of +the whole narrative. When Deborah says, "The Lord +shall sell Sisera into the hand of a woman," the reference +plainly is, as Josephus makes it, to the position into +which Deborah herself was forced as the chief person +in the campaign. With great wisdom and the truest +courage she would have limited her own sphere. With +equal wisdom and equal courage Barak understood how +the zeal of the people was to be maintained. There +was a friendly contest, and in the end the right way +was found, for unquestionably Deborah was the genius +of the movement. Together they went to Kedesh,—not +Kadesh-Naphtali in the far north, but Kedesh on +the shore of the Sea of Galilee, some twelve miles from +Tabor.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> From that as a centre, journeying by secluded +ways through the northern districts, often perhaps by +night, Deborah and Barak went together rousing the +enthusiasm of the people, until the shores of the lake +and the valleys running down to it were quietly occupied +by thousands of armed men.</p> + +<p>The clans are at length gathered; the whole force +marches from Kedesh to the foot of Tabor to give +battle. And now Sisera, fully equipped, moves out of +Harosheth along the course of the Kishon, marching +well beneath the ridge of Carmel, his chariots thundering +in the van. Near Taanach he orders his front to be +formed to the north, crosses the Kishon and advances +on the Hebrews who by this time are visible beyond<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> +the slope of Moreh. The tremendous moment has +come. "Up," cries Deborah, "for this is the day in +which the Lord hath delivered Sisera into thine hand. +Is not the Lord gone out before thee?" She has +waited till the troops of Sisera are entangled among +the streams which here, from various directions, converge +to the river Kishon, now swollen with rain and +difficult to cross. Barak, the Lightning Chief, leads his +men impetuously down into the plain, keeping near the +shoulder of Moreh where the ground is not broken by +the streams; and with the fall of evening he begins the +attack. The chariots have crossed the Kishon but are +still struggling in the swamps and marshes. They are +assailed with vehemence and forced back, and in the +waning light all is confusion. The Kishon sweeps +away many of the Canaanite host, the rest make a +stand by Taanach and further on by the waters of +Megiddo. The Hebrews find a higher ford and following +the south bank of the river are upon the foe again. It +is a November night and meteors are flashing through +the sky. They are an omen of evil to the disheartened +half-defeated army. Do not the stars in their courses +fight against Sisera? The rout becomes complete; +Barak pursues the scattered force towards Harosheth, +and at the ford near the city there is terrible loss. +Only the fragments of a ruined army find shelter +within the gates.</p> + +<p>Meanwhile Sisera, a coward at heart, more familiar +with the parade ground than fit for the stern necessities +of war, leaves his chariot and abandons his men to their +fate, his own safety all his care. Seeking that, it is +not to Harosheth he turns. He takes his way across +Gilboa toward the very region which Barak has left. +On a little plateau overlooking the Sea of Galilee, near<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> +Kedesh, there is a settlement of Kenites whom Sisera +thinks he can trust. Like a hunted animal he presses +on over ridge and through defile till he reaches the +black tents and receives from Jael the treacherous +welcome, "Turn in, my lord, turn in to me; fear not." +The pitiful tragedy follows. The coward meets at the +hand of a woman the death from which he has fled. +Jael gives him fermented milk to drink which, exhausted +as he is, sends him into a deep sleep. Then, as he lies +helpless, she smites the tent-pin through his temples.</p> + +<p>In her song Deborah describes and glories over the +execution of her country's enemy. "Blessed among +women shall Jael, the wife of Heber be; with the +hammer she smote Sisera; at her feet he curled up, +he fell." Exulting in every circumstance of the +tragedy, she adds a description of Sisera's mother +and her ladies expecting his return as a victor laden +with spoil, and listening eagerly for the wheels of that +chariot which never again should roll through the +streets of Harosheth. As to the whole of this passage, +our estimate of Deborah's knowledge and spiritual +insight does not require us to regard her praise and her +judgment as absolute. She rejoices in a deed which +has crowned the great victory over the master of nine +hundred chariots, the terror of Israel; she glories in +the courage of another woman, who single-handed +finished that tyrant's career; she does not make God +responsible for the deed. Let the outburst of her +enthusiastic relief stand as the expression of intense +feeling, the rebound from fear and anxiety of the +patriotic heart. We need not weight ourselves with +the suspicion that the prophetess reckoned Jael's deed +the outcome of a Divine thought. No: but we may +believe this of Jael, that she is on the side of Israel, her<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> +sympathy so far repressed by the league of her people +with Jabin, yet prompting her to use every opportunity +of serving the Hebrew cause. It is clear that if the +Kenite treaty had meant very much and Jael had felt +herself bound by it, her tent would have been an +asylum for the fugitive. But she is against the enemies +of Israel; her heart is with the people of Jehovah in +the battle and she is watching eagerly for signs of the +victory she desires them to win. Unexpected, startling, +the sign appears in the fleeing captain of Jabin's host, +alone, looking wildly for shelter. "Turn in, my lord; +turn in." Will he enter? Will he hide himself in a +woman's tent? Then to her will be committed vengeance. +It will be an omen that the hour of Sisera's +fate has come. Hospitality itself must yield; she will +break even that sacred law to do stern justice on a +coward, a tyrant, and an enemy of God.</p> + +<p>A line of thought like this is entirely in harmony +with the Arab character. The moral ideas of the +desert are rigorous, and contempt rapidly becomes +cruel. A tent woman has few elements of judgment, +and, the balance turning, her conclusion will be quick, +remorseless. Jael is no blameless heroine; neither is +she a demon. Deborah, who understands her, reads +clearly the rapid thoughts, the swift decision, the +unscrupulous act and sees, behind all, the purpose of +serving Israel. Her praise of Jael is therefore with +knowledge; but she herself would not have done the +thing she praises. All possible explanations made, it +remains a murder, a wild savage thing for a woman +to do, and we may ask whether among the tents of +Zaanannim Jael was not looked on from that day as +a woman stained and shadowed,—one who had been +treacherous to a guest.</p> + +<p><span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span>Not here can the moral be found that the end justifies +the means, or that we may do evil with good intent; +which never was a Bible doctrine and never can be. +On the contrary, we find it written clear that the end +does not justify the means. Sisera must live on and +do the worst he may rather than any soul should be +soiled with treachery or any hand defiled by murder. +There are human vermin, human scorpions and vipers. +Is Christian society to regard them, to care for them? +The answer is that Providence regards them and +cares for them. They are human after all, men whom +God has made, for whom there are yet hopes, who are +no worse than others would be if Divine grace did +not guard and deliver. Rightly does Christian society +affirm that a human being in peril, in suffering, in any +extremity common to men is to be succoured as a man, +without inquiry whether he is good or vile. What +then of justice and man's administration of justice? +This, that they demand a sacred calm, elevation above +the levels of personal feeling, mortal passion and ignorance. +Law is to be of no private, sudden, unconsidered +administration. Only in the most solemn and orderly +way is the trial of the worst malefactor to be gone +about, sentence passed, justice executed. To have +reached this understanding of law with regard to all +accused and suspected persons and all evildoers is one +of the great gains of the Christian period. We need +not look for anything like the ideal of justice in the +age of the judges; deeds were done then and zealously +and honestly praised which we must condemn. They +were meant to bring about good, but the sum of human +violence was increased by them and more work made +for the moral reformer of after times. And going back +to Jael's deed we see that it gave Israel little more than<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> +vengeance. In point of fact the crushing defeat of the +army left Sisera powerless, discredited, open to the +displeasure of his master. He could have done Israel +no more harm.</p> + +<p>One point remains. Emphatically are we reminded +that life continually brings us to sudden moments in +which we must act without time for careful reflection, +the spirit of our past flashing out in some quick deed +or word of fate. Sisera's past drove him in panic over +the hills to Zaanannim. Jael's past came with her to +the door of the tent; and the two as they looked at +each other in that tragic moment were at once, without +warning, in a crisis for which every thought and passion +of years had made a way. Here the self-pampering +of a vain man had its issue. Here the woman, undisciplined, +impetuous, catching sight of the means to +do a deed, moves to the fatal stroke like one possessed. +It is the sort of thing we often call madness, and yet +such insanity is but the expression of what men and +women choose to be capable of. The casual allowance +of an impulse here, a craving there, seems to mean little +until the occasion comes when their accumulated force +is sharply or terribly revealed. The laxity of the past +thus declares itself; and on the other hand there is +often a gathering of good to a moment of revelation. +The soul that has for long years fortified itself in pious +courage, in patient well-doing, in high and noble +thought, leaps one day, to its own surprise, to the +height of generous daring or heroic truth. We determine +the issue of crises which we cannot foresee.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span></p> +<h2>VIII.</h2> + +<h3><i>DEBORAH'S SONG: A DIVINE VISION.</i></h3> + +<h4><span class="smcap">Judges</span> v.</h4> + + +<p>The song of Deborah and Barak is twofold, the +first portion, ending with the eleventh verse, a +chant of rising hope and pious encouragement during +the time of preparation and revival, the other a song of +battle and victory throbbing with eager patriotism and +the hot breath of martial excitement. In the former +part God is celebrated as the Helper of Israel from of +old and from afar; He is the spring of the movement +in which the singer rejoices, and in His praise the +strophes culminate. But human nature asserts itself +after the great and decisive triumph in the vivid +touches of the latter canto. In it more is told of the +doings of men, and there is picturesque fiery exultation +over the fallen. One might almost think that Deborah, +herself childless, glories over the mother of Sisera in +the utter desolation which falls on her when she hears +the tidings of her son's defeat and death. Yet this +mood ceases abruptly, and the song returns to Jehovah, +Whose friends are lifted up to joy and strength by His +availing help.</p> + +<p>The main interest of the twofold song lies in its +religious colour, for here the pious ardour of the Israel +of the judges comes to finest expression. As a whole<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> +it is more patriotic than moral, more warlike than +religious, and thus unquestionably reflects the temper +of the time. What ideas do we find in it of the relation +of Israel to God and of God to Israel, what conceptions +of the Divine character? Jehovah is invoked and +praised as the God of the Hebrews alone. He seems +to have no interest in the Canaanites, nor compassion +towards them. Yet the grandeur of the Divine forthgoing +is declared in bold and striking imagery, and the +high resolves of men are clearly traced to the Spirit +of the Almighty. Duty to God is linked with duty to +country, and it is at least suggested that Israel without +Jehovah is nothing and has no right to a place among +the peoples. The nation exists for the glory of its +Heavenly King, to make known His power and His +righteous acts. A strain like this in a war-song belonging +to the time of Israel's semi-barbarism bears no +uncertain promise. From the well-spring out of which +it flows clear and sparkling there will come other songs, +with tenderer music and holier longing,—songs of +spiritual hope and generous desire for Messianic +peace.</p> + +<hr style="width: 45%;" /> + +<p>1. The first religious note is struck in what may be +called the opening Hallelujah, although the ejaculation, +"Bless the Lord," is not, in Hebrew, that which afterwards +became the great refrain of sacred song.</p> + +<div class="poem"> +<span class="i0">"For that leaders led in Israel,</span><br /> +<span class="i0">For that the people offered themselves willingly:</span><br /> +<span class="i0">Bless ye Jehovah."</span> +</div> + +<p>Here is more than belief in Providence. It is faith +in the spiritual presence and power of God swaying +the souls of men. Has Deborah seen at last, after long<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> +efforts to rouse the careless people, one and another +responding to her appeals and seeking her tent among +the hills? Has she witnessed the vows of the chiefs +of Issachar and Zebulun that they would not be +wanting in the day of battle? Not to herself but to the +God of Israel is the new temper ascribed. Jehovah, +Who touched her own heart, has now touched many +another. For years she had been aware of holier +influences than came to her from the people among +whom she lived. In secret, in the silence of the heart, +she had found herself mastered by thoughts that none +around her shared. She has well accounted for them. +Jehovah has spoken to her, Jehovah caring still for His +people, waiting to redeem them from bondage. And +now, when her prophetic cry finds echo in other souls, +when men who were asleep rise up and declare their +purpose, especially when from this side and that companies +of brave youths and resolute elders come to +her—from the slopes of Carmel, from the hills of Gilead—the +fire of hope in their eyes, how otherwise explain +the upspringing of energy and devotion than as the +work of the Spirit that has moved her own soul? To +Jehovah is all the praise.</p> + +<p>Common enough in our day is a profession of belief +in God as the source of every good desire and right +effort, as inspiring the charity of the generous, the +affection of the loving, the fidelity of the true. But if +our faith is deep and real it brings us much nearer +than we usually feel ourselves to be to Him Who is +the Life indeed. The existence and energy of God are +assured to those who have this insight. Every kindness +done by man to man is a testimony against +which denial of the Divine life has no power. Though +the intellect searching far afield makes out only as<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> +it were some few dim and indistinct footprints of a +Mighty Being Who has passed by, seen at intervals on +the plains of history, then lost in the morasses or on +the rocky ground, there ought to be found in every +human life daily evidence of Divine grace and wisdom. +The good, the true, the noble constantly appeal to men, +find men; and through these God finds them. When +a magnanimous word is spoken, God is heard. When +a deed is done in love, in purity, in courage or pity, +God is seen. When out of languor and corruption and +self-indulgence men arise and set their faces to the +steep of duty, God is revealed. He in Whom we trust +for the redemption of the world never leaves Himself +without a witness, whether faith perceives or unbelief +denies. The human story unfolds a Divine urgency +by which the progress, the evolution of all that is good +proceed from age to age. Man has never been left to +nature alone nor to himself alone. The supernatural +has always mingled with his life. He has resisted +often, he has rebelled; yet conscience has not ceased, +God has not withdrawn. This living energy of Jehovah, +not only as belonging to the past but discovered in the +new zeal of Israel, Deborah saw, and in virtue of the +revelation she was far before her time. For the fresh +life of the people, for the willing self-devotion of so +many to the great cause, she lifted her voice in praise +to Israel's Eternal Friend.</p> + +<p>2. The next passage may be called a prologue in +the heavens. Partly historical, it is chiefly a vision of +Jehovah's age-long work for His people. In words +that flash and roll the song describes the glorious +advent of the Most High, nature astir with His presence, +the mountains shaking under His tread.</p> + +<p>The seat of the Divine Majesty appears to the<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> +prophetess to be in Seir. She looks across the hills +of the south and passes beyond the desert to that +place of mystery where God spoke in thunder and +proclaimed Himself in the Law. The imagery points +to the phenomena of earthquake and a fearful lightning +storm accompanied with heavy rain. These, the most +striking natural symbols of the supernatural, form the +materials of the strophe. Perhaps even as the song is +chanted the thunders of Sinai are echoed in a great +storm that shakes the sky and rolls among the hills. +The outward signs represent the new impressions of +Divine power and authority which are startling and +rousing the tribes. They have heard no voices, seen +no tokens of God for many a year. He Who led their +fathers out of bondage, He Who marched with them +through the desert, has been forgotten; but He returns, +He is with them again. The office of the prophetess +is to celebrate God's presence and excite in the dull +souls of men some feeling of His majesty. Sinai once +trembled and was dismayed before God. The great +peak beside which Tabor is but a mound flowed down +in volcanic glow and rush. It is He Whose coming +Deborah hears in the beating storm, He Whose victorious +feet shake the hills of Ephraim. Have the people +forsaken their King? Let them seek Him, trust Him +now. Under the shadow of His wings there is refuge; +before His arrows and the fierce floods He pours from +heaven who can stand?</p> + +<p>It has been well said that for the Israel of ancient +times all natural phenomena—a storm, a hurricane or a +flood—had more than ordinary import. "Forbidden to +recognise and, as it were, grasp the God of heaven in +any material form, or to adore even in the heavens +themselves any constant symbols of His being and His<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> +power, yet yearning more in spirit for manifestations of +His invisible existence, Israel's mind was ever on the +stretch for any hint in nature of the unseen Celestial +Being, for any glimpse of His mysterious ways, and +its courage rose to a far higher pitch when Divine +encouragement and impulse seemed to come from the +material world."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> From the images of Baal and the +Ashtaroth Israel had turned; but where was their +Heavenly King? The answer came with marvellous +power when Deborah in the midst of the rolling +thunder could say, "Lord, when Thou wentest forth out +of Seir, when Thou marchedst out of the field of Edom, +the earth trembled, the heavens also dropped. The +mountains flowed down at the presence of Jehovah." +If the people bethought themselves of the clear demonstration +of Divine majesty made to their fathers, they +would realize God once more as the Ruler in heaven +and earth. Then would courage revive, and in the +faith of the Almighty they would go forth to victory. +<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></p> + +<p>Now was there in this faith an element of reason, +a correspondence with fact? Is it fancy and nothing +else, the poetic flight of an ardent soul eager to rouse +a nation? Have we here an arbitrary connection +made between striking natural events and a Divine +Person throned in the heavens Whose existence the +prophetess assumes, Whose supposed claim to obedience +haunts her mind? In such a question our age utters +its scepticism.</p> + +<p>An age it is of science, of positive science. Toiling +for centuries at the task of understanding the phenomenal, +research has at length assumed the right to +tell us what we must believe concerning the world—what<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> +we are to <i>believe</i>, observe, for it is a new creed +and nothing else that confronts us here. "The government +of the world," says one, "must not be considered +as determined by an extramundane intelligence, but by +one immanent in the cosmical forces and their relations." +Another says: "The world or matter with its +properties which we term forces must have existed +from eternity and must last for ever—in one word, the +world cannot have been created.... The ever-changing +action of the natural forces is the fundamental cause +of all that arises and perishes." Or again, not most +recent in time but entirely modern in temper, we have +the following: "Science has gradually taken all the +positions of the childish belief of the peoples; it has +snatched thunder and lightning from the hands of the +gods. The stupendous powers of the Titans of the olden +time have been grasped by the fingers of man. That +which appeared inexplicable, miraculous and the work +of a supernatural power has by the touch of science +proved to be the effect of hitherto unknown natural +forces. Everything that happens does so in a natural +way, <i>i.e.</i>, in a mode determined only by accidental or +necessary coalition of existing materials and their +immanent natural forces." Here is dogma forced on +faith with fine energy; and what more is to be said +when judgment is given—"I have searched the heavens, +but have nowhere found the traces of a God"?</p> + +<p>We hear the boast that no song of Hebrew seer can +withstand this modern wisdom, that the superstition +of Bible faith shall vanish like starlight before the +rising sun. To science every opinion shall submit. +But wait. It is dogmatism against belief after all, +authority against authority, and the one in a lower +region than the other, with vastly inferior sanctions.<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> +Natural science declares the present result of its observation +of the universe, investigation brief, superficial, +and limited to one small corner of the whole. Yet +these deliverances are to be set above the science +which deals with existence on the highest plane, the +spiritual, solving deepest problems of life and conscience, +finding perpetual support in the experience of +men. The claim is somewhat large; it lacks the proof +of service; it lacks verification. Science boasts greatly, +as is natural to its adolescence. But at what point can +it dare to say, Here is final truth, here is certainty? +We do not repel our debt to the discoverer when we +maintain that natural science is only watching the +surface of a stream for a few miles along its course, +while the springs far away among the eternal hills +and the outflow into the infinite ocean are never viewed. +Are we taunted with believing? Those who taunt us +must supply for their part something more than inference +ere we trust all to their wisdom. The "Force" +that is so much invoked, what is it so far as the definitions +of science go? Effects we see; Force never. +All statements as to the nature of force are pure dogma. +It is declared that there are necessary and eternal laws +of matter. What makes them necessary, and who +can prove their everlastingness? Using such words +men pass infinitely beyond material research—they +infer—they assert. In the region of natural science +we can affirm nothing to be eternal, and even <i>necessity</i> +is a word that has no warrant. It is only in the soul, +in the region of moral ideas, we come on that which +endures, which is necessary, which has constant reality. +And it is here that our belief in God as universal Creator, +the Source of power and life, the One Agent, the King +eternal, immortal and invisible, finds root and strength.</p> + +<p><span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span>The battle between materialism and religious faith +is not a battle in which facts are arrayed on one side +and inferences and dreams on the other. The array is +of facts against facts, as we have said, and with an +immense difference of value. Is it an established +sequence that when the electricity in the clouds is not +in equipoise with that of the earth, under certain conditions +there is a thunderstorm? It is surely a sequence +of higher moment that when the sense of righteousness +seizes the minds of men they rise against iniquity and +there is a revolution. There natural forces operate, +here spiritual. But on which side is the indication of +eternity? Which of these sequences can better claim +to give a key to the order of the universe? Surely if +the evolution of the ages, so far, has culminated in man +with his capability of knowing and serving the true, +the just, the good, these facts of his mind and life are +the highest of which we can take cognizance, and in +them, if anywhere, we must find the key to all knowledge, +the reason of all phenomena. Evolutionary +science itself must agree to this. In the movements of +nature we find no advance to fixity and finality. Nature +labours, men labour with or against nature; but the flux +of things is perpetual; there is no escape from change. +In the efforts of the spiritual life it is not so. When +we strive for equalness, for verity, for purity, we have +glimpses then of the changeless order which we must +needs call Divine. Here is the indication of eternity; +and as we investigate, as we experience, we come to +certitude, we reach larger vision, larger faith. That +which endures rises clear above that which appears +and passes.</p> + +<p>Returning to Deborah's song and her vision of the +coming of God in the impetuous storm, we see the<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> +practical value of Theism. One great idea, comprehensive +and majestic, leads thought beyond symbol and +change to the All-righteous Lord. To attribute phenomena +to "Nature" is a sterile mode of thought; nothing +is done for life. To attribute phenomena to a variety +of superhuman persons limits and weakens the religious +idea sought after; still one is lost in the changeable. +Theism delivers the soul from both evils and sets it +on a free upward path, stern yet alluring. By this +path the Hebrew prophet rose to the high and fruitful +conceptions which draw men together in responsibility +and worship. The eternal governs all, rules every +change; and that eternal is the holy will of God. The +omnipotence nature obeys is the omnipotence of right. +Israel returning to God will find Him coming to the help +of His people in the awful or kindly movements of the +natural world. Our view in one sense extends beyond +that of the Hebrew seer. We find the purpose disclosed +in natural phenomena to be somewhat different. +Not the protection of a favoured race, but the +discipline of humanity is what we perceive. Ours is +an expansion of the Hebrew faith, revealing the same +Divine goodness engaged in a redeeming work of wider +scope and longer duration.</p> + +<p>The point is still in doubt among us whether the +good, the true, the right, are invincible. Those who +go forth in the service of God are often borne down by +the graceless multitude. From age to age the problem +of God's supremacy seems to remain in suspense, and +men are not afraid, in the name of foulest iniquity, to +try issues with the best. Be it so. The Divine work is +slow. Even the best need discipline that they may have +strength, and God is in no haste to carry His argument +against atheism. There is abundance of time. Those<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> +bent on evil or misled by falsehood, those who are +on the wrong side though they consider themselves +soldiers of a good cause may gain on many a field, yet +their gain will turn out in the long run to be loss, and +they who lose and fall are really the victors. There +is defeat that is better than success. Other ages than +belong to this world's history are yet to dawn, and the +discovery will come to every intelligence that he alone +triumphs whose life is spent for righteousness and +love, in fidelity to God and man.</p> + +<p>3. Let it be allowed that we find the latter canto of +Deborah's song expressive of faith rather than of clear +morality, pointing to a spiritual future rather than +exhibiting actual knowledge of the Divine character. +We hear of the righteous acts of the Lord, and the note +is welcome, yet most likely the thought is of retributive +justice and punishment that overtakes the enemies +of Israel. When the remnant of the nobles and +the people come down—that remnant of brave and +faithful men never wanting to Israel—the Lord comes +down with them, their Guide and Strength. Meroz is +cursed because the inhabitants do not go forth to the +help of Jehovah. And finally there is glorying over +Sisera because he is an enemy of Israel's Unseen King. +There is trust, there is devotion, but no largeness of +spiritual view.</p> + +<p>We must, however, remember that a song full of the +spirit of battle and the gladness of victory cannot be +expected to breathe the ideal of religion. The mind +of the singer is too excited by the circumstances of +the time, the bustle, the triumph, to dwell on higher +themes. When fighting has to be done it is the main +business of the hour, cannot be aught else to those who +are engaged. A woman especially, strung to an unusual<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> +pitch of nervous endurance, would be absorbed in the +events and her own new and strange position; and she +would pass rapidly from the tension of anxiety to a +keen passionate exultation in which everything was lost +except the sense of deliverance and of personal vindication. +When that is past which was an issue of life +or death, freedom or destruction, joy rises in a sudden +spring, joy in the prowess of men, the fulness of Divine +succour; neither the prophetess nor the fighters are indifferent +to justice and mercy, though they do not name +them here. Deborah, a woman of intense patriotism +and piety, dared greatly for God and her country; of +a base thing she was incapable. The men who fought +by the waters of Megiddo and slew their enemies +ruthlessly in the heat of battle knew in the time of +peace the duties of humanity and no doubt showed +kindness when the war was over to the widows and +orphans of the slain. To know and serve Jehovah was +a guarantee of moral culture in a rude age; and the +Israelites when they returned to Him must have contrasted +very favourably in respect of conduct with the +devotees of Baal and Astarte.</p> + +<p>For a parallel case we may turn to Oliver Cromwell. +In his letter after the storming of Bristol, a bloody +piece of work in which the mettle of the Parliamentary +force was put keenly to proof, Cromwell ascribes the +victory to God in these terms:—"They that have been +employed in this service know that faith and prayer +obtained this city for you. God hath put the sword in +the Parliament's hands for the terror of evil-doers +and the praise of them that do well." Of victory after +victory which left many a home desolate he speaks +as mercies to be acknowledged with all thankfulness. +"God exceedingly abounds in His goodness to us, and<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> +will not be weary until righteousness and peace meet, +and until He hath brought forth a glorious work for the +happiness of this poor kingdom." Read his dispatches +and you find that though the man had a generous heart +and was a sworn servant of Christ the merciful, yet +he breathes no compassion for the royal troops. These +are the enemy against whom a pious man is bound to +fight; the slaughter of them is a terrible necessity.</p> + +<p>Just now it is the fashion to depreciate as much as +possible the moral value of the old Hebrew faith. We +are assured in a tone of authority that Israel's Jehovah +was only another Chemosh, or, say, a respectable Baal, +a being without moral worth,—in fact, a mere name of +might worshipped by Israelites as their protector. The +history of the people settles this uncritical theory. If +the religion of Israel did not sustain a higher morality, +if the faith of Jehovah was purely secular, how came +Israel to emerge as a nation from the long conflict with +Moabites, Canaanites, Midianites and Philistines? The +Hebrews were not superior in point of numbers, unity +or military skill to the nations whose interest it was +to subdue or expel them. Some vantage ground the +Israelites must have had. What was it? Justice +between man and man, domestic honour, care for +human life, a measure of unselfishness,—these at least, +as well as the entire purity of their religious rites, were +their inheritance; through these the blessing of the +Eternal rested upon them. There could never be a +return to Him in penitence and hope without a return +to the duties and the faith of the sacred covenant. We +know therefore that while Deborah sings her song of +battle and exults over fallen Sisera there is latent in +her mind and the minds of her people a warmth of +moral purpose justifying their new liberty. This nation<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> +is again a militant church. The hearts of men enlarge +that God may dwell in them. Israel's triumph, shall +it not be for the good of those who are overcome? +Shall not the people of Jehovah, going forth as the sun +in his might, shed a kindly radiance over the lands +around? So fine a conception of duty is scarcely to be +found in Deborah's song, but, realized or not in Old +Testament times, it was the revelation of God through +Israel to the world.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span></p> +<h2>IX.</h2> + +<h3><i>DEBORAH'S SONG: A CHANT OF PATRIOTISM.</i></h3> + +<h4><span class="smcap">Judges</span> v.</h4> + + +<p>We have already considered the song of Deborah +as a declaration of God's working more broad +and spiritual than might be looked for in that age. +We now regard it as exhibiting different relations of +men to the Divine purpose. There is a religious spirit +in the whole movement here described. It begins in +a revival of faith and obedience, prospers despite the +coldness and opposition of many, grows in force and +enthusiasm as it proceeds and finally is crowned with +success. The church is militant in a literal sense; +yet, fighting with carnal weapons, it is really contending +for the glory of the Unseen King. There is a close +parallel between the enterprise of Deborah and Barak +and that which opens before the church of the present +time. No forced accommodation is needed to gather +from the song lessons of different kinds for our guidance +and warning in the campaign of Christianity.</p> + +<p>Here are Deborah herself, a mother in Israel, and the +leaders who take their places at the head of the armies +of God. Here also are the people willingly offering +themselves, imperilling their lives for religion and +freedom. The history of the past and the vision of +Jehovah as sole Ruler of nature and providence encourage<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> +the faithful, who rise out of lethargy and leave +the by-ways of life to take the field in battle array. +The levies of Ephraim, Benjamin, Zebulun, Issachar +and Naphtali represent those who are decisively +Christian, ready to hazard all for the gospel's sake. +But Reuben sits among the sheepfolds and listens to +the pipings for the flocks, Dan remains in ships, Asher +at the haven of the sea; and these may stand for +the self-cultivating self-serving professors of religion. +Jabin and Sisera again are established opponents of +the right cause; they are brave in their own defence; +their positions look most formidable, their battalions +shake the ground. But the stars from heaven, the +floods of Kishon, are only a small part of the forces +of the King of heaven; and the soul of Israel marches +on in strength till the enemy is routed. Meroz practically +helps the foe. Those who dwell within its walls +are doubtful of the issue and will not risk their lives; +the curse of sullen apostasy falls upon them. Jael is +a vivid type of the unscrupulous helpers of a good +cause, those who employing the weapons and methods +of the world would fain be servants of that kingdom +in which nothing base, nothing earthly can have place. +And there are the children of the hour, the fine ladies +of Harosheth whose pleasure and pride are bound up +with oppression, who look through the lattices and +listen in vain for the returning chariots laden with +spoil.</p> + +<p>1. The leaders and head men of the tribes under +Deborah and Barak, Deborah foremost in the great +enterprise, her soul on fire with zeal for Israel and +for God.</p> + +<p>Deborah and Barak show throughout that spirit of +cordial agreement, that frank support of each other<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> +which at all times are so much to be desired in religious +leaders. There is no jealousy, no striving for pre-eminence. +Barak is a brave man, but he will not stir +without the prophetess; he is quite content to give +her the place of honour while he does the martial work. +Deborah again would commit the task to Barak's hands +in complete reliance on his wisdom and valour; yet +she is ready to appear along with him, and in her song, +while she claims the prophetic office, it is to Barak she +renders the honours of victory—"Lead thy thraldom +in thrall, thou son of Abinoam."</p> + +<p>Rarely, it must be confessed, is there entire harmony +among the leaders of affairs. Jealousy is too often +with them from the first. Suspicion lurks under the +council table, private ambitions and unworthy fears +make confusion when each should trust and encourage +another. The fine enthusiasm of a great cause does +not overcome as it ought the selfishness of human +nature. Moreover, varieties in disposition as between +the cautious and the impetuous, the more and the less +of sagacity or of faith, a failure in sincerity here, in +justice there, are separating influences constantly at +work. But when the pressing importance of the duties +entrusted to men by God governs every will, these +elements of division cease; leaders who differ in temperament +are loyal to each other then, each jealous of the +others' honour as servants of truth. In the Reformation, +for example, prosperity was largely due to the +fact that two such men as Luther and Melanchthon, very +different yet thoroughly united, stood side by side in the +thick of the conflict, Luther's impetuosity moderated +by the calmer spirit of the other, Melanchthon's craving +for peace kept from dangerous concession by the boldness +of his friend. Their mutual love and fidelity<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> +showed the nobleness of both, showed also what the +Protestant Gospel was. Their differences melted away +in enthusiasm for the Word of God, which one thought +of as a celestial ambrosia, the other as a sword, a war, +a destruction springing upon the children of Ephraim +like a lioness in the forest. The Divine work was the +life of each; each in his own way sought with splendid +earnestness to forward the truth of Christ.</p> + +<p>Church leaders are responsible for not a little which +they themselves condemn. Differences do not quickly +arise among disciples when the teachers are modest, +honourable, and brotherly. Paul cries, "Is Christ +divided? Were ye baptized into the name of Paul? +What is Apollos? What is Paul? Ministers by whom +ye believed." When our leaders speak and feel in like +manner there will be peace, not uniformity but something +better. God's husbandry, God's building will +prosper.</p> + +<p>But it is declared to be jealousy for religion that +divides—jealousy for the pure doctrine of Christ—jealousy +for the true church. We try to believe it. +But then why are not all in that spirit of holy jealousy +found side by side as comrades, eagerly yet in cordial +brotherhood discussing points of difference, determined +that they will search together and help each other until +they find principles in which they can all rest? The +leaders of different Christian bodies do not appear like +Deborah and Barak engaged in a common enterprise, +but as chiefs of rival or even opposing armies. The +reason is that in this church and the other there has been +a foreclosing of questions, and the elected leaders are +almost all men who are pledged to the tribal decrees. +In the decisions of councils and synods, and not less +in the deliverances of learned doctors apologising each<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> +for his own sect and marking out the path his party +must travel, there has been ever since the days of the +apostles a hardening and limiting of opinion. Thought +has been prematurely crystallized and each church +prides itself on its own special deposit. The true church +leader should understand that a course which may have +been inevitable in the past is not the virtue of to-day and +that those are simply adhering to an antiquated position +who affirm one church to be the sole possessor of truth, +the only centre of authority. It may seem strange to +advise the churches to reconsider many of the ideas +built into creed and constitution and to reject all leaders +who are such by credit of sitting immovable in the +seats of the rabbis, but the progress of Christianity in +power and assurance waits upon a new brotherliness +which will bring about a new catholicity. Under +guides of the right kind the churches will have qualities +and distinctions as heretofore, each will be a rendezvous +for spirits of a certain order, but frankly confessing +each other's right and honour they will press on abreast +to scale and possess the uplands of truth.</p> + +<p>To be sure something is said of tolerance. But that is +a purely political idea. Let it not be so much as named +in the assembly of God's people. Does Barak tolerate +Deborah? Does Moses tolerate Aaron? Does St. +Peter tolerate St. Paul? The disciples of Christ +<i>tolerate</i> each other, do they? What marvellous largeness +of soul! One or two, it appears, have been made +sole keepers of the ark but are prepared to tolerate the +embarrassing help of well-meaning auxiliaries. Neither +charity of that sort nor flabbiness of belief is asked. +Let each be strongly persuaded in his own mind of +that which he has learned from Christ. But where +Christ has not foreclosed inquiry and where sincere<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> +and thoughtful believers differ there is no place for +what is called tolerance; the demand is for brotherly +fellowship in thought and labour.</p> + +<p>Deborah was a mother in Israel, a nursing mother of +the people in their spiritual childhood, with a mother's +warm heart for the oppressed and weary flock. The +nation needed a new birth, and that, by the grace of +God, Deborah gave it in the sore travail of her soul. +For many a year she suffered, prayed and entreated. +Israel had chosen new gods and in serving them was +dying to righteousness, dying to Jehovah. Deborah +had to pour her own life into the half-dead, and compared +to this effort the battle with the Canaanites was +but a secondary matter. So is it always. The Divine +task is that of the mother-like souls that labour for the +quickening of faith and holy service. Great victories of +Christian valour, patience and love are never won without +that renewal of humanity; and everything is due +to those who have guided the ignorant into knowledge, +the careless to thought and the weak to strength +through years of patient toil. They are not all prophets, +not all known to the tribes: of many such the record +waits hidden with their God until the day of revealing +and rejoicing.</p> + +<p>Yet Barak also, the Lightning Chief, has honourable +part. When the men are collected, men new-born into +life, he can lead them. They are Ironsides under him. +He rushes down from Tabor and they at his feet with +a vigour nothing can resist. If we have Deborah we +shall also have Barak, his army and his victory. The +promise is not for women only but for all in the +private ways and obscure settlements of life who labour +at the making of men. Every Christian has the responsibility +and joy of helping to prepare a way for the<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> +coming of Jehovah in some great outburst of faith and +righteousness.</p> + +<p>2. We contrast next the people who offered themselves +willingly, who "jeoparded their lives unto the +death upon the high places of the field," and those who +for one reason or another held aloof.</p> + +<p>With united leaders there is a measure of unity +among the tribes. Barak and Deborah summon all +who are ready to strike for liberty, and there is a great +muster. Yet there might be double the number. +Those who refuse to take arms have many pretexts, +but the real cause is want of heart. The oppression +of Jabin does not much affect some Israelites, and so +far as it does they would rather go on paying tribute +than risk their lives, rather bear the ills they have +than hazard anything in joining Barak. These holding +back, the work has to be done by a comparatively small +number, a remnant of the nobles and the people.</p> + +<p>But a remnant is always found; there are men and +women who do not bow the knee to the Baal of worldly +fashion, who do not content their souls amid the fleshpots +of low servitude. They have to venture and +sacrifice much in a long and varying war, and oftentimes +their flesh and heart may almost fail. But a +great reward is theirs. While others are spiritless and +hopeless they know the zest of life, its real power and +joy. They know what believing means, how strong it +makes the soul. Their all is in the spiritual kingdom +which cannot be moved. God is the portion of their +souls, their gladness and glory. Those who stand by +and look on while the conflict rages may share to a +certain extent in the liberty that is won, for the gains +of Christian warfare are not limited, they are for all +mankind. There is a wider and better ordered life for<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> +all when this evil custom and that have been overcome, +when one Jabin after another ceases to oppress. Yet +what is it after all to touch the border of Christian +liberty? To the fighters belongs the inheritance itself, +an ever-extending conquest, a land of olives and vineyards +and streams of living water.</p> + +<p>Different tribes are named that sent contingents +to the army of Barak. They are typical of different +churches, different orders of society that are forward +in the campaign of faith. The Hebrews who came most +readily at the battle call appear to have belonged to +districts where the Canaanite oppression was heavy, +the country that lay between Harosheth, the head-quarters +of Sisera, and Hazor the city of Jabin. So +in the Christian struggle of the ages the strenuous +part falls to those who suffer from the tyranny of +the temporal and see clearly the hopelessness of life +without religion. The gospel of Christ is peculiarly +precious to men and women whose lot is hard, whose +earthly future is clouded. Sacrifices for God's cause +are made as a rule by these. In His great purpose, in +His deep knowledge of the facts of life, our Lord joined +Himself to the poor and left with them a special +blessing. It is not that men who dwell in comfort are +independent of the gospel, but they are tempted to +think themselves so. In proportion as they are fenced +in amongst possessions and social claims they are apt, +though devout, to miss that very call which is the +message of the gospel to them. Well-meaning but +absorbed, they can rarely bestir themselves to hear +and do until some personal calamity or public disaster +awakens them to the truth of things. The steady support +of Christian ordinances and work in our day is +largely the honour of people who have their full share<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> +in the struggle for earthly necessaries or a humble +standing in the ranks of the independent. The paradox +is real and striking; it claims the attention of those who +vainly dream that a comfortable society would certainly +become Christian, as effect follows cause. While +the religion of Christ makes for justice and temporal +well-being, blessing even the unbeliever, while it leads +the way to a high standard of social order, these things +remain of no value in themselves to men unspiritual: +it holds true that man can never live by bread alone, +but by the words which proceed out of the mouth of +God. And there are forces at work among us on behalf +of the Divine counsel that shall not fail to maintain +the struggle necessary to the discipline and growth +of souls.</p> + +<p>The real army of faith is largely drawn from the +ranks of the toilers and the heavy laden. Yet not +entirely. We reckon many and fine exceptions. There +are rich who are less worldly than those who have +little. Many whose lot lies far from the shadow of +tyranny in green and pleasant valleys are first to +hear and quickest to answer every call from the Captain +of the Lord's host. Their possessions are nothing to +them. In the spiritual battle all is spent, knowledge, +influence, wealth, life. And if you look for the highest +examples of Christianity, a faith pure, keen and lovely, +a generosity that most clearly reveals the Master, a +passion for truth consuming all lower regards, you will +find them where culture has done its best for the mind +and the bounty of providence has kindled a gracious +humility and an abounding gentleness of heart. The +tawdry vanities of their fellows in rank and wealth +seem what they are to these, the gaudy toys of children +who have not yet seen the glory and the goal of life.<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> +And how can men and women hear the clarion of the +Christian war ringing over the valleys of degradation +and fear, see the Divine contest surging through the +land, and not perceive that here and here only is life? +Men play at statecraft and grow cold as they intrigue; +they play at financing and become ciphers in a monstrous +sum; they toil at pleasure till Satan himself +might pity them, for at least he has a purpose to serve. +All the while there is offered to them the vigour, the +buoyancy, the glow of an ambition and a service in +which no spirit tires and no heart withers. Passing +strange it is that so few noble, so few mighty, so few +wise hear the keen cry from the cross as one of life +and power.</p> + +<p>Among the tribes that held aloof from the great +conflict several are specially named. Messengers have +gone to the land of Reuben beyond Jordan, and carried +the fiery cross through Bashan. Dan has been summoned +and Asher from the haven of the sea. But +these have not responded. Reuben indeed has searchings +of heart. Some of the people remember the old +promise made at Shittim in the plain of Moab, that they +would help their brethren who crossed into Canaan, +never refusing assistance till the land was fully possessed. +Moses had solemnly charged them with that +duty, and they had bound themselves in covenant: "As +the Lord hath said unto thy servants, so will we do." +Could anything have been more seriously, more decisively +undertaken? Yet, when this hour of need came, +though the duty lay upon the conscience nothing was +done. Along the watercourses of Gilead and Bashan +there were flocks to tend, to protect from the Amalekites +and Midianites of the desert who would be sure to +make a raid in the absence of the fighting men. To<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> +Asher and Dan the reference is perhaps somewhat +ironical. The "ships" for trade, the "haven of the +sea," were never much to these tribes, and their maritime +ambition made an unworthy excuse. They had +perhaps a little fishing, some small trade on the coast, +and petty as the gain was it filled their hearts. Asher +"abode by his creeks."</p> + +<p>It is not to a religious festival that Deborah and +Barak have called the tribes. It is to serious and +dangerous duty. Yet the call of duty should come with +more power than any invitation even to spiritual enjoyment. +The great religious gathering has its use, its +charm. We know the attraction of the crowded convocation +in which Christian hope and enthusiasm are +re-kindled by stirring words and striking instances, +faith rising high as it views the wide mission of gospel +truth and hears from eloquent lips the story of a +modern day of Pentecost. To many, because their own +spiritual life burns dull, the daily and weekly routine +of things becomes empty, vain, unsatisfying. In the +common round even of valued religious exercise the +heat and promise of Christianity seem to be lacking. +In the convention they appear to be realized as nowhere +else, and the persuasion that God may be felt there in +a special manner is laying hold of Christian people. +They are right in their eager desire to be borne along +with the flood of redeeming grace; but we have need +to ask what the life of faith is, how it is best nourished. +To have a personal share in God's controversy with +evil, to have a place however obscure in the actual +struggle of truth with falsehood,—this alone gives confidence +in the result and power in believing. Those +who are in contact with spiritual reality because they +have their own testimony to bear, their own watch to<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> +keep at some outpost, find stimulus in the urgency +of duty and exultation in the consciousness of service. +Men often seek in public gatherings what they can only +find in the private ways of effort and endurance; they +seek the joy of harvest when they should be at the +labour of sowing; they would fain be cheered by the +song of victory when they should be roused by the +trumpet of battle.</p> + +<p>And the result is that where spiritual work waits +to be done there are but few to do it. Examine the +state of any Christian church, reckon up those who +are deeply interested in its efficiency, who make sacrifices +of time and means, and set against these the +half-hearted, who ignobly accept the religious provision +made for them and perhaps complain that it is not +so good as they would like, that progress is not so +rapid as they think it might be,—the one class far +outnumbers the other. As in Israel twice or three +times as many might have responded to Barak's call, +so in every church the resolute, the energetic and +devoted are few compared with those who are capable +of energy and devotion. It is sometimes maintained +that the worship of goodness and the Christian ideal +command the minds of men more to-day than ever +they did, and proof seems ready to hand. But, after +all, is it not religious taste rather than reverence that +grows? Self-culture leads many to a certain admiration +of Christ and a form of discipleship. Christian +worship is enjoyed and Christian philanthropy also, +but when the spiritual freedom of mankind calls for +some effort of the soul and life, we see what religion +means—a wave of the hand instead of enthusiasm, a +guinea subscription instead of thoughtful service. +Is it a Christian or a selfish culture which is content<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> +with fragmentary concessions and complacent patronage +where the claims of social "inferiors" are concerned? +That there is a wide diffusion of religious feeling +is clear enough; but in many respects it is mere +dilettantism.</p> + +<p>Notice the history of the tribes that lag behind in +the day of the Lord's summons. What do we hear of +Reuben after this? "Unstable as water thou shalt not +excel." Along with Gad Reuben possessed a splendid +country, but these two faded away into a sort of +barbarism, scarcely maintaining their separateness from +the wild races of the desert. Asher in like manner +suffered from the contact with Phœnicia and lost +touch with the more faithful tribes. So it is always. +Those who shirk religious duty lose the strength and +dignity of religion. Though greatly favoured in place +and gifts they fall into that spiritual impotence which +means defeat and extinction.</p> + +<p>"Curse ye Meroz, said the angel of the Lord, curse +ye bitterly the inhabitants thereof; because they came +not to the help of the Lord against the mighty." It is +a stern judgment upon those whose active assistance +was humanly speaking necessary in the day of battle. +The men only held back, held back in doubt, supposing +that it was vain for Hebrews to fling themselves +against the iron chariots of Sisera. Were they not +prudent, looking at the matter all round? Why should +a curse so heavy be pronounced on men who only +sought to save their lives? The reply is that secular +history curses such men, those of Sparta for example +to whom Athens sent in vain when the battle of +Marathon was impending; and further that Christ has +declared the truth which is for all time, "Whosoever +will save his life shall lose it." Erasmus was a wise<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> +man; yet he made the great blunder. He saw clearly +the errors of Romanism and the miserable bondage in +which it kept the souls of men, and if he had joined the +reformers his judgment and learning would have become +part of the world's progressive life. But he held back +doubting, criticising, a friend to the Reformation but +not an apostle of it. Admire as we may the wit, the +reasoner, the philosopher, there must always be severe +judgment of one who professing to love truth declared +that he had no inclination to die for it. There are +many who without the intellect of Erasmus would fain +be thought catholic in his company. Large is the +family of Meroz, and little thought have they of any +ban lying upon them. Is it a fanciful danger, a mere +error of opinion without any peril in it, to which we +point here? People think so; young men especially +think so and drift on until the day of service is past and +they find themselves under the contempt of man and +the judgment of Christ. "Lord, when saw we Thee a +stranger or in prison and did not minister unto Thee?" +"Depart from Me, I never knew you."</p> + +<p>3. Jael, a type of the unscrupulous helpers of a +good cause.</p> + +<p>Long has the error prevailed that religion can be +helped by using the world's weapons, by acting in the +temper and spirit of the world. Of that mischievous +falsehood have been born all the pride and vainglory, +the rivalries and persecutions that darken the past +of Christendom, surviving in strange and pitiful forms +to the present day. If we shudder at the treachery +in the deed of Jael, what shall we say of that which +through many a year sent victims to inquisition-dungeons +and to the stake in the name of Christ? +And what shall we say now of that moral assassination<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> +which in one tent and another is thought no sin against +humanity, but a service of God? Among us are too +many who suffer wounds keen and festering that have +been given in the house of their friends, yea, in the +name of the one Lord and Master. The battle of truth +is a frank and honourable fight, served at no point by +what is false or proud or low. To an enemy a Christian +should be chivalrous and surely no less to a brother. +Granting that a man is in error, he needs a physician +not an executioner; he needs an example not a dagger. +How much farther do we get by the methods of +opprobrium and cruelty, the innuendo and the whisper +of suspicion? Besides, it is not the Siseras to-day +who are dealt with after this manner. It is the +"schismatic" within the camp on whom some Jael +falls with a hammer and a nail. If a church cannot +stand by itself, approved to the consciences of men, it +certainly will not be helped by a return to the temper +of barbarism and the craft of the world. "The weapons +of our warfare are not carnal, but mighty through God +to the casting down of strongholds."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span></p> +<h2>X.</h2> + +<h3><i>THE DESERT HORDES; AND THE MAN AT OPHRAH.</i></h3> + +<h4><span class="smcap">Judges</span> vi. 1-14.</h4> + + +<p>Jabin king of Canaan defeated and his nine hundred +chariots turned into ploughshares we might expect +Israel to make at last a start in its true career. +The tribes have had their third lesson and should know +the peril of infidelity. Without God they are weak as +water. Will they not bind themselves now in a confederacy +of faith, suppress Baal and Astarte worship +by stringent laws and turn their hearts to God and +duty? Not yet: not for more than a century. The +true reformer has yet to come. Deborah's work is +certainly not in vain. She passes through the land +administering justice, commanding the destruction of +heathen altars. The people leave their occupations +and gather in crowds to hear her; they shout, in +answer to her appeals, Jehovah is our King. The +Levites are called to minister at the shrines. For a +time there is something like religion along with improving +circumstances. But the tide does not rise +long nor far.</p> + +<p>Some twenty years have passed, and what is to be +seen going on throughout the land? The Hebrews +have addressed themselves vigorously to their work in +field and town. Everywhere they are breaking up new<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> +ground, building houses, repairing roads, organising +traffic. But they are also falling into the old habit of +friendly intercourse with Canaanites, talking with them +over the prospects of the crops, joining in their festivals +of new moon and harvest. In their own cities the old +inhabitants of the land sacrifice to Baal and gather +about the Asherim. Earnest Israelites are indignant +and call for action, but the mass of the people are +so taken up with their prosperity that they cannot be +roused. Peace and comfort in the lower region seem +better than contention for anything higher. In the +centre of Palestine there is a coalition of Hebrew and +Canaanite cities, with Shechem at their head, which +recognize Baal as their patron and worship him as +the master of their league. And in the northern tribes +generally Jehovah has scant acknowledgment; the +people see no great task He has given them to do. +If they live and multiply and inherit the land they +reckon their function as His nation to be fulfilled.</p> + +<p>It is a temptation common to men to consider their +own existence and success a sort of Divine end in +serving which they do all that God requires of them. +The business of mere living and making life comfortable +absorbs them so that even faith finds its only use in +promoting their own happiness. The circle of the +year is filled with occupations. When the labour of +the field is over there are the houses and cities to +enlarge, to improve and furnish with means of safety +and enjoyment. One task done and the advantage of +it felt, another presents itself. Industry takes new +forms and burdens still more the energies of men. +Education, art, science become possible and in turn make +their demands. But all may be for self, and God may +be thought of merely as the great Patron satisfied with<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> +His tithes. In this way the impulses and hopes of +faith are made the ministers of egoism, and as a +national thing the maintenance of law, goodwill, and +a measure of purity may seem to furnish religion with +a sufficient object. But this is far from enough. Let +worship be refined and elaborated, let great temples be +built and thronged, let the arts of music and painting be +employed in raising devotion to its highest pitch—still +if nothing beyond self is seen as the aim of existence, +if national Christianity realizes no duty to the world outside, +religion must decay. Neither a man nor a people +can be truly religious without the missionary spirit, and +that spirit must constantly shape individual and collective +life. Among ourselves worship would petrify and +faith wither were it not for the tasks the church has +undertaken at home and abroad. But half-understood, +half-discharged, these duties keep us alive. And it is +because the great mission of Christians to the world +is not even yet comprehended that we have so much +practical atheism. When less care and thought are +expended on the forms of worship and the churches +address themselves to the true ritual of our religion, +carrying out the redeeming work of our Saviour, there +will be new fervour; unbelief will be swept away.</p> + +<p>Israel losing sight of its mission and its destiny +felt no need of faith and lost it; and with the loss +of faith came loss of vigour and alertness as on other +occasions. Having no sense of a common purpose +great enough to demand their unity the Hebrews were +again unable to resist enemies, and this time the +Midianites and other wild tribes of the eastern desert +found their opportunity. First some bands of them +came at the time of harvest and made raids on the +cultivated districts. But year by year they ventured<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> +farther in increasing numbers. Finally they brought +their tents and families, their flocks and herds, and +took possession.</p> + +<p>In the case of all who fall away from the purpose +of life the means of bringing failure home to them +and restoring the balance of justice are always at hand. +Let a man neglect his fields and nature is upon him; +weeds choke his crops, his harvests diminish, poverty +comes like an armed man. In trade likewise carelessness +brings retribution. So in the case of Israel: +although the Canaanites had been subdued other foes +were not far away. And the business of this nation +was of so sacred a kind that neglect of it meant great +moral fault and every fresh relapse into earthliness +and sensuality after a revival of religion implied more +serious guilt. We find accordingly a proportionate +severity in the punishment. Now the nation is +chastised with whips, but next time it is with scorpions. +Now the iron chariots of Sisera hold the land in terror; +then hosts of marauders spread like locusts over the +country, insatiable, all-devouring. Do the Hebrews +think that careful tilling of their fields and the making +of wine and oil are their chief concern? In that they +shall be undeceived. Not mainly to be good husbandmen +and vine-dressers are they set here, but to be a +light in the midst of the nations. If they cease to +shine they shall no longer enjoy.</p> + +<p>It was by the higher fords of Jordan, perhaps north +of the Sea of Galilee, that the Midianites fell on western +Canaan. Under their two great emirs Zebah and +Zalmunna, who seem to have held a kind of barbaric +state, troops of riders on swift horses and dromedaries +swept the shore of the lake and burst into the plain +of Jezreel. There were no doubt many skirmishes<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> +between their squadrons and the men of Naphtali and +Manasseh. But one horde of the invaders followed +another so quickly and their attacks were so sudden +and fierce that at length resistance became impossible, +the Hebrews had to betake themselves to the heights +and dwell in the caves and rocks. Once in the desert +under Moses they had been more than a match for +these Arabs. Now, although on vantage ground moral +and natural, fighting for their hearths and homes +behind the breastwork of lake, river and mountain, +they are completely routed.</p> + +<p>Between the circumstances of this oppressed nation +and the present state of the church there is a wide +interval, and in a sense the contrast is striking. Is +not the Christianity of our time strong and able to hold +its own? Is not the mood of many churches of the +present day properly that of elation? As year after +year reports of numerical increase and larger contributions +are made, as finer buildings are raised for the +purposes of worship and work at home and abroad is +carried on more efficiently, is it not impossible to trace +any resemblance between the state of Israel during the +Midianite oppression and the state of religion now? +Why should there be any fear that Baal-worship or +other idolatry should weaken the tribes, or that +marauders from the desert should settle in their land?</p> + +<p>And yet the condition of things to-day is not quite +unlike that of Israel at the time we are considering. +There are Canaanites who dwell in the land and carry +on their debasing worship. These too are days when +guerilla troops of naturalism, nomads of the primæval +desert, are sweeping the region of faith. Reckless +and irresponsible talk in periodicals and on platforms; +novels, plays and verses often as clever as they are<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> +unscrupulous are incidents of the invasion, and it is +well advanced. Not for the first time is a raid of this +kind made on the territory of faith, but the serious +thing now is the readiness to give way, the want of +heart and power to resist that we observe in family +life and in society as well as in literature. Where +resistance ought to be eager and firm it is often ignorant, +hesitating, lukewarm. Perhaps the invasion must +become more confident and more injurious before it +rouses the people of God to earnest and united action. +Perhaps those who will not submit may have to betake +themselves to the caves of the mountains while the +new barbarism establishes itself in the rich plain. It +has almost come to this in some countries; and it may +be that the pride of those who have been content +to cultivate their vineyards for themselves alone, the +security of those who have too easily concluded that +fighting was over shall yet be startled by some great +disaster.</p> + +<p>"Israel was brought very low because of Midian." +A traveller's picture of the present state of things on +the eastern frontier of Bashan enables us to understand +the misery to which the tribes were reduced +by seven years of rapine. "Not only is the country—plain +and hill-side alike—chequered with fenced fields, +but groves of fig-trees are here and there seen and +terraced vineyards still clothe the sides of some of +the hills. These are neglected and wild but not +fruitless. They produce great quantities of figs and +grapes which are rifled year after year by the Bedawin +in their periodical raids. Nowhere on earth is there +such a melancholy example of tyranny, rapacity and +misrule as here. Fields, pastures, vineyards, houses, +villages, cities are all alike deserted and waste. Even<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> +the few inhabitants that have hid themselves among +the rocky fastnesses and mountain defiles drag out a +miserable existence, oppressed by robbers of the desert +on the one hand and robbers of the government on +the other." The Midianites of Gideon's time acted the +part both of tyrants and depredators. They "left no +sustenance for Israel, neither sheep nor ox nor ass. +They entered into the land for to destroy it."</p> + +<p>"And the children of Israel cried unto the Lord"; +the prodigals bethought them of their Father. Having +come to the husks they remembered Him who fed His +people in the desert. Again the wheel has revolved +and from the lowest point there is an upward movement. +The tribes of God look once more towards the +hills from whence their help cometh. And here is seen +the importance of that faith which had passed into the +nation's life. Although it was not of a very spiritual +kind, yet it preserved in the heart of the people a +recuperative power. The majority knew little more +of Jehovah than His name. But the name suggested +availing succour. They turned to the Awful Name, +repeated it and urged their need. Here and there +one saw God as the infinitely righteous and holy and +added to the wail of the ignorant a more devout appeal, +recognizing the evils under which the people groaned +as punitive and knowing that the very God to Whom +they cried had brought the Midianites upon them. In +the prayer of such a one there was an outlook towards +holier and nobler life. But even in the case of the +ignorant the cry to One higher than the highest +had help in it. For when that bitter cry was raised +self-glorifying had ceased and piety begun.</p> + +<p>Ignorant indeed is much of the faith that still +expresses itself in so-called Christian prayer, almost<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> +as ignorant as that of the disconsolate Hebrew tribes. +The moral purpose of discipline, the Divine ordinances +of defeat and pain and affliction are a mystery unread. +The man in extremity does not know why his hour +of abject fear has come, nor see that one by one all +the stays of his selfish life have been removed by a +Divine hand. His cry is that of a foolish child. Yet +is it not true that such a prayer revives hope and gives +new energy to the languid life? It may be many years +since prayer was tried, not perhaps since he who is now +past his meridian knelt at a mother's knee. Still as +he names the name of God, as he looks upward, there +comes with the dim vision of an Omnipotent Helper +within reach of his cry the sense of new possibilities, +the feeling that amidst the miry clay or the heaving +waves there is something firm and friendly on which +he may yet stand. It is a striking fact as to any kind +of religious belief, even the most meagre, that it does +for man what nothing else can do. Prayer must cease, +we are told, for it is mere superstition. Without +denying that much of what is called prayer is an +expression of egotism, we must demand an explanation +of the unique value it has in human life and a sufficient +substitute for the habit of appeal to God. Those +who would deprive us of prayer must first re-make man, +for to the strong and enlightened prayer is necessary as +well as to the weak and ignorant. The Heavenly is +the only hope of the earthly. That we understand +God is, after all, not the chief thing: but does He +know us? Is He there, above yet beside us, for +ever?</p> + +<p>The first answer to the cry of Israel came in the +message of a prophet, one who would have been +despised by the nation in its self-sufficient mood but<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> +now obtained a hearing. His words brought instruction +and made it possible for faith to move and work +along a definite line. Through man's struggle God +helps him; through man's thought and resolve God +speaks to him. He is already converted when he +believes enough to pray, and from this point faith +saves by animating and guiding the strenuous will. +The ignorant abject people of God learns from the +prophet that something is to be done. There is a +command, repeated from Sinai, against the worship of +heathen gods, then a call to love the true God the +Deliverer of Israel. Faith is to become life, and life +faith. The name of Jehovah which has stood for one +power among others is clearly re-affirmed as that of +the One Divine Being, the only Object of adoration. +Israel is convicted of sin and set on the way of +obedience.</p> + +<p>The answer to prayer lies very near to him who +cries for salvation. He has not to move a step. He +has but to hear the inner voice of conscience. Is there +a sense of neglect of duty, a sense of disobedience, of +faults committed? The first movement towards salvation +is set up in that conviction and in the hope that +the evil now seen may be remedied. Forgiveness is +implied in this hope, and it will become assured as +the hope grows strong. The mistake is often made of +supposing that answer to prayer does not come till +peace is found. In reality the answer begins when +the will is bent towards a better life, though that +change may be accompanied by the deepest sorrow +and self-humiliation. A man who earnestly reproaches +himself for despising and disobeying God has already +received the grace of the redeeming Spirit.</p> + +<p>But to Israel's cry there was another answer. When<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> +repentance was well begun and the tribes turned from +the heathen rites which separated them from each +other and from Divine thoughts, freedom again became +possible and God raised up a liberator. Repentance indeed +was not thorough; therefore a complete national +reformation was not accomplished. Yet as against +Midian, a mere horde of marauders, the balance of +righteousness and power inclined now in behalf of +Israel. The time was ripe and in the providence of +God the fit man received his call.</p> + +<p>South-west from Shechem, among the hills of +Manasseh at Ophrah of the Abiezrites, lived a family +that had suffered keenly at the hands of Midian. Some +members of the family had been slain near Tabor, and +the rest had as a cause of war not only the constant +robberies from field and homestead but also the duty +of blood-revenge. The deepest sense of injury, the +keenest resentment fell to the share of one Gideon, +son of Joash, a young man of nobler temper than most +Hebrews of the time. His father was head of a Thousand; +and as he was an idolater the whole clan joined +him in sacrificing to the Baal whose altar stood within +the boundary of his farm. Already Gideon appears +to have turned with loathing from that base worship; +and he was pondering earnestly the cause of the pitiful +state into which Israel had fallen. But the circumstances +perplexed him. He was not able to account +for facts in accordance with faith.</p> + +<p>In a retired place on the hillside where a winepress +has been fashioned in a hollow of the rocks we first +see the future deliverer of Israel. His task for the +day is that of threshing out some wheat so that, as +soon as possible, the grain may be hid from the +Midianites; and he is busy with the flail, thinking<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> +deeply, watching carefully as he plies the instrument +with a sense of irksome restraint. Look at him and +you are struck with his stalwart proportions and his +bearing: he is "like the son of a king." Observe +more closely and the fire of a troubled yet resolute +soul will be seen in his eye. He represents the best +Hebrew blood, the finest spirit and intelligence of the +nation; but as yet he is a strong man bound. He +would fain do something to deliver Israel; he would +fain trust Jehovah to sustain him in striking a blow +for liberty; but the way is not clear. Indignation +and hope are baffled.</p> + +<p>In a pause of his work, as he glances across the +valley with anxious eye, suddenly he sees under an +oak a stranger sitting staff in hand, as if he had sought +rest for a little in the shade. Gideon scans the visitor +keenly, but finding no cause for alarm bends again to +his labour. The next time he looks up the stranger +is beside him and words of salutation are falling from +his lips—"Jehovah is with thee, thou mighty man of +valour." To Gideon the words did not seem so +strange as they would have seemed to some. Yet what +did they mean? Jehovah with him? Strength and +courage he is aware of. Sympathy with his fellow-Israelites +and the desire to help them he feels. But +these do not seem to him proofs of Jehovah's presence. +And as for his father's house and the Hebrew people, +God seems far from them. Harried and oppressed they +are surely God-forsaken. Gideon can only wonder at +the unseasonable greeting and ask what it means.</p> + +<p>Unconsciousness of God is not rare. Men do not +attribute their regret over wrong, their faint longing +for the right to a spiritual presence within them and a +Divine working. The Unseen appears so remote, man<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> +appears so shut off from intercourse with any supernatural +Cause or Source that he fails to link his own +strain of thought with the Eternal. The word of God +is nigh him even in his heart, God is "closer to him +than breathing, nearer than hands and feet." Hope, +courage, will, life—these are Divine gifts, but he does +not know it. Even in our Christian times the old +error which makes God external, remote, entirely aloof +from human experience survives and is more common +than true faith. We conceive ourselves separated from +the Divine, with springs of thought, purpose and power +in our own being, whereas there is in us no absolute +origin of power moral intellectual or physical. We +live and move in God: He is our Source and our Stay, +and our being is shot through and through with rays +of the Eternal. The prophetic word spoken in our +ear is not more assuredly from God than the pure +wish or unselfish hope that frames itself in our minds +or the stern voice of conscience heard in the soul. As +for the trouble into which we fall, that too, did we +understand aright, is a mark of God's providential care. +Would we err without discipline? Would we be +ineffective and have no bracing? Would we follow +lies and enjoy a false peace? Would we refuse the +Divine path to strength yet never feel the sorrow of +the weak? Are these the proofs of God's presence +our ignorance would desire? Then indeed we imagine +an unholy one, an unfaithful one upon the throne of +the universe. But God has no favourites; He does +not rule like a despot of earth for courtiers and an +aristocracy. In righteousness and for righteousness, +for eternal truth He works, and for that His people +must endure.</p> + +<p>"Jehovah is with thee:" so ran the salutation.<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> +Gideon thinking of Jehovah does not wonder to hear +His name. But full of doubts natural to one so little +instructed he feels himself bound to express them: +"Why is all this evil befallen us? Hath not Jehovah +cast us off and delivered us into the hand of Midian?" +Unconstrainedly, plainly as man to man Gideon speaks, +the burdensome thought of his people's misery overcoming +the strangeness of the fact that in a God-forsaken +land any one should care to speak of things +like these. Yet momentarily as the conversation +proceeds there grows in Gideon's soul a feeling of awe, +a new and penetrating idea. The look fastened upon +him conveys beside the human strain of will a suggestion +of highest authority; the words, "Go in this +thy might and save Israel, have not I sent thee?" +kindle in his heart a vivid faith. Laid hold of, lifted +above himself, the young man is made aware at last +of the Living God, His presence, His will. Jehovah's +representative has done his mediatorial work. Gideon +desires a sign; but his wish is a note of habitual +caution, not of disbelief, and in the sacrifice he finds +what he needs.</p> + +<p>Now, why insist as some do on that which is not +affirmed in the text? The form of the narrative must +be interpreted: and it does not require us to suppose +that Jehovah Himself, incarnate, speaking human words, +is upon the scene. The call is from Him, and indeed +Gideon has already a prepared heart, or he would not +listen to the messenger. But seven times in the brief +story the word <i>Malakh</i> marks a commissioned servant +as clearly as the other word Jehovah marks the Divine +will and revelation. After the man of God has vanished +from the hill swiftly, strangely, in the manner of his +coming, Gideon remains alive to Jehovah's immediate<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> +presence and voice as he never was before. Humble +and shrinking—"forasmuch as I have seen the angel +of the Lord face to face"—he yet hears the Divine benediction +fall from the sky, and following that a fresh +and immediate summons. Whether from the tabernacle +at Shiloh an acknowledged prophet came to the brooding +Abiezrite, or the visitor was one who concealed +his own name and haunt that Jehovah might be the +more impressively recognised, it matters not. The +angel of the Lord made Gideon thrill with a call to +highest duty, opened his ears to heavenly voices and +then left him. After this he felt God to be with +himself.</p> + +<p>"The Lord looked upon Gideon and said, Go in this +thy might and save Israel from the hand of Midian: +have not I sent thee?" It was a summons to stern +and anxious work, and the young man could not be +sanguine. He had considered and re-considered the +state of things so long, he had so often sought a way +of liberating his people and found none that he needed +a clear indication how the effort was to be made. +Would the tribes follow him, the youngest of an obscure +family in Manasseh? And how was he to stir, how +to gather the people? He builds an altar, Jehovah-shalom; +he enters into covenant with the Eternal in +high and earnest resolution, and with a sudden flash +of prophet sight he sees the first thing to do. Baal's +altar in the high place of Ophrah must be overthrown. +Thereafter it will be known what faith and courage +are to be found in Israel.</p> + +<p>It is the call of God that ripens a life into power, +resolve, fruitfulness—the call and the response to it. +Continually the Bible urges upon us this great truth, +that through the keen sense of a close personal relation<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> +to God and of duty owing to Him the soul grows +and comes to its own. Our human personality is +created in that way and in no other. There are indeed +lives which are not so inspired and yet appear strong; +an ingenious resolute selfishness gives them momentum. +But this individuality is akin to that of ape or tiger; +it is a part of the earth-force in yielding to which a +man forfeits his proper being and dignity. Look at +Napoleon, the supreme example in history of this +failure. A great genius, a striking character? Only +in the carnal region, for human personality is moral, +spiritual, and the most triumphant cunning does not +make a man; while on the other hand from a very +moderate endowment put to the glorious usury of God's +service will grow a soul clear, brave and firm, precious +in the ranks of life. Let a human being, however +ignorant and low, hear and answer the Divine summons +and in that place a man appears, one who stands +related to the source of strength and light. And when +a man roused by such a call feels responsibility for +his country, for religion, the hero is astir. Something +will be done for which mankind waits.</p> + +<p>But heroism is rare. We do not often commune +with God nor listen with eager souls for His word. +The world is always in need of men, but few appear. +The usual is worshipped; the pleasure and profit of +the day occupy us; even the sight of the cross does +not rouse the heart. Speak, Heavenly Word! and +quicken our clay. Let the thunders of Sinai be heard +again, and then the still small voice that penetrates the +soul. So shall heroism be born and duty done, and +the dead shall live.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span></p> +<h2>XI.</h2> + +<h3><i>GIDEON, ICONOCLAST AND REFORMER.</i></h3> + +<h4><span class="smcap">Judges</span> vi. 15-32.</h4> + + +<p>"The Lord is with thee, thou mighty man of +valour:"—so has the prophetic salutation come +to the young man at the threshing-floor of Ophrah. +It is a personal greeting and call—"with thee"—just +what a man needs in the circumstances of Gideon. +There is a nation to be saved, and a human leader must +act for Jehovah. Is Gideon fit for so great a task? +A wise humility, a natural fear have held him under +the yoke of daily toil until this hour. Now the needed +signs are given; his heart leaps up in the pulses of a +longing which God approves and blesses. The criticism +of kinsfolk, the suspicious carping of neighbours, +the easily affronted pride of greater families no longer +crush patriotic desire and overbear yearning faith. +The Lord is with thee, Gideon, youngest son of Joash, +the toiler in obscure fields. Go in this thy might; be +strong in Jehovah.</p> + +<p>But the assurance must widen if it is to satisfy. +With me—that is a great thing for Gideon; that gives +him free air to breathe and strength to use the sword. +But can it be true? Can God be with one only in the +land? He seems to have forsaken Israel and sold His +people to the oppressor. Unless He returns to all in<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> +forgiveness and grace nothing can be done; a renewal +of the nation is the first thing, and this Gideon desires. +Comfort for himself, freedom from Midianite vexation for +himself and his father's house would be no satisfaction +if, all around, he saw Israel still crushed under heathen +hordes. To have a hand in delivering his people from +danger and sorrow is Gideon's craving. The assurance +given to himself personally is welcome because in it there +is a sound as of the beginning of Israel's redemption. +Yet "if the <span class="smcap">Lord</span> be with us, why then is all this +befallen us?" God cannot be with the tribes, for they +are harassed and spoiled by enemies, they lie prone +before the altars of Baal.</p> + +<p>There is here an example of largeness in heart and +mind which we ought not to miss, especially because +it sets before us a principle often unrecognised. It is +clear enough that Gideon could not enjoy freedom +unless his country was free, for no man can be safe in +an enslaved land; but many fail to see that spiritual +redemption in like manner cannot be enjoyed by one +unless others are moving towards the light. Truly +salvation is personal at first and personal at last; but +it is never an individual affair only. Each for himself +must hear and answer the Divine call to repentance; +each as a moral unit must enter the strait gate, press +along the narrow way of life, agonize and overcome. +But the redemption of one soul is part of a vast redeeming +purpose, and the fibres of each life are interwoven +with those of other lives far and wide. Spiritual +brotherhood is a fact but faintly typified by the brotherhood +of the Hebrews, and the struggling soul to-day, +like Gideon's long ago, must know God as the Saviour +of all men before a personal hope can be enjoyed worth +the having. As Gideon showed himself to have the<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> +Lord with him by a question charged not with individual +anxiety but with keen interest in the nation, so +a man now is seen to have the Spirit of God as he +exhibits a passion for the regeneration of the world. +Salvation is enlargement of soul, devotion to God and +to man for the sake of God. If anyone thinks he is +saved while he bears no burdens for others, makes no +steady effort to liberate souls from the tyranny of the +false and the vile, he is in fatal error. The salvation of +Christ plants always in men and women His mind, His +law of life, Who is the Brother and Friend of all.</p> + +<p>And the church of Christ must be filled with His +Spirit, animated by His law of life, or be unworthy the +name. It exists to unite men in the quest and realization +of highest thought and purest activity. The church +truly exists for all men, not simply for those who +appear to compose it. Salvation and peace are with the +church as with the individual believer, but only as +her heart is generous, her spirit simple and unselfish. +Doubtful and distressed as Gideon was the church of +Christ should never be, for to her has been whispered +the secret that the Abiezrite had not read, how the +Lord is in the oppression and pain of the people, in the +sorrow and the cloud. Nor is a church to suppose +that salvation can be hers while she thinks of any +outside with the least touch of Pharisaism, denying +their share in Christ. Better no visible church than +one claiming exclusive possession of truth and grace; +better no church at all than one using the name of +Christ for privilege and excommunication, restricting +the fellowship of life to its own enclosure.</p> + +<p>But with utmost generosity and humaneness goes +the clear perception that God's service is the sternest +of campaigns, beginning with resolute protest and<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> +decisive deed, and Gideon must rouse himself to strike +for Israel's liberty first against the idol-worship of his +own village. There stands the altar of Baal, the symbol +of Israel's infidelity; there beside it the abominable +Asherah, the sign of Israel's degradation. Already he +has thought of demolishing these, but has never summoned +courage, never seen that the result would justify +him. For such a deed there is a time, and before the +time comes the bravest man can only reap discomfiture. +Now, with the warrant in his soul, the duty on his +conscience, Gideon can make assault on a hateful +superstition.</p> + +<p>The idolatrous altar and false worship of one's +own clan, of one's own family—these need courage to +overturn and, more than courage, a ripeness of time +and a Divine call. A man must be sure of himself and +his motives, for one thing, before he takes upon him to +be the corrector of errors that have seemed truth to his +fathers and are maintained by his friends. Suppose +people are actually worshipping a false god, a world-power +which has long held rule among them. If one +would act the part of iconoclast the question is, By +what right? Is he himself clear of illusion and idolatry? +Has he a better system to put in place of the old? He +may be acting in mere bravado and self-display, flourishing +opinions which have less sincerity than those +which he assails. There were men in Israel who had +no commission and could have claimed no right to +throw down Baal's altar, and taking upon them such a +deed would have had short shrift at the hands of the +people of Ophrah. And so there are plenty among us +who if they set up to be judges of their fellow-men and +of beliefs which they call false, even when these are +false, deserve simply to be put down with a strong<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> +hand. There are voices, professing to be those of +zealous reformers, whose every word and tone are +insults. The men need to go and learn the first +lessons of truth, modesty and earnestness. And this +principle applies all round—to many who assail modern +errors as well as to many who assail established beliefs. +On the one hand, are men anxious to uphold the true +faith? It is well. But anxiety and the best of motives +do not qualify them to attack science, to denounce all +rationalism as godless. We want defenders of the +faith who have a Divine calling to the task in the way +of long study and a heavenly fairness of mind, so that +they shall not offend and hurt religion more by their +ignorant vehemence than they help it by their zeal. +On the other hand, by what authority do they speak +who sneer at the ignorance of faith and would fain +demolish the altars of the world? It is no slight +equipment that is needed. Fluent sarcasm, confident +worldliness, even a large acquaintance with the dogmas +of science will not suffice. A man needs to prove +himself a wise and humane thinker, he needs to know +by experience and deep sympathy those perpetual +wants of our race which Christ knew and met to the +uttermost. Some facile admiration of Jesus of Nazareth +does not give the right to free criticism of His life and +words, or of the faith based upon them. And if the +plea is a rare respect for truth, an unusual fidelity to +fact, humanity will still ask of its would-be liberator +on what fields he has won his rank or what yoke +he has borne. Successful men especially will find it +difficult to convince the world that they have a right to +strike at the throne of Him who stood alone before the +Roman Pilate and died on the Cross.</p> + +<p>Gideon was not unfit to render high service. He<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> +was a young man tried in humble duty and disciplined +in common tasks, shrewd but not arrogant, a person +of clear mind and a patriot. The people of the farm +and a good many in Ophrah had learned to trust him +and were prepared to follow when he struck out a new +path. He had God's call and also his own past to +help him. Hence when Gideon began his undertaking, +although to attempt it in broad day would have been +rash and he must act under cover of darkness, he soon +found ten men to give their aid. No doubt he could in +a manner command them, for they were his servants. +Still a business of the kind he proposed was likely to +rouse their superstitious fears, and he had to conquer +these. It was also sure to involve the men in some +risk, and he must have been able to give them confidence +in the issue. This he did, however, and they went +forth. Very quietly the altar of Baal was demolished +and the great wooden mast, hateful symbol of Astarte, +was cut down and split in pieces. Such was the first +act in the revolution.</p> + +<p>We observe, however, that Gideon does not leave +Ophrah without an altar and a sacrifice. Destroy one +system without laying the foundation of another that +shall more than equal it in essential truth and practical +power, and what sort of deliverance have you effected? +Men will rightly execrate you. It is no reformation +that leaves the heart colder, the life barer and darker +than before; and those who move in the night against +superstition must be able to speak in the day of a +Living God who will vindicate His servants. It has +been said over and over again and must yet be repeated, +to overturn merely is no service. They that break +down need some vision at least of a building up, and +it is the new edifice that is the chief thing. The world<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> +of thought to-day is infested with critics and destroyers +and may well be tired of them. It is too much in need +of constructors to have any thanks to spare for new +Voltaires and Humes. Let us admit that demolition +is the necessity of some hours. We look back on the +ruins of Bastilles and temples that served the uses of +tyranny, and even in the domain of faith there have +been fortresses to throw down and ramparts that made +evil separations among men. But destruction is not +progress; and if the end of modern thought is to be +agnosticism, the denial of all faith and all ideals, then +we are simply on the way to something not a whit +better than primeval ignorance.</p> + +<p>The morning sun showed the gap upon the hill +where the symbols had stood of Baal and Astarte, and +soon like an angry swarm of bees the people were +buzzing round the scattered stones of the old altar and +the rough new pile with its smoking sacrifice. Where +was he who ventured to rebuke the city? Very +indignant, very pious are these false Israelites. They +turn on Joash with the fierce demand, "Bring out thy +son that he may die." But the father too has come +to a decision. We get a hint of the same nature as +Gideon's, slow, but firm when once roused; and if +anything would rouse a man it would be this brutal +passion, this sudden outbreak of cruelty nursed by +heathen custom, his own conscience meanwhile testifying +that Gideon was right. Tush! says Joash, will +you plead for Baal? Will you save him? Is it +necessary for you to defend one whom you have worshipped +as Lord of heaven? Let him ply his lightnings +if he has any. I am tired of this Baal who has no +principles and is good only for feast-days. He that +pleads for Baal, let him be the man to die.—Unexpected<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> +apology, serious too and unanswerable. Conscience +that seemed dead is suddenly awakened and carries all +before it. There is a quick conversion of the whole +town because one man has acted decisively and another +speaks strong words which cannot be gainsaid. To +be sure Joash uses a threat—hints something of taking +a very short method with those who still protest for +Baal; and that helps conversion. But it is force +against force, and men cannot object who have themselves +talked of killing. By a rapid popular impulse +Gideon is justified, and with the new name Jerubbaal +he is acknowledged as a leader in Manasseh.</p> + +<p>False religion is not always so easily exposed and +upset. Truth may be so mixed with the error of a +system that the moral sense is confused and faith +clings to the follies and lies conjoined with the truth. +And when we look at Judaism in contact with Christianity, +at Romanism in contact with the Protestant +spirit, we see how difficult it may be to liberate faith. +The Apostle Paul wielding the weapon of a singular +and keen eloquence cannot overcome the Pharisaism +of his countrymen. At Antioch, at Iconium he does +his utmost with scant success. The Protestant reformation +did not so swiftly and thoroughly establish +itself in every European country as in Scotland. +Where there is no pressure of outward circumstances +forcing new religious ideas upon men there must be +all the more a spirit of independent thought if any +salutary change is to be made in creed and worship. +Either there must be men of Berea who search the +Scriptures daily, men of Zurich and Berne with the +energy of free citizens, or reformation must wait on +some political emergency. And in effect conscience +rarely has free play, since men are seldom manly but<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> +more or less like sheep. Hence the value, as things +go in this world, of leaders like Joash, princes like +Luther's Elector, who give the necessary push to the +undecided and check forward opponents by a significant +warning. It is not the ideal way of reforming the +world, but it has often answered well enough within +limits. There are also cases in which the threats of +the enemy have done good service, as when the appearance +of the Spanish Armada on the English coast did +more to confirm the Protestantism of the country than +many years of peaceful argument. In truth were there +not occasionally something like master-strokes in Providence +the progress of humanity would be almost +imperceptible. Men and nations are urged on although +they have no great desire to advance; they are committed +to a voyage and cannot return; they are caught +in currents and must go where the currents bear them. +Certainly in such cases there is not the ardour, and +men cannot reap the reward belonging to the thinkers +and brave servants of the truth. Practically whether +Protestants or Romanists they are spiritually inert. +Still it is well for them, well for the world, that a +strong hand should urge them forward, since otherwise +they would not move at all. Of many in all churches +it must be said they are not victors in a fight of faith, +they do not work out their own salvation. Yet they +are guided, warned, persuaded into a certain habit of +piety and understanding of truth, and their children +have a new platform somewhat higher than their +fathers' on which to begin life.</p> + +<p>At Ophrah of the Abiezrites, though we cannot say +much for the nature of the faith in God which has +replaced idolatry, still the way is prepared for further +and decisive action. Men do not cease from worshipping<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> +Baal and become true servants of the Most Holy +in a single day; that requires time. There are better +possibilities, but Gideon cannot teach the way of +Jehovah, nor is he in the mood for religious inquiry. +The conversion of Abiezer is quite of the same sort +as in early Christian times was effected when a king +went over to the new faith and ordered his subjects to +be baptized. Not even Gideon knows the value of the +faith to which the people have returned, in the strength +of which they are to fight. They will be bold now, +for even a little trust in God goes a long way in sustaining +courage. They will face the enemy now to +whom they have long submitted. But of the purity +and righteousness into which the faith of Jehovah +should lead them they have no vision.</p> + +<p>Now with this in view many will think it strange to +hear of the conversion of Abiezer. It is a great error +however to despise the day of small things. God gives +it and we ought to understand its use. Conversion +cannot possibly mean the same in every period of the +world's history; it cannot even mean the same in any +two cases. To recognise this would be to clear the +ground of much that hinders the teaching and the +success of the gospel. Where there has been long +familiarity with the New Testament, the facts of +Christianity and the high spiritual ideas it presents, +conversion properly speaking does not take place till +the message of Christ to the soul stirs it to its depths, +moves alike the reason and the will and creates +fervent discipleship. But the history of Israel and of +humanity moves forward continuously in successive +discoveries or revelations of the highest culminating in +the Christian salvation. To view Gideon as a religious +reformer of the same kind as Isaiah is quite a mistake.<span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> +He had scarcely an idea in common with the great +prophet of a later day. But the liberty he desired for +his people and the association of liberty with the +worship of Jehovah made his revolution a step in the +march of Israel's redemption. Those who joined him +with any clear purpose and sympathy were therefore +converted men in a true if very limited sense. There +must be first the blade and then the ear before there +can be the full corn. We reckon Gideon a hero of +faith, and his hope was truly in the same God Whom +we worship—the God and Father of our Lord Jesus +Christ. Yet his faith could not be on a level with +ours, his knowledge being far less. The angel who +speaks to him, the altar he builds, the Spirit of the +Lord that comes upon him, his daring iconoclasm, the +new purpose and power of the man are in a range +quite above material life—and that is enough.</p> + +<p>There are some circles in which honesty and truth-speaking +are evidence of a work of grace. To become +honest and to speak truth in the fear of God is to be +converted, in a sense, where things are at that pass. +There are people who are so cold that among them +enthusiasm for anything good may be called superhuman. +Nobody has it. If it appears it must come +from above. But these steps of progress, though we +may describe them as supernatural, are elementary. +Men have to be converted again and again, ever making +one gain a step to another. The great advance comes +when the soul believes enthusiastically in Christ, +pledging itself to Him in full sight of the cross. This +and nothing less is the conversion we need. To love +freedom, righteousness, charity only prepares for the +supreme love of God in Christ, in which life springs to +its highest power and joy.</p> + +<p><span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span>Now are we to suppose that Gideon alone of all the +men of Israel had the needful spirit and faith to lead +the revolution? Was there no one but the son of +Joash? We do not find him fully equipped, nor as +the years go by does he prove altogether worthy to be +chief of the tribes of God. Were there not in many +Hebrew towns souls perhaps more ardent, more +spiritual than his, needing only the prophetic call, the +touch of the Unseen Hand to make them aware of +power and opportunity? The leadership of such a one +as Moses is complete and unquestionable. He is the +man of the age; knowledge, circumstances, genius +fit him for the place he has to occupy. We cannot +imagine a second Moses in the same period. But in +Israel as well as among other peoples it is often a very +imperfect hero who is found and followed. The work +is done, but not so well done as we might think +possible. Revolutions which begin full of promise lose +their spirit because the leader reveals his weakness +or even folly. We feel sure that there are many who +have the power to lead in thought where the world +has not dreamt of climbing, to make a clear road where +as yet there is no path; and yet to them comes no +messenger, the daily task goes on and it is not supposed +that a leader, a prophet is passed by. Are there +no better men that Ehud, Gideon, Jephthah must stand +in the front?</p> + +<p>One answer certainly is that the nation at the stage +it has reached cannot as a whole esteem a better man, +cannot understand finer ideas. A hundred men of +more spiritual faith were possibly brooding over Israel's +state, ready to act as fearlessly as Gideon and to a +higher issue. But it could only have been after a +cleansing of the nation's life, a suppression of Baal-worship<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> +much more rigorous than could at that time +be effected. And in every national crisis the thought +of which the people generally are capable determines +who must lead and what kind of work shall be done. +The reformer before his time either remains unknown +or ends in eclipse; either he gains no power or it +passes rapidly from him because it has no support in +popular intelligence or faith.</p> + +<p>It may seem well-nigh impossible in our day for any +man to fail of the work he can do; if he has the will +we think he can make the way. The inward call is the +necessity, and when that is heard and the man shapes +a task for himself the day to begin will come. Is that +certain? Perhaps there are many now who find +circumstance a web from which they cannot break away +without arrogance and unfaithfulness. They could +speak, they could do if God called them; but does He +call them? On every side ring the fluent praises of +the idols men love to worship. One must indeed be +deft in speech and many other arts who would hope to +turn the crowd from its folly, for it will only listen to +what seizes the ear, and the obscure thinker has not +the secret of pleasing. While those who see no visions +lead their thousands to a trivial victory, many an +uncalled Gideon toils on in the threshing-floor. The +duties of a low and narrow lot may hold a man; the +babble all around of popular voices may be so loud that +nothing can make way against them. A certain slowness +of the humble and patient spirit may keep one +silent who with little encouragement could speak +words of quickening truth. But the day of utterance +never comes.</p> + +<p>To these waiting in the market-place it is comparatively +a small thing that the world will not hire them.<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> +But does the church not want them? Where God is +named and professedly honoured, can it be that the +smooth message is preferred because it is smooth? +Can it be that in the church men shrink from instead +of seeking the highest, most real and vital word that +can be said to them? This is what oppresses, for it +seems to imply that God has no use in His vineyard +for a man when He lets him wait long unregarded, it +seems to mean that there is no end for the wistful hope +and the words that burn unspoken in the breast. The +unrecognized thinker has indeed to trust God largely. +He has often to be content with the assurance that +what he would say but cannot as yet shall be said in +good time, that what he would do but may not shall be +done by a stronger hand. And further, he may cherish +a faith for himself. No life can remain for ever unfruitful, +or fruitful only in its lower capacities. Purposes +broken off here shall find fulfilment. Where +the highways of being reach beyond the visible horizon +leaders will be needed for the yet advancing host, and +the time of every soul shall come to do the utmost that +is in it. The day of perfect service for many of God's +chosen ones will begin where beyond these shadows +there is light and space. Were it not so, some of the +best lives would disappear in the darkest cloud.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span></p> +<h2>XII.</h2> + +<h3>"<i>THE PEOPLE ARE YET TOO MANY.</i>"</h3> + +<h4><span class="smcap">Judges</span> vi. 33-vii. 7.</h4> + + +<p>Another day of hope and energy has dawned. +One hillside at least rises sunlit out of darkness +with the altar of Jehovah on its summit and holier +sacrifices smoking there than Israel has offered for +many a year. Let us see what elements of promise, +what elements of danger or possible error mingle with +the situation. There is a man to take the lead, a young +man, thoughtful, bold, energetic, aware of a Divine call +and therefore of some endowment for the task to be +done. Gideon believes Jehovah to be Israel's God and +Friend, Israel to be Jehovah's people. He has faith in +the power of the Unseen Helper. Baal is nothing, a +mere name—Bosheth, vanity. Jehovah is a certainty; +and what He wills shall come about. So far strength, +confidence. But of himself and the people Gideon is +not sure. His own ability to gather and command an +army, the fitness of any army the tribes can supply to +contend with Midian, these are as yet unproved. Only +one fact stands clear, Jehovah the supreme God with +Whom are all powers and influences. The rest is in +shadow. For one thing, Gideon cannot trace the connection +between the Most High and himself, between +the Power that controls the world and the power that<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> +dwells in his own will or the hearts of other men. +Yet with the first message a sign has been given, and +other tokens may be sought as events move on. With +that measure of uncertainty which keeps a man humble +and makes him ponder his steps Gideon finds himself +acknowledged leader in Manasseh and a centre of +growing enthusiasm throughout the northern tribes.</p> + +<p>For the people generally this at least may be said, +that they have wisdom enough to recognize the man of +aptitude and courage though he belongs to one of the +humblest families and is the least in his father's household. +Drowning men indeed must take the help that +is offered, and Israel is at present almost in the condition +of a drowning man. A little more and it will sink +under the wave of the Midianite invasion. It is not a +time to ask of the rank of a man who has character +for the emergency. And yet, so often is the hero unacknowledged, +especially when he begins, as Gideon did, +with a religious stroke, that some credit must be given +to the people for their ready faith. As the flame goes +up from the altar at Ophrah men feel a flash of hope +and promise. They turn to the Abiezrite in trust and +through him begin to trust God again. Yes: there is +a reformation of a sort, and an honest man is at the +head of it. So far the signs of the time are good.</p> + +<p>Then the old enthusiasm is not dead. Almost Israel +had submitted, but again its spirit is rising. The +traditions of Deborah and Barak, of Joshua, of Moses, +of the desert march and victories linger with those +who are hiding amongst the caves and rocks. Songs +of liberty, promises of power are still theirs; they feel +that they should be free. Canaan is Jehovah's gift to +them and they will claim it. So far as reviving human +energy and confidence avail, there is a germ out of<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> +which the proper life of the people of God may spring +afresh. And it is this that Gideon as a reformer must +nourish, for the leader depends at every stage on the +desires that have been kindled in the hearts of men. +While he goes before them in thought and plan he +can only go prosperously where they intelligently, +heartily will follow. Opportunism is the base lagging +behind with popular coldness, as moderatism in religion +is. The reformer does not wait a moment when he +sees an aspiration he can guide, a spark of faith that +can be fanned into flame. But neither in church nor +state can one man make a conquering movement. And +so we see the vast extent of duty and responsibility. +That there may be no opportunism every citizen must +be alive to the morality of politics. That there may be +no moderatism every Christian must be alive to the +real duty of the church.</p> + +<p>Now have the heads of families and the chief men +in Israel been active in rallying the tribes? Or have +the people waited on their chiefs and the chiefs coldly +held back?</p> + +<p>There are good elements in the situation but others +not so encouraging. The secular leaders have failed; +and what are the priests and Levites doing? We hear +nothing of them. Gideon has to assume the double +office of priest and ruler. At Shiloh there is an altar. +There too is the ark, and surely some holy observances +are kept. Why does Gideon not lead the people to +Shiloh and there renew the national covenant through +the ministers of the tabernacle? He knows little of the +moral law and the sanctities of worship; and he is not +at this stage inclined to assume a function that is not +properly his. Yet it is unmistakable that Ophrah has +to be the religious centre. Ah! clearly there is opportunism<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> +among secular leaders and moderatism among +the priests. And this suggests that Judah in the south, +although the tabernacle is not in her territory, may have +an ecclesiastical reason for holding aloof now, as in +Deborah's time she kept apart. Simeon and Levi are +brethren. Judah, the vanguard in the desert march, the +leading tribe in the first assault on Canaan, has taken +Simeon into close alliance. Has Levi also been almost +absorbed? There are signs that it may have been so. +The later supremacy of Judah in religion requires early +and deep root; and we have also to explain the separation +between north and south already evident, which +was but half overcome by David's kingship and reappeared +before the end of Solomon's reign. It is very +significant to read in the closing chapters of Judges +of two Levites both of whom were connected with +Judah. The Levites were certainly respected through +the whole land, but their absence from all the incidents +of the period of Deborah, Gideon, Abimelech +and Jephthah compels the supposition that they had +most affinity with Judah and Simeon in the south. +We know how people can be divided by ecclesiasticism; +and there is at least some reason to suspect that while +the northern tribes were suffering and fighting Judah +went her own way enjoying peace and organizing +worship.</p> + +<p>Such then is the state of matters so far as the tribes +are concerned at the time when Gideon sounds the +trumpet in Abiezer and sends messengers throughout +Manasseh, Zebulun, Asher and Naphtali. The tribes +are partly prepared for conflict, but they are weak and +still disunited. The muster of fighting men who gather +at the call of Gideon is considerable and perhaps +astonishes him. But the Midianites are in enormous<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> +numbers in the plain of Jezreel between Moreh and +Gilboa, having drawn together from their marauding +expeditions at the first hint of a rising among the +Hebrews. And now as the chief reviews his troops +his early apprehension returns. It is with something +like dismay that he passes from band to band. Ill-disciplined, +ill-assorted these men do not bear the air +of coming triumph. Gideon has too keen sight to be +misled by tokens of personal popularity; nor can he +estimate success by numbers. Looking closely into the +faces of the men he sees marks enough of hesitancy, +tokens even of fear. Many seem as if they had gathered +like sheep to the slaughter, not as lions ready to dash +on the prey. Assurance of victory he cannot find in his +army; he must seek it elsewhere.</p> + +<p>It is well that multitudes gather to the church to-day +for worship and enter themselves as members. But to +reckon all such as an army contending with infidelity +and wickedness—that would indeed be a mistake. +The mere tale of numbers gives no estimation of +strength, fighting strength, strength to resist and to +suffer. It is needful clearly to distinguish between +those who may be called captives of the church or +vassals simply, rendering a certain respect, and those +others, often a very few and perhaps the least regarded, +who really fight the battles. Our reckoning +at present is often misleading so that we occupy ground +which we cannot defend. We attempt to assail infidelity +with an ill-disciplined host, many of whom have no clear +faith, and to overcome worldliness by the co-operation +of those who are more than half-absorbed in the +pastimes and follies of the world. There is need to +look back to Gideon who knew what it was to fight. +While we are thankful to have so many connected with<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> +the church for their own good we must not suppose +that they represent aggressive strength; on the contrary +we must clearly understand that they will require no +small part of the available time and energy of the +earnest. In short we have to count them not as helpers +of the church's forward movement but as those who +must be helped.</p> + +<p>Gideon for his work will have to make sharp division. +Three hundred who can dash fearlessly on the enemy +will be more to his purpose than two-and-thirty thousand +most of whom grow pale at the thought of battle, +and he will separate by-and-by. But first he seeks +another sign of Jehovah. This man knows that to do +anything worthy for his fellow-men he must be in living +touch with God. The idea has no more than elementary +form; but it rules. He, Gideon, is only an instrument, +and he must be well convinced that God is working +through him. How can he be sure? Like other +Israelites he is strongly persuaded that God appears +and speaks to men through nature; and he craves a +sign in the natural world which is of God's making +and upholding. Now to us the sign Gideon asked may +appear rude, uncouth and without any moral significance. +A fleece which is to be wet one morning while +the threshing-floor is dry, and dry next morning while +the threshing-floor is wet supplies the means of testing +the Divine presence and approval. Further it may be +alleged that the phenomena admit of natural explanation. +But this is the meaning. Gideon providing the +fleece identifies himself with it. It is his fleece, and if +God's dew drenches it that will imply that God's power +shall enter Gideon's soul and abide in it even though +Israel be dry as the dusty floor. The thought is at +once simple and profound, child-like and Hebrew-like,<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> +and carefully we must observe that it is a nature +sign, not a mere portent, Gideon looks for. It is not +whether God can do a certain seemingly impossible +thing. That would not help Gideon. But the dew +represents to his mind the vigour he needs, the vigour +Israel needs if he should fail; and in reversing the sign, +"Let the dew be on the ground and the fleece be dry," +he seems to provide a hope even in prospect of his own +failure or death. Gideon's appeal is for a revelation of +the Divine in the same sphere as the lightning storm +and rain in which Deborah found a triumphant proof +of Jehovah's presence; yet there is a notable contrast. +We are reminded of the "still small voice" Elijah heard +as he stood in the cave-mouth after the rending wind and +the earthquake and the lightning. We remember also +the image of Hosea, "I will be as the dew unto Israel." +There is a question in the Book of Job, "Hath the +rain a father? or who hath begotten the drops of dew?" +The faith of Gideon makes answer, "Thou, O Most +High, dost give the dews of heaven." The silent +distillation of the dew is profoundly symbolic of the +spiritual economy and those energies that are "not of +this noisy world but silent and Divine." There is +much of interest and meaning that lies thus beneath +the surface in the story of the fleece.</p> + +<p>Assured that yet another step in advance may be +taken, Gideon leads his forces northward and goes +into camp beside the spring of Harod on the slope of +Gilboa. Then he does what seems a strange thing for +a general on the eve of battle. The army is large but +utterly insufficient in discipline and morale for a pitched +battle with the Midianites. Men who have hastily +snatched their fathers' swords and pikes of which they +are half afraid are not to be relied upon in the heat<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> +of a terrible struggle. Proclamation is therefore made +that those who are fearful and trembling shall return +to their homes. From the entrenchment of Israel +on the hillside, where the name Jalid or Gilead still +survives, the great camp of the desert people could be +seen, the black tents darkening all the valley toward +the slope of Moreh a few miles away. The sight was +enough to appal even the bold. Men thought of their +families and homesteads. Those who had anything +to lose began to re-consider and by morning only one-third +of the Hebrew army was left with the leader. So +perhaps it would be with thousands of Christians if +the church were again called to share the reproach of +Christ and resist unto blood. Under the banner of a +popular Christianity many march to stirring music who +if they supposed struggle to be imminent would be +tempted to leave the ranks. Yet the fight is actually +going on. Camp is set against camp, army is mingled +with army; at the front there is hot work and many +are falling. But in the rear it would seem to be a +holiday; men are idling, gossiping, chaffering as though +they had come out for amusement or trade, not at all +like those who have pledged life in a great cause and +have everything to win or lose. And again, in the thick +of the strife, where courage and energy are strained to +the utmost, we look round and ask whether the fearful +have indeed withdrawn, for the suspicion is forced +upon us that many who call themselves Christ's are on +the other side. Did not some of those who are striking +at us lift their hands yesterday in allegiance to the great +Captain? Do we not see some who have marched +with us holding the very position we are to take, bearing +the very standards we must capture? Strangely +confused is the field of battle, and hard is it to distinguish<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> +friends from foes. If the fearful would retire +we should know better how we stand. If the enemy +were all of Midian the issue would be clear. But fearful +and faint-hearted Israelites who may be found any +time actually contending against the faith are foes of +a kind unknown in simpler days. So frequently does +something of this sort happen that every Christian has +need to ask himself whether he is clear of the offence. +Has he ever helped to make the false world strong +against the true, the proud world strong against the +meek? Many of those who are doubtful and go home +may sooner be pardoned than he who strikes only where +a certain false <i>éclat</i> is to be won.</p> + +<div class="poem"> +<span class="i0">"Just for a handful of silver he left us,</span><br /> +<span class="i1">Just for a riband to stick in his coat—</span><br /> +<span class="i0">Found the one gift of which fortune bereft us,</span><br /> +<span class="i1">Lost all the others she lets us devote....</span><br /> +<span class="i0">We shall march prospering—not thro' his presence;</span><br /> +<span class="i1">Songs may inspirit us—not from his lyre;</span><br /> +<span class="i0">Deeds will be done—while he boasts his quiescence,</span><br /> +<span class="i1">Still bidding crouch whom the rest bade aspire."</span> +</div> + +<p>In the same line of thought lies another reflection. +The men who had hastily snatched their fathers' swords +and pikes of which they were half afraid represent to +us certain modern defenders of Christianity—those who +carry edged weapons of inherited doctrine with which +they dare not strike home. The great battle-axes of +reprobation, of eternal judgment, of Divine severity +against sin once wielded by strong hands, how they +tremble and swerve in the grasp of many a modern dialectician. +The sword of the old creed, that once like +Excalibur cleft helmets and breastplates through, how +often it maims the hands that try to use it but want +alike the strength and the cunning. Too often we see<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> +a wavering blow struck that draws not a drop of blood +nor even dints a shield, and the next thing is that +the knight has run to cover behind some old bulwark +long riddled and dilapidated. In the hands of these +unskilled fighters too well armed for their strength the +battle is worse than lost. They become a laughingstock +to the enemy, an irritation to their own side. It +is time there was a sifting among the defenders of the +faith and twenty and two thousand went back from +Gilead. Is the truth of God become mere tin or lead +that no new sword can be fashioned from it, no blade +of Damascus firm and keen? Are there no gospel +armourers fit for the task? Where the doctrinal contest +is maintained by men who are not to the depth of their +souls sure of the creeds they found on, by men who +have no vision of the severity of God and the meaning +of redemption, it ends only in confusion to themselves +and those who are with them.</p> + +<p>Ten thousand Israelites remain who according to +their own judgment are brave enough and prepared +for the fight; but the purpose of the commander is not +answered yet. He is resolved to have yet another +winnowing that shall leave only the men of temper like +his own, men of quick intelligence no less than zeal. +At the foot of the hill there flows a stream of water, +and towards it Gideon leads his diminished army as +if at once to cross and attack the enemy in camp. +Will they seize his plan and like one man act upon it? +Only on those who do can he depend. It is an effective +trial. With the hot work of fighting before them +the water is needful to all, but in the way of drinking +men show their spirit. The most kneel or lie down by +the edge of the brook that by putting their lips to the +water they may take a long and leisurely draught. A<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> +few supply themselves in quite another way. As a +dog whose master is passing on with rapid strides, +coming to a pool or stream by the way stops a moment +to lap a few mouthfuls of water and then is off again +to his master's side, so do these—three hundred of the +ten thousand—bending swiftly down carry water to +their mouths in the hollow of the hand. Full of the +day's business they move on again before the nine +thousand seven hundred have well begun to drink. +They separate themselves and are by Gideon's side, beyond +the stream, a chosen band proved fit for the work +that is to be done. It is no haphazard division that is +made by the test of the stream. There is wisdom in +it, inspiration. "And the Lord said unto Gideon, By +the three hundred men that lapped will I save you and +deliver the Midianites into thine hand."</p> + +<p>Many are the commonplace incidents, the seemingly +small points in life that test the quality of men. Every +day we are led to the stream-side to show what we +are, whether eager in the Divine enterprise of faith or +slack and self-considering. Take any company of men +and women who claim to be on the side of Christ, +engaged and bound in all seriousness to His service. +But how many have it clearly before them that they +must not entangle themselves more than is absolutely +needful with bodily and sensuous cravings, that they +must not lie down to drink from the stream of pleasure +and amusement? We show our spiritual state by +the way in which we spend our leisure, our Saturday +afternoons, our Sabbaths. We show whether we are +fit for God's business by our use of the flowing stream +of literature, which to some is an opiate, to others a +pure and strengthening draught. The question simply +is whether we are so engaged with God's plan for our<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> +life, in comprehending it, fulfilling it, that we have no +time to dawdle and no disposition for the merely casual +and trifling. Are we in the responsible use of our +powers occupied as that Athenian was in the service +of his country of whom it is recorded: "There was +in the whole city but one street in which Pericles was +ever seen, the street which led to the market-place +and the council-house. During the whole period of +his administration he never dined at the table of a +friend"? Let no one say there is not time in a world +like this for social intercourse, for literary and scientific +pursuits or the practice of the arts. The plan of +God for men means life in all possible fulness and +entrance into every field in which power can be +gained. His will for us is that we should give to the +world as Christ gave in free and uplifting ministry, +and as a man can only give what he has first made his +own the Christian is called to self-culture as full as +the other duties of life will permit. He cannot explore +too much, he cannot be too well versed in the thoughts +and doings of men and the revelations of nature, for all +he learns is to find high use. But the aim of personal +enlargement and efficiency must never be forgotten, +that aim which alone makes the self of value and gives +it real life—the service and glory of God. Only in +view of this aim is culture worth anything. And +when in the providence of God there comes a call +which requires us to pass with resolute step beyond +every stream at which the mind and taste are stimulated +that we may throw ourselves into the hard fight +against evil there is to be no hesitation. Everything +must yield now. The comparatively small handful who +press on with concentrated purpose, making God's +call and His work first and all else even their own<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> +needs a secondary affair—to these will be the honour +and the joy of victory.</p> + +<p>We live in a time when people are piling up object +after object that needs attention and entering into +engagement after engagement that comes between +them and the supreme duty of existence. They form +so many acquaintances that every spare hour goes in +visiting and receiving visits: yet the end of life is not +talk. They are members of so many societies that they +scarcely get at the work for which the societies exist: +yet the end of life is not organizing. They see so +many books, hear so much news and criticism that +truth escapes them altogether: yet the end of life is +to know and do the Truth. Civilization defeats its +own use when it keeps us drinking so long at this and +the other spring that we forget the battle. We mean +to fight, we mean to do our part, but night falls while +we are still occupied on the way. Yet our Master is +one who restricted the earthly life to its simplest +elements because only so could spiritual energy move +freely to its mark.</p> + +<p>In the incidents we have been reviewing voluntary +churches may find hints at least towards the justification +of their principle. The idea of a national church +is on more than one side intelligible and valid. Christianity +stands related to the whole body of the people, +bountiful even to those who scorn its laws, pleading on +their behalf with God, keeping an open door and sending +forth a perpetual call of love to the weak, the erring, +the depraved. The ideal of a national church is to +represent this universal office and realize this inclusiveness +of the Christian religion; and the charm is great. +On the other hand a voluntary church is the recognition +of the fact that while Christ stands related to all men<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> +it is those only who engage at expense to themselves +in the labour of the gospel who can be called believers, +and that these properly constitute the church. The +Hebrew people under the theocracy may represent +the one ideal; Gideon's sifting of his army points to +the other; neither, it must be frankly confessed, has +ever been realized. Large numbers may join with +some intelligence in worship and avail themselves of +the sacraments who have no sense of obligation as +members of the kingdom and are scarcely touched +by the teaching of Christianity as to sin and salvation. +A separated community again, depending on +an enthusiasm which too often fails, rarely if ever +accomplishes its hope. It aims at exhibiting an active +and daring faith, the militancy, the urgency of the +gospel, and in this mission what is counted success +may be a hindrance and a snare. Numbers grow, +wealth is acquired, but the intensity of belief is less +than it was and the sacrifices still required are not +freely made. Nevertheless is it not plain that a society +which would represent the imperative claim of Christ +to the undivided faith and loyalty of His followers +must found upon a personal sense of obligation and +personal eagerness? Is it not plain that a society which +would represent the purity, the unearthliness, the +rigour, we may even say, of Christ's doctrine, His life +of renunciation and His cross must show a separateness +from the careless world and move distinctly in advance +of popular religious sentiment? Israel was God's +people, yet when a leader went forth to a work of +deliverance he had to sift out the few keen and devoted +spirits. In truth every reformation implies a winnowing, +and he does little as a teacher or a guide who does +not make division among men.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span></p> +<h2>XIII.</h2> + +<h3>"<i>MIDIAN'S EVIL DAY.</i>"</h3> + +<h4><span class="smcap">Judges</span> vii. 8-viii. 21.</h4> + + +<p>There is now with Gideon a select band of +three hundred ready for a night attack on the +Midianites. The leader has been guided to a singular +and striking plan of action. It is however as he well +knows a daring thing to begin assault upon the immense +camp of Midian with so small a band, even +though reserves of nearly ten thousand wait to join +in the struggle; and we can easily see that the temper +and spirit of the enemy were important considerations +on the eve of so hazardous a battle. If the Midianites, +Amalekites and Children of the East formed a united +army, if they were prepared to resist, if they had posted +sentinels on every side and were bold in prospect of +the fight, it was necessary for Gideon to be well +aware of the facts. On the other hand if there were +symptoms of division in the tents of the enemy, if +there were no adequate preparations, and especially if +the spirit of doubt or fear had begun to show itself, +these would be indications that Jehovah was preparing +victory for the Hebrews.</p> + +<p>Gideon is led to inquire for himself into the condition +of the Midianitish host. To learn that already his +name kindles terror in the ranks of the enemy will<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> +dispel his lingering anxiety. "Jehovah said unto him +... Go thou with Purah thy servant down to the +camp; and thou shalt hear what they say; and afterward +shall thine hands be strengthened." The principle +is that for those who are on God's side it is always +best to know fully the nature of the opposition. The +temper of the enemies of religion, those irregular troops +of infidelity and unrighteousness with whom we have +to contend, is an element of great importance in shaping +the course of our Christian warfare. We hear of +organised vice, of combinations great and resolute +against which we have to do battle. Language is used +which implies that the condition of the churches of +Christ contrasts pitiably with the activity and agreement +of those who follow the black banners of evil. +A vague terror possesses many that in the conflict with +vice they must face immense resources and a powerful +confederacy. The far-stretching encampment of the +Midianites is to all appearance organised for defence at +every point, and while the servants of God are resolved +to attack they are oppressed by the vastness of the +enterprise. Impiety, sensuality, injustice may seem to +be in close alliance with each other, on the best understanding, +fortified by superhuman craft and malice, +with their gods in their midst to help them. But let +us go down to the host and listen, the state of things +may be other than we have thought.</p> + +<p>Under cover of the night which made Midian seem +more awful the Hebrew chief and his servant left the +outpost on the slope of Gilboa and crept from shadow +to shadow across the space which separated them from +the enemy, vaguely seeking what quickly came. Lying +in breathless silence behind some bush or wall the +Hebrews heard one relating a dream to his fellow. "I<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> +dreamed," he said, "and, lo, a cake of barley bread +tumbled into the camp of Midian and came unto a +tent and smote it that it fell, and overturned it that it +lay along." The thoughts of the day are reproduced +in the visions of the night. Evidently this man has +had his mind directed to the likelihood of attack, +the possibility of defeat. It is well known that the +Hebrews are gathering to try the issue of battle. +They are indeed like a barley cake such as poor Arabs +bake among ashes—a defeated famished people whose +life has been almost drained away. But tidings have +come of their return to Jehovah and traditions of His +marvellous power are current among the desert tribes. +A confused sense of all this has shaped the dream in +which the tent of the chief appears prostrate and +despoiled. Gideon and Purah listen intently, and what +they hear further is even more unexpected and reassuring. +The dream is interpreted: "This is nothing +else save the sword of Gideon the son of Joash, a man +of Israel; for into his hand God hath delivered Midian +and all the host." He who reads the dream knows +more than the other. He has the name of the Hebrew +captain. He has heard of the Divine messenger who +called Gideon to his task and assured him of victory. +As for the apparent strength of the host of Midian, +he has no confidence in it for he has felt the tremor that +passes through the great camp. So, lying concealed, +Gideon hears from his enemies themselves as from +God the promise of victory, and full of worshipping joy +hastens back to prepare for an immediate attack.</p> + +<p>Now in every combination of godless men there is +a like feeling of insecurity, a like presage of disaster. +Those who are in revolt against justice, truth and the +religion of God have nothing on which to rest, no<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span> +enduring bond of union. What do they conceive as +the issue of their attempts and schemes? Have they +anything in view that can give heart and courage; an +end worth toil and hazard? It is impossible, for their +efforts are all in the region of the false where the +seeming realities are but shadows that perpetually +change. Let it be allowed that to a certain extent +common interests draw together men of no principle +so that they can co-operate for a time. Yet each individual +is secretly bent on his own pleasure or profit +and there is nothing that can unite them constantly. +One selfish and unjust person may be depended upon +to conceive a lively antipathy to every other selfish and +unjust person. Midian and Amalek have their differences +with one another, and each has its own rival +chiefs, rival families, full of the bitterest jealousy which +at any moment may burst into flame. The whole combination +is weak from the beginning, a mere horde +of clashing desires incapable of harmony, incapable of +a sustaining hope.</p> + +<p>In the course of our Lord's brief ministry the insecurity +of those who opposed Him was often shown. +The chief priests and scribes and lawyers whispered to +each other the fears and anxieties He aroused. In the +Sanhedrin the discussion about Him comes to the point, +"What do we? For this man doeth many signs. If +we let Him thus alone, all men will believe on Him: +and the Romans will come and take away both our +peace and our nation." The Pharisees say among +themselves, "Perceive ye how ye prevail nothing? +Behold the world is gone after Him." And what was +the reason, what was the cause of this weakness? +Intense devotion to the law and the institutions of +religion animated those Israelites yet sufficed not to<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> +bind them together. Rival schools and claims honeycombed +the whole social and ecclesiastical fabric. The +pride of religious ancestry and a keenly cherished +ambition could not maintain peace or hope; they were +of no use against the calm authority of the Nazarene. +Judaism was full of the bitterness of falsehood. The +seeds of despair were in the minds of those who +accused Christ, and the terrible harvest was reaped +within a generation.</p> + +<p>Passing from this supreme evidence that the wrong +can never be the strong, look at those ignorant and +unhappy persons who combine against the laws of +society. Their suspicions of each other are proverbial, +and ever with them is the feeling that sooner or later +they will be overtaken by the law. They dream of that +and tell each other their dreams. The game of crime +is played against well-known odds. Those who carry +it on are aware that their haunts will be discovered, +their gang broken up. A bribe will tempt one of their +number and the rest will have to go their way to the +cell or the gallows. Yet with the presage of defeat +wrought into the very constitution of the mind and with +innumerable proofs that it is no delusion, there are +always those amongst us who attempt what even in +this world is so hazardous and in the larger sweep of +moral economy is impossible. In selfishness, in oppression +and injustice, in every kind of sensuality men +adventure as if they could ensure their safety and defy +the day of reckoning.</p> + +<p>Gideon is now well persuaded that the fear of +disaster is not for Israel. He returns to the camp and +forthwith prepares to strike. It seems to him now the +easiest thing possible to throw into confusion that +great encampment of Midian. One bold device rapidly<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> +executed will set in operation the suspicions and fears +of the different desert tribes and they will melt away +in defeat. The stratagem has already shaped itself. +The three hundred are provided with the earthenware +jars or pitchers in which their simple food has been +carried. They soon procure firebrands and from +among the ten thousand in the camp enough rams' horns +are collected to supply one to each of the attacking +party. Then three bands are formed of equal strength +and ordered to advance from different sides upon the +enemy, holding themselves ready at a given signal to +break the pitchers, flash the torches in the air and +make as much noise as they can with their rude mountain +horns. The scheme is simple, quaint, ingenious. +It reveals skill in making use of the most ordinary +materials which is of the very essence of generalship. +The harsh cornets especially filling the valley with +barbaric tumult are well adapted to create terror and +confusion. We hear nothing of ordinary weapons, but +it must not be supposed that the three hundred were +unarmed.</p> + +<p>It was not long after midnight, the middle watch had +been newly set, when the three companies reached +their stations. The orders had been well seized and +all went precisely as Gideon had conceived. With +crash and tumult and flare of torches there came the +battle-shout—"Sword of Jehovah and of Gideon." +The Israelites had no need to press forward; they +stood every man in his place, while fear and suspicion +did the work. The host ran and cried and fled. To +and fro among the tents, seeing now on this side now +on that the menacing flames, turning from the battle-cry +here to be met in an opposite quarter by the wild +dissonance of the horns, the surprised army was thrown<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> +into utter confusion. Every one thought of treachery +and turned his sword against his fellow. Escape was +the common impulse, and the flight of the disorganized +host took a south-easterly direction by the road that +led to the Jordan valley and across it to the Hauran +and the desert. It was a complete rout and the +Hebrews had only to follow up their advantage. Those +who had not shared the attack joined in the pursuit. +Every village that the flying Midianites passed sent out +its men, brave enough now that the arm of the tyrant +was broken. Down to the ghor of Jordan the terror-stricken +Arabs fled and along the bank for many a +mile, harassed in the difficult ground by the Hebrews +who know every yard of it. At the fords there is +dreadful work. Those who cross at the highest point +near Succoth are not the main body, but the two chiefs +Zebah and Zalmunna are among them and Gideon +takes them in hand. Away to the south Ephraim has +its opportunity and gains a victory where the road +along the valley of Jordan diverges to Beth-barah. +For days and nights the retreat goes on till the strange +swift triumph of Israel is assured.</p> + +<p>1. There is in this narrative a lesson as to equipment +for the battle of life and the service of God +somewhat like that which we found in the story of +Shamgar, yet with points of difference. We are reminded +here of what may be done without wealth, +without the material apparatus that is often counted +necessary. The modern habit is to make much of tools +and outfit. The study and applications of science have +brought in a fashion of demanding everything possible +in the way of furniture, means, implements. Everywhere +this fashion prevails, in the struggle of commerce +and manufacture, in literature and art, in teaching and<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> +household economy, worst of all in church life and +work. Michael Angelo wrought the frescoes of the +Sistine chapel with the ochres he dug with his own +hands from the garden of the Vatican. Mr. Darwin's +great experiments were conducted with the rudest +and cheapest furniture, anything a country house could +supply. But in the common view it is on perfect tools +and material almost everything depends; and we seem +in the way of being absolutely mastered by them. +What, for example, is the ecclesiasticism which covers +an increasing area of religious life? And what is the +parish or congregation fully organized in the modern +sense? Must we not call them elaborate machinery +expected to produce spiritual life? There must be an +extensive building with every convenience for making +worship agreeable; there must be guilds and guild rooms, +societies and committees, each with an array of officials; +there must be due assignment of observances to fit +days and seasons; there must be architecture, music +and much else. The ardent soul desiring to serve God +and man has to find a place in conjunction with all this +and order his work so that it may appear well in a +report. To some these things may appear ludicrous, +but they are too significant of the drift from that +simplicity and personal energy in which the Church +of Christ began. We seem to have forgotten that the +great strokes have been made by men who like Gideon +delayed not for elaborate preparation nor went back +on rule and precedent, but took the firebrands, pitchers +and horns that could be got together on a hill-side. +The great thing both in the secular and in the spiritual +region is that men should go straight at the work which +has to be done and do it with sagacity, intelligence and +fervour of their own.</p> + +<p><span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span>We look back to those few plain men with whom lay +the new life of the world, going forth with the strong +certain word of a belief for which they could die, +a truth by which the dead could be revived. Their +equipment was of the soul. Of outward means and +material advantages they were, one may say, destitute. +Our methods are very different. No doubt in these +days there is a work of defence which requires the +finest weapons and most careful preparation. Yet +even here no weight of polished armour is so good +for David's use as the familiar sling and stone. And +in the general task of the church, teaching, guiding, +setting forth the Gospel of Christ, whatever keeps +soul from honest and hearty touch with soul is bad. +We want above all things men who have sanctified +common-sense, mother-wit, courage and frank simplicity, +men who can find their own means and gain +their own victories. The churches that do not breed +such are doomed.</p> + +<p>2. We have been reading a story of panic and +defeat, and we may be advised to find in it a hint of +the fate that is to overtake Christianity when modern +criticism has finally ordered its companies and provided +them with terrifying horns and torches. Or certain +Christians may feel that the illustration fits the state +of alarm in which they are obliged to live. Is not the +church like that encampment in the valley, exposed to +the most terrible and startling attacks on all sides, +and in peril constantly of being routed by unforeseen +audacities, here of Ingersoll, Bakunin, Bebel, there of +Huxley or Renan? Not seldom still, though after +many a false alarm, the cry is raised, "The church, +the faith—in danger!"</p> + +<p>Once for all—the Church of the Lord Jesus Christ is<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> +never in danger, though enemies buzz on every side +like furious hornets. A confederation of men, a human +organization may be in deadly peril and may know that +the harsh tumult around it means annihilation. But +no institution is identical with the Catholic Church, +much less with the kingdom of God. Christians need +not dread the honest criticism which has a right to +speak, nor even the malice, envy, which have no right +yet dare to utter themselves. Whether it be sheer +atheism or scientific dogma or political change or +criticism of the Bible that makes the religious world +tremble and cry out for fear, in every case panic is +unchristian and unworthy. For one thing, do we not +frame numerous thoughts and opinions of our own and +devise many forms of service which in the course of +time we come to regard as having a sacredness equal +to the doctrine and ordinances of Christ? And do we +not frequently fall into the error of thinking that +the symbols, traditions, outward forms of a Christian +society are essential and as much to be contended for +as the substance of the gospel? Criticism of these is +dreaded as criticism of Christ, decay of them is regarded, +often quite wrongly, as decay of the work of God on +earth. We forget that forms, as such, are on perpetual +trial, and we forget also that no revolution or seeming +disaster can touch the facts on which Christianity rests. +The Divine gospel is eternal. Indeed, assailants of the +right sort are needed, and even those of the bad sort +have their use. The encampment of the unseeing and +unthinking, of the self-loving and arrogant needs to be +startled; and he is no emissary of Satan who honestly +leads an attack where men lie in false peace, though +he may be for his own part but a rude fighter. The +panic indeed sometimes takes a singular and pathetic<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> +form. The unexpected enemy breaks in on the camp +with blare of ignorant rebuke and noisy demonstration +of strength and authority. Him the church hails as a +new apostle, at his feet she takes her place with a +strange unprofitable humility: and this is the worst +kind of disaster. Better far a serious battle than such +submission.</p> + +<p>3. Without pursuing this suggestion we pass to +another raised by the conduct of the men of Ephraim. +They obeyed the call of Gideon when he hastily summoned +them to take the lower fords of Jordan within +their own territory and prevent the escape of the +Midianites. To them it fell to gain a great victory, +and especially to slay two subordinate chiefs, Oreb +and Zeeb, the Crow and the Wolf. But afterwards they +complained that they had not been called at first when +the commander was gathering his army. We are informed +that they chode with him sharply on this score, +and it was only by his soft answer which implied a +little flattery that they were appeased. "What have I +now in comparison with you? Is not the gleaning +of the grapes of Ephraim better than the vintage of +Abiezer?"</p> + +<p>The men of Ephraim were not called at first along +with Manasseh, Zebulun, Asher and Naphtali. True. +But why? Was not Gideon aware of their selfish +indifference? Did he not read their character? Did +he not perceive that they would have sullenly refused +to be led by a man of Manasseh, the youngest son of +Joash of Abiezer? Only too well did the young chief +know with whom he had to deal. There had been +fighting already between Israel and the Midianites. +Did Ephraim help then? Nay: but secure in her +mountains that tribe sullenly and selfishly held aloof.<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> +And now the complaint is made when Gideon, once +unknown, is a victorious hero, the deliverer of the +Hebrew nation.</p> + +<p>Do we not often see something like this? There +are people who will not hazard position or profit in +identifying themselves with an enterprise while the +issue is doubtful, but desire to have the credit of connection +with it if it should succeed. They have not the +humanity to associate themselves with those who are +fighting in a good cause because it is good. In fact +they do not know what is good, their only test of value +being success. They lie by, looking with half-concealed +scorn on the attempts of the earnest, sneering at their +heat either in secret or openly, and when one day it +becomes clear that the world is applauding they conceive +a sudden respect for those at whom they scoffed. +Now they will do what they can to help,—with +pleasure, with liberality. Why were they not sooner +invited? They will almost make a quarrel of that, +and they have to be soothed with fair speeches. And +people who are worldly at heart push forward in this +fashion when Christian affairs have success or éclat +attached to them, especially where religion wears least +of its proper air and has somewhat of the earthly in +tone and look. Christ pursued by the Sanhedrin, +despised by the Roman is no person for them to know. +Let Him have the patronage of Constantine or a de' +Medici and they are then assured that He has claims +which they will admit—in theory. More than that +needs not be expected from men and women "of the +world." "<i>Messieurs, surtout, pas de zèle.</i>" Above all, +no zeal: that is the motto of every Ephraim since time +began. Wait till zeal is cooling before you join the +righteous cause.</p> + +<p><span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span>4. But while there are the carnal who like to share +the success of religion after it has cooled down to +their temperature, another class must not be forgotten, +those who in their selfishness show the worst kind of +hostility to the cause they should aid. Look at the +men of Succoth and Penuel. Gideon and his band +leading the pursuit of the Midianites have had no food +all night and are faint with hunger. At Succoth they +ask bread in vain. Instead of help they get the taunt—"Are +Zebah and Zalmunna now in thine hand that +we should give bread unto thine army?" Onward +they press another stage up the hills to Penuel, and +there also their request is refused. Gideon savage +with the need of his men threatens dire punishment +to those who are so callous and cruel; and when he +returns victorious his threat is made good. With +thorns and briars of the wilderness he scourges the +elders of Succoth. The pride of Penuel is its watchtower, +and that he demolishes, at the same time +decimating the men of the city.</p> + +<p>Penuel and Succoth lay in the way between the +wilderness in which the Midianites dwelt and the +valleys of western Palestine. The men of these cities +feared that if they aided Gideon they would bring on +themselves the vengeance of the desert tribes. Yet +where do we see the lowest point of unfaith and +meanness, in Ephraim or Succoth? It is perhaps +hard to say which are the least manly: those contrive +to join the conquering host and snatch the credit of +victory; these are not so clever, and while they are +as eager to make things smooth for themselves the +thorns and briars are more visibly their portion. To +share the honour of a cause for which you have done +very little is an easy thing in this world, though an honest<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> +man cannot wear that kind of laurel; but as for Succoth +and Penuel, the poor creatures, who will not pity +them? It is so inconvenient often to have to decide. +They would temporise if it were possible—supply the +famished army with mouldy corn and raisins at a high +price, and do as much next time for the Midianites. +Yet the opportunity for this kind of salvation does not +always come. There are times when people have to +choose definitely whom they will serve, and discover to +their horror that judgment follows swiftly upon base +and cowardly choice. And God is faithful in making +the recusants feel the urgency of moral choice and the +grip He has of them. They would fain let the battle +of truth sweep by and not meddle with it. But something +is forced upon them. They cannot let the whole +affair of salvation alone, but are driven to refuse +heaven in the very act of trying to escape hell. And +although judgment lingers, ever and anon demonstration +is made among the ranks of the would-be prudent +that One on high judges for His warriors. It is not +the Gideon leading the little band of faint but eager +champions of faith who punishes the callous heathenism +and low scorn of a Succoth and Penuel. The Lord of +Hosts Himself will vindicate and chasten. "Whoso +shall cause one of these little ones that believe in Me +to stumble, it is profitable for him that a great millstone +should be hanged about his neck, and that he should +be sunk in the depth of the sea."</p> + +<p>5. Yet another word of instruction is found in the +appeal of Gideon: "Give, I pray you, loaves of bread +unto the people that follow me, for they be faint and +I am pursuing after Zebah and Zalmunna." Well has +the expression "Faint yet pursuing" found its place +as a proverb of the religious life. We are called to<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> +run with patience a race that needs long ardour and +strenuous exertion. The goal is far away, the ground +is difficult. As day after day and year after year +demands are made upon our faith, our resolution, our +thought, our devotion to One who remains unseen and +on our confidence in the future life it is no wonder that +many feel faint and weary. Often have we to pass +through a region inhabited by those who are indifferent +or hostile, careless or derisive. At many a door we +knock and find no sympathy. We ask for bread and +receive a stone; and still the fight slackens not, still +have we to reach forth to the things that are before. But +the faintness is not death. In the most terrible hours +there is new life for our spiritual nature. Refreshment +comes from an unseen hand when earth refuses help. +We turn to Christ; we consider Him who endured +great contradiction of sinners against Himself; we +realize afresh that we are ensured of the fulness of His +redemption. The body grows faint, but the soul presses +on; the body dies and has to be left behind as a +worn-out garment, but the spirit ascends into immortal +youth.</p> + +<div class="poem"> +<span class="i0">"On, chariot! on, soul!</span><br /> +<span class="i0">Ye are all the more fleet.</span><br /> +<span class="i0">Be alone at the goal</span><br /> +<span class="i0">Of the strange and the sweet!"</span> +</div> + +<p>6. Finally let us glance at the fate of Zebah and +Zalmunna, not without a feeling of admiration and of +pity for the rude ending of these stately lives.</p> + +<p>The sword of Jehovah and of Gideon has slain its +thousands. The vast desert army has been scattered +like chaff, in the flight, at the fords, by the rock Oreb +and the winepress Zeeb, all along the way by Nobah +and Jogbehah, and finally at Karkor, where having<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> +encamped in fancied security the residue is smitten. +Now the two defeated chiefs are in the hand of Gideon, +their military renown completely wrecked, their career +destroyed. To them the expedition into Canaan was +part of the common business of leadership. As emirs +of nomadic tribes they had to find pasture and prey +for their people. No special antagonism to Jehovah, +no ill-will against Israel more than other nations led +them to cross the Jordan and scour the plains of +Palestine. It was quite in the natural course of things +that Midianites and Amalekites should migrate and +move towards the west. And now the defeat is crushing. +What remains therefore but to die?</p> + +<p>We hear Gideon command his son Jether to fall +upon the captive chiefs, who brilliant and stately once +lie disarmed, bound and helpless. The indignity is not +to our mind. We would have thought more of Gideon +had he offered freedom to these captives "fallen on +evil days," men to be admired not hated. But probably +they do not desire a life which has in it no more of +honour. Only let the Hebrew leader not insult them +by the stroke of a young man's sword. The great +chiefs would die by a warrior's blow. And Jether +cannot slay them; his hand falters as he draws the +sword. These men who have ruled their tens of +thousands have still the lion look that quails. "Rise +thou and fall upon us," they say to Gideon: "for as +the man is, so is his strength." And so they die, +types of the greatest earthly powers that resist the +march of Divine Providence, overthrown by a sword +which even in faulty weak human hands has indefeasible +sureness and edge.</p> + +<p>"As the man is, so is his strength." It is another +of the pregnant sayings which meet us here and there<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> +even in the least meditative parts of Scripture. Yes: +as a man is in character, in faith, in harmony with the +will of God, so is his strength; as he is in falseness, +injustice, egotism and ignorance, so is his weakness. +And there is but one real perennial kind of strength. +The demonstration made by selfish and godless persons, +though it shake continents and devastate nations, is +not Force. It has no nerve, no continuance, but is +mere fury which decays and perishes. Strength is the +property of truth and truth only; it belongs to those +who are in union with eternal reality and to no others +in the universe. Would you be invincible? You +must move with the eternal powers of righteousness +and love. To be showy in appearance or terrible in +sound on the wrong side with the futilities of the world +is but incipient death.</p> + +<p>On all sides the application may be seen. In the +home and its varied incidents of education, sickness, +discipline; in society high and low; in politics, in +literature. As the man or woman is in simple allegiance +to God and clear resolution there is strength to +endure, to govern, to think and every way to live. +Otherwise there can only be instability, foolishness, +blundering selfishness, a sad passage to inanition and +decay.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span></p> +<h2>XIV.</h2> + +<h3><i>GIDEON THE ECCLESIASTIC.</i></h3> + +<h4><span class="smcap">Judges</span> viii. 22-28.</h4> + + +<p>The great victory of Gideon had this special significance, +that it ended the incursions of the wandering +races of the desert. Canaan offered a continual lure to +the nomads of the Arabian wilderness, as indeed the +eastern and southern parts of Syria do at the present +time. The hazard was that wave after wave of Midianites +and Bedawin sweeping over the land should destroy +agriculture and make settled national life and civilization +impossible. And when Gideon undertook his work +the risk of this was acute. But the defeat inflicted on +the wild tribes proved decisive. "Midian was subdued +before the children of Israel, and they lifted up their +heads no more." The slaughter that accompanied the +overthrow of Zebah and Zalmunna, Oreb and Zeeb +became in the literature of Israel a symbol of the +destruction which must overtake the foes of God. +"Do thou to thine enemies as unto Midian"—so runs +the cry of a psalm—"Make their nobles like Oreb and +Zeeb: yea, all their princes like Zebah and Zalmunna, +who said, Let us take to ourselves in possession the +habitations of God." In Isaiah the remembrance gives +a touch of vivid colour to the oracle of the coming +Wonderful, Prince of Peace. "The yoke of his burden<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> +and the staff of his shoulder, the rod of his oppressor +shall be broken as in the day of Midian." Regarding +the Assyrian also the same prophet testifies, "The +Lord of Hosts shall stir up against him a scourge as +in the slaughter of Midian at the rock of Oreb." We +have no song like that of Deborah celebrating the +victory, but a sense of its immense importance held +the mind of the people, and by reason of it Gideon +found a place among the heroes of faith. Doubtless +he had, to begin with, a special reason for taking up +arms against the Midianitish chiefs that they had slain +his two brothers: the duty of an avenger of blood fell +to him. But this private vengeance merged in the +desire to give his people freedom, religious as well as +political, and it was Jehovah's victory that he won, as +he himself gladly acknowledged. We may see, therefore, +in the whole enterprise, a distinct step of religious +development. Once again the name of the Most High +was exalted; once again the folly of idol worship was +contrasted with the wisdom of serving the God of +Abraham and Moses. The tribes moved in the direction +of national unity and also of common devotion to +their unseen King. If Gideon had been a man of larger +intellect and knowledge he might have led Israel far on +the way towards fitness for the mission it had never yet +endeavoured to fulfil. But his powers and inspiration +were limited.</p> + +<p>On his return from the campaign the wish of the +people was expressed to Gideon that he should assume +the title of king. The nation needed a settled government, +a centre of authority which would bind the tribes +together, and the Abiezrite chief was now clearly marked +as a man fit for royalty. He was able to persuade as +well as to fight; he was bold, firm and prudent. But<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> +to the request that he should become king and found a +dynasty Gideon gave an absolute refusal: "I will not +rule over you, neither shall my son rule over you; +Jehovah shall rule over you." We always admire a +man who refuses one of the great posts of human +authority or distinction. The throne of Israel was +even at that time a flattering offer. But should it have +been made? There are few who will pause in a +moment of high personal success to think of the point +of morality involved; yet we may credit Gideon with +the belief that it was not for him or any man to be +called king in Israel. As a judge he had partly proved +himself, as a judge he had a Divine call and a marvellous +vindication: that name he would accept, not the +other. One of the chief elements of Gideon's character +was a strong but not very spiritual religiousness. He +attributed his success entirely to God, and God alone +he desired the nation to acknowledge as its Head. He +would not even in appearance stand between the people +and their Divine Sovereign, nor with his will should +any son of his take a place so unlawful and dangerous.</p> + +<p>Along with his devotion to God it is quite likely that +the caution of Gideon had much to do with his resolve. +He had already found some difficulty in dealing with the +Ephraimites, and he could easily foresee that if he became +king the pride of that large clan would rise strongly +against him. If the gleaning of the grapes of Ephraim +was better than the whole vintage of Abiezer, as Gideon +had declared, did it not follow that any elder of the great +central tribe would better deserve the position of king +than the youngest son of Joash of Abiezer? The men +of Succoth and Penuel too had to be reckoned with. +Before Gideon could establish himself in a royal seat +he would have to fight a great coalition in the centre<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> +and south and also beyond Jordan. To the pains of +oppression would succeed the agony of civil war. +Unwilling to kindle a fire which might burn for years +and perhaps consume himself, he refused to look at the +proposal, flattering and honourable as it was.</p> + +<p>But there was another reason for his decision which +may have had even more weight. Like many men +who have distinguished themselves in one way, his +real ambition lay in a different direction. We think of +him as a military genius. He for his part looked to +the priestly office and the transmission of Divine oracles +as his proper calling. The enthusiasm with which +he overthrew the altar of Baal, built the new altar of +Jehovah and offered his first sacrifice upon it survived +when the wild delights of victory had passed away. +The thrill of awe and the strange excitement he had +felt when Divine messages came to him and signs were +given in answer to his prayer affected him far more +deeply and permanently than the sight of a flying +enemy and the pride of knowing himself victor in a +great campaign. Neither did kingship appear much in +comparison with access to God, converse with Him +and declaration of His will to men. Gideon appears +already tired of war, with no appetite certainly for +more, however successful, and impatient to return to +the mysterious rites and sacred privileges of the altar. +He had good reason to acknowledge the power over +Israel's destiny of the Great Being Whose spirit had +come upon him, Whose promises had been fulfilled. He +desired to cultivate that intercourse with Heaven which +more than anything else gave him the sense of dignity +and strength. From the offer of a crown he turned as if +eager to don the robe of a priest and listen for the holy +oracles that none beside himself seemed able to receive.</p> + +<p><span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span>It is notable that in the history of the Jewish kings +the tendency shown by Gideon frequently reappeared. +According to the law of later times the kingly duties +should have been entirely separated from those of the +priesthood. It came to be a dangerous and sacrilegious +thing for the chief magistrate of the tribes, their leader +in war, to touch the sacred implements or offer a +sacrifice. But just because the ideas of sacrifice and +priestly service were so fully in the Jewish mind the +kings, either when especially pious or especially strong, +felt it hard to refrain from the forbidden privilege. +On the eve of a great battle with the Philistines Saul, +expecting Samuel to offer the preparatory sacrifice +and inquire of Jehovah, waited seven days and then +impatient of delay undertook the priestly part and +offered a burnt sacrifice. His act was properly speaking +a confession of the sovereignty of God; but when +Samuel came he expressed great indignation against +the king, denounced his interference with sacred things +and in effect removed him then and there from the +kingdom. David for his part appears to have been +scrupulous in employing the priests for every religious +function; but at the bringing up of the ark from the +house of Obed-Edom he is reported to have led a +sacred dance before the Lord and to have worn a linen +ephod, that is a garment specially reserved for the +priests. He also took to himself the privilege of +blessing the people in the name of the Lord. On the +division of the kingdom Jeroboam promptly assumed +the ordering of religion, set up shrines and appointed +priests to minister at them; and in one scene we find +him standing by an altar to offer incense. The great +sin of Uzziah, on account of which he had to go forth +from the temple a hopeless leper, is stated in the second<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> +book of Chronicles to have been an attempt to burn +incense on the altar. These are cases in point; but +the most remarkable is that of Solomon. To be king, +to build and equip the temple and set in operation +the whole ritual of the house of God did not content +that magnificent prince. His ambition led him to +assume a part far loftier and more impressive than +fell to the chief priest himself. It was Solomon who +offered the prayer when the temple was consecrated, +who pronounced the blessing of God on the worshipping +multitude; and at his invocation it was that "fire came +down from heaven and consumed the burnt offering +and the sacrifices." This crowning act of his life, in +which the great monarch rose to the very highest pitch +of his ambition, actually claiming and taking precedence +over all the house of Aaron, will serve to explain the +strange turn of the Abiezrite's history at which we +have now arrived.</p> + +<p>"He made an ephod and put it in his city, even +in Ophrah." A strong but not spiritual religiousness, +we have said, is the chief note of Gideon's character. +It may be objected that such a one, if he seeks ecclesiastical +office, does so unworthily; but to say so is an +uncharitable error. It is not the devout temper alone +that finds attraction in the ministry of sacred things; +nor should a love of place and power be named as +the only other leading motive. One who is not devout +may in all sincerity covet the honour of standing for +God before the congregation, leading the people in +worship and interpreting the sacred oracles. A vulgar +explanation of human desire is often a false one; it +is so here. The ecclesiastic may show few tokens of +the spiritual temper, the other-worldliness, the glowing +and simple truth we rightly account to be the proper<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> +marks of a Christian ministry; yet he may by his +own reckoning have obeyed a clear call. His function +in this case is to maintain order and administer outward +rites with dignity and care—a limited range of +duty indeed, but not without utility, especially when +there are inferior and less conscientious men in office +not far away. He does not advance faith, but according +to his power he maintains it.</p> + +<p>But the ecclesiastic must have the ephod. The man +who feels the dignity of religion more than its humane +simplicity, realizing it as a great movement of absorbing +interest, will naturally have regard to the means of +increasing dignity and making the movement impressive. +Gideon calls upon the people for the golden spoils +taken from the Midianites, nose-rings, earrings and +the like, and they willingly respond. It is easy to +obtain gifts for the outward glory of religion, and a +golden image is soon to be seen within a house of +Jehovah on the hill at Ophrah. Whatever form it had, +this figure was to Gideon no idol but a symbol or sign +of Jehovah's presence among the people, and by means +of it, in one or other of the ways used at the time, +as for example by casting lots from within it, appeal +was made to God with the utmost respect and confidence. +When it is supposed that Gideon fell away +from his first faith in making this image the error +lies in overestimating his spirituality at the earlier +stage. We must not think that at any time the use +of a symbolic image would have seemed wrong to him. +It was not against images but against worship of false +and impure gods that his zeal was at first directed. +The sacred pole was an object of detestation because +it was a symbol of Astarte.</p> + +<p>In some way we cannot explain the whole life of<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> +Gideon appears as quite separate from the religious +ordinances maintained before the ark, and at the same +time quite apart from that Divine rule which forbade +the making and worship of graven images. Either he +did not know the second commandment, or he understood +it only as forbidding the use of an image of any +creature and the worship of a creature by means of +an image. We know that the cherubim in the Holy +of Holies were symbolic of the perfections of creation, +and through them the greatness of the Unseen God +was realized. So it was with Gideon's ephod or image, +which was however used in seeking oracles. He acted +at Ophrah as priest of the true God. The sacrifices +he offered were to Jehovah. People came from all +the northern tribes to bow at his altar and receive +divine intimations through him. The southern tribes +had Gilgal and Shiloh. Here at Ophrah was a service +of the God of Israel, not perhaps intended to compete +with the other shrines, yet virtually depriving them of +their fame. For the expression is used that all Israel +went a whoring after the ephod.</p> + +<p>But while we try to understand we are not to miss +the warning which comes home to us through this +chapter of religious history. Pure and, for the time, +even elevated in the motive, Gideon's attempt at priestcraft +led to his fall. For a while we see the hero +acting as judge at Ophrah and presiding with dignity +at the altar. His best wisdom is at the service of the +people and he is ready to offer for them at new moon +or harvest the animals they desire to consecrate and +consume in the sacred feast. In a spirit of real faith +and no doubt with much sagacity he submits their +inquiries to the test of the ephod. But "the thing +became a snare to Gideon and his house," perhaps in<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> +the way of bringing in riches and creating the desire +for more. Those who applied to him as a revealer +brought gifts with them. Gradually as wealth increased +among the people the value of the donations would +increase, and he who began as a disinterested patriot +may have degenerated into a somewhat avaricious man +who made a trade of religion. On this point we have, +however, no information. It is mere surmise depending +upon observation of the way things are apt to go +amongst ourselves.</p> + +<p>Reviewing the story of Gideon's life we find this +clear lesson, that within certain limits he who trusts +and obeys God has a quite irresistible efficiency. This +man had, as we have seen, his limitations, very considerable. +As a religious leader, prophet or priest, he +was far from competent; there is no indication that he +was able to teach Israel a single Divine doctrine, and +as to the purity and mercy, the righteousness and love +of God, his knowledge was rudimentary. In the remote +villages of the Abiezrites the tradition of Jehovah's +name and power remained, but in the confusion of the +times there was no education of children in the will of +God: the Law was practically unknown. From Shechem +where Baal-Berith was worshipped the influence of a +degrading idolatry had spread, obliterating every religious +idea except the barest elements of the old faith. +Doing his very best to understand God, Gideon never +saw what religion in our sense means. His sacrifices +were appeals to a Power dimly felt through nature +and in the greater epochs of the national history, +chastising now and now friendly and beneficent.</p> + +<p>Yet, seriously limited as he was, Gideon when he +had once laid hold of the fact that he was called by the +unseen God to deliver Israel went on step by step to<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> +the great victory which made the tribes free. His +responsibility to his fellow-Israelites became clear along +with his sense of the demand made upon him by God. +He felt himself like the wind, like the lightning, like +the dew, an agent or instrument of the Most High, +bound to do His part in the course of things. His will +was enlisted in the Divine purpose. This work, this +deliverance of Israel was to be effected by him and no +other. He had the elemental powers with him, in him. +The immense armies of Midian could not stand in his +way. He was, as it were, a storm that must hurl them +back into the wilderness defeated and broken.</p> + +<p>Now this is the very conception of life which we in +our far wider knowledge are apt to miss, which nevertheless +it is our chief business to grasp and carry into +practice. You stand there, a man instructed in a +thousand things of which Gideon was ignorant, instructed +especially in the nature and will of God Whom +Christ has revealed. It is your privilege to take a +broad survey of human life, of duty, to look beyond +the present to the eternal future with its infinite possibilities +of gain and loss. But the danger is that year +after year all thought and effort shall be on your own +account, that with each changing wind of circumstance +you change your purpose, that you never understand +God's demand nor find the true use of knowledge, will +and life in fulfilling that. Have you a Divine task to +effect? You doubt it. Where is anything that can +be called a commission of God? You look this way +and that for a little, then give up the quest. This year +finds you without enthusiasm, without devotion even +as you have been in other years. So life ebbs away +and is lost in the wide flat sands of the secular and +trivial, and the soul never becomes part of the strong<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> +ocean current of Divine purpose. We pity or deride +some who, with little knowledge and in many errors +alike of heart and head, were yet men as many of us +may not claim to be, alive to the fact of God and their +own share in Him. But they were so limited, those +Hebrews, you say, a mere horde of shepherds and +husbandmen; their story is too poor, too chaotic to have +any lesson for us. And in sheer incapacity to read the +meaning of the tale you turn from this Book of Judges, +as from a barbarian myth, less interesting than Homer, +of no more application to yourself than the legends of +the Round Table. Yet, all the while, the one supreme +lesson for a man to read and take home to himself is +written throughout the book in bold and living characters—that +only when life is realized as a vocation is +it worth living. God may be faintly known, His will +but rudely interpreted; yet the mere understanding +that He gives life and rewards effort is an inspiration. +And when His life-giving call ceases to stir and guide, +there can be for the man, the nation, only irresolution +and weakness.</p> + +<p>A century ago Englishmen were as little devout as +they are to-day; they were even less spiritual, less +moved to fine issues. They had their scepticisms too, +their rough ignorant prejudices, their giant errors and +perversities. "We have gained vastly," as Professor +Seeley says, "in breadth of view, intelligence and +refinement. Probably what we threw aside could not +be retained; what we adopted was forced upon us by +the age. Nevertheless, we had formerly what I may +call a national discipline, which formed a firm, strongly-marked +national character. We have now only +materials, which may be of the first quality, but have +not been worked up. We have everything except<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> +decided views and steadfast purpose—everything in +short except character." Yes: the sense of the nation's +calling has decayed, and with it the nation's strength. +In leaders and followers alike purpose fades as faith +evaporates, and we are faithless because we attempt +nothing noble under the eye and sceptre of the King.</p> + +<p>You live, let us say, among those who doubt God, +doubt whether there is any redemption, whether the +whole Christian gospel and hope are not in the air, +dreams, possibilities, rather than facts of the Eternal +Will. The storm-wind blows and you hear its roaring: +that is palpable fact, divine or cosmic. Its errand will +be accomplished. Great rivers flow, great currents +sweep through the ocean. Their mighty urgency who +can doubt? But the spiritual who can believe? You +do not feel in the sphere of the moral, of the spiritual +the wind that makes no sound, the current that rolls +silently charged with sublime energies, effecting a vast +and wonderful purpose. Yet here are the great facts; +and we must find our part in that spiritual urgency, do +our duty there, or lose all. We must launch out on +the mighty stream of redemption or never reach eternal +light, for all else moves down to death. Christ Himself +is to be victorious in us. The glory of our life is that +we can be irresistible in the region of our duty, irresistible +in conflict with the evil, the selfishness, the falsehood +given us to overthrow. To realize that is to live. +The rest is all mere experiment, getting ready for the task +of existence, making armour, preparing food, otherwise, +at the worst, a winter's morning before inglorious death.</p> + +<p>One other thing observe, that underlying Gideon's +desire to fill the office of priest there was a dull perception +of the highest function of one man in relation to +others. It appears to the common mind a great thing<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> +to rule, to direct secular affairs, to have the command +of armies and the power of filling offices and conferring +dignities; and no doubt to one who desires to serve +his generation well, royalty, political power, even +municipal office offer many excellent opportunities. +But set kingship on this side, kingship concerned +with the temporal and earthly, or at best humane +aspects of life, and on the other side priesthood of +the true kind which has to do with the spiritual, by +which God is revealed to man and the holy ardour +and divine aspirations of the human will are sustained—and +there can be no question which is the more important. +A clever strong man may be a ruler. It needs a +good man, a pious man, a man of heavenly power and +insight to be in any right sense a priest. I speak not +of the kind of priest Gideon turned out, nor of a Jewish +priest, nor of any one who in modern times professes +to be in that succession, but of one who really stands +between God and men, bearing the sorrows of his kind, +their trials, doubts, cries and prayers on his heart and +presenting them to God, interpreting to the weary and +sad and troubled the messages of heaven. In this sense +Christ is the one True Priest, the eternal and only +sufficient High Priest. And in this sense it is possible +for every Christian to hold towards those less enlightened +and less decided in their faith the priestly part.</p> + +<p>Now in a dim way the priestly function presented +itself to Gideon and allured him. Sufficient for it he +was not, and his ephod became a snare. Neither could +he grasp the wisdom of heaven nor understand the +needs of men. In his hands the sacred art did not +prosper, he became content with the appearance and +the gain. It is so with many who take the name +of priests. In truth on one side the term and all it<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span> +stands for must be confessed full of danger to him set +apart and those who separate him. Here as pointedly +as anywhere must it be affirmed, "Whatsoever is not +of faith is sin." There must be a mastering sense of +God's calling on the side of him who ministers, and on +the side of the people recognition of a message, an +example coming to them through this brother of theirs +who speaks what he has received of the Holy Spirit, +who offers a personal living word, a personal testimony. +Here, be it called what it may, is priesthood after the +pattern of Christ's, true and beneficent; and apart +from this, priesthood may too easily become, as many +have affirmed, a horrible imposture and baleful lie. +Christianity brings the whole to a point in every life. +God's calling, spiritual, complete, comes to each soul +in its place, and the holy oil is for every head. The +father, mother, the employer and the workman, the +surgeon, writer, lawyer—everywhere and in all posts, +just as men and women are living out God's demand +upon them—these are His priests, ministrants of the +hearth and the shop, the factory and the office, by the +cradle and the sick-bed, wherever the multitudinous +epic of life goes forward. Here is the common and +withal the holiest calling and office. That one dwelling +with God in righteousness and love introduce others +into the sanctuary, declare as a thing he knows the +will of the Eternal, uplift the feebleness of faith and +revive the heart of love—this is the highest task on +earth, the grandest of heaven. Of such it may be said, +"Ye are a chosen generation, a royal priesthood, a holy +nation, a peculiar people that ye should show forth the +praises of Him Who hath called you out of darkness +into His marvellous light."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span></p> +<h2>XV.</h2> + +<h3><i>ABIMELECH AND JOTHAM.</i></h3> + +<h4><span class="smcap">Judges</span> viii. 29-ix. 57.</h4> + + +<p>The history we are tracing moves from man to +man; the personal influence of the hero is everything +while it lasts and confusion follows on his death. +Gideon appears as one of the most successful Hebrew +judges in maintaining order. While he was there in +Ophrah religion and government had a centre "and +the country was in quietness forty years." A man far +from perfect but capable of mastery held the reins and +gave forth judgment with an authority none could +challenge. His burial in the family sepulchre in +Ophrah is specially recorded as if it had been a +great national tribute to his heroic power and skilful +administration.</p> + +<p>The funeral over, discord began. A rightful ruler +there was not. Among the claimants of power there +was no man of power. Gideon left many sons, but not +one of them could take his place. The confederation +of cities half Hebrew, half Canaanite with Shechem at +their head, of which we have already heard, held in +check while Gideon lived, now began to control the +politics of the tribes. By using the influence of this +league a usurper who had no title whatever to the confidence +of the people succeeded in exalting himself.</p> + +<p><span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span>The old town of Shechem situated in the beautiful +valley between Ebal and Gerizim had long been a +centre of Baal worship and of Canaanite intrigue, +though nominally one of the cities of refuge and therefore +specially sacred. Very likely the mixed population +of this important town, jealous of the position gained +by the hill-village of Ophrah, were ready to receive +with favour any proposals that seemed to offer them +distinction. And when Abimelech, son of Gideon by +a slave woman of their town, went among them with +ambitious and crafty suggestions they were easily +persuaded to help him. The desire for a king which +Gideon had promptly set aside lingered in the minds +of the people, and by means of it Abimelech was able to +compass his personal ends. First, however, he had +to discredit others who stood in his way. There at +Ophrah were the sons and grandsons of Gideon, threescore +and ten of them according to the tradition, who +were supposed to be bent on lording it over the tribes. +Was it a thing to be thought of that the land should +have seventy kings? Surely one would be better, less +of an incubus at least, more likely to do the ruling well. +Men of Shechem too would not be governed from +Ophrah if they had any spirit. He, Abimelech, was +their townsman, their bone and flesh. He confidently +looked for their support.</p> + +<p>We cannot tell how far there was reason for saying +that the family of Gideon were aiming at an aristocracy. +They may have had some vague purpose of the kind. +The suggestion, at all events, was cunning and had its +effect. The people of Shechem had stored considerable +treasure in the sanctuary of Baal, and by public vote +seventy pieces of silver were paid out of it to Abimelech. +The money was at once used by him in hiring a band of<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> +men like himself, unscrupulous, ready for any desperate +or bloody deed. With these he marched on Ophrah +and surprising his brothers in the house or palace of +Jerubbaal speedily put out of his way their dangerous +rivalry. With the exception of Jotham, who had +observed the band approaching and concealed himself, +the whole house of Gideon was dragged to execution. +On one stone, perhaps the very rock on which the altar +of Baal once stood, the threescore and nine were +barbarously slain.</p> + +<p>A villainous <i>coup d'état</i> this. From Gideon overthrowing +Baal and proclaiming Jehovah to Abimelech +bringing up Baal again with hideous fratricide—it is +a wretched turn of things. Gideon had to some extent +prepared the way for a man far inferior to himself, as +all do who are not utterly faithful to their light and +calling; but he never imagined there could be so quick +and shocking a revival of barbarism. Yet the ephod-dealing, +the polygamy, the immorality into which he +lapsed were bound to come to fruit. The man who +once was a pure Hebrew patriot begat a half-heathen +son to undo his own work. As for the Shechemites, +they knew quite well to what end they had voted those +seventy pieces of silver; and the general opinion seems +to have been that the town had its money's worth, a life +for each piece and, to boot, a king reeking with blood +and shame. Surely it was a well-spent grant. Their +confederation, their god had triumphed. They made +Abimelech king by the oak of the pillar that was in +Shechem.</p> + +<p>It is the success of the adventurer we have here, +that common event. Abimelech is the oriental adventurer +and uses the methods of another age than ours; +yet we have our examples, and if they are less scandalous<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> +in some ways, if they are apart from bloodshed +and savagery, they are still sufficiently trying to those +who cherish the faith of divine justice and providence. +How many have to see with amazement the adventurer +triumph by means of seventy pieces of silver from the +house of Baal or even from a holier treasury. He in a +selfish and cruel game seems to have speedy and complete +success denied to the best and purest cause. Fighting +for his own hand in wicked or contemptuous hardness +and arrogant conceit, he finds support, applause, an +open way. Being no prophet he has honour in his +own town. He knows the art of the stealthy insinuation, +the lying promise and the flattering murmur; +he has skill to make the favour of one leading person +a step to securing another. When a few important +people have been hoodwinked, he too becomes important +and "success" is assured.</p> + +<p>The Bible, most entirely honest of books, frankly +sets before us this adventurer, Abimelech, in the midst +of the judges of Israel, as low a specimen of "success" +as need be looked for; and we trace the well-known +means by which such a person is promoted. "His +mother's brethren spake of him in the ears of all the +men of Shechem." That there was little to say, that +he was a man of no character mattered not the least. +The thing was to create an impression so that Abimelech's +scheme might be introduced and forced. So far +he could intrigue and then, the first steps gained, he +could mount. But there was in him none of the +mental power that afterwards marked Jehu, none of +the charm that survives with the name of Absalom. It +was on jealousy, pride, ambition he played as the most +jealous, proud and ambitious; yet for three years the +Hebrews of the league, blinded by the desire to have<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> +their nation like others, suffered him to bear the name +of king.</p> + +<p>And by this sovereignty the Israelites who acknowledged +it were doubly and trebly compromised. Not +only did they accept a man without a record, they +believed in one who was an enemy to his country's +religion, one therefore quite ready to trample upon its +liberty. This is really the beginning of a worse oppression +than that of Midian or of Jabin. It shows +on the part of Hebrews generally as well as those +who tamely submitted to Abimelech's lordship a most +abject state of mind. After the bloody work at Ophrah +the tribes should have rejected the fratricide with +loathing and risen like one man to suppress him. +If the Baal-worshippers of Shechem would make him +king there ought to have been a cause of war against +them in which every good man and true should have +taken the field. We look in vain for any such opposition +to the usurper. Now that he is crowned, Manasseh, +Ephraim and the North regard him complacently. It +is the world all over. How can we wonder at this +when we know with what acclamations kings scarcely +more reputable than he have been greeted in modern +times? Crowds gather and shout, fires of welcome +blaze; there is joy as if the millennium had come. It +is a king crowned, restored, his country's head, defender +of the faith. Vain is the hope, pathetic the joy.</p> + +<p>There is no man of spirit to oppose Abimelech in the +field. The duped nation must drink its cup of misrule +and blood. But one appears of keen wit, apt and +trenchant in speech. At least the tribes shall hear +what one sound mind thinks of this coronation. Jotham, +as we saw, escaped the slaughter at Ophrah. In the +rear of the murderer he has crossed the hills and he<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span> +will now utter his warning, whether men hear or +whether they forbear. There is a crowd assembled for +worship or deliberation at the oak of the pillar. Suddenly +a voice is heard ringing clearly out between hill +and hill, and the people looking up recognize Jotham +who from a spur of rock on the side of Gerizim +demands their audience. "Hearken unto me," he +cries, "ye men of Shechem, that God may hearken +unto you." Then in his parable of the olive, the fig-tree, +the vine and the bramble, he pronounces judgment +and prophecy. The bramble is exalted to be king, +but on these terms, that the trees come and put their +trust under its shadow; "but if not, then let fire come +out of the bramble and devour the cedars of Lebanon."</p> + +<p>It is a piece of satire of the best order, brief, stinging, +true. The craving for a king is lashed and then the +wonderful choice of a ruler. Jotham speaks as an +anarchist, one might say, but with God understood +as the centre of law and order. It is a vision of the +Theocracy taking shape from a keen and original mind. +He figures men as trees growing independently, dutifully. +And do trees need a king? Are they not set +in their natural freedom each to yield fruit as best it +can after its kind? Men of Shechem, Hebrews all, +if they will only attend to their proper duties and do +quiet work as God wills, appear to Jotham to need a +king no more than the trees. Under the benign course +of nature, sunshine and rain, wind and dew, the trees +have all the restraint they need, all the liberty that is +good for them. So men under the providence of God, +adoring and obeying Him, have the best control, the +only needful control, and with it liberty. Are they +not fools then to go about seeking a tyrant to rule +them, they who should be as cedars of Lebanon, willows<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> +by the watercourses, they who are made for +simple freedom and spontaneous duty? It is something +new in Israel this keen intellectualizing; but +the fable, pointed as it is, teaches nothing for the +occasion. Jotham is a man full of wit and of intelligence, +but he has no practicable scheme of government, +nothing definite to oppose to the mistake of +the hour. He is all for the ideal, but the time and +the people are unripe for the ideal. We see the +same contrast in our own day; both in politics and +the church the incisive critic discrediting subordination +altogether fails to secure his age. Men are not trees. +They are made to obey and trust. A hero or one who +seems a hero is ever welcome, and he who skilfully +imitates the roar of the lion may easily have a following, +while Jotham, intensely sincere, highly gifted, a true-sighted +man, finds none to mind him.</p> + +<p>Again the fable is directed against Abimelech. What +was this man to whom Shechem had sworn fealty? +An olive, a fig-tree, fruitful and therefore to be sought +after? Was he a vine capable of rising on popular +support to useful and honourable service? Not he. +It was the bramble they had chosen, the poor grovelling +jagged thorn-bush that tears the flesh, whose end is to +feed the fire of the oven. Who ever heard of a good +or heroic deed Abimelech had done? He was simply +a contemptible upstart, without moral principle, as +ready to wound as to flatter, and they who chose him +for king would too soon find their error. Now that +he had done something, what was it? There were +Israelites among the crowd that shouted in his honour. +Had they already forgotten the services of Gideon so +completely as to fall down before a wretch red-handed +from the murder of their hero's sons? Such a beginning<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span> +showed the character of the man they trusted, +and the same fire which had issued from the bramble +at Ophrah would flame out upon themselves. This +was but the beginning; soon there would be war to +the knife between Abimelech and Shechem.</p> + +<p>We find instruction in the parable by regarding the +answers put into the mouth of this tree and that when +they are invited to wave to and fro over the others. +There are honours which are dearly purchased, high +positions which cannot be assumed without renouncing +the true end and fruition of life. One for example +who is quietly and with increasing efficiency doing his +part in a sphere to which he is adapted must set aside +the gains of long discipline if he is to become a social +leader. He can do good where he is. Not so certain +is it that he will be able to serve his fellows well in +public office. It is one thing to enjoy the deference +paid to a leader while the first enthusiasm on his behalf +continues, but it is quite another thing to satisfy all the +demands made as years go on and new needs arise. +When any one is invited to take a position of authority +he is bound to consider carefully his own aptitudes. +He needs also to consider those who are to be subjects +or constituents and make sure that they are of the kind +his rule will fit. The olive looks at the cedar and the +terebinth and the palm. Will they admit his sovereignty +by-and-by though now they vote for it? Men +are taken with the candidate who makes a good impression +by emphasizing what will please and suppressing +opinions that may provoke dissent. When +they know him, how will it be? When criticism +begins, will the olive not be despised for its gnarled +stem, its crooked branches and dusky foliage?</p> + +<p>The fable does not make the refusal of olive and fig-tree<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> +and vine rest on the comfort they enjoy in the +humbler place. That would be a mean and dishonourable +reason for refusing to serve. Men who decline +public office because they love an easy life find here no +countenance. It is for the sake of its fatness, the oil +it yields, grateful to God and man in sacrifice and +anointing, that the olive-tree declines. The fig-tree +has its sweetness and the vine its grapes to yield. +And so men despising self-indulgence and comfort +may be justified in putting aside a call to office. The +fruit of personal character developed in humble unobtrusive +natural life is seen to be better than the more +showy clusters forced by public demands. Yet, on the +other hand, if one will not leave his books, another +his scientific hobbies, a third his fireside, a fourth his +manufactory, in order to take his place among the +magistrates of a city or the legislators of a land the +danger of bramble supremacy is near. Next a wretched +Abimelech will appear; and what can be done but set +him on high and put the reins in his hand? Unquestionably +the claims of church or country deserve most +careful weighing, and even if there is a risk that +character may lose its tender bloom the sacrifice must +be made in obedience to an urgent call. For a time, at +least, the need of society at large must rule the loyal +life.</p> + +<p>The fable of Jotham, in so far as it flings sarcasm at +the persons who desire eminence for the sake of it and +not for the good they will be able to do, is an example +of that wisdom which is as unpopular now as ever it +has been in human history, and the moral needs every +day to be kept full in view. It is desire for distinction +and power, the opportunity of waving to and fro over +the trees, the right to use this handle and that to their<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> +names that will be found to make many eager, not the +distinct wish to accomplish something which the times +and the country need. Those who solicit public office +are far too often selfish, not self-denying, and even in +the church there is much vain ambition. But people +will have it so. The crowd follows him who is eager +for the suffrages of the crowd and showers flattery and +promises as he goes. Men are lifted into places they +cannot fill, and after keeping their seats unsteadily for +a time they have to disappear into ignominy.</p> + +<p>We pass here, however, beyond the meaning Jotham +desired to convey, for, as we have seen, he would have +justified every one in refusing to reign. And certainly +if society could be held together and guided without +the exaltation of one over another, by the fidelity of +each to his own task and brotherly feeling between +man and man, there would be a far better state of +things. But while the fable expounds a God-impelled +anarchy, the ideal state of mankind, our modern schemes, +omitting God, repudiating the least notion of a supernatural +fount of life, turn upon themselves in hopeless +confusion. When the divine law rules every life we +shall not need organised governments; until then entire +freedom in the world is but a name for unchaining +every lust that degrades and darkens the life of man. +Far away, as a hope of the redeemed and Christ-led +race, there shines the ideal Theocracy revealed to the +greater minds of the Hebrew people, often re-stated, +never realised. But at present men need a visible +centre of authority. There must be administrators +and executors of law, there must be government and +legislation till Christ reigns in every heart. The movement +which resulted in Abimelech's sovereignty was +the blundering start in a series of experiments the<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> +Hebrew tribes were bound to make, as other nations +had to make them. We are still engaged in the search +for a right system of social order, and while fearers +of God acknowledge the ideal towards which they +labour, they must endeavour to secure by personal toil +and devotion, by unwearying interest in affairs the most +effective form of liberal yet firm government.</p> + +<p>Abimelech maintained himself in power for three +years, no doubt amid growing dissatisfaction. Then +came the outburst which Jotham had predicted. An +evil spirit, really present from the first, rose between +Abimelech and the men of Shechem. The bramble +began to tear themselves, a thing they were not prepared +to endure. Once rooted however it was not +easily got rid of. One who knows the evil arts of +betrayal is quick to suspect treachery, the false person +knows the ways of the false and how to fight them with +their own weapons. A man of high character may be +made powerless by the disclosure of some true words +he has spoken; but when Shechem would be rid of +Abimelech it has to employ brigands and organise +robbery. "They set liers in wait for him in the +mountains who robbed all that came along that way," +the merchants no doubt to whom Abimelech had given +a safe conduct. Shechem in fact became the head-quarters +of a band of highwaymen whose crimes were +condoned or even approved in the hope that one day +the despot would be taken and an end put to his +misrule.</p> + +<p>It may appear strange that our attention is directed +to these vulgar incidents, as they may be called, which +were taking place in and about Shechem. Why has the +historian not chosen to tell us of other regions where +some fear of God survived and guided the lives of men,<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> +instead of giving in detail the intrigues and treacheries +of Abimelech and his rebellious subjects? Would we +not much rather hear of the sanctuary and the worship, +of the tribe of Judah and its development, of men and +women who in the obscurity of private life were maintaining +the true faith and serving God in sincerity? The +answer must be partly that the contents of the history +are determined by the traditions which survived when +it was compiled. Doings like these at Shechem keep +their place in the memory of men not because they are +important but because they impress themselves on +popular feeling. This was the beginning of the experiments +which finally in Samuel's time issued in the +kingship of Saul, and although Abimelech was, properly +speaking, not a Hebrew and certainly was no worshipper +of Jehovah, yet the fact that he was king for +a time gave importance to everything about him. +Hence we have the full account of his rise and fall.</p> + +<p>And yet the narrative before us has its value from +the religious point of view. It shows the disastrous +result of that coalition with idolaters into which the +Hebrews about Shechem entered, it illustrates the +danger of co-partnery with the worldly on worldly terms. +The confederacy of which Shechem was the centre +is a type of many in which people who should be +guided always by religion bind themselves for business +or political ends with those who have no fear of God +before their eyes. Constantly it happens in such +cases that the interests of the commercial enterprise +or of the party are considered before the law of righteousness. +The business affair must be made to +succeed at all hazards. Christian people as partners +of companies are committed to schemes which imply +Sabbath work, sharp practices in buying and selling,<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> +hollow promises in prospectuses and advertisements, +grinding of the faces of the poor, miserable squabbles +about wages that should never occur. In politics the like +is frequently seen. Things are done against the true +instincts of many members of a party; but they, for +the sake of the party, must be silent or even take their +places on platforms and write in periodicals defending +what in their souls and consciences they know to be +wrong. The modern Baal-Berith is a tyrannical god, +ruins the morals of many a worshipper and destroys +the peace of many a circle. Perhaps Christian people +will by-and-by become careful in regard to the schemes +they join and the zeal with which they fling themselves +into party strife. It is high time they did. Even +distinguished and pious leaders are unsafe guides when +popular cries have to be gratified; and if the principles +of Christianity are set aside by a government every +Christian church and every Christian voice should +protest, come of parties what may. Or rather, the +party of Christ, which is always in the van, ought to +have our complete allegiance. Conservatism is sometimes +right. Liberalism is sometimes right. But to +bow down to any Baal of the League is a shameful +thing for a professed servant of the King of kings.</p> + +<p>Against Abimelech the adventurer there arose another +of the same stamp, Gaal son of Ebed, that is the +<i>Abhorred</i>, son of a slave. In him the men of Shechem +put their confidence such as it was. At the festival +of vintage there was a demonstration of a truly barbarous +sort. High carousal was held in the temple +of Baal. There were loud curses of Abimelech and +Gaal made a speech. His argument was that this +Abimelech, though his mother belonged to Shechem, +was yet also the son of Baal's adversary, far too much<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> +of a Hebrew to govern Canaanites and good servants +of Baal. Shechemites should have a true Shechemite +to rule them. Would to Baal, he cried, this people +were under my hand, then would I remove Abimelech. +His speech, no doubt, was received with great applause, +and there and then he challenged the absent king.</p> + +<p>Zebul, prefect of the city, who was present, heard all +this with anger. He was of Abimelech's party still and +immediately informed his chief, who lost no time in +marching on Shechem to suppress the revolt. According +to a common plan of warfare he divided his troops +into four companies and in the early morning these +crept towards the city, one by a track across the +mountains, another down the valley from the west, +the third by way of the Diviners' Oak, the fourth +perhaps marching from the plain of Mamre by way of +Jacob's well. The first engagement drove the Shechemites +into their city, and on the following day the place +was taken, sacked and destroyed. Some distance from +Shechem, probably up the valley to the west, stood a +tower or sanctuary of Baal around which a considerable +village had gathered. The people there, seeing +the fate of the lower town, betook themselves to the +tower and shut themselves up within it. But Abimelech +ordered his men to provide themselves with branches +of trees, which were piled against the door of the +temple and set on fire, and all within were smothered +or burned to the number of a thousand.</p> + +<p>At Thebez, another of the confederate cities, the +pretender met his death. In the siege of the tower +which stood within the walls of Thebez the horrible +expedient of burning was again attempted. Abimelech +directing the operations had pressed close to the door +when a woman cast an upper millstone from the<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> +parapet with so true an aim as to break his skull. So +ended the first experiment in the direction of monarchy; +so also God requited the wickedness of Abimelech.</p> + +<p>One turns from these scenes of bloodshed and cruelty +with loathing. Yet they show what human nature +is, and how human history would shape itself apart +from the faith and obedience of God. We are met by +obvious warnings; but so often does the evidence of +divine judgment seem to fail, so often do the wicked +prosper that it is from another source than observation +of the order of things in this world we must obtain the +necessary impulse to higher life. It is only as we wait +on the guidance and obey the impulses of the Spirit +of God that we shall move towards the justice and +brotherhood of a better age. And those who have +received the light and found the will of the Spirit must +not slacken their efforts on behalf of religion. Gideon +did good service in his day, yet failing in faithfulness +he left the nation scarcely more earnest, his own family +scarcely instructed. Let us not think that religion can +take care of itself. Heavenly justice and truth are +committed to us. The Christ-life generous, pure, +holy must be commended by us if it is to rule the +world. The persuasion that mankind is to be saved +in and by the earthly survives, and against that most +obstinate of all delusions we are to stand in constant +resolute protest, counting every needful sacrifice our +simple duty, our highest glory. The task of the faithful +is no easier to-day than it was a thousand years +ago. Men and women can be treacherous still with +heathen cruelty and falseness; they can be vile still +with heathen vileness, though wearing the air of the +highest civilization. If ever the people of God had +a work to do in the world they have it now.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span></p> +<h2>XVI.</h2> + +<h3><i>GILEAD AND ITS CHIEF.</i></h3> + +<h4><span class="smcap">Judges</span> x. 1-xi. 11.</h4> + + +<p>The scene of the history shifts now to the east of +Jordan, and we learn first of the influence which +the region called Gilead was coming to have in Hebrew +development from the brief notice of a chief named Jair +who held the position of judge for twenty-two years. +Tola, a man of Issachar, succeeded Abimelech, and +Jair followed Tola. In the Book of Numbers we are +informed that the children of Machir son of Manasseh +went to Gilead and took it and dispossessed the +Amorites which were therein; and Moses gave Gilead +unto Machir the son of Manasseh. It is added that +Jair the son or descendant of Manasseh went and took +the towns of Gilead and called them Havvoth-jair; +and in this statement the Book of Numbers anticipates +the history of the judges.</p> + +<p>Gilead is described by modern travellers as one of +the most varied districts of Palestine. The region is +mountainous and its peaks rise to three and even four +thousand feet above the trough of the Jordan. The +southern part is beautiful and fertile, watered by the +Jabbok and other streams that flow westward from +the hills. "The valleys green with corn, the streams +fringed with oleander, the magnificent screens of yellow-green<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> +and russet foliage which cover the steep slopes +present a scene of quiet beauty, of chequered light and +shade of uneastern aspect which makes Mount Gilead +a veritable land of promise." "No one," says another +writer, "can fairly judge of Israel's heritage who has +not seen the exuberance of Gilead as well as the hard +rocks of Judæa which only yield their abundance to +reward constant toil and care." In Gilead the rivers +flow in summer as well as in winter, and they are filled +with fishes and fresh-water shells. While in Western +Palestine the soil is insufficient now to support a large +population, beyond Jordan improved cultivation alone +is needed to make the whole district a garden.</p> + +<p>To the north and east of Gilead lie Bashan and that +extraordinary volcanic region called the Argob or the +Lejah where the Havvoth-jair or towns of Jair were +situated. The traveller who approaches this singular +district from the north sees it rising abruptly from the +plain, the edge of it like a rampart about twenty feet +high. It is of a rude oval shape, some twenty miles +long from north to south, and fifteen in breadth, and +is simply a mass of dark jagged rocks, with clefts +between in which were built not a few cities and +villages. The whole of this Argob or Stony Land, +Jephthah's land of Tob, is a natural fortification, a +sanctuary open only to those who have the secret of +the perilous paths that wind along savage cliff and +deep defile. One who established himself here might +soon acquire the fame and authority of a chief, and +Jair, acknowledged by the Manassites as their judge, +extended his power and influence among the Gadites +and Reubenites farther south.</p> + +<p>But plenty of corn and wine and oil and the advantage +of a natural fortress which might have been held<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span> +against any foe did not avail the Hebrews when they +were corrupted by idolatry. In the land of Gilead and +Bashan they became a hardy and vigorous race, and +yet when they gave themselves up to the influence +of the Syrians, Sidonians, Ammonites and Moabites, +forsaking the Lord and serving the gods of these +peoples, disaster overtook them. The Ammonites were +ever on the watch, and now, stronger than for centuries +in consequence of the defeat of Midian and Amalek by +Gideon, they fell on the Hebrews of the east, subdued +them and even crossed Jordan and fought with the +southern tribes so that Israel was sore distressed.</p> + +<p>We have found reason to suppose that during the +many turmoils of the north the tribes of Judah and +Simeon and to some extent Ephraim were pleased to +dwell secure in their own domains, giving little help +to their kinsfolk. Deborah and Barak got no troops +from the south, and it was with a grudge Ephraim +joined in the pursuit of Midian. Now the time has +come for the harvest of selfish content. Supposing +the people of Judah to have been specially engaged +with religion and the arranging of worship—that did +not justify their neglect of the political troubles of the +north. It was a poor religion then, as it is a poor +religion now, that could exist apart from national well-being +and patriotic duty. Brotherhood must be realised +in the nation as well as in the church, and piety must +fulfil itself through patriotism as well as in other ways.</p> + +<p>No doubt the duties we owe to each other and to +the nation of which we form a part are imposed by +natural conditions which have arisen in the course of +history, and some may think that the natural should +give way to the spiritual. They may see the interests +of a kingdom of this world as actually opposed to<span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span> +the interests of the kingdom of God. The apostles of +Christ, however, did not set the human and divine in +contrast, as if God in His providence had nothing to +do with the making of a nation. "The powers that +be are ordained of God," says St. Paul in writing to +the Romans; and again in his First Epistle to Timothy, +"I exhort that supplications, prayers, intercessions, +thanksgivings be made for all men: for kings and all +that are in high place, that we may lead a tranquil and +quiet life in all godliness and gravity." To the same +effect St. Peter says, "Be subject to every ordinance +of man for the Lord's sake." Natural and secular +enough were the authorities to which submission was +thus enjoined. The policy of Rome was of the earth +earthy. The wars it waged, the intrigues that went +on for power savoured of the most carnal ambition. +Yet as members of the commonwealth Christians were +to submit to the Roman magistrates and intercede +with God on their behalf, observing closely and intelligently +all that went on, taking due part in affairs. No +room was to be given for the notion that the Christian +society meant a new political centre. In our own times +there is a duty which many never understand, or which +they easily imagine is being fulfilled for them. Let +religious people be assured that generous and intelligent +patriotism is demanded of them and attention to the +political business of the time. Those who are careless +will find, as did the people of Judah, that in neglecting +the purity of government and turning a deaf ear to +cries for justice, they are exposing their country to +disaster and their religion to reproach.</p> + +<p>We are told that the Israelites of Gilead worshipped +the gods of the Phœnicians and Syrians, of the Moabites +and of the Ammonites. Whatever religious rites took<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> +their fancy they were ready to adopt. This will be to +their credit in some quarters as a mark of openness of +mind, intelligence and taste. They were not bigoted; +other men's ways in religion and civilization were not +rejected as beneath their regard. The argument is too +familiar to be traced more fully. Briefly it may be +said that if catholicity could save a race Israel should +rarely have been in trouble, and certainly not at this +time. One name by which the Hebrews knew God +was <i>El</i> or <i>Elohim</i>. When they found among the gods +of the Sidonians one called El, the careless-minded +supposed that there could be no harm in joining in +his worship. Then came the notion that the other +divinities of the Phœnician Pantheon, such as Melcarth, +Dagon, Derketo, might be adored as well. Very likely +they found zeal and excitement in the alien religious +gatherings which their own had lost. So they slipped +into practical heathenism.</p> + +<p>And the process goes on among ourselves. Through +the principles that culture means artistic freedom and +that worship is a form of art we arrive at taste or +liking as the chief test. Intensity of feeling is craved +and religion must satisfy that or be despised. It is the +very error that led Hebrews to the feasts of Astarte +and Adonis, and whither it tends we can see in the old +history. Turning from the strong earnest gospel which +grasps intellect and will to shows and ceremonies that +please the eye, or even to music refined and devotional +that stirs and thrills the feelings, we decline from the +reality of religion. Moreover a serious danger threatens +us in the far too common teaching which makes little of +truth everything of charity. Christ was most charitable, +but it is through the knowledge and practice of truth +He offers freedom. He is our King by His witness-bearing<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span> +not to charity but to truth. Those who are +anxious to keep us from bigotry and tell us that meekness, +gentleness and love are more than doctrine +mislead the mind of the age. Truth in regard to God +and His covenant is the only foundation on which life +can be securely built, and without right thinking there +cannot be right living. A man may be amiable, humble, +patient and kind though he has no doctrinal belief +and his religion is of the purely emotional sort; but it +is the truth believed by previous generations, fought +and suffered for by stronger men, not his own gratification +of taste that keeps him in the right way. And +when the influence of that truth decays there will +remain no anchorage, neither compass nor chart for the +voyage. He will be like a wave of the sea driven of +the wind and tossed.</p> + +<p>Again, the religious so far as they have wisdom and +strength are required to be pioneers, which they can +never be in following fancy or taste. Here nothing but +strenuous thought, patient faithful obedience can avail. +Hebrew history is the story of a pioneer people and +every lapse from fidelity was serious, the future of +humanity being at stake. Each Christian society and +believer has work of the same kind not less important, +and failures due to intellectual sloth and moral levity +are as dishonourable as they are hurtful to the human +race. Some of our heretics now are more serious than +Christians, and they give thought and will more +earnestly to the opinions they try to propagate. While +the professed servants of Christ, who should be marching +in the van, are amusing themselves with the +accessories of religion, the resolute socialist or nihilist +reasoning and speaking with the heat of conviction +leads the masses where he will.</p> + +<p><span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span>The Ammonite oppression made the Hebrews feel +keenly the uselessness of heathenism. Baal and Melcarth +had been thought of as real divinities, exercising +power in some region or other of earth or heaven, +and Israel's had been an easy backsliding. Idolatry +did not appear as darkness to people who had never +been fully in the light. But when trouble came and +help was sorely needed they began to see that the +Baalim were nothing. What could these idols do for +men oppressed and at their wits' end? Religion was of +no avail unless it brought an assurance of One Whose +strong hand could reach from land to land, Whose +grace and favour could revive sad and troubled souls. +Heathenism was found utterly barren, and Israel +turned to Jehovah the God of its fathers. "We have +sinned against Thee even because we have forsaken +our God and have served the Baalim."</p> + +<p>Those who now fall away from faith are in worse +case by far than Israel. They have no thought of +a real power that can befriend them. It is to mere +abstractions they have given the divine name. In sin +and sorrow alike they remain with ideas only, with +bare terms of speculation in which there is no life, no +strength, no hope for the moral nature. They are +men and have to live; but with the living God they +have entirely broken. In trouble they can only call on +the Abyss or the Immensities, and there is no way +of repentance though they seek it carefully with tears. +At heart therefore they are pessimists without resource. +Sadness deep and deadly ever waits upon such unbelief, +and our religion to-day suffers the gloom because it is +infected by the uncertainties and denials of an agnosticism +at once positive and confused.</p> + +<p>Another paganism, that of gathering and doing in<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> +the world-sphere, is constantly beside us, drawing +multitudes from fidelity to Christ as Baal-worship +drew Israel from Jehovah, and it is equally barren in +the sharp experiences of humanity. Earthly things +venerated in the ardour of business and the pursuit of +social distinction appear as impressive realities only +while the soul sleeps. Let it be aroused by some +overturn of the usual, one of those floods that sweep +suddenly down on the cities which fill the valley of life, +and there is a quick pathetic confession of the truth. +The soul needs help now, and its help must come from +the Eternal Spirit. We must have done with mere +saying of prayers and begin to pray. We must find +access if access is to be had to the secret place of the +Most High on Whose mercy we depend to redeem us +from bondage and fear. Sad therefore is it for those +who having never learned to seek the throne of divine +succour are swept by the wild deluge from their temples +and their gods. It is a cry of despair they raise amid +the swelling torrent. You who now by the sacred +oracles and the mediation of Christ can come into the +fellowship of eternal life be earnest and eager in the +cultivation of your faith. The true religion of God +which avails the soul in its extremity is not to be had +in a moment, when suddenly its help is needed. That +confidence which has been established in the mind by +serious thought, by the habit of prayer and reliance +on divine wisdom can alone bring help when the +foundations of the earthly are destroyed.</p> + +<p>To Israel troubled and contrite came as on previous +occasions a prophetic message; and it was spoken by +one of those incisive ironic preachers who were born +from time to time among this strangely heathen, +strangely believing people. It is in terms of earnest<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> +remonstrance he speaks, at first almost going the +length of declaring that there is no hope for the +rebellious and ungrateful tribes. They found it an +easy thing to turn from their Divine King to the gods +they chose to worship. Now they perhaps expect as +easy a recovery of His favour. But healing must begin +with deeper wounding, and salvation with much keener +anxiety. This prophet knows the need for utter seriousness +of soul. As he loves and yearns over his +country-folk he must so deal with them; it is God's +way, the only way to save. Most irrationally, against +all sound principles of judgment they had abandoned +the Living One, the Eternal to worship hideous idols +like Moloch and Dagon. It was wicked because it was +wilfully stupid and perverse. And Jehovah says, "I +will save you no more. Go and cry unto the gods +which ye have chosen; let them save you in the day +of your distress." The rebuke is stinging. The preacher +makes the people feel the wretched insufficiency of +their hope in the false, and the great strong pressure +upon them of the Almighty, Whom, even in neglect, +they cannot escape. We are pointed forward to the +terrible pathos of Jeremiah:—"Who shall have pity +upon thee, O Jerusalem? or who shall bemoan thee? +or who shall turn aside to ask of thy welfare? Thou +hast rejected me, saith the Lord, thou art gone backward: +therefore have I stretched out my hand against +thee, and destroyed thee: I am weary with repenting."</p> + +<p>And notice to what state of mind the Hebrews were +brought. Renewing their confession they said, "Do +thou unto us whatsoever seemeth good unto Thee." +They would be content to suffer now at the hand of +God whatever He chose to inflict on them. They themselves +would have exacted heavy tribute of a subject<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> +people that had rebelled and came suing for pardon. +Perhaps they would have slain every tenth man. +Jehovah might appoint retribution of the same kind; +He might afflict them with pestilence; He might require +them to offer a multitude of sacrifices. Men who traffic +with idolatry and adopt gross notions of revengeful +gods are certain to carry back with them when they +return to the better faith many of the false ideas they +have gathered. And it is just possible that a demand +for human sacrifices was at this time attributed to God, +the general feeling that they might be necessary connecting +itself with Jephthah's vow.</p> + +<p>It is idle to suppose that Israelites who persistently +lapsed into paganism could at any time, because they +repented, find the spiritual thoughts they had lost. +True those thoughts were at the heart of the national +life, there always even when least felt. But thousands +of Hebrews even in a generation of reviving faith died +with but a faint and shadowy personal understanding +of Jehovah. Everything in the Book of Judges goes to +show that the mass of the people were nearer the level +of their neighbours the Moabites and Ammonites than +the piety of the Psalms. A remarkable ebb and flow +are observable in the history of the race. Look at +some facts and there seems to be decline. Samson is +below Gideon, and Gideon below Deborah; no man of +leading until Isaiah can be named with Moses. Yet +ever and anon there are prophetic calls and voices out +of a spiritual region into which the people as a whole +do not enter, voices to which they listen only when distressed +and overborne. Worldliness increases, for the +world opens to the Hebrew; but it often disappoints, +and still there are some to whom the heavenly secret +is told. The race as a whole is not becoming more<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> +devout and holy, but the few are gaining a clearer +vision as one experience after another is recorded. +The antithesis is the same we see in the Christian +centuries. Is the multitude more pious now than in the +age when a king had to do penance for rash words +spoken against an ecclesiastic? Are the churches less +worldly than they were a hundred years ago? Scarcely +may we affirm it. Yet there never was an age so rich +as ours in the finest spirituality, the noblest Christian +thought. Our van presses up to the Simplon height +and is in constant touch with those who follow; but +the rear is still chaffering and idling in the streets of +Milan. It is in truth always by the fidelity of the +remnant that humanity is saved for God.</p> + +<p>We cannot say that when Israel repented it was in +the love of holiness so much as in the desire for liberty. +The ways of the heathen were followed readily, but the +supremacy of the heathen was ever abominable to the +vigorous Israelite. By this national spirit however +God could find the tribes, and a special feature of the +deliverance from Ammon is marked where we read: +"The people, the princes of Gilead said one to the +other, What man is he that will begin to fight against +the children of Ammon? He shall be head over all +the inhabitants of Gilead." Looking around for the fit +leader they found Jephthah and agreed to invite him.</p> + +<p>Now this shows distinct progress in the growth of +the nation. There is, if nothing more, a growth in +practical power. Abimelech had thrust himself upon +the men of Shechem. Jephthah is chosen apart from +any ambition of his own. The movement which made +him judge arose out of the consciousness of the +Gileadites that they could act for themselves and were +bound to act for themselves. Providence indicated the<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> +chief, but they had to be instruments of providence in +making him chief. The vigour and robust intelligence +of the men of Eastern Palestine come out here. They +lead in the direction of true national life. While on +the west of Jordan there is a fatalistic disposition, these +men move. Gilead, the separated country, with the +still ruder Bashan behind it and the Argob a resort of +outlaws, is beneath some other regions in manners and +in thought, but ahead of them in point of energy. We +need not look for refinement, but we shall see power; +and the chosen leader while he is something of the +barbarian will be a man to leave his mark on history.</p> + +<p>At the start we are not prepossessed in favour of +Jephthah. There is some confusion in the narrative +which has led to the supposition that he was a foundling +of the clan. But taking Gilead as the actual name of +his father, he appears as the son of a harlot, brought up +in the paternal home and banished from it when there +were legitimate sons able to contend with him. We +get thus a brief glance at a certain rough standard +of morals and see that even polygamy made sharp +exclusions. Jephthah, cast out, betakes himself to the +land of Tob and getting about him a band of vain +fellows or freebooters becomes the Robin Hood or +Rob Roy of his time. There are natural suspicions +of a man who takes to a life of this kind, and yet the +progress of events shows that though Jephthah was a +sort of outlaw his character as well as his courage must +have commended him. He and his men might occasionally +seize for their own use the cattle and corn of +Israelites when they were hard pressed for food. But +it was generally against the Ammonites and other +enemies their raids were directed, and the modern +instances already cited show that no little magnanimity<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span> +and even patriotism may go along with a life of lawless +adventure. If this robber chief, as some might call +him, now and again levied contributions from a wealthy +flock-master, the poorer Hebrews were no doubt +indebted to him for timely help when bands of +Ammonites swept through the land. Something of +this we must read into the narrative otherwise the +elders of Gilead would not so unanimously and urgently +have invited him to become their head.</p> + +<p>Jephthah was not at first disposed to believe in the +good faith of those who gave him the invitation. +Among the heads of households who came he saw his +own brothers who had driven him to the hills. He +must have more than suspected that they only wished +to make use of him in their emergency and, the fighting +over, would set him aside. He therefore required an +oath of the men that they would really accept him as +chief and obey him. That given he assumed the +command.</p> + +<p>And here the religious character of the man begins +to appear. At Mizpah on the verge of the wilderness +where the Israelites, driven northward by the victories +of Ammon, had their camp there stood an ancient cairn +or heap of stones which preserved the tradition of a +sacred covenant and still retained the savour of sanctity. +There it was that Jacob fleeing from Padan-aram on +his way back to Canaan was overtaken by Laban, and +there raising the Cairn of Witness they swore in the +sight of Jehovah to be faithful to each other. The +belief still lingered that the old monument was a place +of meeting between man and God. To it Jephthah +repaired at this new point in his life. No more an +adventurer, no more an outlaw, but the chosen leader +of eastern Israel, "he spake all his words before<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span> +Jehovah in Mizpah." He had his life to review there, +and that could not be done without serious thought. +He had a new and strenuous future opened to him. +Jephthah the outcast, the unnamed, was to be leader +in a tremendous national struggle. The bold Gileadite +feels the burden of the task. He has to question himself, +to think of Jehovah. Hitherto he has been doing +his own business and to that he has felt quite equal; +now with large responsibility comes a sense of need. +For a fight with society he has been strong enough; +but can he be sure of himself as God's man, fighting +against Ammon? Not a few words but many would +he have to utter as on the hill-top in the silence he +lifted up his soul to God and girt himself in holy +resolution as a father and a Hebrew to do his duty +in the day of battle.</p> + +<p>Thus we pass from doubt of Jephthah to the hope +that the banished man, the free-booter will yet prove +to be an Israelite indeed, of sterling character, whose +religion, very rude perhaps, has a deep strain of reality +and power. Jephthah at the cairn of Mizpah lifting +up his hands in solemn invocation of the God of Jacob +reminds us that there are great traditions of the past +of our nation and of our most holy faith to which we +are bound to be true, that there is a God our witness +and our judge in Whose strength alone we can live and +do nobly. For the service of humanity and the maintenance +of faith we need to be in close touch with the +brave and good of other days and in the story of their +lives find quickening for our own. Along the same +line and succession we are to bear our testimony, and +no link of connection with the Divine Power is to be +missed which the history of the men of faith supplies. +Yet as our personal Helper especially we must know<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span> +God. Hearing His call to ourselves we must lift the +standard and go forth to the battle of life. Who can +serve his family and friends, who can advance the +well-being of the world, unless he has entered into +that covenant with the Living God which raises mortal +insufficiency to power and makes weak and ignorant +men instruments of a divine redemption?</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span></p> +<h2>XVII.</h2> + +<h3><i>THE TERRIBLE VOW.</i></h3> + +<h4><span class="smcap">Judges</span> xi. 12-40.</h4> + + +<p>At every stage of their history the Hebrews were +capable of producing men of passionate religiousness. +And this appears as a distinction of the group +of nations to which they belong. The Arab of the +present time has the same quality. He can be excited +to a holy war in which thousands perish. With the +battle-cry of Allah and his Prophet he forgets fear. +He presents a different mingling of character from the +Saxon,—turbulence and reverence, sometimes apart, +then blending—magnanimity and a tremendous want +of magnanimity; he is fierce and generous, now +rising to vivid faith, then breaking into earthly passion. +We have seen the type in Deborah. David is the same +and Elijah; and Jephthah is the Gileadite, the border +Arab. In each of these there is quick leaping at life +and beneath hot impulse a strain of brooding thought +with moments of intense inward trouble. As we follow +the history we must remember the kind of man it +presents to us. There is humanity as it is in every +race, daring in effort, tender in affection, struggling +with ignorance yet thoughtful of God and duty, triumphing +here, defeated there. And there is the Syrian with +the heat of the sun in his blood and the shadow of<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span> +Moloch on his heart, a son of the rude hills and of +barbaric times, yet with a dignity, a sense of justice, +a keen upward look, the Israelite never lost in the +outlaw.</p> + +<p>So soon as Jephthah begins to act for his people, +marks of a strong character are seen. He is no ordinary +leader, not the mere fighter the elders of Gilead may +have taken him to be. His first act is to send messengers +to the king of Ammon saying, What hast thou to do +with me that thou art come to fight against my land? +He is a chief who desires to avert bloodshed—a new +figure in the history.</p> + +<p>Natural in those times was the appeal to arms, so +natural, so customary that we must not lightly pass +this trait in the character of the Gileadite judge. If +we compare his policy with that of Gideon or Barak +we see of course that he had different circumstances +to deal with. Between Jordan and the Mediterranean +the Israelites required the whole of the land in order +to establish a free nationality. There was no room +for Canaanite or Midianite rule side by side with their +own. The dominance of Israel had to be complete +and undisturbed. Hence there was no alternative +to war when Jabin or Zebah and Zalmunna attacked +the tribes. Might had to be invoked on behalf of +right. On the other side Jordan the position was +different. Away towards the desert behind the mountains +of Bashan the Ammonites might find pasture for +their flocks, and Moab had its territory on the slopes +of the lower Jordan and the Dead Sea. It was not +necessary to crush Ammon in order to give Manasseh, +Gad and Reuben space enough and to spare. Yet +there was a rare quality of judgment shown by the +man who although called to lead in war began with<span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span> +negotiation and aimed at a peaceful settlement. No +doubt there was danger that the Ammonites might +unite with Midian or Moab against Israel. But Jephthah +hazards such a coalition. He knows the bitterness +kindled by strife. He desires that Ammon, a kindred +people, shall be won over to friendliness with Israel, +henceforth to be an ally instead of a foe.</p> + +<p>Now in one aspect this may appear an error in +policy, and the Hebrew chief will seem especially to +blame when he makes the admission that the Ammonites +hold their land from Chemosh their god. Jephthah +has no sense of Israel's mission to the world, no wish +to convert Ammon to a higher faith, nor does Jehovah +appear to him as sole King, sole object of human +worship. Yet, on the other hand, if the Hebrews +were to fight idolatry everywhere it is plain their +swords would never have been sheathed. Phœnicia +was close beside; Aram was not far away; northward +the Hittites maintained their elaborate ritual. A line +had to be drawn somewhere and, on the whole, we +cannot but regard Jephthah as an enlightened and +humane chief who wished to stir against his people +and his God no hostility that could possibly be avoided. +Why should not Israel conquer Ammon by justice and +magnanimity, by showing the higher principles which +the true religion taught? He began at all events by +endeavouring to stay the quarrel, and the attempt was +wise.</p> + +<p>The king of Ammon refused Jephthah's offer to +negotiate. He claimed the land bounded by the Arnon, +the Jabbok and Jordan as his own and demanded +that it should be peaceably given up to him. In reply +Jephthah denied the claim. It was the Amorites, he +said, who originally held that part of Syria. Sihon<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span> +who was defeated in the time of Moses was not an +Ammonite king, but chief of the Amorites. Israel had +by conquest obtained the district in dispute, and Ammon +must give place.</p> + +<p>The full account given of these messages sent by +Jephthah shows a strong desire on the part of the +narrator to vindicate Israel from any charge of unnecessary +warfare. And it is very important that this +should be understood, for the inspiration of the historian +is involved. We know of nations that in sheer lust +of conquest have attacked tribes whose land they did +not need, and we have read histories in which wars +unprovoked and cruel have been glorified. In after +times the Hebrew kings brought trouble and disaster +on themselves by their ambition. It would have been +well if David and Solomon had followed a policy like +Jephthah's rather than attempted to rival Assyria and +Egypt. We see an error rather than a cause of boasting +when David put garrisons in Syria of Damascus: +strife was thereby provoked which issued in many a +sanguinary war. The Hebrews should never have +earned the character of an aggressive and ambitious +people that required to be kept in check by the kingdoms +around. To this nation, a worldly nation on the +whole, was committed a spiritual inheritance, a spiritual +task. Is it asked why being worldly the Hebrews +ought to have fulfilled a spiritual calling? The answer +is that their best men understood and declared the +Divine will, and they should have listened to their best +men. Their fatal mistake was, as Christ showed, to +deride their prophets, to crush and kill the messengers +of God. And many other nations likewise have +missed their true vocation being deluded by dreams +of vast empire and earthly glory. To combat idolatry<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> +was indeed the business of Israel and especially to +drive back the heathenism that would have overwhelmed +its faith; and often this had to be done with an earthly +sword because liberty no less than faith was at stake. +But a policy of aggression was never the duty of this +people.</p> + +<p>The temperate messages of the Hebrew chief to the +king of Ammon proved to be of no avail: war alone +was to settle the rival claims. And this once clear +Jephthah lost no time in preparing for battle. As one +who felt that without God no man can do anything, he +sought assurance of divine aid; and we have now to +consider the vow which he made, ever interesting on +account of the moral problem it involves and the very +pathetic circumstances which accompanied its fulfilment.</p> + +<p>The terms of the solemn engagement under which +Jephthah came were these:—"If Thou wilt indeed +deliver the children of Ammon into mine hand, then +it shall be that whatsoever" (Septuagint and Vulgate, +"<i>whosoever</i>") "cometh forth of the doors of my +house to meet me when I return in peace from the +children of Ammon shall be the Lord's, and I will +offer it (otherwise, <i>him</i>) for a burnt offering." And +here two questions arise; the first, what he could have +meant by the promise; the second, whether we can +justify him in making it. As to the first, the explicit +designation to God of whatever came forth of the doors +of his house points unmistakably to a human life as +the devoted thing. It would have been idle in an +emergency like that in which Jephthah found himself, +with a hazardous conflict impending that was to decide +the fate of the eastern tribes at least, to anticipate the +appearance of an animal, bullock, goat or sheep, and +promise that in sacrifice. The form of words used in<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span> +the vow cannot be held to refer to an animal. The +chief is thinking of some one who will express joy at +his success and greet him as a victor. In the fulness +of his heart he leaps to a wild savage mark of devotion. +It is a crisis alike for him and for the people and what +can he do to secure the favour and help of Jehovah? +Too ready from his acquaintance with heathen sacrifices +and ideas to believe that the God of Israel will +be pleased with the kind of offerings by which the +gods of Sidon and Aram were honoured, feeling himself +as the chief of the Hebrews bound to make some great +and unusual sacrifice, he does not promise that the +captives taken in war shall be devoted to Jehovah, but +some one of his own people is to be the victim. The +dedication shall be all the more impressive that the life +given up is one of which he himself shall feel the loss. +A conqueror returning from war would, in ordinary +circumstances, have loaded with gifts the first member +of his household who came forth to welcome him. +Jephthah vows to give that very person to God. The +insufficient religious intelligence of the man, whose life +had been far removed from elevating influences, this +once perceived—and we cannot escape from the facts +of the case—the vow is parallel to others of which +ancient history tells. Jephthah expects some servant, +some favourite slave to be the first. There is a touch +of barbaric grandeur and at the same time of Roman +sternness in his vow. As a chief he has the lives of +all his household entirely at his disposal. To sacrifice +one will be hard, for he is a humane man; but he +expects that the offering will be all the more acceptable +to the Most High. Such are the ideas moral and +religious from which his vow springs.</p> + +<p>Now we should like to find more knowledge and a<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> +higher vision in a leader of Israel. We would fain +escape from the conclusion that a Hebrew could be so +ignorant of the divine character as Jephthah appears; +and moved by such feelings many have taken a very +different view of the matter. The Gileadite has, for +example, been represented as fully aware of the Mosaic +regulations concerning sacrifice and the method for +redeeming the life of a firstborn child; that is to say +he is supposed to have made his vow under cover of +the Levitical provision by which in case his daughter +should first meet him he would escape the necessity +of sacrificing her. The rule in question could not, +however, be stretched to a case like this. But, supposing +it could, is it likely that a man whose whole soul +had gone out in a vow of life and death to God would +reserve such a door of escape? In that case the story +would lose its terror indeed, but also its power: human +history would be the poorer by one of the great tragic +experiences wild and supernatural that show man +struggling with thoughts above himself.</p> + +<p>What did the Gileadite know? What ought he to +have known? We see in his vow a fatalistic strain; +he leaves it to chance or fate to determine who shall +meet him. There is also an assumption of the right +to take into his own hands the disposal of a human +life; and this, though most confidently claimed, was +entirely a factitious right. It is one which mankind +has ceased to allow. Further the purpose of offering a +human being in sacrifice is unspeakably horrible to us. +But how differently these things must have appeared in +the dim light which alone guided this man of lawless life +in his attempt to make sure of God and honour Him! +We have but to consider things that are done at the +present day in the name of religion, the lifelong<span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span> +"devotion" of young women in a nunnery, for example, +and all the ceremonies which accompany that outrage +on the divine order to see that centuries of Christianity +have not yet put an end to practices which under colour +of piety are barbaric and revolting. In the modern +case a nun secluded from the world, dead to the world, +is considered to be an offering to God. The old +conception of sacrifice was that the life must pass out +of the world by way of death in order to become God's. +Or again, when the priest describing the devotion of +his body says: "The essential, the sacerdotal purpose +to which it should be used is to die. Such death must +be begun in chastity, continued in mortification, consummated +in that actual death which is the priest's +final oblation, his last sacrifice,"<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a>—the same superstition +appears in a refined and mystical form.</p> + +<p>His vow made, the chief went forth to battle leaving +in his home one child only, a daughter beautiful, high-spirited, +the joy of her father's heart. She was a true +Hebrew girl and all her thought was that he, her sire, +should deliver Israel. For this she longed and prayed. +And it was so. The enthusiasm of Jephthah's devotion +to God was caught by his troops and bore them on +irresistibly. Marching from Mizpah in the land of +Bashan they crossed Manasseh, and south from Mizpeh +of Gilead, which was not far from the Jabbok, they +found the Ammonites encamped. The first battle +practically decided the campaign. From Aroer to +Minnith, from the Jabbok to the springs of Arnon, the +course of flight and bloodshed extended, until the +invaders were swept from the territory of the tribes. +Then came the triumphant return.</p> + +<p><span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span>We imagine the chief as he approached his home +among the hills of Gilead, his eagerness and exultation +mingled with some vague alarm. The vow he has +made cannot but weigh upon his mind now that the +performance of it comes so near. He has had time +to think what it implies. When he uttered the words +that involved a life the issue of war appeared doubtful. +Perhaps the campaign would be long and indecisive. +He might have returned not altogether discredited, +yet not triumphant. But he has succeeded beyond +his expectation. There can be no doubt that the +offering is due to Jehovah. Who then shall appear? +The secret of his vow is hid in his own breast. To no +man has he revealed his solemn promise; nor has he +dared in any way to interfere with the course of events. +As he passes up the valley with his attendants there +is a stir in his rude castle. The tidings of his coming +have preceded him and she, that dear girl who is the +very apple of his eye, his daughter, his only child, +having already rehearsed her part, goes forth eagerly +to welcome him. She is clad in her gayest dress. +Her eyes are bright with the keenest excitement. +The timbrel her father once gave her, on which she +has often played to delight him, is tuned to a chant of +triumph. She dances as she passes from the gate. Her +father, her father, chief and victor!</p> + +<p>And he? A sudden horror checks his heart. He +stands arrested, cold as stone, with eyes of strange +dark trouble fixed upon the gay young figure that welcomes +him to home and rest and fame. She flies to +his arms, but they do not open to her. She looks at +him, for he has never repulsed her—and why now? +He puts forth his hands as if to thrust away a dreadful +sight, and what does she hear? Amid the sobs of<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> +a strong man's agony, "Alas, my daughter, thou hast +brought me very low ... and thou art one of them +that trouble me." To startled ears the truth is slowly +told. She is vowed to the Lord in sacrifice. He cannot +go back. Jehovah who gave the victory now claims +the fulfilment of the oath.</p> + +<p>We are dealing with the facts of life. For a time +let us put aside the reflections that are so easy to make +about rash vows and the iniquity of keeping them. +Before this anguish of the loving heart, this awful +issue of a sincere but superstitious devotion we stand +in reverence. It is one of the supreme hours of +humanity. Will the father not seek relief from his +obligation? Will the daughter not rebel? Surely a +sacrifice so awful will not be completed. Yet we remember +Abraham and Isaac journeying together to Moriah, +and how with the father's resignation of his great hope +there must have gone the willingness of the son to face +death if that last proof of piety and faith is required. +We look at the father and daughter of a later date and +find the same spirit of submission to what is regarded +as the will of God. Is the thing horrible—too horrible +to be dwelt upon? Are we inclined to say,</p> + +<div class="poem"> +<span class="i0">"... 'Heaven heads the count of crimes</span><br /> +<span class="i1">With that wild oath?' She renders answer high,</span><br /> +<span class="i0">'Not so; nor once alone, a thousand times</span><br /> +<span class="i1">I would be born and die.'"</span> +</div> + +<p>It has been affirmed that "Jephthah's rash act, +springing from a culpable ignorance of the character +of God, directed by heathen superstition and cruelty +poured an ingredient of extreme bitterness into his cup +of joy and poisoned his whole life." Suffering indeed +there must have been for both the actors in that pitiful<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span> +tragedy of devotion and ignorance, who knew not the +God to Whom they offered the sacrifice. But it is one +of the marks of rude erring man that he does take upon +himself such burdens of pain in the service of the +invisible Lord. A shallow scepticism entirely misreads +the strange dark deeds often done for religion; yet +one who has uttered many a foolish thing in the way +of "explaining" piety can at last confess that the +renouncing mortifying spirit is, with all its errors, one +of man's noble and distinguishing qualities. To Jephthah, +as to his heroic daughter, religion was another +thing than it is to many, just because of their extraordinary +renunciation. Very ignorant they were surely, +but they were not so ignorant as those who make no +great offering to God, who would not resign a single +pleasure, nor deprive a son or daughter of a single +comfort or delight, for the sake of religion and the +higher life. To what purpose is this waste? said the +disciples, when the pound of ointment of spikenard very +costly was poured on the head of Jesus and the house +was filled with the odour. To many now it seems +waste to expend thought, time or money upon a +sacred cause, much more to hazard or to give life itself. +We see the evils of enthusiastic self-devotion to the +work of God very clearly; its power we do not feel. +We are saving life so diligently, many of us, that we +may well fear to lose it irremediably. There is no +strain and therefore no strength, no joy. A weary +pessimism dogs our unfaith.</p> + +<p>To Jephthah and his daughter the vow was sacred, +irrevocable. The deliverance of Israel by so signal +and complete a victory left no alternative. It would +have been well if they had known God differently; yet +better this darkly impressive issue which went to the<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span> +making of Hebrew faith and strength than easy unfruitful +evasion of duty. We are shocked by the expenditure +of fine feeling and heroism in upholding a false idea of +God and obligation to Him; but are we outraged and +distressed by the constant effort to escape from God +which characterizes our age? And have we for our +own part come yet to the right idea of self and its relations? +Our century, beclouded on many points, is +nowhere less informed than in matters of self-sacrifice; +Christ's doctrine is still uncomprehended. Jephthah was +wrong, for God did not need to be bribed to support +a man who was bent on doing his duty. And many +fail now to perceive that personal development and +service of God are in the same line. Life is made for +generosity not mortification, for giving in glad ministry +not for giving up in hideous sacrifice. It is to be +devoted to God by the free and holy use of body, +mind and soul in the daily tasks which Providence +appoints.</p> + +<p>The wailing of Jephthah's daughter rings in our ears +bearing with it the anguish of many a soul tormented +in the name of that which is most sacred, tormented +by mistakes concerning God, the awful theory that He +is pleased with human suffering. The relics of that +hideous Moloch-worship which polluted Jephthah's +faith, not even yet purged away by the Spirit of Christ, +continue and make religion an anxiety and life a kind +of torture. I do not speak of that devotion of thought +and time, eloquence and talent to some worthless cause +which here and there amazes the student of history and +human life,—the passionate ardour, for example, with +which Flora Macdonald gave herself up to the service +of a Stuart. But religion is made to demand sacrifices +compared to which the offering of Jephthah's daughter<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span> +was easy. The imagination of women especially, fired +by false representations of the death of Christ in which +there was a clear divine assertion of self, while it is +made to appear as complete suppression of self, bears +many on in a hopeless and essentially immoral endeavour. +Has God given us minds, feelings, right ambitions that +we may crush them? Does He purify our desires and +aspirations by the fire of His own Spirit and still +require us to crush them? Are we to find our end +in being nothing, absolutely nothing, devoid of will, +of purpose, of personality? Is this what Christianity +demands? Then our religion is but refined suicide, +and the God who desires us to annihilate ourselves is +but the Supreme Being of the Buddhists, if those may +be said to have a god who regard the suppression of +individuality as salvation.</p> + +<p>Christ was made a sacrifice for us. Yes: He sacrificed +everything except His own eternal life and power; He +sacrificed ease and favour and immediate success for +the manifestation of God. So He achieved the fulness +of personal might and royalty. And every sacrifice +His religion calls us to make is designed to secure +that enlargement and fulness of spiritual individuality in +the exercise of which we shall truly serve God and our +fellows. Does God require sacrifice? Yes, unquestionably—the +sacrifice which every reasonable being +must make in order that the mind, the soul may be +strong and free, sacrifice of the lower for the higher, +sacrifice of pleasure for truth, of comfort for duty, of +the life that is earthly and temporal for the life that is +heavenly and eternal. And the distinction of Christianity +is that it makes this sacrifice supremely reasonable +because it reveals the higher life, the heavenly +hope, the eternal rewards for which the sacrifice is to<span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span> +be made, that it enables us in making it to feel ourselves +united to Christ in a divine work which is to issue in +the redemption of mankind.</p> + +<p>There are not a few popularly accepted guides in +religion who fatally misconceive the doctrine of sacrifice. +They take man-made conditions for Divine opportunities +and calls. Their arguments come home not to the +selfish and overbearing, but to the unselfish and long-suffering +members of society, and too often they are +more anxious to praise renunciation—any kind of it, +for any purpose, so it involve acute feeling—than to +magnify truth and insist on righteousness. It is women +chiefly these arguments affect, and the neglect of pure +truth and justice with which women are charged is in +no small degree the result of false moral and religious +teaching. They are told that it is good to renounce and +suffer even when at every step advantage is taken of +their submission and untruth triumphs over generosity. +They are urged to school themselves to humiliation and +loss not because God appoints these but because +human selfishness imposes them. The one clear and +damning objection to the false doctrine of self-suppression +is here: it makes sin. Those who yield where +they should protest, who submit where they should +argue and reprove, make a path for selfishness and +injustice and increase evil instead of lessening it. +They persuade themselves that they are bearing the +cross after Christ; but what in effect are they doing? +The missionary amongst ignorant heathen has to bear +to the uttermost as Christ bore. But to give so-called +Christians a power of oppression and exaction is to +turn the principles of religion upside down and hasten +the doom of those for whom the sacrifice is made. +When we meddle with truth and righteousness even in<span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span> +the name of piety we simply commit sacrilege, we range +ourselves with the wrong and unreal; there is no +foundation under our faith and no moral result of our +endurance and self-denial. We are selling Christ not +following Him.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span></p> +<h2>XVIII.</h2> + +<h3><i>SHIBBOLETHS.</i></h3> + +<h4><span class="smcap">Judges</span> xii. 1-7.</h4> + + +<p>While Jephthah and his Gileadites were engaged +in the struggle with Ammon jealous watch was +kept over all their movements by the men of Ephraim. +As the head tribe of the house of Joseph occupying +the centre of Palestine Ephraim was suspicious of all +attempts and still more of every success that threatened +its pride and pre-eminence. We have seen Gideon in +the hour of his victory challenged by this watchful +tribe, and now a quarrel is made with Jephthah who +has dared to win a battle without its help. What were +the Gileadites that they should presume to elect a chief +and form an army? Fugitives from Ephraim who had +gathered in the shaggy forests of Bashan and among +the cliffs of the Argob, mere adventurers in fact, what +right had they to set up as the protectors of Israel? +The Ephraimites found the position intolerable. The +vigour and confidence of Gilead were insulting. If a +check were not put on the energy of the new leader +might he not cross the Jordan and establish a tyranny +over the whole land? There was a call to arms, and +a large force was soon marching against Jephthah's +camp to demand satisfaction and submission.</p> + +<p>The pretext that Jephthah had fought against<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span> +Ammon without asking the Ephraimites to join him +was shallow enough. The invitation appears to have +been given; and even without an invitation Ephraim +might well have taken the field. But the savage +threat, "We will burn thine house upon thee with +fire," showed the temper of the leaders in this expedition. +The menace was so violent that the Gileadites +were roused at once and, fresh from their victory over +Ammon, they were not long in humbling the pride of +the great western clan.</p> + +<p>One may well ask, Where is Ephraim's fear of God? +Why has there been no consultation of the priests at +Shiloh by the tribe under whose care the sanctuary +is placed? The great Jewish commentary affirms that +the priests were to blame, and we cannot but agree. +If religious influences and arguments were not used +to prevent the expedition against Gilead they should +have been used. The servants of the oracle might +have understood the duty of the tribes to each other +and of the whole nation to God and done their utmost +to avert civil war. Unhappily, however, professed +interpreters of the divine will are too often forward +in urging the claims of a tribe or favouring the arrogance +of a class by which their own position is upheld. As +on the former occasion when Ephraim interfered, so in +this we scarcely go beyond what is probable in supposing +that the priests declared it to be the duty of faithful +Israelites to check the career of the eastern chief and +so prevent his rude and ignorant religion from gaining +dangerous popularity. Bishop Wordsworth has seen +a fanciful resemblance between Jephthah's campaign +against Ammon and the revival under the Wesleys +and Whitefield which as a movement against ungodliness +put to shame the sloth of the Church of England. He<span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span> +has remarked on the scorn and disdain—and he might +have used stronger terms—with which the established +clergy assailed those who apart from them were successfully +doing the work of God. This was an example +of far more flagrant tribal jealousy than that of Ephraim +and her priests; and have there not been cases of +religious leaders urging retaliation upon enemies or +calling for war in order to punish what was absurdly +deemed an outrage on national honour? With facts +of this kind in view we can easily believe that from +Shiloh no word of peace, but on the other hand words of +encouragement were heard when the chiefs of Ephraim +began to hold councils of war and to gather their men +for the expedition that was to make an end of Jephthah.</p> + +<p>Let it be allowed that Ephraim, a strong tribe, the +guardian of the ark of Jehovah, much better instructed +than the Gileadites in the divine law, had a right to +maintain its place. But the security of high position lies +in high purpose and noble service; and an Ephraim +ambitious of leading should have been forward on every +occasion when the other tribes were in confusion and +trouble. When a political party or a church claims to +be first in regard for righteousness and national well-being +it should not think of its own credit or continuance +in power but of its duty in the war against +injustice and ungodliness. The favour of the great, the +admiration of the multitude should be nothing to either +church or party. To rail at those who are more +generous, more patriotic, more eager in the service of +truth, to profess a fear of some ulterior design against +the constitution or the faith, to turn all the force of +influence and eloquence and even of slander and menace +against the disliked neighbour instead of the real +enemy, this is the nadir of baseness. There are<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> +Ephraims still, strong tribes in the land, that are +too much exercised in putting down claims, too little +in finding principles of unity and forms of practical +brotherhood. We see in this bit of history an example +of the humiliation that sooner or later falls on the +jealous and the arrogant; and every age is adding +instances of a like kind.</p> + +<p>Civil war, at all times lamentable, appears peculiarly +so when the cause of it lies in haughtiness and distrust. +We have found however that, beneath the surface, +there may have been elements of division and ill-will +serious enough to require this painful remedy. The campaign +may have prevented a lasting rupture between +the eastern and western tribes, a separation of the +stream of Israel's religion and nationality into rival +currents. It may also have arrested a tendency to +ecclesiastical narrowness, which at this early stage +would have done immense harm. It is quite true that +Gilead was rude and uninstructed, as Galilee had the +reputation of being in the time of our Lord. But the +leading tribes or classes of a nation are not entitled +to overbear the less enlightened, nor by attempts at +tyranny to drive them into separation. Jephthah's +victory had the effect of making Ephraim and the other +western tribes understand that Gilead had to be +reckoned with, whether for weal or woe, as an integral +and important part of the body politic. In Scottish +history, the despotic attempt to thrust Episcopacy on +the nation was the cause of a distressing civil war; a +people who would not fall in with the forms of religion +that were in favour at head-quarters had to fight for +liberty. Despised or esteemed they resolved to keep +and use their rights, and the religion of the world owes +a debt to the Covenanters. Then in our own times,<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span> +lament as we may the varied forms of antagonism to +settled faith and government, that enmity of which +communism and anarchism are the delirium, it would +be simply disastrous to suppress it by sheer force even +if the thing were possible. Surely those who are +certain they have right on their side need not be +arrogant. The overbearing temper is always a sign of +hollow principle as well as of moral infirmity. Was +any Gilead ever put down by a mere assertion of +superiority, even on the field of battle? Let the truth +be acknowledged that only in freedom lies the hope +of progress in intelligence, in constitutional order and +purity of faith. The great problems of national life +and development can never be settled as Ephraim tried +to settle the movement beyond Jordan. The idea of +life expands and room must be left for its enlargement. +The many lines of thought, of personal activity, of +religious and social experiment leading to better ways +or else proving by-and-by that the old are best—all +these must have place in a free state. The threats of +revolution that trouble nations would die away if this +were clearly understood; and we read history in vain +if we think that the old autocracies or aristocracies will +ever approve themselves again, unless indeed they take +far wiser and more Christian forms than they had in +past ages. The thought of individual liberty once firmly +rooted in the minds of men, there is no going back to +the restraints that were possible before it was familiar. +Government finds another basis and other duties. A +new kind of order arises which attempts no suppression +of any idea or sincere belief and allows all possible +room for experiments in living. Unquestionably this +altered condition of things increases the weight of moral +responsibility. In ordering our own lives as well as in<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> +regulating custom and law we need to exercise the most +serious care, the most earnest thought. Life is not +easier because it has greater breadth and freedom. +Each is thrown back more upon conscience, has more +to do for his fellow-men and for God.</p> + +<hr style="width: 45%;" /> + +<p>We pass now to the end of the campaign and the +scene at the fords of Jordan, when the Gileadites, +avenging themselves on Ephraim, used the notable +expedient of asking a certain word to be pronounced in +order to distinguish friend from foe. To begin with, +the slaughter was quite unnecessary. If bloodshed +there had to be, that on the field of battle was certainly +enough. The wholesale murder of the "fugitives of +Ephraim," so called with reference to their own taunt, +was a passionate and barbarous deed. Those who +began the strife could not complain; but it was the +leaders of the tribe who rushed on war, and now the +rank and file must suffer. Had Ephraim triumphed +the defeated Gileadites would have found no quarter; +victorious they gave none. We may trust, however, +that the number forty-two thousand represents the total +strength of the army that was dispersed and not those +left dead on the field.</p> + +<p>The expedient used at the fords turned on a defect +or peculiarity of speech. Shibboleth perhaps meant +<i>stream</i>. Of each man who came to the stream of +Jordan wishing to pass to the other side it was required +that he should say <i>Shibboleth</i>. The Ephraimites tried +but said <i>Sibboleth</i> instead, and so betraying their west-country +birth they pronounced their own doom. The +incident has become proverbial and the proverbial use +of it is widely suggestive. First, however, we may +note a more direct application.</p> + +<p><span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span>Do we not at times observe how words used in +common speech, phrases or turns of expression betray +a man's upbringing or character, his strain of thought +and desire? It is not necessary to lay traps for men, +to put it to them how they think on this point or that +in order to discover where they stand and what they +are. Listen and you will hear sooner or later the +<i>Sibboleth</i> that declares the son of Ephraim. In religious +circles, for example, men are found who appear to be +quite enthusiastic in the service of Christianity, eager +for the success of the church, and yet on some +occasion a word, an inflexion or turn of the voice will +reveal to the attentive listener a constant worldliness +of mind, a worship of self mingling with all they think +and do. You notice that and you can prophesy what +will come of it. In a few months or even weeks the +show of interest will pass. There is not enough praise +or deference to suit the egotist, he turns elsewhere to +find the applause which he values above everything.</p> + +<p>Again, there are words somewhat rude, somewhat +coarse, which in carefully ordered speech a man may +not use; but they fall from his lips in moments of +unguarded freedom or excitement. The man does not +speak "half in the language of Ashdod"; he particularly +avoids it. Yet now and again a lapse into the Philistine +dialect, a something muttered rather than spoken +betrays the secret of his nature. It would be harsh to +condemn any one as inherently bad on such evidence. +The early habits, the sins of past years thus unveiled +may be those against which he is fighting and praying. +Yet, on the other hand, the hypocrisy of a life may +terribly show itself in these little things; and every one +will allow that in choosing our companions and friends +we ought to be keenly alive to the slightest indications<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span> +of character. There are fords of Jordan to which we +come unexpectedly, and without being censorious we +are bound to observe those with whom we purpose to +travel further.</p> + +<p>Here, however, one of the most interesting and, for +our time, most important points of application is to +be found in the self-disclosure of writers—those who +produce our newspapers, magazines, novels, and the +like. Touching on religion and on morals certain of +these writers contrive to keep on good terms with +the kind of belief that is popular and pays. But +now and again, despite efforts to the contrary, they +come on the <i>Shibboleth</i> which they forget to pronounce +aright. Some among them who really care nothing for +Christianity and have no belief whatever in revealed +religion, would yet pass for interpreters of religion and +guides of conduct. Christian morality and worship +they barely endure; but they cautiously adjust every +phrase and reference so as to drive away no reader +and offend no devout critic; that is, they aim at doing +so; now and again they forget themselves. We catch +a word, a touch of flippancy, a suggestion of licence, +a covert sneer which goes too far by a hairsbreadth. +The evil lies in this that they are teaching multitudes +to say <i>Sibboleth</i> along with them. What they say is so +pleasant, so deftly said, with such an air of respect for +moral authority that suspicion is averted, the very elect +are for a time deceived. Indeed we are almost driven +to think that Christians not a few are quite ready to +accept the unbelieving <i>Sibboleth</i> from sufficiently distinguished +lips. A little more of this lubricity and +there will have to be a new and resolute sifting at the +fords. The propaganda is villainously active and without +intelligent and vigorous opposition it will proceed<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span> +to further audacity. It is not a few but scores of +this sect who have the ear of the public and even in +religious publications are allowed to convey hints of +earthliness and atheism. A covert worship of Mammon +and of Venus goes on in the temple professedly +dedicated to Christ, and one cannot be sure that a +seemingly pious work will not vend some doctrine of +devils. It is time for a slaughter in God's name of +many a false reputation.</p> + +<hr style="width: 45%;" /> + +<p>But there are <i>Shibboleths</i> of party, and we must be +careful lest in trying others we use some catchword +of our own Gilead by which to judge their religion +or their virtue. The danger of the earnest, alike in +religion, politics and philanthropy, is to make their +own favourite plans or doctrines the test of all worth +and belief. Within our churches and in the ranks of +social reformers distinctions are made where there +should be none and old strifes are deepened. There +are of course certain great principles of judgment. +Christianity is founded on historical fact and revealed +truth. "Every spirit which confesseth that Jesus +Christ is come in the flesh is of God." In such a +saying lies a test which is no tribal <i>Shibboleth</i>. And +on the same level are others by which we are constrained +at all hazards to try ourselves and those who +speak and write. Certain points of morality are vital +and must be pressed. When a writer says, "In +mediæval times the recognition that every natural +impulse in a healthy and mature being has a claim +to gratification was a victory of unsophisticated nature +over the asceticism of Christianity"—we use no +Shibboleth-test in condemning him. He is judged and +found wanting by principles on which the very existence<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> +of human society depends. It is in no spirit of bigotry +but in faithfulness to the essentials of life and the hope +of mankind that the sternest denunciation is hurled +at such a man. In plain terms he is an enemy of +the race.</p> + +<p>Passing from cases like this, observe others in +which a measure of dogmatism must be allowed to +the ardent. Where there are no strong opinions +strenuously held and expressed little impression will +be made. The prophets in every age have spoken +dogmatically; and vehemence of speech is not to be +denied to the temperance reformer, the apostle of +purity, the enemy of luxurious self-indulgence and cant. +Moral indignation must express itself strongly; and +in the dearth of moral conviction we can bear with +those who would even drag us to the ford and make +us utter their <i>Shibboleth</i>. They go too far, people say: +perhaps they do; but there are so many who will not +move at all except in the way of pleasure.</p> + +<p>Now all this is clear. But we must return to the +danger of making one aspect of morality the sole test +of morals, one religious idea the sole test of religion +and so framing a formula by which men separate +themselves from their friends and pass narrow bitter +judgments on their kinsfolk. Let sincere belief and +strong feeling rise to the prophetic strain; let there be +ardour, let there be dogmatism and vehemence. But +beyond urgent words and strenuous example, beyond +the effort to persuade and convert there lie arrogance +and the usurpation of a judgment which belongs to +God alone. In proportion as a Christian is living the +life of Christ he will repel the claim of any other man +however devout to force his opinion or his action. All +attempts at terrorism betray a lack of spirituality. The<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span> +Inquisition was in reality the world oppressing spiritual +life. And so in less degree, with less truculence, the +unspiritual element may show itself even in company +with a fervent desire to serve the gospel. There need +be no surprise that attempts to dictate to Christendom or +any part of Christendom are warmly resented by those +who know that religion and liberty cannot be separated. +The true church of Christ has a firm grasp of what it +believes and is aiming at, and by its resoluteness it +bears on human society. It is also gracious and persuasive, +reasonable and open, and so gathers men into +a free and frank brotherhood, revealing to them the +loftiest duty, leading them towards it in the way of +liberty. Let men who understand this try each +other and it will never be by limited and suspicious +formulæ.</p> + +<p>Amidst pedants, critics, hot and bitter partisans, we +see Christ moving in divine freedom. Fine is the +subtlety of His thought in which the ideas of spiritual +liberty and of duty blend to form one luminous strain. +Fine are the clearness and simplicity of that daily life in +which He becomes the way and the truth to men. It +is the ideal life, beyond all mere rules, disclosing the +law of the kingdom of heaven; it is free and powerful +because upheld by the purpose that underlies all +activity and development. Are we endeavouring to +realize it? Scarcely at all: the bonds are multiplying +not falling away; no man is bold to claim his right, +nor generous to give others their room. In this age +of Christ we seem neither to behold nor desire His +manhood. Shall this always be? Shall there not +arise a race fit for liberty because obedient, ardent, +true? Shall we not come in the unity of the faith and +of the knowledge of the Son of God unto a perfect<span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span> +man, unto the measure of the stature of the fulness of +Christ?</p> + +<hr style="width: 45%;" /> + +<p>For a little we must return to Jephthah, who after +his great victory and his strange dark act of faith +judged Israel but six years. He appears in striking +contrast to other chiefs of his time and even of far +later times in the purity of his home life, the more +notable that his father set no example of good. Perhaps +the legacy of dispeace and exile bequeathed to +him with a tainted birth had taught the Gileadite, rude +mountaineer as he was, the value of that order which +his people too often despised. The silence of the +history which is elsewhere careful to speak of wives +and children sets Jephthah before us as a kind of puritan, +with another and perhaps greater distinction than the +desire to avoid war. The yearly lament for his +daughter kept alive the memory not only of the heroine +but of one judge in Israel who set a high example of +family life. A sad and lonely man he went those few +years of his rule in Gilead, but we may be sure that +the character and will of the Holy One became more +clear to him after he had passed the dreadful hill of +sacrifice. The story is of the old world, terrible; yet +we have found in Jephthah a sublime sincerity, and we +may believe that such a man though he never repented +of his vow would come to see that the God of Israel +demanded another and a nobler sacrifice, that of life +devoted to His righteousness and truth.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span></p> +<h2>XIX.</h2> + +<h3><i>THE ANGEL IN THE FIELD.</i></h3> + +<h4><span class="smcap">Judges</span> xiii. 1-18.</h4> + + +<p>In our ignorance not in our knowledge, in our blindness +not in our light we call nature secular and +think of the ordinary course of events as a series of +cold operations, governed by law and force, having +nothing to do with divine purpose and love. Oftentimes +we think so, and suffer because we do not understand. +It is a pitiful error. The natural could not +exist, there could be neither substance nor order without +the over-nature which is at once law and grace. +Vitality, movement are not an efflorescence heralding +decay—as to the atheist; they are not the activity of +an evil spirit—as sometimes to confused and falsely instructed +faith. They are the outward and visible action +of God, the hem of the vesture on which we lay hold +and feel Him. In the seen and temporal there is a +constant presence maintaining order, giving purpose +and end. Were it otherwise man could not live an +hour; even in selfishness and vileness he is a creature +of two worlds which yet are one, so closely are they +interwoven. At every point natural and supernatural +are blended, the higher shaping the development of the +lower, accomplishing in and through the lower a great +spiritual plan. This it is which gives depth and weight<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span> +to our experience, communicating the dignity of the +greatest moral and spiritual issues to the meanest, +darkest human life. Everywhere, always, man touches +God though he know Him not.</p> + +<p>No surprise, therefore, is excited by the modes of +speech and thought we come upon as we read Scripture. +The surprise would be in not coming upon them. If +we found the inspired writers divorcing God from the +world and thinking of "nature" as a dark chamber of +sin and torture echoing with His curse, there would be +no profit in studying this old volume. Then indeed +we might turn from it in discontent and scorn, even +as some cast it aside just because it is the revelation +of God dwelling with men upon the earth.</p> + +<p>But what do the writers of faith mean when they +tell of divine messengers coming to peasants at labour +in the fields, speaking to them of events common to +the race—the birth of some child, the defeat of a rival +tribe—as affairs of the spiritual even more than of the +temporal region? The narratives simple yet daring +which affirm the mingling of divine purpose and action +with human life give us the deepest science, the one +real philosophy. Why do we have to care and suffer +for each other? What are our sin and sorrow? +These are not material facts; they are of quite another +range. Always man is more than dust, better or worse +than clay. Human lives are linked together in a +gracious and awful order the course of which is now +clearly marked, now obscurely traceable; and if it were +in our power to revive the history of past ages, to mark +the operation of faith and unbelief among men, issuing +in virtue and nobleness on the one hand, in vice and +lethargy on the other, we should see how near heaven +is to earth, how rational a thing is prophecy, not only<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span> +as relating to masses of men but to particular lives. +It is our stupidity not our wisdom that starts back +from revelations of the over-world as if they confused +what would otherwise be clear.</p> + +<p>In more than one story of the Bible the motherhood +of a simple peasant woman is a cause of divine communications +and supernatural hopes. Is this amazing, +incredible? What then is motherhood itself? In the +coming and care of frail existences, the strange blending +in one great necessity of the glad and the severe, the +honourable and the humiliating, with so many possibilities +of failure in duty, of error and misunderstanding +ere the needful task is finished, death ever +waiting on life, and agony on joy—in all this do we not +find such a manifestation of the higher purpose as might +well be heralded by words and signs? Only the order +of God and His redemption can explain this "nature." +Right in the path of atheistic reasoners, and of others +not atheists, lie facts of human life which on their +theory of naturalism are simply confounding, too great +at once for the causes they admit and the ends they +foresee. And if reason denies the possibility of prediction +relating to these facts we need not wonder. +Without philosophy or faith the range of denial is +unlimited.</p> + +<p>From the quaint and simple narrative before us the +imaginative rationalist turns away with the one word—"myth." +His criticism is of a sort which for all its +ease and freedom gives the world nothing. We desire +to know why the human mind harbours thoughts of +the kind, why it has ideas of God and of a supernatural +order, and how these work in developing the race. +Have they been of service? Have they given strength +and largeness to poor rude lives and so proved a great<span class="pagenum"><a name="Page_269" id="Page_269">[269]</a></span> +reality? If so, the word myth is inadmissible. It sets +falsehood at the source of progress and of good.</p> + +<p>Here are two Hebrew peasants, in a period of +Philistine domination more than a thousand years +before the Christian era. Of their condition we know +only what a few brief sentences can tell in a history +concerned chiefly with the facts of a divine order in +which men's lives have an appointed place and use. +It is certain that a thorough knowledge of this Danite +family, its own history and its part in the history of +Israel, would leave no difficulty for faith. Belief in the +fore-ordination of all human existence and the constant +presence of God with men and women in their endurance, +their hope and yearning would be forced upon +the most sceptical mind. The insignificance of the +occasion marked by a prediction given in the name of +God may astonish some. But what is insignificant? +Wherever divine predestination and authority extend, +and that is throughout the whole universe, nothing can +properly be called insignificant. The laws according +to which material things and forces are controlled by +God touch the minutest particles of matter, determine +the shape of a dew-drop as certainly as the form of +a world. At every point in human life, the birth of +a child in the poorest cottage as well as of the heir to +an empire, the same principles of heredity, the same +disposition of affairs to leave room for that life and +to work out its destiny underlie the economy of the +world.</p> + +<p>A life is to appear. It is not an interposition or +interpolation. No event, no life is ever thrust into an +age without relation to the past; no purpose is formed +in the hour of a certain prophecy. For Samson as for +every actor distinguished or obscure upon the stage of<span class="pagenum"><a name="Page_270" id="Page_270">[270]</a></span> +the world the stars and the seasons have co-operated +and all that has been done under the sun has gone to +make a place for him. One who knows this can speak +strongly and clearly. One who knows what hinders +and what is sure to aid the fulfilment of a great destiny +can counsel wisely. And so the angel of Jehovah, a +messenger of the spiritual covenant, is no mere vehicle +of a prediction he does not understand. Without +hesitation he speaks to the woman in the field of what +her son shall do. By the story of God's dealings with +Israel, by the experiences of tribe and family and +individual soul since the primitive age, by the simple +faith of these parents that are to be and the honest +energy of their humble lives he is prepared to announce +to them their honour and their duty. "Thou shalt bear +a son and he shall begin to deliver Israel." The messenger +has had his preparation of thought, inquiry deep +devout and pondering, ere he became fit to announce +the word of God. No seer serves the age to which he +is sent with that which costs him nothing, and here +as elsewhere the law of all ministry to God and man +must apply to the preparation and work of the revealer.</p> + +<p>The personality of the messenger was carefully +concealed. "A man of God whose countenance was +like that of an angel of God very terrible"—so runs +the pathetic, suggestive description; but the hour was +too intense for mere curiosity. The honest mind does +not ask the name and social standing of a messenger +but only—Does he speak God's truth? Does he open +life? There are few perhaps, to-day, who are simple +and intelligent enough for this; few, therefore, to whom +divine messages come. It is the credentials we are +anxious about, and the prophet waits unheard while +people are demanding his family and tribe, his college<span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span> +and reputation. Are these satisfactory? Then they +will listen. But let no prophet come to them unnamed. +Yet of all importance to us as to Manoah and his wife +are the message, the revelation, the announcement of +privilege and duty. Where that divine order is disclosed +which lies too deep for our own discovery but +once revealed stirs and kindles our nature, the prophet +needs no certification.</p> + +<p>The child that was to be born, a gift of God, a divine +charge, was promised to these parents. And in the +case of every child born into the world there is a +divine predestination which whether it has been +recognized by the parents or not gives dignity to his +existence from the first. There are natural laws and +spiritual laws, the gathering together of energies and +needs and duties which make the life unique, the care +of it sacred. It is a new force in the world—a new +vessel, frail as yet, launched on the sea of time. In it +some stores of the divine goodness, some treasures of +heavenly force are embarked. As it holds its way +across the ocean in sunshine or shadow, this life will +be watched by the divine eye, breathed gently upon +by the summer airs or buffeted by the storms of God. +Does heaven mind the children? "In heaven their +angels do always behold the face of My Father."</p> + +<p>In the marvellous ordering of divine providence +nothing is more calculated than fatherhood and motherhood +to lift human life into the high ranges of experience +and feeling. Apart from any special message +or revelation, assuming only an ordinary measure of +thoughtfulness and interest in the unfolding of life, +there is here a new dignity the sense of which connects +the task of those who have it with the creative energy +of God. Everywhere throughout the world we can<span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span> +trace a more or less clear understanding of this. The +tide of life is felt to rise as the new office, the new +responsibility are grasped. The mother is become—</p> + +<div class="poem"> +<span class="i0">"A link among the days to knit</span><br /> +<span class="i0">The generations each to each."</span> +</div> + +<p>The father has a sacred trust, a new and nobler duty +to which his manhood is entirely pledged in the sight +of that great God who is the Father of all spirits, +doubly and trebly pledged to truth and purity and +courage. It is the coronation of life; and the child, +drawing father and mother to itself, is rightly the object +of keenest interest and most assiduous care.</p> + +<p>The interest lies greatly in this, that to the father and +mother first, then to the world there may be untold +possibilities of good in the existence which has begun. +Apart from any prophecy like that given regarding +Samson we have truly what may be called a special +promise from God in the dawning energy of every +child-life. By the cradle surely, if anywhere, hope +sacred and heavenly may be indulged. With what +earnest glances will the young eyes look by-and-by +from face to face. With what new and keen love will +the child-heart beat. Enlarging its grasp from year to +year the mind will lay hold on duty and the will address +itself to the tasks of existence. This child will be a +heroine of home, a helper of society, a soldier of the +truth, a servant of God. Does the mother dream long +dreams as she bends over the cradle? Does the +father, one indeed amongst millions, yet with his +special distinction and calling, imagine for the child +a future better than his own? It is well. By the +highest laws and instincts of our humanity it is right +and good. Here men and women, the rudest and<span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> +least taught, live in the immaterial world of love, +faith, duty.</p> + +<p>We observe the anxiety of Manoah and his wife to +learn the special method of training which should fit +their child for his task. The father's prayer so soon +as he heard of the divine annunciation was, "O Lord, +let the man of God whom Thou didst send come again +unto us and teach us what we shall do unto the child +that shall be born." Conscious of ignorance and inexperience, +feeling the weight of responsibility, the parents +desired to have authoritative direction in their duty, +and their anxiety was the deeper because their child +was to be a deliverer in Israel. In their home on the +hillside, where the cottages of Zorah clustered overlooking +the Philistine plain, they were frequently disturbed +by the raiders who swept up the valley of Sorek +from Ashdod and Ekron. They had often wondered +when God would raise up a deliverer as of old, some +Deborah or Gideon to end the galling oppression. Now +the answer to many a prayer and hope was coming, +and in their own home the hero was to be cradled. +We cannot doubt that this made them feel the pressure +of duty and the need of wisdom. Yet the prayer of +Manoah was one which every father has need to present, +though the circumstances of a child's birth have nothing +out of the most ordinary course.</p> + +<p>To each human mind are given powers which require +special fostering, peculiarities of temperament and +feeling which ought to be specially considered. One +way will not serve in the upbringing of two children. +Even the most approved method of the time, whether +that of private tutelage or public instruction, may thwart +individuality; and if the way be ignorant and rough +the original faculty will at its very springing be distorted.<span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span> +It is but the barest commonplace, yet with +what frequency it needs to be urged that of all tasks +in the world that of the guide and instructor of youth +is hardest to do well, best worth doing, therefore most +difficult. There is no need to deny that for the earliest +years of a child's life the instincts of a loving faithful +mother may be trusted to guide her efforts. Yet even +in those first years tendencies declare themselves that +require to be wisely checked or on the other hand +wisely encouraged; and the wisdom does not come by +instinct. A spiritual view of life, its limitations and +possibilities, its high calling and heavenly destiny is +absolutely necessary—that vision of the highest things +which religion alone can give. The prophet comes and +directs; yet the parents must be prophets too. "The +child is not to be educated for the present—for this +is done without our aid unceasingly and powerfully—but +for the remote future and often in opposition to +the immediate future.... The child must be armed +against the close-pressing present with a counter-balancing +weight of three powers against the three +weaknesses of the will, of love and of religion.... +The girl and the boy must learn that there is something +in the ocean higher than its waves—namely, a Christ +who calls upon them."<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> On the religious teaching especially +which is given to children much depends, and +those who guide them should often begin by searching +and reconsidering their own beliefs. Many a promising +life is marred because youth in its wonder and sincerity +was taught no living faith in God, or was thrust into +the mould of some narrow creed which had more in it +of human bigotry than of divine reason and love.</p> + +<p><span class="pagenum"><a name="Page_275" id="Page_275">[275]</a></span>"What shall be the ordering of the child?" is +Manoah's prayer, and it is well if simply expressed. +The child's way needs ordering. Circumstances must +be understood that discipline may fit the young life +for its part. In our own time this represents a serious +difficulty. What to do with children, how to order +their lives is the pressing question in thousands of +homes. The scheme of education in favour shows little +insight, little esteem for the individuality of children, +which is of as much value in the case of the backward +as of those who are lured and goaded into distinction. +To broaden life, to give it many points of interest is +well. Yet on the other hand how much depends on +discipline, on limitation and concentration, the need of +which we are apt to forget. Narrow and limited was the +life of Israel when Samson was born into it. The boy +had to be what the nation was, what Zorah was, what +Manoah and his wife were. The limitations of the time +held him and the secluded life of Dan knowing but one +article of patriotic faith, hatred of the Philistines. Was +there so much of restriction here as to make greatness +impossible? Not so. To be an Israelite was to have +a certain moral advantage and superiority. It was not +a barren solidarity, a dry ground in which this new life +was planted; the sprout grew out of a living tree; +traditions, laws full of spiritual power made an environment +for the Hebrew child. Through the limitations, +fenced and guided by them, a soul might break forth to +the upper air. It was not the narrowness of Israel nor +of his own home and upbringing but the licence of +Philistia that weakened the strong arm and darkened +the eager soul of the young Danite. Are we now to be +afraid of limitations, bent on giving to youth multiform +experience and the freest possible access to the world?<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span> +Do we dream that strength will come as the stream of +life is allowed to wander over a whole valley, turning +hither and thither in a shallow and shifty bed? The +natural parallel here will instruct us, for it is an image +of the spiritual fact. Strength not breadth is the mark +at which education should be directed. The intellectually +and morally strong will find culture waiting them +at every turn of the way and will know how to select, +what to appropriate. In truth there must be first the +moral power gained by concentration, otherwise all +culture—art, science, literature, travel—proves but a +Barmecide feast at which the soul starves.</p> + +<p>The special method of training for the child Samson +is described in the words, "He shall be a Nazirite unto +God." The mother was to drink no strong drink nor +eat any unclean thing. Her son was to be trained in +the same rigid abstinence; and always the sense of +obligation to Jehovah was to accompany the austerity. +The hair neither cut nor shaven but allowed to grow in +natural luxuriance was to be the sign of the separated +life. For the hero that was to be, this ascetic purity, +this sacrament of unshorn hair were the only things +prescribed. Perhaps there was in the command a +reference to the godless life of the Israelites, a protest +against their self-indulgence and half-heathen freedom. +One in the tribe of Dan would be clear of the sins of +drunkenness and gluttony at least, and so far ready for +spiritual work.</p> + +<p>Now it is notable enough to find thus early in history +the example of a rule which even yet is not half understood +to be the best as well as the safest for the guidance +of appetite and the development of bodily strength. +The absurdities commonly accepted by mothers and by +those who only desire some cover for the indulgence of<span class="pagenum"><a name="Page_277" id="Page_277">[277]</a></span> +taste are here set aside. A hero is to be born, one who +in physical vigour will distinguish himself above all, +the Hercules of sacred history. His mother rigidly +abstains, and he in his turn is to abstain from strong +drink. The plainest dieting is to serve both her and +him—the kind of food and drink on which Daniel +and his companions throve in the Chaldean palace. +Surely the lesson is plain. Those who desire to excel +in feats of strength speak of their training. It embraces +a vow like the Nazirites, wanting indeed the sacred +purpose and therefore of no use in the development of +character. But let a covenant be made with God, let +simple food and drink be used under a sense of obligation +to Him to keep the mind clear and the body clean, +and soon with appetites better disciplined we should +have a better and stronger race.</p> + +<p>It is not of course to be supposed that there was +nothing out of the common in Samson's bodily vigour. +Restraint of unhealthy and injurious appetite was not +the only cause to which his strength was due. Yet as +the accompaniment of his giant energy the vow has +great significance. And to young men who incline to +glory in their strength, and all who care to be fit for +the tasks of life the significance will be clear. As for +the rest whose appetites master them, who must have +this and that because they crave it, their weakness +places them low as men, nowhere as examples and +guides. One would as soon take the type of manly +vigour from a paralytic as from one whose will is in +subjection to the cravings of the flesh.</p> + +<p>It soon becomes clear in the course of the history +that while some forms of evil were fenced off by +Naziritism others as perilous were not. The main part +of the devotion lay in abstinence, and that is not<span class="pagenum"><a name="Page_278" id="Page_278">[278]</a></span> +spiritual life. Here is one who from his birth set +apart to God is trained in manly control of his appetites. +The locks that wave in wild luxuriance about his neck +are the sign of robust physical vigour as well as of +consecration. But, strangely, his spiritual education +is not cared for as we might expect. He is disciplined +and yet undisciplined. He fears the Lord +and yet fears Him not. He is an Israelite but not a +true Israelite. Jehovah is to him a God who gives +strength and courage and blessing in return for a +certain measure of obedience. As the Holy God, the +true God, the God of purity, Samson knows Him not, +does not worship Him. Within a certain limited range +he hears a divine voice saying, "Thou shalt not," and +there he obeys. But beyond is a great region in which +he reckons himself free. And what is the result? He +is strong, brave, sunny in temper as his name implies. +But a helper of society, a servant of divine religion, a +man in the highest sense, one of God's free men Samson +does not become.</p> + +<p>So is it always. One kind of exercise, discipline, obedience, +virtue will not suffice. We need to be temperate +and also pure, we need to keep from self-indulgence +but also from niggardliness if we are to be men. We +have to think of the discipline of mind and soul as well +as soundness of body. He is only half a man, however +free from glaring faults and vices, who has not +learned the unselfishness, the love, the ardour in holy +and generous tasks which Christ imparts. To abstain +is a negative thing; the positive should command us—the +highest manhood, holy, aspiring, patient, divine.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_279" id="Page_279">[279]</a></span></p> +<h2>XX.</h2> + +<h3><i>SAMSON PLUNGING INTO LIFE.</i></h3> + +<h4><span class="smcap">Judges</span> xiii. 24-xiv. 20.</h4> + + +<p>Of all who move before us in the Book of Judges +Samson is pre-eminently the popular hero. In +rude giant strength and wild daring he stands alone +against the enemies of Israel contemptuous of their +power and their plots. It is just such a man who +catches the public eye and lives in the traditions of a +country. Most Hebrews of the time minded piety and +culture as little as did the Norsemen when they first +professed Christianity. Both races liked manliness +and feats of daring and could pardon much to one who +flung his enemies and theirs to the ground with god-like +strength of arm, and in the narrative of Samson's +exploits we trace this note of popular estimation. He +is a singular hero of faith, quite akin to those half-converted +half-savage chiefs of the north who thought +the best they could do for God was to kill His enemies +and bound themselves by fierce oaths in the name of +Christ to hack and slaughter. For the separateness +from others, the isolation which marked Samson's +whole career the reasons are evident. His vow of +Naziritism, for one thing, kept him apart. Others were +their own men, he was Jehovah's. His radiant health +and uncommon physical energy even in boyhood were<span class="pagenum"><a name="Page_280" id="Page_280">[280]</a></span> +to himself and others the sign of a divine blessing +which maintained his sense of consecration. While he +looked on at the riot and drunkenness of the feasts +of his people he felt a growing revulsion, nor was he +pleased with other indications of their temper. The +frequent raids of Philistines from their walled cities by +the coast struck terror far and wide—up the valleys of +Dan into the heart of Judah and Ephraim. Samson as +he grew up marked the supineness of his people with +wonder and disgust. If he did anything for them it +was not because he honoured them but in fulfilment of +his destiny. At the same time we must note that the +hero though a man of wit was not wise. He did the +most injudicious things. He had nothing in him of the +diplomatist, not much of the leader of men. It was +only now and again when the mood took him that he +cared to exert himself. So he went his own way an +admired hero, a lonely giant among smaller beings. +Worst of all he was an easy prey to some kinds of +temptation. Restrained on one side, he gave himself +license on others; his strength was always undisciplined, +and early in his career we can almost predict how it +will end. He ventures into one snare after another. +The time is sure to come when he will fall into a pit +out of which there is no way of escape.</p> + +<p>Of the early life of the great Danite judge there is no +record save that he grew and the Lord blessed him. +The parents whose home on the hill-side he filled with +boisterous glee must have looked on the lad with +something like awe—so different was he from others, +so great were the hopes based on his future. Doubtless +they did their best for him. The consecration of his +life to God they deeply impressed on his mind and +taught him as well as they could the worship of the<span class="pagenum"><a name="Page_281" id="Page_281">[281]</a></span> +Unseen Jehovah in the sacrifice of lamb or kid at the +altar, in prayers for protection and prosperity. But +nothing is said of instruction in the righteousness, +the purity, the mercifulness which the law of God +required. Manoah and his wife seem to have made the +mistake of thinking that outside the vow moral education +and discipline would come naturally, so far as they +were needed. There was great strictness on certain +points and elsewhere such laxity that he must have +soon become wilful and headstrong and somewhat of +a terror to the father and mother. Lads of his own +age would of course adore him; as their leader in +every bold pastime he would command their deference +and loyalty, and many a wild thing was done, we can +fancy, at which the people of the valley laughed +uneasily or shook their heads in dismay. He who +afterwards tied the jackals' tails together and set firebrands +between each pair to burn the Philistines' corn +must have served an apprenticeship to that kind of +savage sport. Hebrew or alien for miles round who +roused the anger of Samson would soon learn how +dangerous it was to provoke him. Yet a dash of +generosity always took the edge from fiery temper and +rash revenge, and the people of Dan, for their part, +would allow much to one who was expected to bring +deliverance to Israel. The wild and dangerous youth +was the only champion they could see.</p> + +<p>But even before manhood Samson had times of +deeper feeling than people in general would have +looked for. Boisterous hot-blooded impetuous natures +grievously wanting in decorum and sagacity are not +always superficial; and there were occasions when the +Spirit of the Lord began to move Samson. He felt +the purpose of his vow, saw the serious work to which<span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span> +his destiny was urging him, looked down on the plain +of the Philistines with a kindling eye, spoke in strains +that even rose to prophetic intensity. At Mahaneh-Dan, +the camp of Dan, where the more resolute spirits +of the tribe came together for military exercise or to +repel some raid of the enemy, Samson began to speak +of his purpose and to make schemes for Israel's liberation. +Into these the fiery vehemence of the young +man flowed, and the enthusiasm of his nature bore +others along. Can we be wrong in supposing that in +various ways, by plans often ill-considered he sought +to harass the Philistines, and that failure as a leader +in these left him somewhat discredited? Samson was +just of that sanguine venturesome disposition which +makes light of difficulties and is always courting defeat. +It was easy for him with his immense bodily strength +to break through where other men were entrapped. +A frequent result of the frays into which he hurried +must have been, we imagine, to make his own friends +doubt him rather than to injure the enemy. At all +events he became no commander like Gideon or Jephthah, +and the men of Judah, if not of Dan, while they +acknowledged his calling and his power, began to think +of him as a dangerous champion.</p> + +<p>So far we have the merest hints by which to go, but +the narrative becomes more detailed when it approaches +the time of Samson's marriage. A strange union it is +for a hero of Israel. What made him think of going +down among the Philistines for a wife? How can +the sacred writer say that the thing was of the Lord? +Let us try to understand the circumstances. Between +the people of Zorah and the villagers of Timnah a few +miles down the valley on the other side who, though +Philistines, were presumably not of the fighting sort<span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> +there was a kind of enforced neighbourliness. They +could not have lived at all unless they had been content, +Philistines for their part, Hebrews for theirs, to let +the general enmity sleep. Samson by observing certain +precautions and keeping his Hebrew tongue quiet was +safe enough in Timnah, an object of fear rather than +himself in danger. At the same time there may have +been a touch of bravado in his rambles to the Philistine +settlement, and the young woman of whom he caught +a passing glance, perhaps at the spring, had very likely +all the more charm for him that she was of the strong +hostile race. History as well as fiction supplies instances +in which this fascination does its work, family +feuds, oppositions of caste and religion directing the +eye and the fancy instead of repelling. In his sudden +wilful way Samson resolved, and his mind once made +up no one in Zorah could induce him to alter it. +"The thing was of the Lord; for he sought an occasion +against the Philistines." Perhaps Samson thought the +woman would be denied to him, a straight way to a +quarrel. But more probably it is the outcome of the +whole pitiful business that is in the mind of the historian. +After the event he traces the hand of Providence.</p> + +<p>As we pass with Samson and his parents down to +Timnah we cannot but agree with Manoah in his +objection, "Is there never a woman among the daughters +of thy brethren or among all my people that thou +goest to take a wife of the uncircumcised Philistines?" +It was emphatically one of those cases in which liking +should not have led. An impetuous man is not to be +excused; much less those who claim to be exceedingly +rational and yet go against reason because of what +they call love—or, worse, apart from love. General<span class="pagenum"><a name="Page_284" id="Page_284">[284]</a></span> +rules are with difficulty laid down in matters of this +sort, and to deny the right of love would be the worst +error of all. So far as our popular writers are concerned, +we must allow that they wonderfully balance +the claims of "arrangement" and honest affection, +declaring strongly for the latter. But yet such a difference +as between faith and idolatry, between piety +and godlessness, is a barrier that only the blindest folly +can overleap when marriage is in view. Daughters +of the Philistines may be "most divinely fair," most +graceful and plausible; men who worship Moloch or +Mammon or nothing but themselves may have most +persuasive tongues and a large share of this world's +good. But to mate with these, whatever liking there +may be, is an experiment too rash for venturing. In +Christian society now, is there not much need to +repeat old warnings and revive a sense of peril that +seems to have decayed? The conscience of piously +bred young people was alive once to the danger and +sin of the unequal yoke. In the rush for position and +means marriage is being made by both sexes, even in +most religious circles, an instrument and opportunity +of earthly ambition, and it must be said that foolish +romance is less to be feared than this carefulness in +which conscience and heart alike submit to the imperious +cravings of sheer worldliness. Novels have much to +answer for; yet they can make one claim—they have +done something for simple humanity. We want more +than nature, however. Christian teaching must be +heard and the Christian conscience must be re-kindled. +The hope of the world waits on that devout simplicity +of life which exalts spiritual aims and spiritual comradeship +and by its beauty shames all meaner choice. In +marriage not only should heart go out to heart, but<span class="pagenum"><a name="Page_285" id="Page_285">[285]</a></span> +mind to mind and soul to soul; and the spirit of one +who knows Christ can never unite with a self-worshipper +or a servant of mammon.</p> + +<p>Returning to Samson's case, he would possibly have +said that he wished an adventurous marriage, that to +wed a Danite woman would have in it too little risk, +would be too dull, too commonplace a business for +him, that he wanted a plunge into new waters. It is +in this way, one must believe, many decide the great +affair. So far from thinking they put thought away; +a liking seizes them and in they leap. Yet in the best +considered marriage that can be made is there not +quite enough of adventure for any sane man or woman? +Always there remain points of character unknown, +unsuspected, possibilities of sickness, trouble, privation +that fill the future with uncertainty, so far as human +vision goes. It is, in truth, a serious undertaking for +men and women, and to be entered upon only with +the distinct assurance that divine providence clears the +way and invites our advance. Yet again we are not +to be suspicious of each other, probing every trait and +habit to the quick. Marriage is the great example +and expression of the trust which it is the glory of +men and women to exercise and to deserve, the great +symbol on earth of the confidences and unions of +immortality. Matter of deep thankfulness it is that so +many who begin the married life and end it on a low +level, having scarcely a glimpse of the ideal, though +they fail of much do not fail of all, but in some patience, +some courage and fidelity show that God has not left +them to nature and to earth. And happy are they who +adventure together on no way of worldly policy or +desire but in the pure love and heavenly faith which +link their lives for ever in binding them to God.</p> + +<p><span class="pagenum"><a name="Page_286" id="Page_286">[286]</a></span>Samson, reasoned with by his parents, waved their +objection royally aside and ordered them to aid his +design. It was necessary according to the custom of +the country that they should conduct the negotiations +for the marriage, and his wilfulness imposed on them +a task that went against their consciences. So they +found themselves with the common reward of worshipping +parents. They had toiled for him, made much of +him, boasted about him no doubt; and now their boy-god +turns round and commands them in a thing they +cannot believe to be right. They must choose between +Jehovah and Samson and they have to give up Jehovah +and serve their own lad. So David's pride in Absalom +ended with the rebellion that drove the aged father +from Jerusalem and exposed him to the contempt of +Israel. It is good for a man to bear the yoke in his +youth, the yoke even of parents who are not so wise +as they might be and do not command much reverence. +The order of family life among us, involving no absolute +bondage, is recognized as a wholesome discipline +by all who attain to any understanding of life. In +Israel, as we know, filial respect and obedience were +virtues sacredly commended, and it is one mark of +Samson's ill-regulated self-esteeming disposition that +he neglected the obvious duty of deference to the +judgment of his parents.</p> + +<p>On the way to Timnah the young man had an +adventure which was to play an important part in his +life. Turning aside out of the road he found himself +suddenly confronted by a lion which, doubtless as +much surprised as he was by the encounter, roared +against him. The moment was not without its peril; +but Samson was equal to the emergency and springing +on the beast "rent it as he would have rent a kid."<span class="pagenum"><a name="Page_287" id="Page_287">[287]</a></span> +The affair however did not seem worth referring to +when he joined his parents, and they went on their +way. It was as when a man of strong moral principle +and force meets a temptation dangerous to the weak, +to him an enemy easily overcome. His vigorous truth +or honour or chastity makes short work of it. He +lays hold of it and in a moment it is torn in pieces. +The great talk made about temptations, the ready excuses +many find for themselves when they yield are +signs of a feebleness of will which in other ranges of +life the same persons would be ashamed to own. It +is to be feared that we often encourage moral weakness +and unfaithfulness to duty by exaggerating the force +of evil influences. Why should it be reckoned a feat +to be honest, to be generous, to swear to one's own +hurt? Under the dispensation of the Spirit of God, +with Christ as our guide and stay every one of us +should act boldly in the encounter with the lions of +temptation. Tenderness to the weak is a Christian +duty, but there is danger that young and old alike, +hearing much of the seductions of sin, little of the ready +help of the Almighty, submit easily where they should +conquer and reckon on divine forbearance when they +ought to expect reproach and contempt. Our generation +needs to hear the words of St. Paul: "There hath +no temptation taken you but such as man can bear: +but God is faithful Who will not suffer you to be tempted +above that ye are able." Is there a tremendous pressure +constantly urging us towards that which is evil? +In our large cities especially is the power of iniquity +almost despotic? True enough. Yet men and women +should be braced and strengthened by insistence on +the other side. In Christian lands at least it is unquestionable +that for every enticement to evil there<span class="pagenum"><a name="Page_288" id="Page_288">[288]</a></span> +is a stronger allurement to good, that against every +argument for immorality ten are set more potent in +behalf of virtue, that where sin abounds grace does +much more abound. Young persons are indeed tempted; +but nothing will be gained by speaking to them or +about them as if they were children incapable of decision, +of whom it can only be expected that they will +fail. By the Spirit of God, indeed, all moral victories +are gained; the natural virtue of the best is uncertain +and cannot be trusted in the trying hour, and he only +who has a full inward life and earnest Christian purpose +is ready for the test. But the Spirit of God is +given. His sustaining, purifying, strengthening power +is with us. We do not breathe deep, and then we complain +that our hearts cease to beat with holy courage +and resolve.</p> + +<p>At Timnah, where life was perhaps freer than in a +Hebrew town, Samson appears to have seen the woman +who had caught his fancy; and he now found her, +Philistine as she was, quite to his mind. It must +have been by a low standard he judged, and many +possible topics of conversation must have been carefully +avoided. Under the circumstances, indeed, the difficulty +of understanding each other's language may have been +their safety. Certainly one who professed to be a +fearer of God, a patriotic Israelite had to shut his +eyes to many facts or thrust them from sight when he +determined to wed this daughter of the enemy. But +when we choose we can do much in the way of keeping +things out of view which we do not wish to see. +Persons who are at daggers drawn on fifty points +show the greatest possible affability when it is their +interest to be at one. Love gets over difficulties and so +does policy. Occasions are found when the anxiously<span class="pagenum"><a name="Page_289" id="Page_289">[289]</a></span> +orthodox can join in some comfortable compact with +the agnostic, and the vehement state-churchman with +the avowed secularist and revolutionary. And it seems +to be only when two are nearly of the same creed, with +just some hairsbreadth of divergence on a few articles +of belief, that the obstacles to happy union are apt to +become insurmountable. Then every word is watched, +each tone noted with suspicion. It is not between +Hebrew and Philistine but between Ephraim and +Judah that alliances are difficult to form. We hope +for the time when the long and bitter disputes of +Christendom shall be overcome by love of truth and +God. Yet first there must be an end to the strange +reconcilings and unions which like Samson's marriage +often confuse and obstruct the way of Christian people.</p> + +<p>There is an interval of some months after the marriage +has been arranged and the bridegroom is on his way +once more down the valley to Timnah. As he passes +the scene of his encounter with the lion he turns +aside to see the carcase and finds that bees have made +it their home. Vultures and ants have first found it and +devoured the flesh, then the sun has thoroughly dried +the skin and in the hollow of the ribs the bees have +settled. At considerable risk Samson possesses himself +of some of the combs and goes on eating the +honey, giving a portion also to his father and mother. +It is again a type, and this time of the sweetness to +be found in the recollection of virtuous energy and overcoming. +Not that we are to be always dwelling on +our faithfulness even for the purpose of thanking God +Who gave us moral strength. But when circumstances +recall a trial and victory it is surely matter of proper +joy to remember that here we were strong enough to be +true, and there to be honest and pure when the odds<span class="pagenum"><a name="Page_290" id="Page_290">[290]</a></span> +seemed to be against us. The memories of a good +man or good woman are sweeter than the honeycomb, +though tempered often by sorrow over the human +instruments of evil who had to be struggled with and +thrust aside in the sharp conflict with sin and wrong. +Very few in youth or middle-life seem to think of +this joy, which makes beautiful many a worn and aged +face on earth and will not be the least element in the +felicity of heaven. Too often we bear burdens because +we must; we are dragged through trial and distress to +comparative quiet; we do not comprehend what is at +stake, what we may do and gain, what we are kept +from losing; and so the look across our past has none +of the glow of triumph, little of the joy of harvest. +For man's blessedness is not to be separated from +personal striving. In fidelity he must sow that he may +reap in strength, in courage that he may reap in gladness. +He is made not for mere success, not for mere +safety, but for overcoming.</p> + +<p>We are not finished with the lion; he next appears +covertly, in a riddle. Samson has shown himself a +strong man; now we hear him speak and he proves a +wit. It is the wedding festival, and thirty young men +have been gathered—to honour the bridegroom, shall +we say?—or to watch him? Perhaps from the first +there has been suspicion in the Philistine mind, and +it seems necessary to have as many as thirty to one in +order to overawe Samson. In the course of the feast +there might be quarrels, and without a strong guard +on the Hebrew youth Timnah might be in danger. As +the days went by the company fell to proposing riddles +and Samson, probably annoyed by the Philistines who +watched every movement, gave them his, on terms quite +fair, yet leaving more than a loophole for discontent<span class="pagenum"><a name="Page_291" id="Page_291">[291]</a></span> +and strife. In the conditions we see the man perfectly +self-reliant, full of easy superiority, courting danger +and defying envy. The thirty may win—if they can. In +that case he knows how he will pay the forfeit. "Put +forth thy riddle," they said, "that we may hear it;" +and the strong mellow Hebrew voice chanted the +puzzling verse:</p> + +<div class="poem"> +<span class="i0">"Out of the eater came forth meat;</span><br /> +<span class="i0">Out of the strong came forth sweetness."</span> +</div> + +<p>Now in itself this is simply a curiosity of old-world +table-talk. It is preserved here mainly because of its +bearing on following events; and certainly the statement +which has been made that it contained a gospel +for the Philistines is one we cannot endorse. Yet +like many witty sayings the riddle has a range of +meaning far wider than Samson intended. Adverse +influences conquered, temptation mastered, difficulties +overcome, the struggle of faithfulness will supply +us not only with happy recollections but also with +arguments against infidelity, with questions that confound +the unbeliever. One who can glory in tribulations +that have brought experience and hope, in bonds and +imprisonments that have issued in a keener sense of +liberty, who having nothing yet possesses all things—such +a man questioning the denier of divine providence +cannot be answered. Invigoration has come +out of that which threatened life and joy out of that +which made for sorrow. The man who is in covenant +with God is helped by nature; its forces serve him; +he is fed with honey from the rock and with the finest +of the wheat. When out of the mire of trouble and +the deep waters of despondency he comes forth braver, +more hopeful, strongly confident in the love of God,<span class="pagenum"><a name="Page_292" id="Page_292">[292]</a></span> +sure of the eternal foundation of life, what can be said +in denial of the power that has filled him with strength +and peace? Here is an argument that can be used +by every Christian, and ought to be in every Christian's +hand. Out of his personal experience each should be +able to state problems and put inquiries unanswerable +by unbelief. For unless there is a living God Whose +favour is life, Whose fellowship inspires and ennobles the +soul, the strength which has come through weakness, +the hope that sprang up in the depth of sorrow cannot +be accounted for. There are natural sequences in +which no mystery lies. When one who has been +defamed and injured turns on his enemy and pursues +him in revenge, when one who has been defeated sinks +back in languor and waits in pitiful inaction for death, +these are results easily traced to their cause. But the +man of faith bears witness to sequences of a different +kind. His fellows have persecuted him, and he cares +for them still. Death has bereaved him, and he can +smile in its face. Afflictions have been multiplied and +he glories in them. The darkness has fallen and he +rejoices more than in the noontide of prosperity. Out +of the eater has come forth meat, out of the strong has +come forth sweetness. "Except a corn of wheat fall +into the ground and die, it abideth alone; but if it die, +it bringeth forth much fruit." The paradox of the +life of Christ thus stated by Himself is the supreme +instance of that demonstration of divine power which +the history of every Christian should clearly and constantly +support.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_293" id="Page_293">[293]</a></span></p> +<h2>XXI.</h2> + +<h3><i>DAUNTLESS IN BATTLE, IGNORANTLY BRAVE.</i></h3> + +<h4><span class="smcap">Judges</span> xv.</h4> + + +<p>Given a man of strong passions and uninstructed +conscience, wild courage and giant energy, with +the sense of a mission which he has to accomplish +against his country's enemies so that he reckons +himself justified in doing them injury or killing them +in the name of God, and you have, no complete hero, +but a real and interesting man. Such a character, +however, does not command our admiration. The +enthusiasm we feel in tracing the career of Deborah +or Gideon fails us in reviewing these stories of revenge +in which the Hebrew champion appears as cruel and +reckless as an uncircumcised Philistine. When we see +Samson leaving the feast by which his marriage has +been celebrated and marching down to Ashkelon where +in cold blood he puts thirty men to death for the sake +of their clothing, when we see a country-side ablaze +with the standing corn which he has kindled, we are as +indignant with him as with the Philistines when they +burn his wife and her father with fire. Nor can we +find anything like excuse for Samson on the ground +of zeal in the service of pure religion. Had he been +a fanatical Hebrew mad against idolatry his conduct +might find some apology; but no such clue offers.<span class="pagenum"><a name="Page_294" id="Page_294">[294]</a></span> +The Danite is moved chiefly by selfish and vain +passions, and his sense of official duty is all too weak +and vague. We see little patriotism and not a trace +of religious fervour. He is serving a great purpose +with some sincerity, but not wisely, not generously nor +greatly. Samson is a creature of impulse working out +his life in blind almost animal fashion, perceiving the +next thing that is to be done not in the light of religion +or duty, but of opportunity and revenge. The first of +his acts against the Philistines was no promising start +in a heroic career, and almost at every point in the +story of his life there is something that takes away +our respect and sympathy. But the life is full of moral +suggestion and warning. He is a real and striking +example of the wild Berserker type.</p> + +<p>1. For one thing this stands out as a clear principle +that a man has his life to live, his work to do, alone +if others will not help, imperfectly if not in the best +fashion, half-wrongly if the right cannot be clearly seen. +This world is not for sleep, is not for inaction and +sloth. "Whatsoever thy hand finds to do, do it with +thy might." A thousand men in Dan, ten thousand in +Judah did nothing that became men, sat at home while +their grapes and olives grew, abjectly sowed and reaped +their fields in dread of the Philistines, making no +attempt to free their country from the hated yoke. +Samson, not knowing rightly how to act, did go to +work and, at any rate, lived. Among the dull spiritless +Israelites of the day, three thousand of whom actually +came on one occasion to beseech him to give himself +up and bound him with ropes that he might be safely +passed over to the enemy, Samson with all his faults +looks like a man. Those men of Dan and Judah would +slay the Philistines if they dared. It is not because<span class="pagenum"><a name="Page_295" id="Page_295">[295]</a></span> +they are better than Samson that they do not go down +to Ashkelon and kill. Their consciences do not keep +them back; it is their cowardice. One who with +some vision of a duty owing to his people goes forth +and acts, contrasts well with these chicken-hearted +thousands.</p> + +<p>We are not at present stating the complete motive +of human activity nor setting forth the ideal of life. To +that we shall come afterwards. But before you can +have ideal action you must have action. Before you +can have life of a fine and noble type you must have +life. Here is an absolute primal necessity; and it is +the key to both evolutions, the natural and the spiritual. +First the human creature must find its power and +capability and must use these to some end, be it even +a wrong end, rather than none; after this the ideal is +caught and proper moral activity becomes possible. +We need not look for the full corn in the ear till +the seed has sprouted and grown and sent its roots +well into the soil. With this light the roll of Hebrew +fame is cleared and we can trace freely the growth of +life. The heroes are not perfect; they have perhaps +barely caught the light of the ideal; but they have +strength to will and to do, they have faith that this +power is a divine gift, and they having it are God's +pioneers.</p> + +<p>The need is that men should in the first instance live +so that they may be faithful to their calling. Deborah +looking round beheld her country under the sore +oppression of Jabin, saw the need and answered to it. +Others only vegetated; she rose up in human stature +resolute to live. That also was what Gideon began to +do when at the divine call he demolished the altar on +the height of Ophrah; and Jephthah fought and endured<span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span> +by the same law. So soon as men begin to live there +is hope of them.</p> + +<p>Now the hindrances to life are these—first, slothfulness, +the disposition to drift, to let things go; second, +fear, the restriction imposed on effort of body or of +mind by some opposing force ingloriously submitted +to; third, ignoble dependence on others. The proper +life of man is never reached by many because they are +too indolent to win it. To forecast and devise, to try +experiments, pushing out in this direction and that is +too much for them. Some opportunity for doing more +and better lies but a mile away or a few yards; they +see but will not venture upon it. Their country is +sinking under a despot or a weak and foolish government; +they do nothing to avert ruin, things will last +their time. Or again, their church is stirred with +throbs of a new duty, a new and keen anxiety; but +they refuse to feel any thrill, or feeling it a moment they +repress the disturbing influence. They will not be +troubled with moral and spiritual questions, calls to +action that make life severe, high, heroic. Often this +is due to want of physical or mental vigour. Men and +women are overborne by the labour required of them, +the weary tale of bricks. Even from youth they have +had burdens to bear so heavy that hope is never +kindled. But there are many who have no such excuse. +Let us alone, they say, we have no appetite for exertion, +for strife, for the duties that set life in a fever. The +old ways suit us, we will go on as our fathers have +gone. The tide of opportunity ebbs away and they +are left stranded.</p> + +<p>Next, and akin, there is fear, the mood of those who +hear the calls of life but hear more clearly the threatenings +of sense and time. Often it comes in the form of<span class="pagenum"><a name="Page_297" id="Page_297">[297]</a></span> +a dread of change, apprehension as regards the unknown +seas on which effort or thought would launch forth. +Let us be still, say the prudent; better to bear the +ills we have than fly to others that we know not of. +Are we ground down by the Philistines? Better suffer +than be killed. Are our laws unjust and oppressive? +Better rest content than risk revolution and the upturning +of everything. Are we not altogether sure of the +basis of our belief? Better leave it unexamined than +begin with inquiries the end of which cannot be foreseen. +Besides, they argue, God means us to be content. +Our lot in the world however hard is of His giving; +the faith we hold is of his bestowing. Shall we not +provoke Him to anger if we move in revolution or in +inquiry? Still it is life they lose. A man who does not +think about the truths he rests on has an impotent +mind. One who does not feel it laid on him to go +forward, to be brave, to make the world better has an +impotent soul. Life is a constant reaching after the +unattained for ourselves and for the world.</p> + +<p>And lastly there is ignoble dependence on others. +So many will not exert themselves because they wait +for some one to come and lift them up. They do not +think, nor do they understand that instruction brought +to them is not life. No doubt it is the plan of God +to help the many by the instrumentality of the few, a +whole nation or world by one. Again and again we +have seen this illustrated in Hebrew history, and elsewhere +the fact constantly meets us. There is one +Luther for Europe, one Cromwell for England, one +Knox for Scotland, one Paul for early Christianity. +But at the same time it is because life is wanting, +because men have the deadly habit of dependence that +the hero must be brave for them and the reformer must<span class="pagenum"><a name="Page_298" id="Page_298">[298]</a></span> +break their bonds. The true law of life on all levels, +from that of bodily effort upwards, is self-help; without +it there is only an infancy of being. He who is in a +pit must exert himself if he is to be delivered. He who +is in spiritual darkness must come to the light if he is +to be saved.</p> + +<p>Now we see in Samson a man who in his degree +lived. He had strength like the strength of ten; he +had also the consecration of his vow and the sense of +a divine constraint and mandate. These things urged +him to life and made activity necessary to him. He +might have reclined in careless ease like many around. +But sloth did not hold him nor fear. He wanted no +man's countenance nor help. He lived. His mere +exertion of power was the sign of higher possibilities.</p> + +<p>Live at all hazards, imperfectly if perfection is not +attainable, half-wrongly if the right cannot be seen. +Is this perilous advice? From one point of view it +may seem very dangerous. For many are energetic in +so imperfect a way, in so blundering and false a way +that it might appear better for them to remain quiet, +practically dead than degrade and darken the life of the +race by their mistaken or immoral vehemence. You +read of those traders among the islands of the Pacific +who, afraid that their nefarious traffic should suffer if +missionary work succeeded, urged the natives to kill +the missionaries or drive them away, and when they +had gained their end quickly appeared on the scene to +exchange for the pillaged stores of the mission-house +muskets and gunpowder and villainous strong drink. +May it not be said that these traders were living out +their lives as much as the devoted teachers who had +risked everything for the sake of doing good? Napoleon +I., when the scheme of empire presented itself to<span class="pagenum"><a name="Page_299" id="Page_299">[299]</a></span> +him and all his energies were bent on climbing to the +summit of affairs in France and in Europe—was not he +living according to a conception of what was greatest +and best? Would it not have been better if those +traders and the ambitious Corsican alike had been +content to vegetate—inert and harmless through their +days? And there are multitudes of examples. The +poet Byron for one—could the world not well spare +even his finest verse to be rid of his unlawful energy +in personal vice and in coarse profane word?</p> + +<p>One has to confess the difficulty of the problem, the +danger of praising mere vigour. Yet if there is risk on +the one side the risk on the other is greater: and truth +demands risk, defies peril. It is unquestionable that +any family of men when it ceases to be enterprising +and energetic is of no more use in the economy of +things. Its land is a necropolis. The dead cannot +praise God. The choice is between activity that +takes many a wrong direction, hurrying men often +towards perdition, yet at every point capable of redemption, +and on the other hand inglorious death, that +existence which has no prospect but to be swallowed +up of the darkness. And while such is the common +choice there is also this to be noted that inertness is +not certainly purer than activity though it may appear +so merely by contrast. The active life compels us to +judge of it; the other a mere negation calls for no +judgment, yet is in itself a moral want, an evil and +injury. Conscience being unexercised decay and death +rule all.</p> + +<p>Men cannot be saved by their own effort and vigour. +Most true. But if they make no attempt to advance +towards strength, dominion and fulness of existence, +they are the prey of force and evil. Nor will it suffice<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> +that they simply exert themselves to keep body and +soul together. The life is more than meat. We must +toil not only that we may continue to subsist, but for +personal distinctness and freedom. Where there are +strong men, resolute minds, earnestness of some kind, +there is soil in which spiritual seed may strike root. +The dead tree can produce neither leaf nor flower. In +short, if there is to be a human race at all for the +divine glory it can only be in the divine way, by the +laws that govern existence of every degree.</p> + +<p>2. We come, however, to the compensating principle +of responsibility—the law of Duty which stands over +energy in the range of our life. No man, no race is +justified by force or as we sometimes say by doing. It +is faith that saves. Samson has the rude material of +life; but though his action were far purer and nobler +it could not make him a spiritual man: his heart is not +purged of sin nor set on God.</p> + +<p>Granted that the time was rough, chaotic, cloudy, +that the idea of injuring the Philistines in every possible +way was imposed on the Danite by his nation's abject +state, that he had to take what means lay in his power +for accomplishing the end. But possessed of energy +he was deficient in conscience, and so failed of noble +life. This may be said for him that he did not turn +against the men of Judah who came to bind him and +give him up. Within a certain range he understood +his responsibility. But surely a higher life than he +lived, better plans than he followed were possible to +one who could have learned the will of God at Shiloh, +who was bound to God by a vow of purity and had +that constant reminder of the Holy Lord of Israel. It +is no uncommon thing for men to content themselves +with one sacrament, one observance which is reckoned<span class="pagenum"><a name="Page_301" id="Page_301">[301]</a></span> +enough for salvation—honesty in business, abstinence +from strong drink, attendance on church ordinances. +This they do and keep the rest of existence for unrestrained +self-pleasing, as though salvation lay in a +restraint or a form. But whoever can think is bound +to criticise life, to try his own life, to seek the way of +salvation, and that means being true to the best he +knows and can know, it means believing in the will +of God. Something higher than his own impulse is +to guide him. He is free, yet responsible. His +activity, however great, has no real power, no vindication +unless it falls in with the course of divine law +and purpose. He lives by faith.</p> + +<p>Generally there is one clear principle which, if a man +held to it, would keep him right in the main. It may +not be of a very high order, yet it will prepare the way +for something better and meanwhile serve his need. +And for Samson one simple law of duty was to keep +clear of all private relations and entanglements with +the Philistines. There was nothing to hinder him from +seeing that to be safe and right as a rule of life. They +were Israel's enemies and his own. He should have +been free to act against them: and when he married +a daughter of the race he forfeited as an honourable +man the freedom he ought to have had as a son of +Israel. Doubtless he did not understand fully the evil +of idolatry nor the divine law that Hebrews were to +keep themselves separate from the worshippers of +false gods. Yet the instincts of the race to which he +belonged, fidelity to his forefathers and compatriots +made their claim upon him. There was a duty too +which he owed to himself. As a brave strong man +he was discredited by the line of action which he followed. +His honour lay in being an open enemy to<span class="pagenum"><a name="Page_302" id="Page_302">[302]</a></span> +the Philistines, his dishonour in making underhand +excuses for attacking them. It was base to seek occasion +against them when he married the woman at +Timnah, and from one act of baseness he went on to +others because of that first error. And chiefly Samson +failed in his fidelity to God. Scarcely ever was the +name of Jehovah dragged through the mire as it was +by him. The God of truth, the divine guardian of +faithfulness, the God who is light, in Whom is no darkness +at all, was made by Samson's deeds to appear as +the patron of murder and treachery. We can hardly +allow that an Israelite was so ignorant of the ordinary +laws of morality as to suppose that faith need not be +kept with idolaters; there were traditions of his people +which prevented such a notion. One who knew of +Abraham's dealings with the Hittite Ephron and his +rebuke in Egypt could not imagine that the Hebrew +lay under no debt of human equity and honour to the +Philistine. Are there men among ourselves who think +no faithfulness is due by the civilised to the savage? +Are there professed servants of Christ who dare to +suggest that no faith need be kept with heretics? +They reveal their own dishonour as men, their own +falseness and meanness. The primal duty of intelligent +and moral beings cannot be so dismissed. And even +Samson should have been openly the Philistines' enemy +or not at all. If they were cruel, rapacious, mean, he +ought to have shown that Jehovah's servant was of +a different stamp. We cannot believe morality to have +been at so low an ebb among the Hebrews that the +popular leader did not know better than he acted. He +became a judge in Israel, and his judgeship would have +been a pretence unless he had some of the justice, truth +and honour which God demanded of men. Beginning<span class="pagenum"><a name="Page_303" id="Page_303">[303]</a></span> +in a very mistaken way he must have risen to a higher +conception of duty, otherwise his rule would have been +a disaster to the tribes he governed.</p> + +<p>Conscience has originated in fear and is to decay +with ignorance, say some. Already that extraordinary +piece of folly has been answered. Conscience is the +correlative of power, the guide of energy. If the one +decays, so must the other. Living strongly, energetically, +making experiments, seeking liberty and dominion, +pressing towards the higher we are ever to acknowledge +the responsibility which governs life. By what we +know of the divine will we are to order every purpose +and scheme and advance to further knowledge. There +are victories we might win, there are methods by which +we might harass those who do us wrong. One voice +says Snatch the victories, go down by night and injure +the foe, insinuate what you cannot prove, while the +sentinels sleep plunge your spear through the heart of +a persecuting Saul. But another voice asks, Is this +the way to assert moral life? Is this the line for a +man to take? The true man swears to his own hurt, +suffers and is strong, does in the face of day what he +has it in him to do and, if he fails, dies a true man +still. He is not responsible for obeying commands of +which he is ignorant, nor for mistakes which he cannot +avoid. One like Samson is clean-handed in what it +would be unutterably base for us to do. But close beside +every man are such guiding ideas as straightforwardness, +sincerity, honesty. Each of us knows his duty so +far and cannot deceive himself by supposing that God +will excuse him in acting, even for what he counts a +good end, as a cheat and a hypocrite. In politics the +rule is as clear as in companionship, in war as in love.</p> + +<p>It has not been asserted that Samson was without<span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span> +a sense of responsibility. He had it, and kept his vow. +He had it, and fought against the Philistines. He did +some brave things openly and like a man. He had a +vision of Israel's need and God's will. Had this not +been true he could have done no good; the whole +strength of the hero would have been wasted. But +he came short of effecting what he might have effected +just because he was not wise and serious. His strokes +missed their aim. In truth Samson never went earnestly +about the task of delivering Israel. In his fulness of +power he was always half in sport, making random +shots, indulging his own humour. And we may find in +his career no inapt illustration of the careless way in +which the conflict with the evils of our time is carried +on. With all the rage for societies and organizations +there is much haphazard activity, and the fanatic for +rule has his contrast in the free-lance who hates the +thought of responsibility. A curious charitableness too +confuses the air. There are men who are full of ardour +to-day and strike in with some hot scheme against social +wrongs, and the next day are to be seen sitting at a feast +with the very persons most to blame under some pretext +of finding occasion against them or showing that there +is "nothing personal." This perplexes the whole campaign. +It is usually mere bravado rather than charity, +a mischief not a virtue.</p> + +<p>Israel must be firm and coherent if it is to win liberty +from the Philistines. Christians must stand by each +other steadily if they are to overcome infidelity and +rescue the slaves of sin. The feats of a man who holds +aloof from the church because he is not willing to be +bound by its rules count for little in the great warfare +of the age. Many there are among our literary men, +politicians and even philanthropists who strike in now<span class="pagenum"><a name="Page_305" id="Page_305">[305]</a></span> +and again in a Christian way and with unquestionably +Christian purpose against the bad institutions and social +evils of our time, but have no proper basis or aim +of action and maintain towards Christian organizations +and churches a constant attitude of criticism. Samson-like +they make showy random attacks on "bigotry," +"inconsistency" and the like. It is not they who will +deliver man from hardness and worldliness of soul; not +they who will bring in the reign of love and truth.</p> + +<p>3. Looking at Samson's efforts during the first part +of his career and observing the want of seriousness and +wisdom that marred them, we may say that all he did +was to make clear and deep the cleft between Philistines +and Hebrews. When he appears on the scene there +are signs of a dangerous intermixture of the two races, +and his own marriage is one. The Hebrews were apparently +inclined to settle down in partial subjection to the +Philistines and make the best they could of the situation, +hoping perhaps that by-and-by they might reach a +state of comfortable alliance and equality. Samson +may have intended to end that movement or he may +not. But he certainly did much to end it. After the +first series of his exploits, crowned by the slaughter at +Lehi, there was an open rupture with the Philistines +which had the best effect on Hebrew morals and religion. +It was clear that one Israelite had to be reckoned with +whose strong arm dealt deadly blows. The Philistines +drew away in defeat. The Hebrews learned that they +needed not to remain in any respect dependent or afraid. +This kind of division grows into hatred; but, as things +were, dislike was Israel's safety. The Philistines did +harm as masters; as friends they would have done even +more. Enmity meant revulsion from Dagon-worship +and all the social customs of the opposed race. For this<span class="pagenum"><a name="Page_306" id="Page_306">[306]</a></span> +the Hebrews were indebted to Samson; and although +he was not himself true all along to the principle of +separation, yet in his final act he emphasized it so +by destroying the temple of Gaza that the lesson was +driven home beyond the possibility of being forgotten.</p> + +<p>It is no slight service those do who as critics of +parties and churches show them clearly where they +stand, who are to be reckoned as enemies, what alliances +are perilous. There are many who are exceedingly +easy in their beliefs, too ready to yield to the <i>Zeit Geist</i> +that would obliterate definite belief and with it the +vigour and hope of mankind. Alliance with Philistines +is thought of as a good, not a risk, and the whole of a +party or church may be so comfortably settling in the +new breadth and freedom of this association that the +certain end of it is not seen. Then is the time for the +resolute stroke that divides party from party, creed +from creed. A reconciler is the best helper of religion +at one juncture; at another it is the Samson who +standing alone perhaps, frowned on equally by the +leaders and the multitude, makes occasion to kindle +controversy and set sharp variance between this side +and that. Luther struck in so. His great act was one +that "rent Christendom in twain." Upon the Israel +which looked on afraid or suspicious he forced the division +which had been for centuries latent. Does not our age +need a new divider? You set forth to testify against +Philistines and soon find that half your acquaintances +are on terms of the most cordial friendship with them, +and that attacks upon them which have any point are +reckoned too hot and eager to be tolerated in society. +To the few who are resolute duty is made difficult and +protest painful: the reformer has to bear the sins and +even the scorn of many who should appear with him.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_307" id="Page_307">[307]</a></span></p> +<h2>XXII.</h2> + +<h3><i>PLEASURE AND PERIL IN GAZA.</i></h3> + +<h4><span class="smcap">Judges</span> xvi. 1-3.</h4> + + +<p>By courage and energy Samson so distinguished +himself in his own tribe and on the Philistine +border that he was recognized as judge. Government +of any kind was a boon, and he kept rude order, as +much perhaps by overawing the restless enemy as by +administering justice in Israel. Whether the period of +twenty years assigned to Samson's judgeship intervened +between the fight at Lehi and the visit to Gaza we +cannot tell. The chronology is vague, as might be expected +in a narrative based on popular tradition. Most +likely the twenty years cover the whole time during +which Samson was before the public as hero and +acknowledged chief.</p> + +<p>Samson went down to Gaza, which was the principal +Philistine city situated near the Mediterranean coast +some forty miles from Zorah. For what reason did he +venture into that hostile place? It may, of course, +have been that he desired to learn by personal inspection +what was its strength, to consider whether it +might be attacked with any hope of success; and if +that was so we would be disposed to justify him. As +the champion and judge of Israel he could not but feel +the danger to which his people were constantly exposed<span class="pagenum"><a name="Page_308" id="Page_308">[308]</a></span> +from the Philistine power so near to them and in those +days always becoming more formidable. He had to a +certain extent secured deliverance for his country as +he was expected to do; but deliverance was far from +complete, could not be complete till the strength of the +enemy was broken. At great risk to himself he may +have gone to play the spy and devise, if possible, some +plan of attack. In this case he would be an example +of those who with the best and purest motives, seeking +to carry the war of truth and purity into the enemy's +country, go down into the haunts of vice to see what +men do and how best the evils that injure society may +be overcome. There is risk in such adventure; but it +is nobly undertaken, and even if we do not feel disposed +to imitate we must admire. Bold servants of Christ +may feel constrained to visit Gaza and learn for themselves +what is done there. Beyond this too is a kind +of adventure which the whole church justifies in proportion +to its own faith and zeal. We see St. Paul +and his companions in Ephesus, in Philippi, in Athens +and other heathen towns, braving the perils which +threaten them there, often attacked, sometimes in the +jaws of death, heroic in the highest sense. And we see +the modern missionary with like heroism landing on +savage coasts and at the constant risk of life teaching +the will of God in a sublime confidence that it shall +awaken the most sunken nature; a confidence never +at fault.</p> + +<p>But we are obliged to doubt whether Samson had in +view any scheme against the Philistine power; and we +may be sure that he was on no mission for the good of +Gaza. Of a patriotic or generous purpose there is no +trace; the motive is unquestionably of a different kind. +From his youth this man was restless, adventurous, ever<span class="pagenum"><a name="Page_309" id="Page_309">[309]</a></span> +craving some new excitement good or bad. He could +do anything but quietly pursue a path of duty; and in +the small towns of Dan and the valleys of Judah he +had little to excite and interest him. There life went +on in a dull way from year to year, without gaiety, +bustle, enterprise. Had the chief been deeply interested +in religion, had he been a reformer of the right kind he +would have found opportunity enough for exertion +and a task into which he might have thrown all his +force. There were heathen images to break in pieces, +altars and high-places to demolish. To banish Baal-worship +and the rites of Ashtoreth from the land, to +bring the customs of the people under the law of +Jehovah would have occupied him fully. But Samson +did not incline to any such doings; he had no passion +for reform. We never see in his life one such moment +as Gideon and Jephthah knew of high religious daring. +Dark hours he had, sombre enough, as at Lehi after +the slaughter. But his was the melancholy of a life +without aim sufficient to its strength, without a vision +matching its energy. To suffer for God's cause is the +rarest of joys and that Samson never knew though he +was judge in Israel.</p> + +<p>We imagine then that in default of any excitement +such as he craved in the towns of his own land +he turned his eyes to the Philistine cities which presented +a marked contrast. There life was energetic +and gay, there many pleasures were to be had. New +colonists were coming in their swift ships and the +streets presented a scene of constant animation. The +strong eager man, full of animal passion, found the life +he craved in Gaza where he mingled with the crowds +and heard tales of strange existence. Nor was there +wanting the opportunity for enjoyment which at home<span class="pagenum"><a name="Page_310" id="Page_310">[310]</a></span> +he could not indulge. Beyond the critical observation +of the elders of Dan he could take his fill of sensual +pleasure. Not without danger of course. In some +brawl the Philistines might close upon him. But he +trusted to his strength to escape from their hands, and +the risk increased the excitement. We must suppose +that, having seen the nearer and less important towns +such as Ekron, Gath and Ashkelon he now ventured to +Gaza in quest of amusement, in order, as people say, to +see the world.</p> + +<p>A constant peril this of seeking excitement, especially +in an age of high civilization. The means of variety +and stimulus are multiplied, and ever the craving +outruns them, a craving yielded to, with little or no +resistance, by many who should know better. The +moral teacher must recognize the desire for variety and +excitement as perhaps the chief of all the hindrances he +has now to overcome. For one who desires duty there +are scores who find it dull and tame and turn from it, +without sense of fault, to the gaieties of civilized society +in which there is "nothing wrong" as they say, or at +least so little of the positively wrong that conscience is +easily appeased. The religious teacher finds the demand +for "brightness" and variety before him at every turn; +he is indeed often touched by it himself and follows +with more or less of doubt a path that leads straight +from his professed goal. "Is amusement devilish?" +asks one. Most people reply with a smile that life +must be lively or it is not worth having. And the +Philistinism that attracts them with its dash and gaudiness +is not far away nor hard to reach. It is not +necessary to go across to the Continent where the +brilliance of Vienna or Paris offers a contrast to the +grey dulness of a country village; nor even to London<span class="pagenum"><a name="Page_311" id="Page_311">[311]</a></span> +where amid the lures of the midnight streets there is +peril of the gravest kind. Those who are restless and +foolhardy can find a Gaza and a valley of Sorek nearer +home, in the next market town. Philistine life, lax in +morals, full of rattle and glitter, heat and change, in +gambling, in debauchery, in sheer audacity of movement +and talk, presents its allurements in our streets, +has its acknowledged haunts in our midst. Young +people brought up to fear God in quiet homes whether +of town or country are enticed by the whispered counsels +of comrades half ashamed of the things they say, +yet eager for more companionship in what they secretly +know to be folly or worse. Young women are the prey +of those who disgrace manhood and womanhood by +the offers they make, the insidious lies they tell. The +attraction once felt is apt to master. As the current +that rushes swiftly bears them with it they exult in the +rapid motion even while life is nearing the fatal cataract. +Subtle is the progress of infidelity. From the persuasion +that enjoyment is lawful and has no peril in +it the mind quickly passes to a doubt of the old laws +and warnings. Is it so certain that there is a reward +for purity and unworldliness? Is not all the talk about +a life to come a jangle of vain words? The present is +a reality, death a certainty, life a swiftly passing possession. +They who enjoy know what they are getting. +The rest is dismissed as altogether in the air.</p> + +<p>With Samson, as there was less of faith and law to +fling aside, there was less hardening of heart. He was +half a heathen always, more conscious of bodily than of +moral strength, reliant on that which he had, indisposed +to seek from God the holy vigour which he valued +little. At Gaza where moral weakness endangered +life his well-knit muscles released him. We see him<span class="pagenum"><a name="Page_312" id="Page_312">[312]</a></span> +among the Philistines entrapped, apparently in a position +from which there is no escape. The gate is closed +and guarded. In the morning he is to be seized and +killed. But aware of his danger, his mind not put completely +off its balance as yet by the seductions of the +place, he arises at midnight and, plucking the doors of +the city-gate from their sockets carries them to the top +of a hill which fronts Hebron.</p> + +<p>Here is represented what may at first be quite +possible to one who has gone into a place of temptation +and danger. There is for a time a power of resolution +and action which when the peril of the hour is felt may +be brought into use. Out of the house which is like +the gate of hell, out of the hands of vile tempters +it is possible to burst in quick decision and regain +liberty. In the valley of Sorek it may be otherwise, +but here the danger is pressing and rouses the will. +Yet the power of rising suddenly against temptation, +of breaking from the company of the impure is not +to be reckoned on. It is not of ourselves we can be +strong and resolute enough, but of grace. And can +a man expect divine succour in a harlot's den? He +thinks he may depend upon a certain self-respect, a +certain disgust at vile things and dishonourable life. +But vice can be made to seem beautiful, it can overcome +the aversion springing from self-respect and the +best education. In the history of one and another of +the famous and brilliant, from the god-like youth of +Macedon to the genius of yesterday the same unutterably +sad lesson is taught us; we trace the quick descent +of vice. Self-respect? Surely to Goethe, to George +Sand, to Musset, to Burns that should have remained, +a saving salt. But it is clear that man has not the +power of preserving himself. While he says in his<span class="pagenum"><a name="Page_313" id="Page_313">[313]</a></span> +heart, That is beneath me; I have better taste; I shall +never be guilty of such a low, false and sickening thing—he +has already committed himself.</p> + +<p>Samson heard the trampling of feet in the streets and +was warned of physical danger. When midnight came +he lost no time. But he was too late. The liberty he +regained was not the liberty he had lost. Before he +entered that house in Gaza, before he sat down in it, +before he spoke to the woman there he should have +fled. He did not; and in the valley of Sorek his +strength of will is not equal to the need. Delilah +beguiles him, tempts him, presses him with her wiles. +He is infatuated; his secret is told and ruin comes.</p> + +<p>Moral strength, needful decision in duty to self and +society and God—few possess these because few have +the high ideal before them, and the sense of an obligation +which gathers force from the view of eternity. +We live, most of us, in a very limited range of time. +We think of to-morrow or the day beyond; we think +of years of health and joy in this world, rarely of the +boundless after-life. To have a stain upon the character, +a blunted moral sense, a scar that disfigures the +mind seems of little account because we anticipate but +a temporary reproach or inconvenience. To be defiled, +blinded, maimed for ever, to be incapacitated for the +labour and joy of the higher world does not enter into +our thought. And many who are nervously anxious to +appear well in the sight of men are shameless when +God only can see. Moral strength does not spring out +of such imperfect views of obligation. What availed +Samson's fidelity to the Nazirite vow when by another +gate he let in the foe?</p> + +<p>The common kind of religion is a vow which covers +two or three points of duty only. The value and glory<span class="pagenum"><a name="Page_314" id="Page_314">[314]</a></span> +of the religion of the Bible are that it sets us on our +guard and strengthens us against everything that is +dangerous to the soul and to society. Suppose it were +asked wherein our strength lies, what would be the +answer? Say that one after another stood aside conscious +of being without strength until one was found +willing to be tested. Assume that he could say, I am +temperate, I am pure; passion never masters me: so +far the account is good. You hail him as a man of +moral power, capable of serving society. But you have +to inquire further before you can be satisfied. You +have to say, Some have had too great liking for money. +Francis Bacon, Lord Chancellor of England, notable in +the first rank of philosophers, took bribes and was convicted +upon twenty-three charges of corruption. Are +you proof against covetousness? because if you can be +tempted by the glitter of gold reliance cannot be placed +upon you. And again it must be asked of the man—Is +there any temptress who can wind you about her +fingers, overcome your conscientious scruples, wrest +from you the secret you ought to keep and make you +break your covenant with God, even as Delilah overcame +Samson? Because, if there is, you are weaker +than a vile woman and no dependence can be placed +upon you. We learn from history what this kind of +temptation does. We see one after another, kings, +statesmen, warriors who figure bravely upon the scene +for a time, their country proud of them, the best hopes +of the good centred in them, suddenly in the midst of +their career falling into pitiable weakness and covering +themselves with disgrace. Like Samson they have +loved some woman in the valley of Sorek. In the life +of to-day instances of the same pitiable kind occur in +every rank and class. The shadow falls on men who<span class="pagenum"><a name="Page_315" id="Page_315">[315]</a></span> +held high places in society or stood for a time as pillars +in the house of God.</p> + +<p>Or, taking another case, one may be able to say, I +am not avaricious, I have fidelity, I would not desert a +friend nor speak a falsehood for any bribe; I am pure; +for courage and patriotism you may rely upon me:—here +are surely signs of real strength. Yet that man +may be wanting in the divine faithfulness on which +every virtue ultimately depends. With all his good +qualities he may have no root in the heavenly, no +spiritual faith, ardour, decision. Let him have great +opposition to encounter, long patience to maintain, +generosity and self-denial to exercise without prospect +of quick reward—and will he stand? In the final test +nothing but fidelity to the Highest, tried and sure +fidelity to God can give a man any right to the confidence +of others. That chain alone which is welded +with the fire of holy consecration, devotion of heart +and strength and mind to the will of God is able to +bear the strain. If we are to fight the battles of life +and resist the urgency of its temptations the whole +divine law as Christ has set it forth must be our +Nazirite vow and we must count ourselves in respect of +every obligation the bondmen of God. Duty must not +be a matter of self-respect but of ardent aspiration. +The way of our life may lead us into some Gaza full of +enticements, into the midst of those who make light +of the names we revere and the truths we count most +sacred. Prosperity may come with its strong temptations +to pride and vainglory. If we would be safe it +must be in the constant gratitude to God of those who +feel the responsibility and the hope that are kindled at +the cross, as those who have died with Christ and now +live with Him unto God. In this redeemed life it may<span class="pagenum"><a name="Page_316" id="Page_316">[316]</a></span> +be almost said there is no temptation; the earthly +ceases to lure, gay shows and gauds cease to charm +the soul. There still are comforts and pleasures in +God's world, but they do not enchain. A vision of the +highest duty and reality overshines all that is trivial +and passing. And this is life—the fulness, the charm, +the infinite variety and strength of being. "How can +he that is dead to the world live any longer therein?" +Yet he lives as he never did before.</p> + +<p>In the experience of Samson in the valley of Sorek +we find another warning. We learn the persistence +with which spiritual enemies pursue those whom they +mark for their prey. It has been said that the adversaries +of good are always most active in following the +best men with their persecutions. This we take leave +to deny. It is when a man shows some weakness, +gives an opportunity for assault that he is pressed and +hunted as a wounded lion by a tribe of savages. The +occasion was given to the Philistines by Samson's +infatuation. Had he been a man of stern purity they +would have had no point of attack. But Delilah could +be bribed. The lords of the Philistines offered her a +large sum to further their ends, and she, a willing instrument, +pressed Samson with her entreaties. Baffled +again and again she did not rest till the reward was +won.</p> + +<p>We can easily see the madness of the man in treating +lightly, as if it were a game he was sure to win, the +solicitations of the adventuress. "The Philistines be +upon thee, Samson"—again and again he heard that +threat and laughed at it. The green withes, the new +ropes with which he was bound were snapped at will. +Even when his hair was woven into the web he could +go away with web and beam and the pin with which<span class="pagenum"><a name="Page_317" id="Page_317">[317]</a></span> +they had been fixed to the ground. But if he had been +aware of what he was doing how could he have failed +to see that he was approaching the fatal capitulation, +that wiles and blandishments were gaining upon him? +When he allowed her to tamper with the sign of his +vow it was the presage of the end.</p> + +<p>So it often is. The wiles of the spirit of this world +are woven very cunningly. First the "over-scrupulous" +observance of religious ordinances is assailed. +The tempter succeeds so far that the Sabbath is made +a day of pleasure: then the cry is raised, "The Philistines +be upon thee." But the man only laughs. He +feels himself quite strong as yet, able for any moral +task. Another lure is framed—gambling, drinking. It +is yielded to moderately, a single bet by way of sport, +one deep draught on some extraordinary occasion. +He who is the object of persecution is still self-confident. +He scorns the thought of danger. A prey to +gambling, to debauchery? He is far enough from that. +But his weakness is discovered. Satanic profit is to +be made out of his fall; and he shall not escape.</p> + +<p>It is true as ever it was that the friendship of the +world is a snare. When the meshes of time and sense +close upon us we may be sure that the end aimed at +is our death. The whole world is a valley of Sorek to +weak man, and at every turn he needs a higher than +himself to guard and guide him. He is indeed a +Samson, a child in morals, though full-grown in muscle. +There are some it is true who are able to help, who +if they were beside in the hour of peril would interpose +with counsel and warning and protection. But +a time comes to each of us when he has to go alone +through the dangerous streets. Then unless he holds +straight forward, looking neither to right hand nor left,<span class="pagenum"><a name="Page_318" id="Page_318">[318]</a></span> +pressing towards the mark, his weakness will be quickly +detected, that secret tendency scarcely known to himself +by which he can be most easily assailed. Nor +will it be forgotten if once it has been discovered. It +is now the property of a legion. Be it vanity or +avarice, ambition or sensuousness, the Philistines know +how to gain their end by means of it. There is strength +indeed to be had. The weakest may become strong, +able to face all the tempters in the world and to pass +unscathed through the streets of Gaza or the crowds +of Vanity Fair. Nor is the succour far away. Yet to +persuade men of their need and then to bring them to +the feet of God are the most difficult of tasks in an age +of self-sufficiency and spiritual unreason. Harder than +ever is the struggle to rescue the victims of worldly +fashion, enticement and folly: for the false word has +gone forth that here and here only is the life of man +and that renouncing the temporal is renouncing all.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_319" id="Page_319">[319]</a></span></p> +<h2>XXIII.</h2> + +<h3><i>THE VALLEY OF SOREK AND OF DEATH.</i></h3> + +<h4><span class="smcap">Judges</span> xvi. 4-31.</h4> + + +<p>The strong bold man who has blindly fought his +battles and sold himself to the traitress and to +the enemy,</p> + +<div class="poem"> +<span class="i0">"Eyeless in Gaza at the mill with slaves,"</span> +</div> + +<p>the sport and scorn of those who once feared him, is +a mournful object. As we look upon him there in his +humiliation, his temper and power wasted, his life +withered in its prime, we almost forget the folly and +the sin, so much are we moved to pity and regret. For +Samson is a picture, vigorous in outline and colour, of +what in a less striking way many are and many more +would be if it were not for restraints of divine grace. +A fallen hero is this. But the career of multitudes +without the dash and energy ends in the like misery +of defeat; nothing done, not much attempted, their +existence fades into the sere and yellow leaf. There +has been no ardour to make death glorious.</p> + +<p>Every man has his defects, his besetting sins, his +dangers. It is in the consciousness of our own that +we approach with sorrow the last scenes of the eventful +history of Samson. Who dares cast a stone at him?<span class="pagenum"><a name="Page_320" id="Page_320">[320]</a></span> +Who can fling a taunt as he is seen groping about in +his blindness?</p> + +<div class="poem"> +<span class="i0">"A little onward lend thy guiding hand</span><br /> +<span class="i0">To these dark steps, a little further on.</span><br /> +<span class="i0">For yonder bank hath choice of sun or shade;</span><br /> +<span class="i0">There I am wont to sit when any chance</span><br /> +<span class="i0">Relieves me from my task of servile toil.</span><br /> +<span class="i0">O dark, dark, dark amid the blaze of noon,</span><br /> +<span class="i0">Irrecoverably dark, total eclipse</span><br /> +<span class="i0">Without all hope of day:"</span> +</div> + +<p>so we hear him bewail his lot. And we, perchance, +feeling weakness creep over us while bonds of circumstance +still hold us from what we see to be our divine +calling,—we compassionate ourselves in pitying him; +or, if we are as yet strong and buoyant, our history +before us, plans for useful service of our time clearly +in view, have we not already felt the symptoms of +moral infirmity which make it doubtful whether we +shall reach our goal? There are many hindrances, +and even the brave unselfish man who never loiters +in Gaza or in the treacherous valley may find his way +barred by obstacles he cannot remove. But in the case +of most the hindrances within are the most numerous +and powerful. This man who should effect much for +his age is held by love which blinds him, that other +by hatred which masters him. Now covetousness, +now pride is the deterrent. Many begin to know themselves +and the difficulty of doing great tasks for God +and man when noontide is past and the day has begun +to decline. Great numbers have only dreamed of +attempting something and have never bestirred themselves +to act. So it is that Samson's defeat appears +a symbol of the pathetic human failure. To many his +character is full of sad interest, for in it they see what<span class="pagenum"><a name="Page_321" id="Page_321">[321]</a></span> +they have fears of becoming or what they have already +become.</p> + +<p>What has Samson lost when he has revealed his +secret to Delilah? Observe him when he goes forth +from the woman's house and stands in the sunlight. +Apart from the want of his waving locks he seems the +same and is physically the same; muscle and sinew, +bone and nerve, stout-beating heart and strong arm, +Samson is there. And his human will is as eager +as ever; he is a bold daring man this morning as he +was last evening, with the same dream of "breaking +through all" and bearing himself as king. But he is +more lonely than ever before; something has gone +from his soul. A heavy sense of faithlessness to one +prized distinction and known duty oppresses him. +Shake thyself as at other times, poor rash Samson, +but know in thy heart that at last thou art powerless: +the audacity of faith is no longer thine. Thou art the +natural man still, but that is not enough, the spiritual +sanction gone. The Philistines, half afraid, gather +about thee ten to one; they can bind now and lead +captive for thou hast lost the girdle which knit thy +powers together and made thee invincible. The consciousness +of being God's man is gone—the consciousness +of being true to that which united thee in a +rude but very real bond to the Almighty. Thou hast +scorned the vow which kept thee from the abyss, +and with the knowledge of utter moral baseness comes +physical prostration, despair, feebleness, ruin. Samson +at last knows himself to be no king at all, no hero nor +judge.</p> + +<p>It is common to think the spiritual of little account, +faith in God of little account. Suppose men give that +up; suppose they no longer hold themselves bound by<span class="pagenum"><a name="Page_322" id="Page_322">[322]</a></span> +duty to the Almighty; they expect nevertheless to continue +the same. They will still have their reason, +their strength of body and of mind; they believe that +all they once did they shall still be able to do and now +more freely in their own way, therefore even more +successfully. Is that so? Hope is a spiritual thing. +It is apart from bodily strength, distinct from energy +and manual skill. Take hope away from a man, the +strongest, the bravest, the most intelligent, and will +he be the same? Nay. His eye loses its lustre; the +vigour of his will decays; he lies powerless and defeated. +Or take love away—love which is again a spiritual +thing. Let the ardour, the reason for exertion which +love inspired pass away. Let the man who loved and +would have dared all for love be deprived of that +source of vital power, and he will dare no longer. Sad +and weary and dispirited he will cast himself down +careless of life.</p> + +<p>But hope and love are not so necessary to the full +tide of human vigour, are not so potent in stirring the +powers of manhood as the friendship of God, the consciousness +that made by God for ends of His we have +Him as our stay. Indeed without this consciousness +manhood never finds its strength. This gives a hope +far higher and more sustaining than any of a personal +or temporal kind. It makes us strong by virtue of the +finest and deepest affection which can possibly move +us; and more than that it gives to life full meaning, +proper aim and justification. A man without the sense +of a divine origin and election has no standing-ground; +he is so to speak without the right of existence, he has +no claim to be heard in speaking and to have a place +among those who act. But he who feels himself to be +in the world on God's business, to be God's servant,<span class="pagenum"><a name="Page_323" id="Page_323">[323]</a></span> +has his assured place and claim as a man, and can see +reason and purpose for every sharp trial to which he +is put. Here then is the secret of strength, the only +source of power and steadfastness for any man or +woman. And he who has had it and lost it, breaking +with God for the sake of gain or pleasure or some +earthly affection, must like Samson feel his vigour +sapped, his confidence forfeited. Now his power to +command, to advise, to contend for any worthy result +has passed away. He is a tree whose root ceases to +feed in the soil though still the leaves are green.</p> + +<p>The spiritual loss, the loss of living faith, is the great +one: but is it for that we generally pity ourselves or +any person known to us? Life and freedom are dear, +the ability to put forth energy at our will, the sense +of capacity; and it is the loss of these in outward and +visible ranges that most moves us to grief. We commiserate +the strong man whose exploits in the world +seem to be over, as we pity the orator whose power of +speech is gone, the artist who can no more handle the +brush, the eager merchant whose bargaining is done. +We give our sympathy to Samson, because in the +midst of his days he has fallen overcome by treachery, +because the cruelty of enemies has afflicted him. Yet, +looking at the truth of things, the real cause of pity is +deeper than any of these and different. A man who +is still in living touch with God can suffer the saddest +deprivations and retain a cheerful heart, unbroken +courage and hope. Suppose that Samson, surprised +by his enemies while he was about some worthy task, +had been seized, deprived of his sight, bound with +fetters of iron and consigned to prison. Should we +then have had to pity him as we must when he is +taken, a traitor to himself, the dupe of a deceiver, with<span class="pagenum"><a name="Page_324" id="Page_324">[324]</a></span> +the badge of his vow and the sense of his fidelity +gone? We feel with Jeremiah in his affliction; we feel +with John the Baptist confined in the prison into which +Herod has cast him, with St. Paul in the Philippian +dungeon and with St. Peter lying bound with chains in +the castle of Jerusalem. But we do not commiserate, +we admire and exult. Here are men who endure for +the right. They are martyrs, fellow-sufferers with +Christ; they are marching with the cohorts of God +to the deliverances of eternity. Ah! It is the men +who are "martyrs by the pang without the palm," the +men who have lost not only liberty but nobleness, who +dragged after false lures have sold their prudence and +their strength—these it is for whom we need to weep. +He who doing his duty has been mastered by enemies, +he who fighting a brave battle has been overcome—let +us not dare to pity him. But the man who has +given up the battle of faith, who has lost his glory, +him the heavens look upon with the profound sorrow +that is called for by a wasted life.</p> + +<p>And how pathetic the touch: "He wist not that the +Lord had departed from him." For a little time he +failed to realize the spiritual disaster he had brought +on himself. For a little time only; soon the dark +conviction seized him. But worse still would have +been his case if he had remained unconscious of loss. +This sense of weakness is the last boon to the sinner. +God still does this for him, poor headstrong child of +nature as he would fain be, living by and for himself: +he is not permitted. Whether he will own it or not +he shall be weak and useless until he returns to God +and to himself. Often indeed we find the enslaved +Samson refusing to allow that anything is wrong with +him. Out of sight of the world, in some very secret<span class="pagenum"><a name="Page_325" id="Page_325">[325]</a></span> +place he has broken the obligations of faith, temperance, +chastity, and yet thinks no special result has followed. +He can meet the demands of society and that is enough, +supposing the matter should come to light. Of the +subtle poisoning of his own soul he has no thought. +Is the thing hidden then? The law which determines +that as a man is so his strength shall be follows every +one into the most secret place. It keeps watch over +our veracity, our sobriety, our purity, our faithfulness. +Whenever in one point our covenant with God is +broken a part of strength is taken away. Do we not +perceive the loss? Do we flatter ourselves that all is +as before? That is only our spiritual blindness; the +fact remains.</p> + +<p>What a pitiful thing it is to see men in this plight +trying in vain to go about as if nothing had happened +and they were as fit as ever for their places in society +and in the church! We do not speak solely of sins like +those into which Samson and David fell. There are +others, scarcely reckoned sins, which as surely result +in moral weakness perceived or unperceived, in the +loss of God's countenance and support. Our covenant +is to be pure and also merciful; let one fail in mercifulness, +let there be a harsh pitiless temper cherished +in secret, and this as well as impurity will make him +morally weak. Our covenant is to be generous as +well as honest; let a man keep from the poor and +from the church what he ought to give, and he will +lose his strength of soul as surely as if he cheated another +in trade, or took what was not his own. But +we distinguish between sin and default and think of +the latter as a mere infirmity which has no ill effect. +There is no acknowledgment of loss even when it has +become almost complete. The man who is not generous<span class="pagenum"><a name="Page_326" id="Page_326">[326]</a></span> +nor merciful, nor a defender of faith goes on thinking +all is well with him, imagining that his futile religious +exercises or gifts to this and that keep him on good +terms with God and that he is helping the world, while +in truth he has not the moral strength of a child. He +acts the part of a Christian teacher or servant of the +church, he leads in prayer, he joins in deliberations +that have to do with the success of Christian work. +To himself all seems satisfactory and he expects that +good shall result from his efforts. But it cannot be. +There is the strain of exertion but no power.</p> + +<p>Do we wonder that more is not effected by our +organizations, religious and other, which seem so +powerful, quite capable of Christianising and reforming +the world? The reason is that many of the professed +religious and benevolent, who appear zealous and +strenuous, are dying at heart. The Lord may not +have departed from them utterly; they are not dead; +there is still a rootlet of spiritual being. But they +cannot fight; they cannot help others; they cannot +run in the way of God's commandments. Are we not +bound to ask ourselves how we stand, whether any +failure in our covenant-keeping has made us spiritually +weak. If we are paltering with eternal facts, if between +us and the one Source of Life there is a widening +distance surely the need is urgent for a return to +Christian honour and fidelity which will make us +strong and useful.</p> + +<p>And there is something here in the story of Samson +that bids us think hopefully of a new way and a new +life. In the misery to which he was reduced there +came to him with renewed acceptance of his vow a +fresh endowment of vigour. It is the divine healing, +the grace of the long-suffering Father which are thus<span class="pagenum"><a name="Page_327" id="Page_327">[327]</a></span> +represented. No human soul needs to be utterly +disconsolate, for grace waits ever on discomfiture. +Return to me, says the Lord, and I will return to you; +I will heal your backslidings and love you freely. Out +of the deepest depths there is a way to the heights +of spiritual privilege and power. To confess our faults +and sins, to resume the fidelity, the uprightness, the +generosity and mercifulness we renounced, to take +again the straight upward path of self-denial and duty—this +is always reserved for the soul that has not +utterly perished. The man, young or old, who has +become weaker than a child for any good work may hear +the call that speaks of hope. He who in self-indulgence +or hard worldliness has abandoned God may turn +again to the Father's entreaty, "Remember from what +thou hast fallen and repent."</p> + +<p>We pass now to consider a point suggested by the +terms in which the Philistines triumphed over their +captured foe. When the people saw him they praised +their God: for they said, Our god hath delivered into +our hand our enemy, and the destroyer of our country +which hath slain many of us. Here the ignorant religiousness +and gratitude of Philistines to a god which +was no God might provoke a smile were it not for the +consideration that under the clear light of Christianity +equal ignorance is often shown by those who profess +to be piously grateful. You say it was the bribe which +the Philistine lords offered to Delilah and her treachery +and Samson's sin that put him in the enemy's hand. +You say, Surely the most ignorant man in Gaza must +have seen that Dagon had nothing whatever to do with +the result. And yet it is very common to ascribe to +God what is nowise His doing. There are indeed +times when we almost shudder to hear God thanked<span class="pagenum"><a name="Page_328" id="Page_328">[328]</a></span> +for that which could only be attributed to a Dagon +or a Moloch.</p> + +<p>We are told of the tribal gods of those old Syrians—Baal, +Melcarth, Sutekh, Milcom and the rest—each +adored as master and protector by some people or race. +Piously the devotees of each god acknowledged his +hand in every victory and every fortunate circumstance, +at the same time tracing to his anger and their own +neglect of duty to him all calamities and defeats. +May it not be said that the belief of many still is in +a tribal god, falsely called by the name of Jehovah, a +god whose chief function is to look after their interests +whoever may suffer, and take their side in all quarrels +whoever may be in the right? Men make for themselves +the rude outline of a divinity who is supposed to +be indifferent or hostile to every circle but their own, +suspicious of every church but their own, careless of +the sufferings of all but themselves. In two countries +that are at war prayers for success will ascend in +almost the same terms to one who is thought of as a +national protector, not to the Father of all; each side +is utterly regardless of the other, makes no allowance +in prayer for the possibility that the other may be in +the right. The thanksgivings of the victors too will be +mixed with glorying almost fiendish over the defeated, +whose blood, it may be, dyed in pathetic martyrdom +their own hill-sides and valleys. In less flagrant cases, +where it is only a question of gain or loss in trade, of +getting some object of desire, the same spirit is shown. +God is thanked for bestowing that of which another, +perhaps more worthy, is deprived. It is not to the +kindness of Heaven, but rather to the proving severity +of God, we may say, that the result is due. Looking +on with clear eyes we see something very different<span class="pagenum"><a name="Page_329" id="Page_329">[329]</a></span> +from divine approval in the prosperous efforts of unscrupulous +push and wire-pulling. Those who have +much success in the world have need to justify their +comforts and the praise they enjoy. They need to +show cause to the ranks of the obscure and ill-paid for +their superior fortune. Success like theirs cannot be +admitted as a special mark of the favour of that God +Whose ways are equal, Whose name is the Holy and +Just.</p> + +<p>Next look at the ignoble task to which Samson is put +by the Philistines, a type of the ignominious uses to +which the hero may be doomed by the crowd. The +multitude cannot be trusted with a great man.</p> + +<p>In the prison at Gaza the fallen chief was set to grind +corn, to do the work of slaves. To him, indeed, work +was a blessing. From the bitter thoughts that would +have eaten out his heart he was somewhat delivered by +the irksome labour. In reality, as we now perceive, +no work degrades; but a man of Samson's type and +period thought differently. The Philistine purpose was +to degrade him; and the Hebrew captive would feel in +the depths of his hot brooding nature the humiliating +doom. Look then at the parallels. Think of a great +statesman placed at the head of a nation to guide its +policy in the line of righteousness, to bring its laws +into harmony with the principles of human freedom +and divine justice—think of such a one, while labouring +at his sacred task with all the ardour of a noble heart, +called to account by those whose only desire is for +better trade, the means of beating their rivals in some +market or bolstering up their failing speculations. Or +see him at another time pursued by the cry of a class +that feels its prescriptive rights invaded or its position +threatened. Take again a poet, an artist, a writer, a<span class="pagenum"><a name="Page_330" id="Page_330">[330]</a></span> +preacher intent on great themes, eagerly following +after the ideal to which he has devoted himself, but +exposed every moment to the criticism of men who +have no soul—held up to ridicule and reprobation +because he does not accept vulgar models and repeat +the catchwords of this or that party. Philistinism is +always in this way asserting its claim, and ever and +anon it succeeds in dragging some ardent soul into the +dungeon to grind thenceforth at the mill.</p> + +<p>With the very highest too it is not afraid to inter-meddle. +Christ Himself is not safe. The Philistines +of to-day are doing their utmost to make His name +inglorious. For what else is the modern cry that +Christianity should be chiefly about the business of +making life comfortable in this world and providing +not only bread but amusement for the crowd? The +ideas of the church are not practical enough for this +generation. To get rid of sin—that is a dream; to +make men fearers of God, soldiers of truth, doers of +righteousness at all hazards—that is in the air. Let +it be given up; let us seek what we can reach; bind +the name of Christ and the Spirit of Christ in chains +to the work of a practical secularism, and let us turn +churches into pleasant lounging places and picture +galleries. Why should the soul have the benefit of so +great a name as that of the Son of God? Is not the +body more? Is not the main business to have houses +and railways, news and enjoyment? The policy of +undeifying Christ is having too much success. If it +make way there will soon be need for a fresh departure +into the wilderness.</p> + +<p>The last scene of Samson's history awaits us—the +gigantic effort, the awful revenge in which the Hebrew +champion ended his days. In one sense it aptly<span class="pagenum"><a name="Page_331" id="Page_331">[331]</a></span> +crowns the man's career. The sacred historian is +not composing a romance, yet the end could not have +been more fit. Strangely enough it has given occasion +for preaching the doctrine of self-sacrifice as the only +means of highest achievement, and we are asked to +see here an example of the finest heroism, the most +sublime devotion. Samson dying for his country is +likened to Christ dying for His people.</p> + +<p>It is impossible to allow this for a moment. Not +Milton's apology for Samson, not the authority of +all the illustrious men who have drawn the parallel +can keep us from deciding that this was a case of +vengeance and self-murder not of noble devotion. We +have no sense of vindicated principle when we see +that temple fall in terrible ruin, but a thrill of disappointment +and keen sorrow that a servant of Jehovah +should have done this in His name. The lords of +the Philistines, all the <i>serens</i> or chiefs of the hundred +cities are gathered in the ample porch of the building. +True, they are assembled at an idolatrous feast; but +this idolatry is their religion which they cannot choose +but exercise for they know of no better, nor has Samson +ever done one deed or spoken one word that could convince +them of error. True, they are met to rejoice over +their enemy and they call for him in cruel vainglory +to make them sport. Yet this is the man who for his +sport and in his revenge once burned the standing corn +of a whole valley and more than once went on slaying +Philistines till he was weary. True, Samson as a +patriotic Israelite views these people as enemies. Yet +it was among them he first sought a wife and afterwards +pleasure. And now, if he decides to die that +he may kill a thousand enemies at once, is the self-chosen +death less an act of suicide?</p> + +<p><span class="pagenum"><a name="Page_332" id="Page_332">[332]</a></span>If this was truly a fine act of self-sacrifice what good +came of it? The sacrifice that is to be praised does +distinct and clearly purposed service to some worthy +cause or high moral end. We do not find that this +dreadful deed reconciled the Philistines to Israel or +moved them to belief in Jehovah. We observe, on the +contrary, that it went to increase the hatred between +race and race, so that when Canaanites, Moabites, +Ammonites, Midianites no longer vex Israel these +Philistines show more deadly antagonism—antagonism +of which Israel knew the heat when on the red field of +Gilboa the kingly Saul and the well-beloved Jonathan +were together stricken down in death. If there was in +Samson's mind any thought of vindicating a principle +it was that of Israel's dignity as the people of Jehovah. +But here his testimony was worthless.</p> + +<p>As we have already said, much is written about self-sacrifice +which is sheer mockery of truth, most falsely +sentimental. Men and women are urged to the notion +that if they can only find some pretext for renouncing +freedom, for curbing and endangering life, for stepping +aside from the way of common service that they may +give up something in an uncommon way for the sake +of any person or cause, good will come of it. The +doctrine is a lie. The sacrifice of Christ was not of +that kind. It was under the influence of no blind +desire to give up His life, but first under the pressure +of a supreme providential necessity, then in renunciation +of the earthly life for a clearly seen and personally +embraced divine end, the reconciliation of man to God, +the setting forth of a propitiation for the sin of the +world—for this it was He died. He willed to be our +Saviour; having so chosen He bowed to the burden +that was laid upon Him. "It pleased the Lord to<span class="pagenum"><a name="Page_333" id="Page_333">[333]</a></span> +bruise Him; He hath put Him to grief." To the end +He foresaw and desired there was but one way—and +the way was that of death because of man's wickedness +and ruin.</p> + +<p>Suffering for itself is no end and never can be to +God or to Christ or to a good man. It is a necessity +on the way to the ends of righteousness and love. If +personality is not a delusion and salvation a dream +there must be in every case of Christian renunciation +some distinct moral aim in view for every one concerned, +and there must be at each step, as in the action of our +Lord, the most distinct and unwavering sincerity, the +most direct truthfulness. Anything else is a sin +against God and humanity. We entreat would-be +moralists of the day to comprehend before they write +of "self-sacrifice." The sacrifice of the moral judgment +is always a crime, and to preach needless suffering for +the sake of covering up sin or as a means of atoning +for past defects is to utter most unchristian falsehood.</p> + +<p>Samson threw away a life of which he was weary +and ashamed. He threw it away in avenging a cruelty; +but it was a cruelty he had no reason to call a wrong. +"O God, that I might be avenged!"—that was no +prayer of a faithful heart. It was the prayer of +envenomed hatred, of a soul still unregenerate after +trial. His death was indeed <i>self</i>-sacrifice—the sacrifice +of the higher self, the true self, to the lower. Samson +should have endured patiently, magnifying God. Or we +can imagine something not perfect yet heroic. Had +he said to those Philistines, My people and you have +been too long at enmity. Let there be an end of it. +Avenge yourselves on me, then cease from harassing +Israel,—that would have been like a brave man. But it +is not this we find. And we close the story of Samson<span class="pagenum"><a name="Page_334" id="Page_334">[334]</a></span> +more sad than ever that Israel's history has not +taught a great man to be a good man, that the hero +has not achieved the morally heroic, that adversity has +not begotten in him a wise patience and magnanimity. +Yet he had a place under Divine Providence. +The dim troubled faith that was in his soul was not +altogether fruitless. No Jehovah-worshipper would +ever think of bowing before that god whose temple +fell in ruins on the captive Israelite and his thousand +victims.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_335" id="Page_335">[335]</a></span></p> +<h2>XXIV.</h2> + +<h3><i>THE STOLEN GODS.</i></h3> + +<h4><span class="smcap">Judges</span> xvii., xviii.</h4> + + +<p>The portion of the Book of Judges which begins +with the seventeenth chapter and extends to +the close is not in immediate connection with that +which has gone before. We read (ch. xviii. 30) that +"Jonathan, the son of Gershom, the son of Manasseh, +he and his sons were priests to the tribe of Dan until +the day of the captivity of the land." But the proper +reading is, "Jonathan, the son of Gershom, the son of +Moses." It would seem that the renegade Levite of +the narrative was a near descendant of the great law-giver. +So rapidly did the zeal of the priestly house +decline that in the third or fourth generation after +Moses one of his own line became minister of an idol +temple for the sake of a living. It is evident, then, +that in the opening of the seventeenth chapter we are +carried back to the time immediately following the +conquest of Canaan by Joshua, when Othniel was +settling in the south and the tribes were endeavouring +to establish themselves in the districts allotted to them. +The note of time is of course far from precise, but the +incidents are certainly to be placed early in the period.</p> + +<p>We are introduced first to a family living in Mount +Ephraim consisting of a widow and her son Micah<span class="pagenum"><a name="Page_336" id="Page_336">[336]</a></span> +who is married and has sons of his own. It appears +that on the death of the father of Micah a sum of +eleven hundred shekels of silver, about a hundred and +twenty pounds of our money—a large amount for the +time—was missed by the widow, who after vain search +for it spoke in strong terms about the matter to her +son. He had taken the money to use in stocking his +farm or in trade and at once acknowledged that he had +done so and restored it to his mother, who hastened to +undo any evil her words had caused by invoking upon +him the blessing of God. Further she dedicated two +hundred of her shekels to make graven and molten +images in token of piety and gratitude.</p> + +<p>We have here a very significant revelation of the +state of religion. The indignation of Moses had burned +against the people when at Sinai they made a rude +image of gold, sacrificed to it and danced about it in +heathen revel. We are reading of what took place say a +century after that scene at the foot of Sinai, and already +those who desire to show their devotion to the Eternal, +very imperfectly known as Jehovah, make teraphim +and molten images to represent Him. Micah has a +sort of private chapel or temple among the buildings +in his courtyard. He consecrates one of his sons to +be priest of this little sanctuary. And the historian +adds in explanation of this, as one keenly aware of the +benefits of good government under a God-fearing monarch—"In +those days there was no king in Israel. +Every man did that which was right in his own eyes."</p> + +<p>We need not take for granted that the worship in +this hill-chapel was of the heathen sort. There was +probably no Baal, no Astarte among the images; or, +if there was, it may have been merely as representing +a Syrian power prudently recognised but not adored.<span class="pagenum"><a name="Page_337" id="Page_337">[337]</a></span> +No hint occurs in the whole story of a licentious or +a cruel cult, although there must have been something +dangerously like the superstitious practices of Canaan. +Micah's chapel, whatever the observances were, gave +direct introduction to the pagan forms and notions +which prevailed among the people of the land. There +already Jehovah was degraded to the rank of a nature-divinity, +and represented by figures.</p> + +<p>In one of the highland valleys towards the north of +Ephraim's territory Micah had his castle and his ecclesiastical +establishment—state and church in germ. The +Israelites of the neighbourhood, who looked up to the +well-to-do farmer for protection, regarded him all the +more that he showed respect for religion, that he +had this house of gods and a private priest. They +came to worship in his sanctuary and to inquire of the +ecclesiastic, who in some way endeavoured to discover +the will of God by means of the teraphim and ephod. +The ark of the covenant was not far away for Bethel +and Gilgal were both within a day's journey. But the +people did not care to be at the trouble of going so far. +They liked better their own local shrine and its homelier +ways; and when at length Micah secured the +services of a Levite the worship seemed to have all the +sanction that could possibly be desired.</p> + +<p>It need hardly be said that God is not confined to +a locality, that in those days as in our own the +true worshipper could find the Almighty on any hill-top, +in any dwelling or private place, as well as at the +accredited shrine. It is quite true, also, that God +makes large allowance for the ignorance of men and +their need of visible signs and symbols of what is +unseen and eternal. We must not therefore assume +at once that in Micah's house of idols, before the<span class="pagenum"><a name="Page_338" id="Page_338">[338]</a></span> +widow's graven and molten figures there could be no +acceptable worship, no prayers that reached the ear +of the Lord of Hosts. And one might even go the +length of saying that, perhaps, in this schismatic +sanctuary, this chapel of images, devotion could be +quite as sincere as before the ark itself. Little good +came of the religious ordinances maintained there +during the whole period of the judges, and even in +Eli's latter days the vileness and covetousness practised +at Shiloh more than countervailed any pious influence. +Local and family altars therefore must have been of +real use. But this was the danger, that leaving the +appointed centre of Jehovah-worship, where symbolism +was confined within safe limits, the people should in +ignorant piety multiply objects of adoration and run +into polytheism. Hence the importance of the decree, +afterwards recognised, that one place of sacrifice should +gather to it all the tribes and that there the ark of the +covenant with its altar should alone speak of the will +and holiness of God. And the story of the Danite +migration connected with this of Micah and his Levite +well illustrates the wisdom of such a law, for it shows +how, in the far north, a sanctuary and a worship were +set up which, existing long for tribal devotion, became +a national centre of impure worship.</p> + +<p>The wandering Levite from Bethlehem-judah is one, +we must believe, of many Levites, who having found +no inheritance because the cities allotted to them were +as yet unconquered spread themselves over the land +seeking a livelihood, ready to fall in with any local +customs of religion that offered them position and +employment. The Levites were esteemed as men +acquainted with the way of Jehovah, able to maintain +that communication with Him without which no business<span class="pagenum"><a name="Page_339" id="Page_339">[339]</a></span> +could be hopefully undertaken. Something of the +dignity that was attached to the names of Moses and +Aaron ensured them honourable treatment everywhere +unless among the lowest of the people; and when this +Levite reached the dwelling of Micah, beside which +there seems to have been a khan or lodging-place for +travellers, the chance of securing him was at once seized. +For ten pieces of silver, say twenty-five shillings a year, +with a suit of clothes and his food, he agreed to become +Micah's private chaplain. At this very cheap rate the +whole household expected a time of prosperity and +divine favour. "Now know I," said the head of the +family, "that the Lord will do me good seeing I have +a Levite to my priest." We must fear that he took +some advantage of the man's need, that he did not +much consider the honour of Jehovah yet reckoned on +getting a blessing all the same. It was a case of seeking +the best religious privileges as cheaply as possible, +a very common thing in all ages.</p> + +<p>But the coming of the Levite was to have results +Micah did not foresee. Jonathan had lived in Bethlehem, +and some ten or twelve miles westward down the +valley one came to Zorah and Eshtaol, two little towns +of the tribe of Dan of which we have heard. The +Levite had apparently become pretty well known in +the district and especially in those villages to which he +went to offer sacrifice or perform some other religious +rite. And now a series of incidents brought certain +old acquaintances to his new place of abode.</p> + +<p>Even in Samson's time the tribe of Dan, whose +territory was to be along the coast west from Judah, +was still obliged to content itself with the slopes of the +hills, not having got possession of the plain. In the +earlier period with which we are now dealing the Danites<span class="pagenum"><a name="Page_340" id="Page_340">[340]</a></span> +were in yet greater difficulty, for not only had they +Philistines on the one side but Amorites on the other. +The Amorites "would dwell," we are told, "in Mount +Heres, in Aijalon and in Shaalbim." It was this +pressure which determined the people about Zorah and +Eshtaol to find if possible another place of settlement, +and five men were sent out in search. Travelling north +they took the same way as the Levite had taken, heard +of the same khan in the hill-country of Ephraim and +made it their resting-place for a night. The discovery +of the Levite Jonathan followed and of the chapel in +which he ministered with its wonderful array of images. +We can suppose the deputation had thoughts they did +not express, but for the present they merely sought +the help of the priest, begging him to consult the oracle +on their behalf and learn whether their mission would +be successful. The five went on their journey with the +encouragement, "Go in peace; before the Lord is your +way wherein ye go."</p> + +<p>Months pass without any more tidings of the Danites +until one day a great company is seen following the +hill-road near Micah's farm. There are six hundred +men girt with weapons of war with their wives and +children and cattle, a whole clan on the march, filling +the road for miles and moving slowly northward. The +five men have indeed succeeded after a fashion. Away +between Lebanon and Hermon in the region of the +sources of Jordan they have found the sort of district +they went to seek. Its chief town Laish stood in the +midst of fertile fields with plenty of wood and water. +It was a place, according to their large report, where +was "no want of anything that is in the earth." Moreover +the inhabitants, who seem to have been a Phœnician +colony, dwelt by themselves quiet and secure<span class="pagenum"><a name="Page_341" id="Page_341">[341]</a></span> +having no dealings or treaty with the powerful Zidonians. +They were the very kind of people whom a +sudden attack would be likely to subdue. There was +an immediate migration of Danites to this fresh field, +and in prospect of bloody work the men of Zorah and +Eshtaol seem to have had no doubt as to the rightness +of their expedition; it was enough that they had felt +themselves straitened. The same reason appears to +suffice many in modern times. Were the aboriginal +inhabitants of America and Australia considered by +those who coveted their land? Even the pretence of +buying has not always been maintained. Murder and +rapine have been the methods used by men of our own +blood, our own name, and no nation under the sun has +a record darker than the tale of British conquest.</p> + +<p>Men who go forth to steal land are quite fit to +attempt the strange business of stealing gods—that is +appropriating to themselves the favour of divine powers +and leaving other men destitute. The Danites as +they pass Micah's house hear from their spies of the +priest and the images that are in his charge. "Do +you know that there is in these houses an ephod and +teraphim and a graven image and a molten image? +Now therefore consider what ye have to do." The +hint is enough. Soon the court of the farmstead is +invaded, the images are brought out and the Levite +Jonathan, tempted by the offer of being made priest +to a clan, is fain to accompany the marauders. Here +is confusion on confusion. The Danites are thieves, +brigands, and yet they are pious; so pious that they +steal images to assist them in worship. The Levite +agrees to the theft and accepts the offer of priesthood +under them. He will be the minister of a set of thieves +to forward their evil designs, and they knowing him to<span class="pagenum"><a name="Page_342" id="Page_342">[342]</a></span> +be no better than themselves expect that his sacrifices +and prayers will do them good. It is surely a capital +instance of perverted religious ideas.</p> + +<p>As we have said, these circumstances are no doubt +recounted in order to show how dangerous it was to +separate from the pure order of worship at the sanctuary. +In after times this lesson was needed, especially +when the first king of the northern tribes set his golden +calves the one at Bethel, the other at Dan. Was Israel +to separate from Judah in religion as well as in government? +Let there be a backward look to the beginning +of schism in those extraordinary doings of the Danites. +It was in the city founded by the six hundred that one +of Jeroboam's temples was built. Could any blessing +rest upon a shrine and upon devotions which had such +an origin, such an history?</p> + +<p>May we find a parallel now? Is there a constituted +religious authority with which soundness of belief and +acceptable worship are so bound up that to renounce +the authority is to be in the way of confusion and error, +schism and eternal loss? The Romanist says so. +Those who speak for the Papal church never cease to +cry to the world that within their communion alone are +truth and safety to be found. Renounce, they say, the +apostolic and divine authority which we conserve and +all is gone. Is there anarchy in a country? Are the +forces that make for political disruption and national +decay showing themselves in many lands? Are +monarchies overthrown? Are the people lawless and +wretched? It all comes of giving up the Catholic +order and creed. Return to the one fold under the +one Shepherd if you would find prosperity. And there +are others who repeat the same injunction, not indeed +denying that there may be saving faith apart from their<span class="pagenum"><a name="Page_343" id="Page_343">[343]</a></span> +ritual, but insisting still that it is an error and a sin to +seek God elsewhere than at the accredited shrine.</p> + +<p>With Jewish ordinances we Christians have nothing +to do when we are judging as to religious order and +worship now. There is no central shrine, no exclusive +human authority. Where Christ is, there is the temple; +where He speaks, the individual conscience must +respond. The work of salvation is His alone, and the +humblest believer is His consecrated priest. When our +Lord said, "The hour cometh and now is when the true +worshippers shall worship the Father in spirit and in +truth"; and again, "Where two or three are gathered +together in My name there am I in the midst of them"; +when He as the Son of God held out His hands +directly to every sinner needing pardon and every +seeker after truth, when He offered the one sacrifice +upon the cross by which a living way is opened into +the holiest place, He broke down the walls of partition +and with the responsibility declared the freedom of +the soul.</p> + +<p>And here we reach the point to which our narrative +applies as an illustration. Micah and his household +worshipping the images of silver, the Levite officiating +at the altar, seeking counsel of Jehovah by ephod and +teraphim, the Danites who steal the gods, carry off +the priest and set up a new worship in the city they +build—all these represent to us types and stages of +what is really schism pitiful and disastrous—that is, +separation from the truth of things and from the sacred +realities of divine faith. Selfish untruth and infidelity +are schism, the wilderness and outlawry of the soul.</p> + +<p>1. Micah and his household, with their chapel of +images, their ephod and teraphim represent those who +fall into the superstition that religion is good as insuring<span class="pagenum"><a name="Page_344" id="Page_344">[344]</a></span> +temporal success and prosperity, that God will see to +the worldly comfort of those who pay respect to Him. +Even among Christians this is a very common and very +debasing superstition. The sacraments are often observed +as signs of a covenant which secures for men +divine favour through social arrangements and human +law. The spiritual nature and power of religion are +not denied, but they are uncomprehended. The +national custom and the worldly hope have to do with +the observance of devout forms rather than any movement +of the soul heavenward. A church may in this +way become like Micah's household, and prayer may +mean seeking good terms with Him who can fill the +land with plenty or send famine and cleanness of teeth. +Unhappily many worthy and most devout persons still +hold the creed of an early and ignorant time. The +secret of nature and providence is hid from them. The +severities of life seem to them to be charged with +anger, and the valleys of human reprobation appear +darkened by the curse of God. Instead of finding in +pain and loss a marvellous divine discipline they perceive +only the penalty of sin, a sign of God's aversion not +of His Fatherly grace. It is a sad, a terrible blindness +of soul. We can but note it here and pass on, for +there are other applications of the old story.</p> + +<p>2. The Levite represents an unworthy worldly +ministry. With sadness must confession be made that +there are in every church pastors unspiritual, worldlings +in heart whose desire is mainly for superiority of +rank or of wealth, who have no vision of Christ's cross +and battle except as objective and historical. Here, +most happily, the cases of complete worldliness are +rare. It is rather a tendency we observe than a +developed and acknowledged state of things. Very few<span class="pagenum"><a name="Page_345" id="Page_345">[345]</a></span> +of those in the ranks of the Christian ministry are +entirely concerned with the respect paid to them in +society and the number of shekels to be got in a year. +That he keeps pace with the crowd instead of going +before it is perhaps the hardest thing that can be said +of the worldly pastor. He is humane, active, intelligent; +but it is for the church as a great institution, +or the church as his temporal hope and stay. So his +ministry becomes at the best a matter of serving tables +and providing alms—we shall not say amusement. +Here indeed is schism; for what is farther from the +truth of things, what is farther from Christ?</p> + +<p>3. Once more we have with us to-day, very much +with us, certain Danites of science, politics and the +press who, if they could, would take away our God +and our Bible, our Eternal Father and spiritual hope, +not from a desire to possess but because they hate to +see us believing, hate to see any weight of silver given +to religious uses. Not a few of these are marching as +they think triumphantly to commanding and opulent +positions whence they will rule the thought of the +world. And on the way, even while they deride and +detest the supernatural, they will have the priest go +with them. They care nothing for what he says; to +listen to the voice of a spiritual teacher is an absurdity +of which they would not be guilty; for to their own +vague prophesying all mankind is to give heed, and +their interpretations of human life are to be received as +the bible of the age. Of the same order is the socialist +who would make use of a faith he intends to destroy +and a priesthood whose claim is offensive to him on +his way to what he calls the organization of society. +In his view the uses of Christianity and the Bible are +temporal and earthly. He will not have Christ the<span class="pagenum"><a name="Page_346" id="Page_346">[346]</a></span> +Redeemer of the soul, yet he attempts to conjure with +Christ's words and appropriate the power of His name. +The audacity of these would-be robbers is matched +only by their ignorance of the needs and ends of +human life.</p> + +<p>We might here refer to the injustice practised by one +and another band of our modern Israel who do not +scruple to take from obscure and weak households of +faith the sacraments and Christian ministry, the marks +and rights of brotherhood. We can well believe that +those who do this have never looked at their action +from the other side, and may not have the least idea +of the soreness they leave in the hearts of humble +and sincere believers.</p> + +<p>In fine, the Danites with the images of Micah went +their way and he and his neighbours had to suffer the +loss and make the best of their empty chapel where no +oracle thenceforth spoke to them. It is no parable, but +a very real example of the loss that comes to all who +have trusted in forms and symbols, the outward signs +instead of the living power of religion. While we +repel the arrogance that takes from faith its symbolic +props and stays we must not let ourselves deny that +the very rudeness of an enemy may be an excellent +discipline for the Christian. Agnosticism and science +and other Danite companies sweep with them a good +deal that is dear to the religious mind and may leave +it very distressed and anxious—the chapel empty, the +oracle as it may appear lost for ever. With the symbol +the authority, the hope, the power seem to be lost irrecoverably. +What now has faith to rest upon? But +the modern spirit with its resolution to sweep away +every unfact and mere form is no destroyer. Rather +does it drive the Christian to a science, a virtue far<span class="pagenum"><a name="Page_347" id="Page_347">[347]</a></span> +beyond its own. It forces we may say on faith that +severe truthfulness and intellectual courage which are +the proper qualities of Christianity, the necessary +counterpart of its trust and love and grace. In short, +when enemies have carried on the poor teraphim and +fetishes which are their proper capture they have but +compelled religion to be itself, compelled it to find its +spiritual God, its eternal creed and to understand its +Bible. This, though done with evil intent, is surely no +cruelty, no outrage. Shall a man or a church that has +been so roused and thrown back on reality sit wailing +in the empty chapel for the images of silver and the +deliverances of the hollow ephod? Everything remains, +the soul and the spiritual world, the law of God, the +redemption of Christ, the Spirit of eternal life.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_348" id="Page_348">[348]</a></span></p> +<h2>XXV.</h2> + +<h3><i>FROM JUSTICE TO WILD REVENGE.</i></h3> + +<h4><span class="smcap">Judges</span> xix.-xxi.</h4> + + +<p>These last chapters describe a general and vehement +outburst of moral indignation throughout +Israel, recorded for various reasons. A vile thing is +done in one of the towns of Benjamin and the fact is +published in all the tribes. The doers of it are defended +by their clan and fearful punishment is wrought upon +them, not without suffering to the entire people. Like +the incidents narrated in the chapters immediately +preceding, these must have occurred at an early stage +in the period of the judges, and they afford another +illustration of the peril of imperfect government, the +need for a vigorous administration of justice over the +land. The crime and the volcanic vengeance belong +to a time when there was "no king in Israel" and, +despite occasional appeals to the oracle, "every man +did that which was right in his own eyes." In this +we have one clue to the purpose of the history.</p> + +<p>The crime of Gibeah brought under our notice here +connects itself with that of Sodom and represents a +phase of immorality which, indigenous to Canaan, +mixed its putrid current with Hebrew life. There are +traces of the same horrible impurity in the Judah of +Rehoboam and Asa; and in the story of Josiah's reign<span class="pagenum"><a name="Page_349" id="Page_349">[349]</a></span> +we are horrified to read of "houses of Sodomites that +were in the house of the Lord, where the women +wove hangings for the Asherah." With such lurid +historical light on the subject we can easily understand +the revival of this warning lesson from the past of +Israel and the fulness of detail with which the incidents +are recorded. A crime originally that of the off-scourings +of Gibeah became practically the sin of a whole +tribe, and the war that ensued sets in a clear light the +zeal for domestic purity which was a feature in every +religious revival and, at length, in the life of the +Hebrew people.</p> + +<p>It may be asked how, while polygamy was practised +among the Israelites, the sin of Gibeah could rouse +such indignation and awaken the signal vengeance of +the united tribes. The answer is to be found partly in +the singular and dreadful device which the indignant +husband used in making the deed known. The ghastly +symbols of outrage told the tale in a way that was +fitted to stir the blood of the whole country. Everywhere +the hideous thing was made vivid and a sense +of utmost atrocity was kindled as the dissevered members +were borne from town to town. It is easy to see +that womanhood must have been stirred to the fieriest +indignation, and manhood was bound to follow. What +woman could be safe in Gibeah where such things +were done? And was Gibeah to go unpunished? If +so, every Hebrew city might become the haunt of +miscreants. Further there is the fact that the woman +so foully murdered, though a concubine, was the concubine +of a Levite. The measure of sacredness with +which the Levites were invested gave to this crime, +frightful enough in any view, the colour of sacrilege. +How degenerate were the people of Gibeah when<span class="pagenum"><a name="Page_350" id="Page_350">[350]</a></span> +a servant of the altar could be treated with such foul +indignity and driven to so extraordinary an appeal for +justice? There could be no blessing on the tribes if +they allowed the doers or condoners of this thing to go +unpunished. Every Levite throughout the land must +have taken up the cry. From Bethel and other +sanctuaries the call for vengeance would spread and +echo till the nation was roused. Thus, in part at least, +we can explain the vehemence of feeling which drew +together the whole fighting force of the tribes.</p> + +<p>The doubt will yet remain whether there could have +been so much purity of life or respect for purity as to +sustain the public indignation. Some may say, Is there +not here a sufficient reason for questioning the veracity +of the narrative? First, however, let it be remembered +that often where morals are far from reaching the level +of pure monogamic life distinctions between right and +wrong are sharply drawn. Acquaintance with phases +of modern life that are most painful to the mind +sensitively pure reveals a fixed code which none may +infringe without bringing upon themselves reprobation, +perhaps more vehement than in a higher social grade +visits the breach of a higher law. It is the fact that +concubinage has its unwritten acknowledgment and +protecting customs. There is marriage that is only +a name; there is concubinage that gives the woman +more rights than one who is married. Against the +immorality and the gross evils of cohabitation is to +be set this unwritten law. And arguing from popular +feeling in our great cities we reach the conclusion that +in ancient Israel where concubinage prevailed there was +a wide and keen feeling as to the rights of concubines +and the necessity of upholding them. Many +women must have been in this relation, below those<span class="pagenum"><a name="Page_351" id="Page_351">[351]</a></span> +who could count themselves legally married, and all +the more that the concubine occupied a place inferior +to that of the lawful wife would popular opinion take +up her cause and demand the punishment of those who +did her wrong.</p> + +<p>And here we are led to a point which demands clear +statement and recognition. It has been too readily +supposed that polygamy is always a result of moral +decline and indicates a low state of domestic purity. +It may, in truth, be a rude step of progress. Has it +been sufficiently noted that in those countries in which +the name of the mother not of the father descended to +the children the reason may be found in universal or +almost universal unchastity? In Egypt at one time the +law gave to women, especially to mothers, peculiar +rights; but to praise Egyptian civilization for this +reason and hold up its treatment of women as an +example to the nineteenth century is an extraordinary +venture. The Israelites, however lax, were doubtless in +advance of the society of Thebes. Among the Canaanites +the moral degradation of women, whatever freedom +may have gone with it, was so terrible that the Hebrew +with his two or three wives and concubines, but with +a morality otherwise severe, must have represented a +new and holier social order as well as a new and holier +religion. It is therefore not incredible but appears +simply in accordance with the instincts and customs +proper to the Hebrew people that the sin of Gibeah +should provoke overwhelming indignation. There is +no pretence of purity, no hypocritical anger. The +feeling is sound and real. Perhaps in no other matter +of a moral kind would there have been such intense +and unanimous exasperation. A point of justice or of +belief would not have so moved the tribes. The better<span class="pagenum"><a name="Page_352" id="Page_352">[352]</a></span> +self of Israel appears asserting its claim and power. +And the miscreants of Gibeah representing the lower +self, verily an unclean spirit, are detested and denounced +on every hand.</p> + +<p>The time was that of fresh feeling, unwarped by +those customs which in the guise of civilisation and +refinement afterwards corrupted the nation. And we +may see the prophetic or hortatory use of the narrative +for an after age in which doings as vile as those at +Gibeah were sanctioned by the court and protected +even by religious leaders. It would be hoped by the +sacred historian that this tale of the fierce indignation +of the tribes might rouse afresh the same moral feeling. +He would fain stir a careless people and their priests by +the exhibition of this tumultuous vengeance. Nor can +we say that the necessity for the impressive lesson has +ceased. In the heart of our large cities vices as vile as +those of Gibeah are heard muttering in the nightfall, +life as abandoned lurks and festers creating a social +gangrene.</p> + +<p>Recognise, then, in these chapters a truth for all time +boldly drawn out—the great truth as to moral reform +and national purity. Law will not cure moral evils; +a statute book the purest and noblest will not save. +Those who by the impulse of the Spirit gathered the +various traditions of Israel's life knew well that on +a living conscience in men everything depended, and +they at least indicate the further truth which many +of ourselves have not grasped, that the early and rude +workings of conscience, producing stormy and terrible +results, are a necessary stage of development. As +there must be energy before there can be noble energy, +so there must be moral vigour, it may be rude, violent, +ignorant, a stream rushing out of barbarian hills,<span class="pagenum"><a name="Page_353" id="Page_353">[353]</a></span> +sweeping with most appalling vehemence, before there +can be spiritual life patient calm and holy. Law is a +product not a cause; it is not the code we make that +will preserve us but the God-given conscience that +informs the code and ever goes before it a pillar of fire, +at times flashing vivid lightning. Even Christian law +cannot save a people if it be merely a series of injunctions. +Nothing will do but the mind of Christ in every +man and woman continually inspiring and directing +life. The reformer who thinks that a statute or regulation +will end some sin or evil custom is in sad error. +Say the decree he contends for is enacted; but have +the consciences of those against whom it is made +been quickened? If not, the law merely expresses a +popular mood and the life of the whole community +will not be permanently raised in tone.</p> + +<p>The church finds here a perpetual mission of influence. +Her doctrine is but half her message. From the +doctrine as from an eternal fount must go life-giving +moral heat in every range, and the Spirit is ever with +her to make the word like a fire. Her duty is wide +as righteousness, great as man's destiny; it is never +ended, for each generation comes in a new hour with +new needs. The church, say some, is finishing its +work; it is doomed to be one of the broken moulds of +life. But the church that is the instructor of conscience +and kindles the flame of righteousness has a mission +to the ages. We are far yet from that day of the Lord +when all the people shall be prophets; and until then +how can the world live without the church? It would +be a body without a soul.</p> + +<p>Conscience the oracle of life, conscience working +badly rather than held in chains of mere rule without +spontaneity and inspiration, moral energy widespread<span class="pagenum"><a name="Page_354" id="Page_354">[354]</a></span> +personal and keen, however rude—here is one of the +notes of the sacred writer; and another note, no less +distinct, is the assertion of moral intolerance. It has +not occurred to this prophetic annalist that endurance of +evil has any curative power. He is a Hebrew, full of +indignation against the vile and false, and he demands +a heat of moral force in his people. Foul things are +done at the court and even in the temple; there is a +depraving indifference to purity, a loose notion (very +similar to the idea of our day), that all the sides of +life should have free play and that the heathen had +much to teach Israel. The whole of the narrative +before us is infused with a righteous protest against +evil, a holy plea for intolerance of sin. Will men +refuse instruction and persist in making themselves +one with bestiality and outrage? Then judgment +must deal with them on the ground they have chosen +to occupy, and until they repent the conscience of +the race must repudiate them together with their sin. +Along with a keenly burning conscience there goes this +necessity of moral intolerance. Charity is good, but +not always in place; and brotherhood itself demands +at times strong uncompromising judgment of the evil-doer. +How else among men of weak wills and wavering +hearts can righteousness vindicate and enforce +itself as the eternal reality of life? Compassion is +strong only when it is linked to unfaltering declarations; +mercy is divine only when it turns a front of +mail to wickedness and flashes lightning at proud wrong. +Any other kind of charity is but a new offence—the +sinner pardoning sin.</p> + +<p>Now the people of Gibeah were not all vile. The +wretches whose crime called for judgment were but the +rabble of the town. And we can see that the tribes<span class="pagenum"><a name="Page_355" id="Page_355">[355]</a></span> +when they gathered in indignation were made serious +by the thought that the righteous might be punished +with the wicked. We are told that they went up to the +sanctuary and asked counsel of the Lord whether they +should attack the convicted city. There was a full +muster of the fighting men, their blood at fever heat, +yet they would not advance without an oracle. It was +an appeal to heavenly justice, and demands notice as a +striking feature of the whole terrible series of events. +For an hour there is silence in the camp till a higher +voice shall speak.</p> + +<p>But what is the issue? The oracle decrees an +immediate attack on Gibeah in the face of all Benjamin +which has shown the temper of heathenism by refusing +to give up the criminals. Once and again there is trial +of battle which ends in defeat of the allied tribes. The +wrong triumphs; the people have to return humbled +and weeping to the Sacred Presence and sit fasting and +disconsolate before the Lord.</p> + +<p>Not without the suffering of the entire community is +a great evil to be purged from a land. It is easy to +execute a murderer, to imprison a felon. But the spirit +of the murderer, of the felon, is widely diffused, and +that has to be cast out. In the great moral struggle +year after year the better have not only the openly vile +but all who are tainted, all who are weak in soul, loose +in habit, secretly sympathetic with the vile, arrayed +against them. There is a sacrifice of the good before +the evil are overcome. In vicarious suffering many +must pay the penalty of crimes not their own ere the +wide-reaching wickedness can be seen in its demonic +power and struck down as the cruel enemy of the +people.</p> + +<p>When an assault is made on some vile custom the<span class="pagenum"><a name="Page_356" id="Page_356">[356]</a></span> +sardonic laugh is heard of those who find their profit +and their pleasure in it. They feel their power. They +know the wide sympathy with them spread secretly +through the land. Once and again the feeble attempt +of the good is repelled. With sad hearts, with impoverished +means, those who led the crusade retire +baffled and weary. Has their method been unintelligent? +There very possibly lies the cause of its failure. +Or, perhaps, it has been, though nominally inspired +by an oracle, all too human, weak through human +pride. Not till they gain with new and deeper devotion +to the glory of God, with more humility and faith, a +clearer view of the battle-ground and a better ordering +of the war shall defeat be changed into victory. And +may it not be that the assault on moral evils of our +day, in which multitudes are professedly engaged, in +which also many have spent substance and life, shall +fail till there is a true humiliation of the armies of God +before Him, a new consecration to higher and more +spiritual ends? Human virtue has ever to be jealous +of itself, the reformer may so easily become a Pharisee.</p> + +<p>The tide turned and there came another danger, +that which waits on ebullitions of popular feeling. A +crowd roused to anger is hard to control, and the tribes +having once tasted vengeance did not cease till Benjamin +was almost exterminated. The slaughter extended +not only to the fighting men, but to women and +children. The six hundred who fled to the rock-fort +of Rimmon appear as the only survivors of the clan. +Justice overshot its mark and for one evil made another. +Those who had most fiercely used the sword viewed +the result with horror and amazement, for a tribe was +lacking in Israel. Nor was this the end of slaughter. +Next for the sake of Benjamin the sword was drawn<span class="pagenum"><a name="Page_357" id="Page_357">[357]</a></span> +and the men of Jabesh-gilead were butchered. It has +to be noticed that the oracle is not made responsible +for this horrible process of evil. The people came of +their own accord to the decision which annihilated +Jabesh-gilead. But they gave it a pious colour; +religion and cruelty went together, sacrifices to Jehovah +and this frightful outbreak of demonism. It is one of +the dark chapters of human history. For the sake of +an oath and an idea death was dealt remorselessly. +No voice suggested that the people of Jabesh may have +been more cautious than the rest, not less faithful to +the law of God. The others were resolved to appear +to themselves to have been right in almost annihilating +Benjamin; and the town which had not joined in the +work of destruction must be punished.</p> + +<p>The warning conveyed here is intensely keen. It +is that men, made doubtful by the issue of their actions +whether they have done wisely, may fly to the resolution +to justify themselves and may do so even at the +expense of justice; that a nation may pass from the +right way to the wrong and then, having sunk to +extraordinary baseness and malignity, may turn writhing +and self-condemned to add cruelty to cruelty in the +attempt to still the upbraidings of conscience. It is +that men in the heat of passion which began with +resentment against evil may strike at those who have +not joined in their errors as well as those who truly +deserve reprobation. We stand, nations and individuals, +in constant danger of dreadful extremes, a kind of +insanity hurrying us on when the blood is heated +by strong emotion. Blindly attempting to do right we +do evil, and again, having done the evil we blindly +strive to remedy it by doing more. In times of moral +darkness and chaotic social conditions, when men are<span class="pagenum"><a name="Page_358" id="Page_358">[358]</a></span> +guided by a few rude principles, things are done that +afterwards appal themselves, and yet may become an +example for future outbreaks. During the fury of their +Revolution the French people, with some watchwords +of the true ring as liberty, fraternity, turned hither and +thither, now in terror, now panting after dimly seen +justice or hope, and it was always from blood to blood. +We understand the juncture in ancient Israel and +realize the excitement and the rage of a self-jealous +people when we read the modern tales of surging +ferocity in which men appear now hounding the +shouting crowd to vengeance then shuddering on the +scaffold.</p> + +<p>In private life the story has an application against +wild and violent methods of self-vindication. Many a +man, hurried on by a just anger against one who has +done him wrong, sees to his horror after a sharp blow +is struck that he has broken a life and thrown a brother +bleeding to the dust. One wrong thing has been done +perhaps more in haste than vileness of purpose, and +retribution, hasty, ill-considered, leaves the moral +question tenfold more confused. When all is reckoned +we find it impossible to say where the right is, where +the wrong.</p> + +<p>Passing to the final expedient adopted by the chiefs +of Israel to rectify their error—the rape of the women +at Shiloh—we see only to how pitiful a pass moral +blundering brings those who fall into it: other moral +teaching there is none. We might at first be disposed +to say that there was extraordinary want of reverence +for religious order and engagements when the men of +Benjamin were invited to make a sacred festival the +occasion of taking what the other tribes had solemnly +vowed not to give. But the festival at Shiloh must<span class="pagenum"><a name="Page_359" id="Page_359">[359]</a></span> +have been far more of a merry-making than of a sacred +assembly. It needs to be recognised that many gatherings +even in honour of Jehovah were mainly, like those +of Canaanite worship, for hilarity and feasting. There +was probably no great incongruity between the occasion +and the plot.</p> + +<p>But the scenes certainly change in the course of this +narrative with extraordinary swiftness. Fierce indignation +is followed by pity, weeping for defeat by tears for +too complete a victory. Horrible bloodshed wastes the +cities and in a month there is dancing in the plain of +Shiloh not ten miles from the field of battle. Chaotic +indeed are the morality and the history; but it is the +disorder of social life in its early stages, with the +vehemence and tenderness, the ferocity and laughter of +a nation's youth. And, all along, the Book of Judges +bears the stamp of veracity as a series of records +because these very features are to be seen—this +tumult, this undisciplined vehemence in feeling and act. +Were we told here of decorous solemn progress at slow +march, every army going forth with some stereotyped +invocation of the Lord of Hosts, every leader a man of +conventional piety supported by a blameless priesthood +and orderly sacrifices, we should have had no evidence +of truth. The traditions preserved here, whoever +collected them, are singularly free from that idyllic +colour which an imaginative writer would have endeavoured +to give.</p> + +<p>At the last, accordingly, the book we have been +reading stands a real piece of history, proving itself +over every kind of suspicion a true record of a people +chosen and guided to a destiny greater than any other +race of man has known. A people understanding its +call and responding with eagerness at every point?<span class="pagenum"><a name="Page_360" id="Page_360">[360]</a></span> +Nay. The world is in the heart of Israel as of every +other nation. The carnal attracts, and malignant cries +overbear the divine still voice; the air of Canaan +breathes in every page, and we need to recollect that +we are viewing the turbulent upper-waters of the +nation and the faith. But the working of God is +plain; the divine thoughts we believed Israel to have +in trust for the world are truly with it from the first, +though darkened by altars of Baal and of Ashtoreth. +The Word and Covenant of Jehovah are vital facts of +the supernatural which surrounds that poor struggling +erring Hebrew flock. Theocracy is a divine fact in +a larger sense than has ever been attached to the word. +Inspiration too is no dream, for the history is charged +with intimations of the spiritual order. The light of the +unrealized end flashes on spear and altar, and in the +frequent roll of the storm the voice of the Eternal is +heard declaring righteousness and truth. No story +this to praise a dynasty or magnify a conquering +nation or support a priesthood. Nothing so faithful, +so true to heaven and to human nature could be done +from that motive. We have here an imperishable +chapter in the Book of God.<span class="pagenum"><a name="Page_361" id="Page_361">[361]</a></span></p> + +<hr style="width: 65%;" /> +<h2>THE BOOK OF RUTH.</h2> +<p><span class="pagenum"><a name="Page_363" id="Page_363">[363]</a></span></p> + + +<hr style="width: 65%;" /> +<h2>I.</h2> + +<h3><i>NAOMI'S BURDEN.</i></h3> + +<h4><span class="smcap">Ruth</span> i. 1-13.</h4> + + +<p>Leaving the Book of Judges and opening the +story of Ruth we pass from vehement out-door +life, from tempest and trouble into quiet domestic +scenes. After an exhibition of the greater movements +of a people we are brought, as it were, to a cottage +interior in the soft light of an autumn evening, to obscure +lives passing through the cycles of loss and comfort, +affection and sorrow. We have seen the ebb and flow +of a nation's fidelity and fortune, a few leaders appearing +clearly on the stage and behind them a multitude +indefinite, indiscriminate, the thousands who form the +ranks of battle and die on the field, who sway together +from Jehovah to Baal and back to Jehovah again. +What the Hebrews were at home, how they lived in +the villages of Judah or on the slopes of Tabor the +narrative has not paused to speak of with detail. Now +there is leisure after the strife and the historian can +describe old customs and family events, can show us +the toiling flockmaster, the busy reapers, the women +with their cares and uncertainties, the love and labour +of simple life. Thunderclouds of sin and judgment +have rolled over the scene; but they have cleared +away and we see human nature in examples that<span class="pagenum"><a name="Page_364" id="Page_364">[364]</a></span> +become familiar to us, no longer in weird shadow or +vivid lightning flash, but as we commonly know it, +homely, erring, enduring, imperfect, not unblest.</p> + +<p>Bethlehem is the scene, quiet and lonely on its high +ridge overlooking the Judæan wilderness. The little city +never had much part in the eager life of the Hebrew +people, yet age after age some event notable in history, +some death or birth or some prophetic word drew the +eyes of Israel to it in affection or in hope; and to us +the Saviour's birth there has so distinguished it as one +of the most sacred spots on earth that each incident +in the fields or at the gate appears charged with predictive +meaning, each reference in psalm or prophecy has +tender significance. We see the company of Jacob on a +journey through Canaan halt by the way near Ephrath, +which is Bethlehem, and from the tents there comes +a sound of wailing. The beloved Rachel is dead. Yet +she lives in a child new-born, the mother's Son of +Sorrow, who becomes to the father Benjamin, Son of the +Right Hand. The sword pierces a loving heart, but +hope springs out of pain and life out of death. Generations +pass and in these fields of Bethlehem we see +Ruth gleaning, Ruth the Moabitess, a stranger and +foreigner who has sought refuge under the shadow of +Jehovah's wings; and at yonder gate she is saved from +want and widowhood, finding in Boaz her <i>goël</i> and +<i>menuchah</i>, her redeemer and rest. Later, another +birth, this time within the walls, the birth of one long +despised by his brethren, gives to Israel a poet and a +king, the sweet singer of divine psalms, the hero of +a hundred fights. And here again we see the three +mighty men of David's troop breaking through the +Philistine host to fetch for their chief a draught from +the cool spring by the gate. Prophecy, too, leaves<span class="pagenum"><a name="Page_365" id="Page_365">[365]</a></span> +Israel looking to the city on the hill. Micah seems +to grasp the secret of the ages when he exclaims, +"But thou, Bethlehem Ephrathah, which art little to be +among the thousands of Judah, out of thee shall one +come forth unto Me that is to be the ruler in Israel; +whose goings forth are from of old, from everlasting." +For centuries there is suspense, and then over the +quiet plain below the hill is heard the evangel: "Be +not afraid: for, behold, I bring you good tidings of +great joy which shall be to all the people: for there is +born to you this day in the city of David a Saviour, +which is Christ the Lord." Remembering this glory +of Bethlehem we turn to the story of humble life there +in the days when the judges ruled, with deep interest +in the people of the ancient city, the race from which +David sprang, of which Mary was born.</p> + +<hr style="width: 45%;" /> + +<p>Jephthah had scattered Ammon behind the hills and +the Hebrews dwelt in comparative peace and security. +The sanctuary at Shiloh was at length recognised as +the centre of religious influence; Eli was in the beginning +of his priesthood, and orderly worship was maintained +before the ark. People could live quietly about +Bethlehem, although Samson, fitfully acting the part +of champion on the Philistine border, had his work in +restraining the enemy from an advance. Yet all was +not well in the homesteads of Judah, for drought is +as terrible a foe to the flockmaster as the Arab hordes, +and all the south lands were parched and unfruitful.</p> + +<p>We are to follow the story of Elimelech, his wife +Naomi and their sons Mahlon and Chilion whose home +at Bethlehem is about to be broken up. The sheep +are dying in the bare glens, the cattle in the fields. +From the soil usually so fertile little corn has been<span class="pagenum"><a name="Page_366" id="Page_366">[366]</a></span> +reaped. Elimelech, seeing his possessions melt away, +has decided to leave Judah for a time so as to save +what remains to him till the famine is over, and he +chooses the nearest refuge, the watered Field of Moab +beyond the Salt Sea. It was not far; he could imagine +himself returning soon to resume the accustomed life +in the old home. True Hebrews, these Ephrathites were +not seeking an opportunity to cast off pious duty and +break with Jehovah in leaving His land. Doubtless +they hoped that God would bless their going, prosper +them in Moab and bring them back in good time. It +was a trial to go, but what else could they do, life +itself, as they believed, being at hazard?</p> + +<p>With thoughts like these men often leave the land +of their birth, the scenes of early faith, and oftener +still without any pressure of necessity or any purpose +of returning. Emigration appears to be forced upon +many in these times, the compulsion coming not from +Providence but from man and man's law. It is also +an outlet for the spirit of adventure which characterizes +some races and has made them the heirs of continents. +Against emigration it would be folly to speak, but great +is the responsibility of those by whose action or want +of action it is forced upon others. May it not be said +that in every European land there are persons in power +whose existence is like a famine to a whole country-side? +Emigration is talked of glibly as if it were no +loss but always gain, as if to the mass of men the +traditions and customs of their native land were mere +rags well parted with. But it is clear from innumerable +examples that many lose what they never find again, +of honour, seriousness and faith.</p> + +<p>The last thing thought of by those who compel +emigration and many who undertake it of their own<span class="pagenum"><a name="Page_367" id="Page_367">[367]</a></span> +accord is the moral result. That which should be first +considered is often not considered at all. Granting the +advantages of going from a land that is over-populated +to some fertile region as yet lying waste, allowing +what cannot be denied that material progress and +personal freedom result from these movements of +population, yet the risk to individuals is just in proportion +to the worldly attraction. It is certain that in +many regions to which the stream of migration is +flowing the conditions of life are better and the natural +environment purer than they are in the heart of large +European cities. But this does not satisfy the religious +thinker. Modern colonies have indeed done marvels +for political independence, for education and comfort. +Their success here is splendid. But do they see the +danger? So much achieved in short time for the +secular life tends to withdraw attention from the root +of spiritual growth—simplicity and moral earnestness. +The pious emigrant has to ask himself whether his +children will have the same thought for religion beyond +the sea as they would have at home, whether he himself +is strong enough to maintain his testimony while he +seeks his fortune.</p> + +<p>We may believe that the Bethlehemite if he made a +mistake in removing to Moab acted in good faith and +did not lose his hope of the divine blessing. Probably +he would have said that Moab was just like home. +The people spoke a language similar to Hebrew, and +like the tribes of Israel they were partly husbandmen +partly keepers of cattle. In the "Field of Moab," that +is the upland canton bounded by the Arnon on the +north, the mountains on the east and the Dead Sea +precipices on the west, people lived very much as they +did about Bethlehem, only more safely and in greater<span class="pagenum"><a name="Page_368" id="Page_368">[368]</a></span> +comfort. But the worship was of Chemosh, and +Elimelech must soon have discovered how great a +difference that made in thought and social custom and +in the feeling of men toward himself and his family. +The rites of the god of Moab included festivals in +which humanity was disgraced. Standing apart from +these he must have found his prosperity hindered, for +Chemosh was lord in everything. An alien who had +come for his own advantage yet refused the national +customs would be scorned at least if not persecuted. +Life in Moab became an exile, the Bethlehemites saw +that hardship in their own land would have been as +easy to endure as the disdain of the heathen and constant +temptations to vile conformity. The family had a +hard struggle, not holding their own and yet ashamed +to return to Judah.</p> + +<p>Already we have a picture of wayworn human lives +tried on one side by the rigour of nature, on the other +by unsympathetic fellow-creatures, and the picture +becomes more pathetic as new touches are added to it. +Elimelech died; the young men married women of +Moab; and in ten years only Naomi was left, a widow +with her widowed daughters-in-law. The narrative +adds shadow to shadow. The Hebrew woman in her +bereavement, with the care of two lads who were somewhat +indifferent to the religion she cherished, touches +our sympathies. We feel for her when she has to +consent to the marriage of her sons with heathen +women, for it seems to close all hope of return to her +own land and, sore as this trial is, there is a deeper +trouble. She is left childless in the country of exile. +Yet all is not shadow. Life never is entirely dark +unless with those who have ceased to trust in God and +care for man. While we have compassion on Naomi<span class="pagenum"><a name="Page_369" id="Page_369">[369]</a></span> +we must also admire her. An Israelite among heathen +she keeps her Hebrew ways, not in bitterness but in +gentle fidelity. Loving her native place more warmly +than ever she so speaks of it and praises it as to make +her daughters-in-law think of settling there with her. +The influence of her religion is upon them both, and +one at least is inspired with faith and tenderness equal +to her own. Naomi has her compensations, we see. +Instead of proving a trouble to her as she feared, +the foreign women in her house have become her +friends. She finds occupation and reward in teaching +them the religion of Jehovah, and thus, so far as usefulness +of the highest kind is concerned, Naomi is +more blessed in Moab than she might have been in +Bethlehem.</p> + +<p>Far better the service of others in spiritual things than +a life of mere personal ease and comfort. We count up +our pleasures, our possessions and gains and think that +in these we have the evidence of the divine favour. +Do we as often reckon the opportunities given us of +helping our neighbours to believe in God, of showing +patience and fidelity, of having a place among those +who labour and wait for the eternal kingdom? It is +here that we ought to trace the gracious hand of God +preparing our way, opening for us the gates of life. +When shall we understand that circumstances which +remove us from the experience of poverty and pain +remove us also from precious means of spiritual service +and profit? To be in close personal touch with the +poor, the ignorant and burdened is to have simple +every-day openings into the region of highest power +and gladness. We do something enduring, something +that engages and increases our best powers when we +guide, enlighten and comfort even a few souls and plant<span class="pagenum"><a name="Page_370" id="Page_370">[370]</a></span> +but a few flowers in some dull corner of the world. +Naomi did not know how blest she had been in Moab. +She said afterwards that she had gone out full and the +Lord had brought her home again empty. She even +imagined that Jehovah had testified against her and +cast her from Him in rejection. Yet she had been +finding the true power, winning the true riches. Did +she return empty when the convert Ruth, the devoted +Ruth went back with her?</p> + +<p>Her two sons taken away, Naomi felt no tie binding +her to Moab. Moreover in Judah the fields were green +again and life was prosperous. She might hope to +dispose of her land and realize something for her old +age. It seemed therefore her interest and duty to +return to her own country; and the next picture of the +poem shows Naomi and her daughters-in-law travelling +along the northward highway towards the ford of +Jordan, she on her way home, they accompanying her. +The two young widows are almost decided when they +leave the desolate dwelling in Moab to go all the way +to Bethlehem. Naomi's account of the life there, the +purer faith and better customs attract them, and they +love her well. But the matter is not settled; on the +bank of Jordan the final choice will be made.</p> + +<p>There are hours which bring a heavy burden of responsibility +to those who advise and guide, and such an +hour came now to Naomi. It was in poverty she was +returning to the home of her youth. She could promise +to her daughters-in-law no comfortable easy life there, +for, as she well knew, the enmity of Hebrews against +Moabites was apt to be bitter and they might be scorned +as aliens from Jehovah. So far as she was concerned +nothing could have been more desirable than their +company. A woman in poverty and past middle life<span class="pagenum"><a name="Page_371" id="Page_371">[371]</a></span> +could not wish to separate herself from young and +affectionate companions who would be a help to her +in her old age. To throw off the thought of personal +comfort natural to one in her circumstances and look +at things from an unselfish point of view was very +difficult. In reading her story let us remember how +apt we are to colour advice half unconsciously with our +own wishes, our own seeming needs.</p> + +<p>Naomi's advantage lay in securing the companionship +of Ruth and Orpah, and religious considerations added +their weight to her own desire. Her very regard and +care for these young women seemed to urge as the +highest service she could do them to draw them out of +the paganism of Moab and settle them in the country +of Jehovah. So while she herself would find reward +for her patient efforts these two would be rescued from +the darkness, bound in the bundle of life. Here, +perhaps, was her strongest temptation; and to some it +may appear that it was her duty to use every argument +to this end, that she was bound as one who watched +for the souls of Ruth and Orpah to set every fear, +every doubt aside and to persuade them that their +salvation depended on going with her to Bethlehem. +Was this not her sacred opportunity, her last opportunity +of making sure that the teaching she had given +them should have its fruit?</p> + +<p>Strange it may seem that the author of the Book of +Ruth is not chiefly concerned with this aspect of the +case, that he does not blame Naomi for failing to set +spiritual considerations in the front. The narrative +indeed afterwards makes it clear that Ruth chose the +good part and prospered by choosing it, but here the +writer calmly states without any question the very +temporal and secular reasons which Naomi pressed on<span class="pagenum"><a name="Page_372" id="Page_372">[372]</a></span> +the two widows. He seems to allow that home and +country—though they were under the shadow of +heathenism—home and country and worldly prospects +were rightly taken account of even as compared with +a place in Hebrew life and faith. But the underlying +fact is a social pressure clearly before the Oriental +mind. The customs of the time were overmastering, +and women had no resource but to submit to them. +Naomi accepts the facts and ordinances of the age; +the inspired author has nothing to say against her.</p> + +<p>"The Lord grant you that ye may find rest, each of +you in the house of her husband." That the two young +widows should return each to her mother's house +and marry again in Moab is Naomi's urgent advice to +them. The times were rude and wild. A woman could +be safe and respected only under the protection of a +husband. Not only was there the old-world contempt +for unmarried women, but, we may say, they were an +impossibility; there was no place for them in the social +life. People did not see how there could be a home +without some man at the head of it, the house-band in +whom all family arrangements centred. It had not +been strange that in Moab Hebrew men should marry +women of the land; but was it likely Ruth and Orpah +would find favour at Bethlehem? Their speech and +manners would be despised and dislike once incurred +prove hard to overcome. Besides, they had no property +to commend them.</p> + +<p>Evidently the two were very inexperienced. They +had little thought of the difficulties, and Naomi, therefore, +had to speak very strongly. In the grief of +bereavement and the desire for a change of scene they +had formed the hope of going where there were good +men and women like the Hebrews they knew, and<span class="pagenum"><a name="Page_373" id="Page_373">[373]</a></span> +placing themselves under the protection of the gracious +God of Israel. Unless they did so life seemed practically +at an end. But Naomi could not take upon herself +the responsibility of letting them drift into a hazardous +position, and she forced a decision of their own in full +view of the facts. It was true kindness no less than +wisdom. The age had not dawned in which women +could attempt to shape or dare to defy the customs of +society, nor was any advantage to be sought at the +risk of moral compromise. These things Naomi understood, +though afterwards, in extremity, she made Ruth +venture unwisely to obtain a prize.</p> + +<p>Looking around us now we see multitudes of women +for whom there appears to be no room, no vocation. +Up to a certain point, while they were young, they had +no thought of failure. Then came a time when Providence +appointed a task; there were parents to care for, +daily occupations in the house. But calls for their +service have ceased and they feel no responsibility +sufficient to give interest and strength. The world has +moved on and the movement has done much for women, +yet all do not find themselves supplied with a task and +a place. Around the occupied and the distinguished +circles perpetually a crowd of the helpless, the aimless, +the disappointed, to whom life is a blank, offering no +path to a ford of Jordan and a new future. Yet half +the needful work is done for these when they are made +to feel that among the possible ways they must choose +one for themselves and follow it; and all is done when +they are shown that in the service of God, which is the +service also of mankind, a task waits them fitted to +engage their highest powers. Across into the region +of religious faith and energy they may decide to pass, +there is room in it for every life. Disappointment will<span class="pagenum"><a name="Page_374" id="Page_374">[374]</a></span> +end when selfish thoughts are forgotten; helplessness +will cease when the heart is resolved to help. Even to +the very poor and ignorant deliverance would come +with a religious thought of life and the first step in +personal duty.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_375" id="Page_375">[375]</a></span></p> +<h2>II.</h2> + +<h3><i>THE PARTING OF THE WAYS.</i></h3> + +<h4><span class="smcap">Ruth</span> i. 14-19.</h4> + + +<p>We journey along with others for a time, enjoying +their fellowship and sharing their hopes, yet +with thoughts and dreams of our own that must sooner +or later send us on a separate path. But decision is +so difficult to many that they are glad of an excuse +for self-surrender and are only too willing to be led by +some authority, deferring personal choice as long as +possible. Let an ecclesiastic or a strong-minded companion +lay down for them the law of right and wrong +and point the path of duty and they will obey, welcoming +the relief from moral effort. Not seeing clearly, not +disciplined in judgment, they crave external human +guidance. The teachers of submission find many +disciples not because they speak truth but because +they meet the indolence of the human will with a +crutch instead of a stimulus; they succeed by pampering +weakness and making ignorance a virtue. A +time comes, however, when the method will not serve. +There are moments when the will must be exercised in +choosing between one path and another, advance and +retreat; and the alternative is too sharp to allow any +escape. If the person is to live at all as a human +being he has to decide whether he will go on in such<span class="pagenum"><a name="Page_376" id="Page_376">[376]</a></span> +a company or turn back; he has to declare what or +who has the strongest hold upon his mind. Such an +occasion came to Ruth and Orpah when they reached +the border of Moab.</p> + +<p>To Orpah the arguments of Naomi were persuasive. +Her mother lived in Moab, and to her mother's house +she could return. There the customs prevailed which +from childhood she had followed. She would have +liked to go with Naomi, but her interest in the Hebrew +woman and the land and law of Jehovah did not suffice +to draw her forward. Orpah saw the future as Naomi +painted it, not indeed very attractive if she returned +to her native place, but with far more uncertainty and +possible humiliation if she crossed the dividing river. +She kissed Naomi and Ruth and took the southward +road alone, weeping as she went, often turning for yet +another sight of her friends, passing at every step into +an existence that could never be the old life simply +taken up again, but would be coloured in all its experience +by what she had learned from Naomi and +that parting which was her own choice.</p> + +<p>The others did not greatly blame her, and we, for +our part, may not reproach her. It is unnecessary to +suppose that in returning to her kinsfolk and settling +down to the tasks that offered in her mother's house +she was guilty of despising truth and love and renouncing +the best. We may reasonably imagine her +henceforth bearing witness for a higher morality and +affirming the goodness of the Hebrew religion among +her friends and acquaintances. Ruth goes where +affection and duty lead her; but for Orpah too it may +be claimed that in love and duty she goes back. She +is not one who says, Moab has done nothing for me; +Moab has no claim upon me; I am free to leave my<span class="pagenum"><a name="Page_377" id="Page_377">[377]</a></span> +country; I am under no debt to my people. We shall +not take her as a type of selfishness, worldliness or +backsliding, this Moabite woman. Let us rather believe +that she knew of those at home who needed the help +she could give, and that with the thought of least +hazard to herself mingled one of the duty she owed +to others.</p> + +<p>And Ruth:—memorable for ever is her decision, +charming for ever the words in which it is expressed. +"Behold," said Naomi, "thy sister-in-law is gone back +unto her people, and unto her god: return thou after +thy sister-in-law." But Ruth replied, "Intreat me not +to leave thee, and to return from following after thee: +for whither thou goest, I will go; and where thou +lodgest, I will lodge: thy people shall be my people, +and thy God my God: where thou diest, will I die, +and there will I be buried: the Lord do so to me, +and more also, if aught but death part thee and me." +Like David's lament over Jonathan these words have +sunk deep into the human heart. As an expression +of the tenderest and most faithful friendship they are +unrivalled. The simple dignity of the iteration in +varying phrase till the climax is reached beyond which +no promise could go, the quiet fervour of the feeling, +the thought which seems to have almost a Christian +depth—all are beautiful, pathetic, noble. From this +moment a charm lingers about Ruth and she becomes +dearer to us than any woman of whom the Hebrew +records tell.</p> + +<p>Dignified and warm affection is the first characteristic +of Ruth and close beside it we find the strength of +a firm conclusion as to duty. It is good to be capable +of clear resolve, parting between this and that of opposing +considerations and differing claims. Not to rush<span class="pagenum"><a name="Page_378" id="Page_378">[378]</a></span> +at decisions and act in mere wilfulness, for wilfulness +is the extreme of weakness, but to judge soundly and +on this side or that to say, Here I see the path for me +to follow: along this and no other I conclude to go. +Unreason decides by taste, by momentary feeling, often +out of mere spite or antipathy. But the resolve of a +wise thoughtful person, even though it bring temporal +disadvantage, is a moral gain, a step towards salvation. +It is the exercise of individuality, of the soul.</p> + +<p>One may act in error, as perhaps Elimelech and +Orpah acted, yet the life be the stronger for the mistaken +decision; only there must be no repentance for +having exercised the power of judgment and of choice. +Women are particularly prone to go back on themselves +in false repentance. They did what they could not but +think to be duty; they carefully decided on a path in +loyalty to conscience; yet too often they will reproach +themselves because what they desired and hoped has +not come about. We cannot imagine Ruth in after +years, even though her lot had remained that of the +poor gleaner and labourer, returning upon her decision +and weeping in secret as if the event had proved her +high choice a foolish one. Her mind was too firm +and clear for that. Yet this is what numbers of women +are doing, burdening their souls, making that a crime +in which they should rather practise themselves. Our +decisions, even when they are made with all the +wisdom and information we can command in thorough +sanity and sincerity, may be, often are very faulty; +and do we expect that Providence will perpetually +interfere to bring a perfect result out of the imperfect? +Only in the perfect order of God, through the perfect +work of Christ and the perfect operation of the Holy +Spirit is the glorious consummation of human history<span class="pagenum"><a name="Page_379" id="Page_379">[379]</a></span> +and divine purpose to come. As for us, we are to +learn of God in Christ, to judge and act our best; +thereafter, leaving the result to Providence, never go +back on that of which the Spirit of the Almighty made +us capable in the hour of trial.</p> + +<div class="poem"> +<span class="i1">"Then welcome each rebuff</span><br /> +<span class="i1">That turns earth's smoothness rough,</span><br /> +<span class="i0">Each sting that bids nor sit nor stand but go!</span><br /> +<span class="i1">Be our joys three parts pain!</span><br /> +<span class="i1">Strive, and hold cheap the strain;</span><br /> +<span class="i0">Learn, nor account the pang; dare, never grudge the throe!"</span><a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> +</div> + +<p>In religion there is no escape from personal decision; +no one can drift to salvation with companions or with +a church. In art, in literature, in ordinary morality it +is possible to possess something without any special +effort. The atmosphere of cultured society, for instance, +holds in solution the knowledge and taste which have +been gained by a few and may pass in some measure +to those who associate with them, though personally +these have studied and acquired very little. Any one +who observes how a new book is talked of will see the +process. But the supreme nature of religion and its +unique part in human development are seen here, that +it demands high and sustained personal effort, the +constant action of the will; that indeed every spiritual +gain must result from the vital activity of the individual +mind choosing to enter and enter yet farther the kingdom +of divine revelation and grace. As it is expressed +in the Epistle to the Hebrews: "We desire that every +one of you do show the same diligence to the full +assurance of hope unto the end: that ye be not slothful, +but followers of them who through faith and patience<span class="pagenum"><a name="Page_380" id="Page_380">[380]</a></span> +inherit the promises." The training in resoluteness, +therefore, finds highest value and significance in view +of the religious life. Those who live by habit and +dependence in other matters are not prepared for +the strenuous calling of faith, and many a one is kept +from the freedom and joy of Christianity not because +they are undesired, not because the call of Christ is +unheeded, but for want of the power of decision, +strength to go forward on a personal quest. Thousands +are in the way of saying, Will you go to an evangelistic +meeting? Then I will go. Will you take the Sacrament? +Then I will. Will you teach in the Sunday-school? +Then I will. So far something is gained: +there is a half-decision. But the spiritual life is sure at +some point to demand more than this. Even Naomi's +advice must not deter Ruth from taking the way to +Bethlehem.</p> + +<p>Like many women Ruth was moved greatly by love. +Was her love justified? Did it rightly govern her to +the extent her words imply? "Whither thou goest, +I will go: thy people shall be my people: where thou +diest I will die, and there will I be buried." It is +beautiful to see such love: but how was it earned?</p> + +<p>Surely by years of patient faithful help; not by a few +cheap words and caresses, a few facile promises; not +by beauty of face, gaiety of temper. The love that has +nothing but these to found upon is not enough for +a life-companionship. But if there is honour, clear +sincerity of soul, generosity of nature; if there is brave +devotion to duty, there love can rest without fear, +reproach or hazard. When these cast their light on +your way, love then, love freely and strongly; you are +safe. It is indeed called love where these are not—but +only in ignorance and lightness: the heart has been<span class="pagenum"><a name="Page_381" id="Page_381">[381]</a></span> +caught by a word, ensnared by a look. How pathetic +are the errors into which we see our friends and +neighbours fall, errors that call for a life-long repentance +because reason and serious purpose had nothing to +do with the loving. No law of God is written against +human affection, nor has He any jealousy of the +devotion we show to worthy fellow-creatures; but +there are divine laws of love to restrain our weak fancy +and uplift our emotions; and if we disdain or cast aside +these laws we must suffer however ardent and self-sacrificing +affection may be. Egotistical wilfulness in +serving some one who engages our admiration and +passionate devotion is not properly speaking love. +It is rather an offence against that divine grace which +bears the noble name. Of course we are not here +speaking of Christian charity towards our neighbours, +interest in them and care for their well-being, which are +always our duty and must not be limited. The story +we are following is one of an intimate and personal +affection.</p> + +<p>Lastly and chiefly the answer of Ruth implies a +religious change—conversion. She renounces Chemosh +and turns in faith and hope to the God of Israel, and +this is the striking feature of her choice. Dimly seen, +the grace and righteousness of the Most High touched +her soul, commanded her reverence, drew her to follow +one who was His servant and could recount the wonderful +story of His people. Surely it is a supreme +event in any life when this vision of the Best allures +the mind and engages the will, even though knowledge +of God be as yet very imperfect. And the reliance of +Ruth upon the little she felt and knew of God, her clear +resolution to seek rest under His wings appear in +striking contrast with the reluctance, the unconcern,<span class="pagenum"><a name="Page_382" id="Page_382">[382]</a></span> +the hard unfaith of many to-day. How is it that they +to whom the Word speaks and the life is revealed, +whose portion is at every moment enriched by that +Word and that life are so blind to the grace that +encompasses and deaf to the love that entreats? +Again and again we see them on the banks of some +Jordan, with the land of God clear in view, with the +promise of devotion trembling on their lips; but they +turn back to Moab and Chemosh, to paganism, unrest +and despair.</p> + +<p>Ruth's life properly began when at Naomi's side she +passed through the waters, the very waters of baptism +to her. There, with the purple mountains of Moab +and the precipices of the Dead Sea shore behind, she +sent her last look to Orpah and the past, and saw +before her the steep narrow ascent through the Judæan +hills. With rising faith, with growing love she moved +to the fulfilment of womanhood in realizing the soul's +highest power and privilege. The upward path was +hard to weary feet and all was not to be easy for Ruth +in the Bethlehem of which she had dreamed; but fully +committed and pledged to the new life she went forward. +How much is missed when the choice to serve +God is not unreservedly made, and there is not that +full consecration of which Ruth's decision may be a +type.</p> + +<p>Of this loss we see examples on every side. To +remain in the low ground by the river, still within +reach of some paganism that fascinates even after profession +and baptism—this is the end of religious feeling +with many. Where the narrow way of discipleship +leads they will not adventure; it is too bare, confining +and severe. They will not believe that freedom for the +human soul is found by that path alone; they refuse<span class="pagenum"><a name="Page_383" id="Page_383">[383]</a></span> +to be bound and therefore never discover the inheritance +of God's children to which they are called. +When He who alone can guide, quicken, redeem is +accepted solemnly and finally as the Lord of life, then +at last the weak and entangled spirit knows the beginning +of liberty and strength. Sad is the reckoning in +our time of those who refuse to pledge themselves to +the Saviour Whose claim they do feel to be divine and +urgent. Not yet may the preacher cease to speak of +conversion as the necessity in every life. Rather because +it is easy to be in touch with Christianity at +some point, because gospel influences are widely +diffused, and church connection can be lightly held, +the personal pledge to Christ must be insisted upon in +the pulpit and kept in view as the end to which all the +work of the church is directed.</p> + +<hr style="width: 45%;" /> + +<p>Life has many partings, and we have all had our +experience of some which without fault on either side +separate those well fitted to serve and bless each other. +Over matters of faith, questions of political order and +even social morality separations will occur. There +may be no lack of faithfulness on either side when +at a certain point widely divergent views of duty are +taken by two who have been friends. One standing +only a little apart from the other sees the same light +reflected from a different facet of the crystal, streaming +out in a different direction. As it would be altogether +a mistake to say that Orpah took the way of worldly +selfishness, Ruth only going in the way of duty, so it +is entirely a mistake to accuse those who part with us +on some question of faith or conduct and think of them +as finally estranged. A little more knowledge and we +would see with them or they with us. Some day they<span class="pagenum"><a name="Page_384" id="Page_384">[384]</a></span> +and we shall reach the truth and agree in our conclusions. +Separations there must be for a time, for as the +character leans to love or justice, the mind to reasoning +or emotion, there is a difference in the vision of the +good for which a man should strive. And if it comes +to this that the paths chosen by those who were once +dear friends divide them to the end of earthly days, +they should retain the recollection not so much of the +single point that separated, as of the many on which +there was agreement. Even though they have to fight +on opposite sides it should be as those who were +brothers once and shall be brothers again. Indeed, +are they not brothers still, if they fight for the same +Master?</p> + +<p>Yet one difference between men reaches to the roots +of life. The company of those who keep the straight +way and press on towards the light have the most +sorrowful recollection of some partings. They have +had to leave comrades and brethren behind who +despised the quest of holiness and immortality and +had nothing but mockery for the Friend and Saviour +of man. The shadows of estrangement falling between +those who are of Christ's company are nothing compared +with the dense cloud which divides them from +men pledged to what is earthly and ignoble; and so +the reproach of sectarian division coming from irreligious +persons needs not trouble those who have as +Christians an eternal brotherhood.</p> + +<p>There are divisions sharp and dreadful, not always +at some river which clearly separates land from land. +They may be made in the street where parting seems +temporary and casual. They may be made in the +very house of God. While some members of a family +are responding with joy to a divine appeal, one may<span class="pagenum"><a name="Page_385" id="Page_385">[385]</a></span> +be resolutely turning from it to a base idolatry. Of +three who went together to a place of prayer two +may from that hour keep company in the heavenward +journey, while the third moves every day towards the +shadow of self-chosen reprobation. Christ has spoken +of tremendous separations which men make by their +acceptance or rejection of Him. "These shall go away +into eternal punishment, but the righteous into life +eternal."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_386" id="Page_386">[386]</a></span></p> +<h2>III.</h2> + +<h3><i>IN THE FIELD OF BOAZ.</i></h3> + +<h4><span class="smcap">Ruth</span> i. 19-ii. 23.</h4> + + +<p>Weary and footsore the two travellers reached +Bethlehem at length, and "all the city was +moved about them." Though ten years had elapsed, +many yet remembered as if it had been yesterday +the season of terrible famine and the departure of the +emigrants. Now the women lingering at the well, +when they see the strangers approaching, say as they +look in the face of the elder one, "Is this Naomi?" +What a change is here! With husband and sons, +hoping for a new life across in Moab, she went away. +Her return has about it no sign of success; she comes +on foot, in the company of one who is evidently of an +alien race, and the two have all the marks of poverty. +The women who recognize the widow of Elimelech are +somewhat pitiful, perhaps also a little scornful. They +had not left their native land nor doubted the promise +of Jehovah. Through the famine they had waited, and +now their position contrasts very favourably with hers. +Surely Naomi is far down in the world since she has +made a companion of a woman of Moab. Her poverty +is against the wayfarer, and to those who know not the +story of her life that which shows her goodness and +faithfulness appears a cause of reproach and reason of +suspicion.</p> + +<p><span class="pagenum"><a name="Page_387" id="Page_387">[387]</a></span>Is it too harsh to interpret thus the question with +which Naomi is met? We are only using a key which +common experience of life supplies. Do people give +sincere and hearty sympathy to those who went away +full and return empty, who were once in good standing +and repute and come back years after to their old +haunts impoverished and with strange associates? +Are we not more ready to judge unfavourably in such +a case than to exercise charity? The trick of hasty +interpretation is common because every one desires to +be on good terms with himself, and nothing is so soothing +to vanity as the discovery of mistakes into which +others have fallen. "All the brethren of the poor do +hate him," says one who knew the Hebrews and human +nature well; "how much more do his friends go far +from him. He pursueth them with words, yet they are +wanting to him." Naomi finds it so when she throws +herself on the compassion of her old neighbours. They +are not uninterested, they are not altogether unkind, +but they feel their superiority.</p> + +<p>And Naomi appears to accept the judgment they +have formed. Very touching is the lament in which +she takes her position as one whom God has rebuked, +whom it is no wonder, therefore, that old friends +despise. She almost makes excuse for those who look +down upon her from the high ground of their imaginary +virtue and wisdom. Indeed she has the same belief as +they that poverty, the loss of land, bereavement and +every kind of affliction are marks of God's displeasure. +For, what does she say? "Call me not Naomi, +Pleasant, call me Mara, Bitter, for the Almighty hath +dealt very bitterly with me.... The Lord hath testified +against me and the Almighty hath afflicted me." +Such was the Hebrew thought, the purpose of God in<span class="pagenum"><a name="Page_388" id="Page_388">[388]</a></span> +His dealings with men not being apprehended. Under +the shadow of loss and sorrow it seemed that no heat +of the Divine Presence could be felt. To have a +husband and children appeared to Naomi evidence of +God's favour; to lose them was a proof that He had +turned against her. Heavy as her losses had been the +terrible thing was that they implied the displeasure of God.</p> + +<p>It is perhaps difficult for us to realize even by an +imaginative effort this condition of soul—the sense of +banishment, darkness, outlawry which came to the +Hebrew whenever he fell into distress or penury. And +yet we ourselves retain the same standard of judgment +in our common estimate of life; we still interpret things +by an ignorant unbelief which causes many worthy +souls to bow in a humiliation Christians should never +feel. Do not the loneliness, the poverty, the testimony +of Christ teach us something altogether different? Can +we still cherish the notion that prosperity is an evidence +of worth and that the man who can found a family +must be a favourite of the heavenly powers? Judge +thus and the providence of God is a tangle, a perplexing +darkening problem which, believe as you may, +must still overwhelm. Wealth has its conditions; +money comes through some one's cleverness in work +and trading, some one's inventiveness or thrift, and +these qualities are reputable. But nothing is proved +regarding the spiritual tone and nature of a life either +by wealth or by the want of it. And surely we have +learned that loss of friends and loneliness are not to +be reckoned the punishment of sin. Often enough we +hear the warning that wealth and worldly position are +not to be sought for themselves, and yet, side by side +with this warning, the implication that a high place +and a prosperous life are proofs of divine blessing.</p> + +<p><span class="pagenum"><a name="Page_389" id="Page_389">[389]</a></span>On the whole subject Christian thought is far from +clear, and we have need to go anew to the Master and +inquire of Him Who had no place where to lay His +head. The Hebrew belief in the prosperity of God's +servants must fulfil itself in a larger better faith or the +man of to-morrow will have no faith at all. One who +bewails the loss of wealth or friends is doing nothing +that has spiritual meaning or value. When he takes +himself to task for that despondency he begins to touch +the spiritual.</p> + +<p>In Bethlehem Naomi found the half-ruined cottage +still belonging to her, and there she and Ruth took up +their abode. But for a living what was to be done? +The answer came in the proposal of Ruth to go into +the fields where the barley harvest was proceeding and +glean after the reapers. By great diligence she might +gather enough day by day for the bare sustenance that +contents a Syrian peasant, and afterwards some other +means of providing for herself and Naomi might be +found. The work was not dignified. She would have to +appear among the waifs and wanderers of the country, +with women whose behaviour exposed them to the +rude gibes of the labourers. But whatever plan Naomi +vaguely entertained was hanging in abeyance, and the +circumstances of the women were urgent. No kinsman +came forward to help them. Loath as she was to +expose Ruth to the trials of the harvest-field, Naomi +had to let her go. So it was Ruth who made the first +move, Ruth the stranger who brought succour to the +Hebrew widow when her own people held aloof and +she herself knew not how to act.</p> + +<p>Now among the farmers whose barley was falling +before the sickle was the land-owner Boaz, a kinsman +of Elimelech, a man of substance and social importance,<span class="pagenum"><a name="Page_390" id="Page_390">[390]</a></span> +one of those who in the midst of their fruitful fields +shine with bountiful good-humour and by their presence +make their servants work heartily. To Ruth in after +days it must have seemed a wonderful thing that her +first timid expedition led her to a portion of ground +belonging to this man. From the moment he appears +in the narrative we note in him a certain largeness of +character. It may be only the easy kindness of the +prosperous man, but it commends him to our good +opinion. Those who have a smooth way through the +world are bound to be especially kind and considerate +in their bearing toward neighbours and dependants, +this at least they owe as an acknowledgment to the rest +of the world, and we are always pleased to find a rich +man paying his debt so far. There is a certain piety +also in the greeting of Boaz to his labourers, a customary +thing no doubt and good even in that sense, +but better when it carries, as it seems to do here, a +personal and friendly message. Here is a man who will +observe with strict eye everything that goes on in the +field and will be quick to challenge any lazy reaper. +But he is not remote from those who serve him, he and +they meet on common ground of humanity and faith.</p> + +<p>The great operations which some in these days think +fit to carry on, more for their own glory certainly than +the good of their country or countrymen, entirely preclude +anything like friendship between the chief and +the multitude of his subordinates. It is impossible +that a man who has a thousand under him should know +and consider each, and there would be too much pretence +in saying, "God be with you," on entering a yard +or factory when otherwise no feeling is shown with +which the name of God can be connected. Apart +altogether from questions as to wealth and its use<span class="pagenum"><a name="Page_391" id="Page_391">[391]</a></span> +every employer has a responsibility for maintaining +the healthy human activity of his people, and nowhere +is the immorality of the present system of huge concerns +so evident as in the extinction of personal good +will. The workman of course may adjust himself to +the state of matters, but it will too often be by discrediting +what he knows he cannot have and keeping +up a critical resentful habit of mind against those who +seem to treat him as a machine. He may often be +wrong in his judgment of an employer. There may be +less hardness of temper on the other side than there is +on his own. But, the conditions being what they are, +one may say he is certain to be a severe critic. We +have unquestionably lost much and are in danger of +losing more, not in a financial sense, which matters +little, but in the infinitely more important affairs of +social sweetness and Christian civilization.</p> + +<p>Boaz the farmer had not more in hand than he could +attend to honestly, and everything under his care was +well ordered. He had a foreman over the reapers, and +from him he required an account of the stranger whom +he saw gleaning in the field. There were to be no +hangers-on of loose character where he exercised +authority; and in this we justify him. We like to see +a man keeping a firm hand when we are sure that he +has a good heart and knows what he is doing. Such a +one is bound within the range of his power to have all +done rightly and honourably, and Boaz pleases us all +the better that he makes close inquiry regarding the +woman who seeks the poor gains of a common gleaner.</p> + +<p>Of course in a place like Bethlehem people knew +each other, and Boaz was probably acquainted with +most whom he saw about; at once, therefore, the new +figure of the Moabite woman attracted his attention.<span class="pagenum"><a name="Page_392" id="Page_392">[392]</a></span> +Who is she? A kindly heart prompts the inquiry for +the farmer knows that if he interests himself in this +young woman he may be burdened with a new dependant. +"It is the Moabitish damsel that came back +with Naomi out of the country of Moab." She is the +daughter-in-law of his old friend Elimelech. Before +the eyes of Boaz one of the romances of life, common +and tragic too, is unfolding itself. Often had Boaz +and Elimelech held counsel with each other, met at +each other's houses, talked together of their fields or +of the state of the country. But Elimelech went away +and lost all and died; and two widows, the wreck of +the family, had returned to Bethlehem. It was plain +that these would be new claimants on his favour, but +unlike many well-to-do persons Boaz does not wait +for some urgent appeal; he acts rather as one who is +glad to do a kindness for old friendship's sake.</p> + +<p>Great was the surprise of the lonely gleaner when +the rich man came to her side and gave her a word of +comfortable greeting. "Hearest thou not, my daughter? +Go not to glean in another field, but abide here fast by +my maidens." Nothing had been done to make Ruth +feel at home in Bethlehem until Boaz addressed her. +She had perhaps seen proud and scornful looks in the +street and at the well, and had to bear them meekly, +silently. In the fields she may have looked for something +of the kind and even feared that Boaz would dismiss +her. A gentle person in such circumstances is +exceedingly grateful for a very small kindness, and it +was not a slight favour that Boaz did her. But in +making her acknowledgments Ruth did not know what +had prepared her way. The truth was that she had +met with a man of character who valued character, and +her faithfulness commended her. "It hath been fully<span class="pagenum"><a name="Page_393" id="Page_393">[393]</a></span> +showed me, all that thou hast done unto thy mother-in-law +since the death of thine husband." The best point +in Boaz is that he so quickly and fully recognises the +goodness of another and will help her because they +stand upon a common ground of conscience and duty.</p> + +<p>Is it on such a ground you draw to others? Is your +interest won by kindly dispositions and fidelity of +temper? Do you love those who are sincere and +patient in their duties, content to serve where service +is appointed by God? Are you attracted by one who +cherishes a parent, say a poor mother, in the time of +feebleness and old age, doing all that is possible to +smooth her path and provide for her comfort? Or +have you little esteem for such a one, for the duties so +faithfully discharged, because you see no brilliance or +beauty, and there are other persons more clever and +successful on their own account, more amusing because +they are unburdened? If so, be sure of your own +ignorance, your own undutifulness, your own want of +principle and heart. Character is known by character, +and worth by worth. Those who are acquainted with +you could probably say that you care more for display +than for honour, that you think more of making a fine +figure in society than of showing generosity, forbearance +integrity at home. The good appreciate goodness, +the true honour truth. One important lesson of the +Book of Ruth lies here, that the great thing for young +women, and for young men also, is to be quietly +faithful in the service, however humble, to which God +has called them and the family circle in which He has +set them. Not indeed because that is the line of +promotion, though Ruth found it so; every Ruth does +not obtain favour in the eyes of a wealthy Boaz. So +honourable and good a man is not to be met on every<span class="pagenum"><a name="Page_394" id="Page_394">[394]</a></span> +harvest held; on the contrary she may encounter a +Nabal, one who is churlish and evil in his doings.</p> + +<p>We must take the course of this narrative as +symbolic. The book has in it the strain of a religious +idyl. The Moabite who wins the regard of this man of +Judah represents those who, though naturally strangers +to the covenant of promise, receive the grace of God +and enter the circle of divine blessing—even coming to +high dignity in the generations of the chosen people. +It is idyllic, we say, not an exhibition of every-day fact; +yet the course of divine justice is surely more beautiful, +more certain. To every Ruth comes the Heavenly +Friend Whose are all the pastures and fields, all the +good things of life. The Christian hope is in One Who +cannot fail to mark the most private faithfulness, piety +and love hidden like violets among the grass. If there +is not such a One, the Helper and Vindicator of meek +fidelity, virtue has no sanction and well-doing no +recompense.</p> + +<p>The true Israelite Boaz accepts the daughter of an +alien and unfriendly people on account of her own +character and piety. "The Lord recompense thy work, +and a full reward be given thee of the Lord, the God +of Israel, under Whose wings thou art come to take +refuge." Such is the benediction which Boaz invokes +on Ruth, receiving her cordially into the family circle +of Jehovah. Already she has ceased to be a stranger +and a foreigner to him. The boundary walls of race +are overstepped, partly, no doubt, by that sense of kinship +which the Bethlehemite is quick to acknowledge. +For Naomi's sake and for Elimelech's as well as her +own he craves divine protection and reward for the +daughter of Moab. Yet the beautiful phrase he employs, +full of Hebrew confidence in God, is an acknowledgment<span class="pagenum"><a name="Page_395" id="Page_395">[395]</a></span> +of Ruth's act of faith and her personal right to +share with the children of Abraham the fostering love +of the Almighty. The story, then, is a plea against +that exclusiveness which the Hebrews too often indulged. +On this page of the annals the truth is written +out that though Jehovah cared for Israel much He +cares still more for love and faithfulness, purity and +goodness. We reach at last an instance of that fulfilment +of Israel's mission to the nations around which +in our study of the Book of Judges we looked for in +vain.</p> + +<p>Not for Israel only in the time of its narrowness +was the lesson given. We need it still. The justification +and redemption of God are not restricted to +those who have certain traditions and beliefs. Even +as a Moabite woman brought up in the worship of +Chemosh, with many heathen ideas still in her mind, +has her place under the wings of Jehovah as a soul +seeking righteousness, so from countries and regions of +life which Christian people may consider a kind of rude +heathen Moab many in humility and sincerity may +be coming nigh to the kingdom of God. It was so in +our Lord's time, and it is so still. All along the true +religion of God has been for reconciliation and brotherhood +among men, and it was possible for many Israelites +to do what Naomi did in the way of making effectual the +promise of God to Abraham that in his seed all families +of the earth should be blessed. There never was a +middle wall of partition between men except in the +thought of the Hebrew. He was separated that he +might be able to convert and bless, not that he might +stand aloof in pride. The wall which he built Christ +has broken down that the servants of His gospel may +go freely forth to find everywhere brethren in common<span class="pagenum"><a name="Page_396" id="Page_396">[396]</a></span> +humanity and need, who are to be made brethren in +Christ. The outward representation of brotherhood in +faith must follow the work of the reconciling Spirit—cannot +precede it. And when the reconciliation is felt +in the depth of human souls we shall have the all-comprehensive +church, a fair and gracious dwelling-place, +wide as the race, rich with every noble thought +and hope of man and every gift of Heaven.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_397" id="Page_397">[397]</a></span></p> +<h2>IV.</h2> + +<h3><i>THE HAZARDOUS PLAN.</i></h3> + +<h4><span class="smcap">Ruth</span> iii.</h4> + + +<p>Hope came to Naomi when Ruth returned with +the ephah of barley and her story of the rich +man's hearty greeting. God was remembering His +handmaiden; He had not shut up His tender mercies. +Through His favour Boaz had been moved to kindness, +and the house of Elimelech would yet be raised from +the dust. The woman's heart, clinging to its last hope, +was encouraged. Naomi was loud in her praises of +Jehovah and of the man who had with such pious +readiness befriended Ruth. And the young woman +had due encouragement. She heard no fault-finding, no +complaint that she had made too little of her chance. +The young sometimes find it difficult to serve the old, +and those who have come down in the world are very +apt to be discontented and querulous; what is done for +them is never rightly done, never enough. It was not +so here. The elder woman seems to have had nothing +but gratitude for the gentle effort of the other. And so +the weeks of barley-harvest and of wheat-harvest went +by, Ruth busy in the fields of Boaz, gleaning behind +his maidens, helped by their kindness—for they knew +better than to thwart their master—and cheered at +home by the pleasure of her mother-in-law. An idyl? +Yes: one that might be enacted, with varying circumstances,<span class="pagenum"><a name="Page_398" id="Page_398">[398]</a></span> +in a thousand homes where at present distrust +and impatience keep souls from the peace God would +give them.</p> + +<p>But, one may ask, why did Boaz, so well inclined to +be generous, knowing these women to be deserving +of help, leave them week after week without further +notice and aid? Could he reckon his duty done when +he allowed Ruth to glean in his fields, gave her a share +of the refreshment provided for the reapers, and ordered +them to pull some ears from the bundles that she might +the more easily fill her arms? For friendships sake +even, should he not have done more?</p> + +<p>We keep in mind, for one thing, that Boaz, though +a kinsman, was not the nearest relation Naomi had in +Bethlehem. Another was of closer kin to Elimelech, +and it was his duty to take up the widow's case in +accordance with the custom of the time. The old law +that no Hebrew family should be allowed to lapse had +deep root and justification. How could Israel maintain +itself in the land of promise and become the testifying +people of God if families were suffered to die out and +homesteads to be lost? One war after another drained +away many active men of the tribes. Upon those who +survived lay the serious duty of protecting widows, +upholding claims to farm and dwelling and raising up +to those who had died a name in Israel. The stress +of the time gave sanction to the law; without it Israel +would have decayed, losing ground and power in the +face of the enemy. Now this custom bound the nearest +kinsman of Naomi to befriend her and, at least, to +establish her claim to a certain parcel of land near +Bethlehem. As for Boaz, he had to stand aside and +give the goël his opportunity.</p> + +<p>And another reason is easily seen for his not hastening<span class="pagenum"><a name="Page_399" id="Page_399">[399]</a></span> +to supply the two widows with every comfort and +remove from their hearts every fear, a reason which +touches the great difficulty of the philanthropic,—how +to do good and yet do no harm. To give is easy; but +to help without tarnishing the fine independence and +noble thrift of poorer persons is not easy. It is, in +truth, a very serious matter to use wealth wisely, for +against the absolute duty of help hangs the serious +mischief that may result from lavish or careless charity. +Boaz appears a true friend and wise benefactor in +leaving Ruth to enjoy the sweetness of securing the +daily portion of corn by her own exertion. He might +have relieved her from toiling like one of the poorest +and least cared for of women. He might have sent her +home the first day and one of his young men after her +with store of corn and oil. But if he had done so he +would have made the great mistake so often made +now-a-days by the bountiful. An industrious patient +generous life would have been spoiled. To protect +Ruth from any kind or degree of insolence, to show +her, for his own part, the most delicate respect—this +Boaz could well do. In what he refrained from doing +he is an example, and in the kind and measure of +attention he paid to Ruth. Corresponding acts of +Christian courtesy and justice due from the rich and +influential of our time to persons in straitened circumstances +are far too often unrendered. A thousand +opportunities of paying this real debt of man to man +are allowed to pass. Those concerned do not see any +obligation, and the reason is that they want the proper +state of mind. That is indispensable. Where it +exists true neighbourliness will follow; the best help +will be given naturally with perfect taste, in proper +degree and without self-sufficiency or pride.</p> + +<p><span class="pagenum"><a name="Page_400" id="Page_400">[400]</a></span>A great hazard goes with much of the spiritual work +of our time. The Ruth gleaning for herself in the field +of Christian thought, finding here and there an ear of +heavenly corn which, as she has gathered it, gives true +nourishment to the soul—is met not by one but by +many eager to save her all the trouble of searching the +Scriptures and thinking out the problems of life and +faith. Is it wrong to deprive a brave self-helper of +the need to toil for daily bread? How much greater +is the wrong done to minds capable of spiritual endeavour +when they are taught to renounce personal effort +and are loaded with sheaves of corn which they have +neither sowed nor reaped. The fashion of our time is +to save people trouble in religion, to remove all resistance +from the way of mind and soul, and as a result +the spiritual life never attains strength or even consciousness. +Better the scanty meal won by personal +search in the great harvest field than the surfeit of +dainties on which some are fed, spiritual paupers though +they know it not. The wisdom of the Divine Book is +marvellously shown in that it gives largely without +destroying the need for effort, that it requires examination +and research, comparison of scripture with scripture, +earnest thought in many a field. Bible study, therefore, +makes strong Christians, strong faith.</p> + +<p>As time went by and harvest drew to a close, Naomi +grew impatient. Anxious about Ruth's future she +wished to see something done towards establishing her +in safety and honour. "My daughter-in-law," we hear +her say, "shall I not seek rest—a <i>menuchah</i> or asylum +for thee, that it may be well with thee?" No goël or +redeemer has appeared to befriend Naomi and reinstate +her, or Ruth as representing her dead son, in the rights +of Elimelech. If those rights are not to lapse, something<span class="pagenum"><a name="Page_401" id="Page_401">[401]</a></span> +must be done speedily; and Naomi's plot is a +bold one. She sets Ruth to claim Boaz as the kinsman +whose duty it is to marry her and become her +protector. Ruth is to go to the threshing-floor on the +night of the harvest festival, wait until Boaz lies down +to sleep beside the mass of winnowed grain, and place +herself at his feet, so reminding him that if no other +will it is his part to be a husband to her for the sake +of Elimelech and his sons. The plan is daring and +appears to us indelicate at least. It is impossible to +say whether any custom of the time sanctioned it; but +even in that case we cannot acquit Naomi of resorting +to a stratagem with the view of bringing about what +seemed most desirable for Ruth and herself.</p> + +<p>Now let us remember the position of the two widows, +lonely, with no prospect before them but hard toil that +would by-and-by fail, unable to undertake anything on +their own account, and still regarded with indifference +if not suspicion by the people of Bethlehem. There is +no asylum for Ruth except in the house of a husband. +If Naomi dies she will be worse than destitute, morally +under a cloud. To live by herself will be to lead a +life of constant peril. It is, we may say, a desperate +resource on which Naomi falls. Boaz is probably +already married, has perhaps more wives than one. +True, he has room in his house for Ruth; he can +easily provide for her; and though the customs of the +age are strained somewhat we must partly admit +excuse. Still the venture is almost entirely suggested +and urged by worldly considerations, and for the sake +of them great risk is run. Instead of gaining a husband +Ruth may completely forfeit respect. Boaz, so far +from entertaining her appeal to his kinship and generosity, +may drive her from the threshing-floor. It is one<span class="pagenum"><a name="Page_402" id="Page_402">[402]</a></span> +of those cases in which, notwithstanding some possible +defence in custom, poverty and anxiety lead into +dubious ways.</p> + +<p>We ask why Naomi did not first approach the proper +goël, the kinsman nearer than Boaz, on whom she had +an undeniable claim. And the answer occurs that +he did not seem in respect of disposition or means so +good a match as Boaz. Or why did she not go directly +to Boaz and state her desire? She was apparently +not averse from grasping at the result, compromising +him, or running the risk of doing so in order to gain +her end. We cannot pass the point without observing +that, despite the happy issue of this plot, it is a warning +not an example. These secret, underhand schemes are +not to our liking; they should in no circumstances be +resorted to. It was well for Ruth that she had a man +to deal with who was generous, not irascible, a man +of character who had fully appreciated her goodness. +The scheme would otherwise have had a pitiful result. +The story is one creditable in many respects to human +nature, and the Moabite acting under Naomi's direction +appears almost blameless; yet the sense of having +lowered herself must have cast its shadow. A risk +was run too great by far for modesty and honour.</p> + +<p>To compromise ourselves by doing that which savours +of presumption, which goes too far even by a hair's-breadth +in urging a claim is a bad thing. Better +remain without what we reckon our rights than lower +our moral dignity in pressing them. Independence of +character, perfect honour and uprightness are too precious +by far to be imperilled even in a time of serious +difficulty. To-day we can hardly turn in any direction +without seeing instances of risky compromise often +ending in disaster. To obtain preferment one will<span class="pagenum"><a name="Page_403" id="Page_403">[403]</a></span> +offer some mean bribe of flattery to the person who +can give it. To gain a fortune men will condescend to +pitiful self-humiliation. In the literary world the upward +ways open easily to talent that does not refuse compromises; +a writer may have success at the price of +astute silence or careful caressing of prejudice. The +candidate for office commits himself and has afterwards +to wriggle as best he can out of the straits in which he +is involved. And what is the meaning of the light +judgment of drunkenness and impurity by men and +women of all ranks who associate with those known to +be guilty and make no protest against their wrongdoing?</p> + +<p>It would be shirking one of the plain applications of +the incidents before us if we passed over the compromises +so many women make with self-respect and +purity. Ruth, under the advice of one whom she +knew to be a good woman, risked something: with us +now are many who against the entreaty of all true +friends adventure into dangerous ways, put themselves +into the power of men they have no reason to trust. +And women in high place, who should set an example +of fidelity to the divine order and understand the +honour of womanhood, are rather leading the dance of +freedom and risk. To keep a position or win a position +in the crowd called society some will yield to any +fashion, go all lengths in the license of amusement, sit +unblushing at plays that serve only one end, give +themselves and their daughters to embraces that +degrade. The struggle to live is spoken of sometimes +as an excuse for women. But is it the very poor only +who compromise themselves? Something else is going +on beside the struggle to find work and bread. People +are forgetting God, thrusting aside the ideas of the soul<span class="pagenum"><a name="Page_404" id="Page_404">[404]</a></span> +and of sin; they want keen delight and are ready to +venture all if only in triumphant ambition or on the +perilous edge of infamy they can satisfy desire for +an hour. The cry of to-day, spreading down through +all ranks, is the old one, Why should we be righteous +over much and destroy ourselves? It is the expression +of a base and despicable atheism. To deny the +higher light which shows the way of personal duty and +nobleness, to prefer instead the miserable rushlight of +desire is the fatal choice against which all wisdom +of sage and seer testifies. Yet the thing is done daily, +done by brilliant women who go on as if nothing was +wrong and laugh back to those who follow them. The +Divine Friend of women protests, but His words are +unheard, drowned by the fascinating music and quick +pulsation of the dance of death.</p> + +<p>To compromise ourselves is bad: close beside lies +the danger of compromising others; and this too is +illustrated by the narrative. Boaz acted in generosity +and honour, told Ruth plainly that a kinsman nearer +than himself stood between them, made her a most +favourable promise. But he sent her away in the early +morning "before one could recognise another." The +risk to which she had exposed him was one he did not +care to face. While he made all possible excuses for +her and was in a sense proud of the trust she had +reposed in him, still he was somewhat alarmed and +anxious. The narrative is generous to Ruth; but this +is not concealed. We see very distinctly a touch of +something caught in heathen Moab.</p> + +<p>On the more satisfactory side of the picture is the +confidence so unreservedly exercised, justified so thoroughly. +It is good to be among people who deserve +trust and never fail in the time of trial. Take them at<span class="pagenum"><a name="Page_405" id="Page_405">[405]</a></span> +any hour, in any way they are the same. Incapable +of baseness they bear every test. On the firm conviction +that Boaz was a man of this kind Naomi depended, +upon this and an assurance equally firm that Ruth +would behave herself discreetly. Happy indeed are +those who have the honour of friendship with the +honourable and true, with men who would rather lose +a right hand than do anything base, with women who +would die for honour's sake. To have acquaintance +with faithful men is to have a way prepared for faith +in God.</p> + +<p>Let us not fail, however, to observe where honour +like this may be found, where alone it is to be found. +Common is the belief that absolute fidelity may exist +in soil cleared of all religious principle. You meet +people who declare that religion is of no use. They +have been brought up in religion, but they are tired +of it. They have given up churches and prayers and +are going to be honourable without thought of God, +on the basis of their own steadfast virtue. We shall +not say it is impossible, or that women like Ruth may +not rely upon men who so speak. But a single word +of scorn cast on religion reveals so faulty a character +that it is better not to confide in the man who utters +it. He is in the real sense an atheist, one to whom +nothing is sacred. About some duties he may have +a sentiment; but what is sentiment or taste to build +upon? For one to trust where reputation is concerned, +where moral well-being is involved a soul must be +found whose life is rooted in the faith of God. True +enough, we are under the necessity of trusting persons +for whom we have no such guarantee. Fortunately, +however, it is only in matters of business, or municipal +affairs, or parliamentary votes, things extraneous to our<span class="pagenum"><a name="Page_406" id="Page_406">[406]</a></span> +proper life. Unrighteous laws may be made, we may +be defrauded and oppressed, but that does not affect +our spiritual position. When it comes to the soul and +the soul's life, when one is in search of a wife, a +husband, a friend, trust should be placed elsewhere, +hope built on a sure foundation.</p> + +<p>May we depend upon love in the absence of religious +faith? Some would fain conjure with that word; but +love is a divine gift when it is pure and true; the rest +is mere desire and passion. Do you suppose because +an insincere worldly man has a selfish passion for you +that you can be safe with him? Do you think because +a worldly woman loves you in a worldly way that your +soul and your future will be safe with her? Find a +fearer of God, one whose virtues are rooted where +alone they can grow, in faith, or live without a wife, a +husband. It is presupposed that you yourself are a +fearer of God, a servant of Christ. For, unless you are, +the rule operates on the other side and you are one who +should be shunned. Besides, if you are a materialist +living in time and sense and yet look for spiritual +graces and superhuman fidelity, your expectation is +amazing, your hope a thing to wonder at.</p> + +<p>True, hypocrites exist, and we may be deceived just +because of our certainty that religion is the only root +of faithfulness. A man may simulate religion and +deceive for a time. The young may be sadly deluded, +a whole community betrayed by one who makes the +divinest facts of human nature serve his own wickedness +awhile. He disappears and leaves behind him +broken hearts, shattered hopes, darkened lives. Has +religion, then, nothing to do with morality? The very +ruin we lament shows that the human heart in its depth +testifies to an intimate and eternal connection with the<span class="pagenum"><a name="Page_407" id="Page_407">[407]</a></span> +absolute of fidelity. Not otherwise could that hypocrite +have deceived. And in the strength of faith there are +men and women of unflinching honour, who, when they +find each other out, form rare and beautiful alliances. +Step for step they go on, married or unmarried, each +cheering the other in trial, sustaining the other in +every high and generous task. Together they enter +more deeply into the purpose of life, that is the will +of God, and fill with strong and healthy religion the +circle of their influence.</p> + +<p>Of the people of ordinary virtue what shall be said?—those +who are neither perfectly faithful nor disgracefully +unfaithful, neither certain to be staunch and true +nor ready to betray and cast aside those who trust +them. Large is the class of men whose individuality +is not of a moral kind, affable and easy, brisk and +clever but not resolute in truth and right. Are we +to leave these where they are? If we belong to their +number are we to stay among them? Must they get +on as best they can with each other, neither blessed +nor condemned? For them the gospel is provided in +its depth and urgency. Theirs is the state it cannot +tolerate nor leave untouched, unaffected. If earth is +good enough for you, so runs the divine message to +them, cling to it, enjoy its dainties, laugh in its sunlight—and +die with it. But if you see the excellence of +truth, be true; if you hear the voice of the eternal +Christ, arise and follow Him, born again by the word +of God which liveth and abideth for ever.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_408" id="Page_408">[408]</a></span></p> +<h2>V.</h2> + +<h3><i>THE MARRIAGE AT THE GATE</i></h3> + +<h4><span class="smcap">Ruth</span> iv</h4> + + +<p>A simple ceremony of Oriental life brings to a +climax the history which itself closes in sweet +music the stormy drama of the Book of Judges. With +all the literary skill and moral delicacy, all the charm +and keen judgment of inspiration the narrator gives us +what he has from the Spirit. He has represented with +fine brevity and power of touch the old life and custom +of Israel, the private groups in which piety and faithfulness +were treasured, the frank humanity and divine +seriousness of Jehovah's covenant. And now we are +at the gate of Bethlehem where the head men are +assembled and according to the usage of the time the +affairs of Naomi and Ruth are settled by the village +court of justice. Boaz gives a challenge to the goël +of Naomi, and point by point we follow the legal forms +by which the right to redeem the land of Elimelech is +given up to Boaz and Ruth becomes his wife.</p> + +<p>Why is an old custom presented with such minuteness? +We may affirm the underlying suggestion to be +that the ways described were good ways which ought +to be kept in mind. The usage implied great openness +and neighbourliness, a simple and straightforward +method of arranging affairs which were of moment to<span class="pagenum"><a name="Page_409" id="Page_409">[409]</a></span> +a community. People lived then in very direct and +frank relations with each other. Their little town and its +concerns had close and intelligent attention. Men and +women desired to act so that there might be good +understanding among them, no jealousy nor rancour +of feeling. Elaborate forms of law were unknown, +unnecessary. To take off the shoe and hand it to +another in the presence of honest neighbours ratified +a decision as well and gave as good security as much +writing on parchment. The author of the Book of +Ruth commends these homely ways of a past age and +suggests to the men of his own time that civilization +and the monarchy, while they have brought some gains, +are perhaps to be blamed for the decay of simplicity +and friendliness.</p> + +<p>More than one reason may be found for supposing +the book to have been written in Solomon's time, +probably the latter part of his reign when laws and +ordinances had multiplied and were being enforced in +endless detail by a central authority; when the manners +of the nations around, Chaldea, Egypt, Phœnicia, were +overbearing the primitive ways of Israel; when luxury +was growing, society dividing into classes and a proud +imperialism giving its colour to habit and religion. +If we place the book at this period we can understand +the moral purpose of the writer and the importance of +his work. He would teach people to maintain the spirit +of Israel's past, the brotherliness, the fidelity in every +relation that were to have been all along a distinction +of Hebrew life because inseparably connected with the +obedience of Jehovah. The splendid temple on Moriah +was now the centre of a great priestly system, and from +temple and palace the national and, to a great extent, +the personal life of all Israelites was largely influenced,<span class="pagenum"><a name="Page_410" id="Page_410">[410]</a></span> +not in every respect for good. The quiet suggestion is +here made that the artificiality and pomp of the kingdom +did not compare well with that old time when the affairs +of an ancestress of the splendid monarch were settled +by a gathering at a village gate.</p> + +<p>Nor is the lesson without its value now. We are +not to go back on the past in mere antiquarian curiosity, +the interest of secular research. Labour which goes to +revive the story of mankind in remote ages has its value +only when it is applied to the uses of the moralist and +the prophet. We have much to learn again that has +been forgotten, much to recall that has escaped the +memory of the race. Through phases of complex +civilization in which the outward and sensuous are +pursued the world has to pass to a new era of more +simple and yet more profound life, to a social order +fitted for the development of spiritual power and grace. +And the church is well directed by the Book of God. +Her inquiry into the past is no affair of intellectual +curiosity, but a research governed by the principles that +have underlain man's life from the first and a growing +apprehension of all that is at stake in the multiform +energy of the present. Amid the bustle and pressure +of those endeavours which Christian faith itself may +induce our minds become confused. Thinkers and +doers are alike apt to forget the deliverances knowledge +ought to effect, and while they learn and attempt much +they are rather passing into bondage than finding life. +Our research seems more and more to occupy us with +the manner of things, and even Bible Archæology is +exposed to this reproach. As for the scientific comparers +of religion they are mostly feeding the vanity +of the age with a sense of extraordinary progress and +enlightenment, and themselves are occasionally heard to<span class="pagenum"><a name="Page_411" id="Page_411">[411]</a></span> +confess that the farther they go in study of old faiths, +old rituals and moralities the less profit they find, the +less hint of a design. No such futility, no failure of +culture and inquiry mark the Bible writers dealing with +the past. To the humble life of the Son of Man on +earth, to the life of the Hebrews long before He +appeared our thought is carried back from the thousand +objects that fascinate in the world of to-day. And +there we see the faith and all the elements of spiritual +vitality of which our own belief and hope are the fruit. +There too without those cumbrous modern involutions +which never become familiar, society wonderfully fulfils +its end in regulating personal effort and helping the +conscience and the soul.</p> + +<hr style="width: 45%;" /> + +<p>The scene at the gate shows Boaz energetically +conducting the case he has taken up. Private considerations +urged him to bring rapidly to an issue the +affairs of Naomi and Ruth since he was involved, and +again he commends himself as a man who, having a +task in hand, does it with his might. His pledge to +Ruth was a pledge also to his own conscience that no +suspense should be due to any carelessness of his; and +in this he proved himself a pattern friend. The great +man often shows his greatness by making others wait +at his door. They are left to find the level of their +insignificance and learn the value of his favour. So +the grace of God is frustrated by those who have the +opportunity and should covet the honour of being His +instruments. Men know that they should wait patiently +on God's time, but they are bewildered when they have +to wait on the strange arrogance of those in whose +hands Providence has placed the means of their succour. +And many must be the cases in which this fault of man<span class="pagenum"><a name="Page_412" id="Page_412">[412]</a></span> +begets bitterness, distrust of God and even despair. It +should be a matter of anxiety to us all to do with speed +and care anything on which the hopes of the humble +and needy rest. A soul more worthy than our own +may languish in darkness while a promise which should +have been sacred is allowed to fade from our memory.</p> + +<p>Boaz was also open and straightforward in his +transactions. His own wish is pretty clear. He seems +as anxious as Naomi herself that to him should fall the +duty of redeeming her burdened inheritance and reviving +her husband's name. Possibly without any public +discussion, by consulting with the nearer kinsman and +urging his own wish or superior ability he might have +settled the affair. Other inducements failing, the offer +of a sum of money might have secured to him the right +of redemption. But in the light of honour, in the court +of his conscience, the man was unable thus to seek his +end; and besides the town's people had to be considered; +their sense of justice had to be satisfied as well +as his own.</p> + +<p>Often it is not enough that we do a thing from +the best of motives; we must do it in the best way, +for the support of justice or purity or truth. While +private benevolence is one of the finest of arts, the +Christian is not unfrequently called to exercise another +which is more difficult and not less needful in society. +Required at one hour not to let his left hand know +what his right hand doeth, at another he is required in +all modesty and simplicity to take his fellows to witness +that he acts for righteousness, that he is contending for +some thought of Christ's, that he is not standing in the +outer court among those who are ashamed but has taken +his place with the Master at the judgment bar of the +world. Again, when a matter in which a Christian is<span class="pagenum"><a name="Page_413" id="Page_413">[413]</a></span> +involved is before the public and has provoked a good +deal of discussion and perhaps no little criticism of +religion and its professors it is not enough that out of +sight, out of court some arrangement be made which +counts for a moral settlement. That is not enough +though a person whose rights and character are affected +may consent to it. If still the world has reason to +question whether justice has been done,—justice has +not been done. If still the truthfulness of the church +is under valid suspicion,—the church is not manifesting +Christ as it should. For no moral cause once opened at +public assize can be issued in private. It is no longer +between one man and another, nor between a man +and the church. The conscience of the race has been +empanelled and cannot be discharged without judgment. +Innumerable causes withdrawn from court, compromised, +hushed up or settled in corners with an effort at +justice still shadow the history of the church and cast +a darkness of justifiable suspicion on the path along +which she would advance.</p> + +<p>Even in this little affair at Bethlehem the good man +will have everything done with perfect openness and +honour and will stand by the result whether it meet +his hopes or disappoint them. At the town-gate, the +common meeting-place for conversation and business, +Boaz takes his seat and invites the goël to sit beside +him and also a jury of ten elders. The court thus +constituted, he states the case of Naomi and her desire +to sell a parcel of land which belonged to her husband. +When Elimelech left Bethlehem he had, no doubt, +borrowed money on the field, and now the question is +whether the nearest kinsman will pay the debt and +beyond that the further value of the land so that the +widow may have something to herself. Promptly the<span class="pagenum"><a name="Page_414" id="Page_414">[414]</a></span> +goël answers that he is ready to buy the land. This, +however, is not all. In buying the field and adding it +to his estate will the man take Ruth to wife, to raise +up the name of the dead upon his inheritance? He is +not prepared to do that, for the children of Ruth would +be entitled to the portion of ground and he is unwilling +to impoverish his own family. "I cannot redeem it +for myself, lest I mar my own inheritance." He draws +off his shoe and gives it to Boaz renouncing his right +of redemption.</p> + +<p>Now this marriage-custom is not ours, but at the +time, as we have seen, it was a sacred rule, and the +goël was morally bound by it. He could have insisted +on redeeming the land as his right. To do so was +therefore his duty, and to a certain extent he failed from +the ideal of a kinsman's obligation. But the position +was not an easy one. Surely the man was justified in +considering the children he already had and their claims +upon him. Did he not exercise a wise prudence in +refusing to undertake a new obligation? Moreover +the circumstances were delicate and dispeace might +have been caused in his household if he took the +Moabite woman. It is certainly one of those cases in +which a custom or law has great weight and yet creates +no little difficulty, moral as well as pecuniary, in the +observance. A man honest enough and not ungenerous +may find it hard to determine on which side duty lies. +Without, however, abusing this goël we may fairly take +him as a type of those who are more impressed by the +prudential view of their circumstances than by the +duties of kinship and hospitality. If in the course of +providence we have to decide whether we will admit +some new inmate to our home worldly considerations +must not rule either on the one side or the other.</p> + +<p><span class="pagenum"><a name="Page_415" id="Page_415">[415]</a></span>A man's duty to his family, what is it? To exclude +a needy dependant however pressing the claim may +be? To admit one freely who has the recommendation +of wealth? Such earthly calculation is no rule for +a true man. The moral duty, the moral result are +always to be the main elements of decision. No +family ever gains by relief from an obligation conscience +acknowledges. No family loses by the fulfilment +of duty, whatever the expense. In household +debate the balance too often turns not on the character +of Ruth but on her lack of gear. The same woman +who is refused as a heathen when she is poor, is +discovered to be a most desirable relation if she +brings fuel for the fire of welcome. Let our decisions +be quite clear of this mean hypocrisy. Would we +insist on being dutiful to a rich relation? Then the +duty remains to him and his if they fall into poverty, +for a moral claim cannot be altered by the state of the +purse.</p> + +<p>And what of the duty to Christ, His church, His +poor? Would to God some people were afraid to leave +their children wealthy, were afraid of having God +inquire for His portion. A shadow rests on the inheritance +that has been guarded in selfish pride against the +just claims of man, in defiance of the law of Christ. +Yet let one be sure that his liberality is not mixed with +a carnal hope. What do we think of when we declare +that God's recompense to those who give freely comes +in added store of earthly treasure, the tithe returned +ten and twenty and a hundred fold? By what law of +the material or spiritual world does this come about? +Certainly we love a generous man, and the liberal +shall stand by liberal things. But surely God's purpose +is to make us comprehend that His grace does not<span class="pagenum"><a name="Page_416" id="Page_416">[416]</a></span> +take the form of a percentage on investments. When +a man grows spiritually, when although he becomes +poorer he yet advances to nobler manhood, to power +and joy in Christ—this is the reward of Christian +generosity and faithfulness. Let us be done with +religious materialism, with expecting our God to repay +us in the coin of this earth for our service in the +heavenly kingdom.</p> + +<p>The marriage of Ruth at which we now arrive +appears at once as the happy termination of Naomi's +solicitude for her, the partial reward of her own faithfulness +and the solution so far as she was concerned +of the problem of woman's destiny. The idea of the +spiritual completion of life for woman as well as man, +of the woman being able to attain a personal standing +of her own with individual responsibility and freedom +was not fully present to the Hebrew mind. If unmarried, +Ruth would have remained, as Naomi well +knew and had all along said, without a place in society, +without an asylum or shelter. This old-world view of +things burdens the whole history, and before passing on +we must compare it with the state of modern thought +on the question.</p> + +<p>The incompleteness of the childless widow's life +which is an element of this narrative, the incompleteness +of the life of every unmarried woman which +appears in the lament for Jephthah's daughter and +elsewhere in the Bible as well as in other records of the +ancient world had, we may say, a two-fold cause. On +the one hand there was the obvious fact that marriage +has a reason in physical constitution and the order of +human society. On the other hand heathen practices +and constant wars made it, as we have seen, impossible +for women to establish themselves alone. A woman<span class="pagenum"><a name="Page_417" id="Page_417">[417]</a></span> +needed protection, or as the law of England has it, +coverture. In very exceptional cases only could the +opportunity be found, even among the people of Jehovah, +for those personal efforts and acts which give a position +in the world. But the distinction of Israel's custom +and law as compared with those of many nations lay +here, that woman was recognized as entitled to a place +of her own side by side with man in the social scheme. +The conception of her individuality as of individuality +generally was limited. The idea of what is now called +the social organism governed family life, and the very +faith that was afterwards to become the strength of +individuality was held as a national thing. The view +of complete life had no clear extension into the future, +even the salvation of the soul did not appear as a +distinct provision for personal immortality. Under +these limitations, however, the proper life of every +woman and her place in the nation were acknowledged +and provision was made for her as well as circumstances +would allow. By the customs of marriage and by the +laws of inheritance she was recognized and guarded.</p> + +<p>Now it may appear that the problem of woman's +place, so far from approaching solution in Christian +times, has rather fallen into greater confusion; and +many are the attacks made from one point of view and +another upon the present condition of things. By the +nature school of revolutionaries physical constitution is +made a starting-point in argument and the reasoning +sweeps before it every hindrance to the completion +of life on that side for women as for men. Christian +marriage is itself assailed by these as an obstacle in +the path of evolution. They find women, thanks to +Christianity, no longer unable to establish themselves +in life; but against Christianity which has done this<span class="pagenum"><a name="Page_418" id="Page_418">[418]</a></span> +they raise the loud complaint that it bars the individual +from full life and enjoyment. In the course of our +discussion of the Book of Judges reference has been +made once and again to this propaganda, and here its +real nature comes to light. Its conception of human +life is based on mere animalism; it throws into the +crucible the gain of the centuries in spiritual discipline +and energetic purity in order to make ample provision +for the flesh and the fulfilling of the lusts thereof.</p> + +<p>But the problem is not more confused; it is solved, +as all other problems are by Christ. Penetrating and +arrogant voices of the day will cease and His again be +heard Whose terrible and gracious doctrine of personal +responsibility in the supernatural order is already the +heart of human thought and hope. There is turmoil, +disorder, vile and foolish experimenting; but the +remedy is forward not behind. Christ has opened the +spiritual kingdom, has made it possible for every soul +to enter. For each human being now, man and +woman, life means spiritual overcoming, spiritual +possession, and can mean nothing else. It is altogether +out of date, an insult to the conscience and common +sense of mankind, not to speak of its faith, to go back +on the primitive world and the ages of a lower evolution +and fasten down to sensuousness a race that has +heard the liberating word, Repent, believe and live. +The incompleteness of a human being lies in subjection +to passion, in existing without moral energy, governed +by the earthly and therefore without hope or reason +of life. To the full stature of heavenly power the +woman has her way open through the blood of the +cross, and by a path of loneliness and privation, if need +be, she may advance to the highest range of priestly +service and blessing.</p> + +<p><span class="pagenum"><a name="Page_419" id="Page_419">[419]</a></span>To the Jewish people and to the writer of the Book +of Ruth as a Jew genealogy was of more account than +to us, and a place in David's ancestry appears as the +final honour of Ruth for her dutifulness, her humble +faith in the God of Israel. Orpah is forgotten; she +remained with her own people and died in obscurity. +But faithful Ruth lives distinguished in history. She +takes her place among the matrons of Bethlehem and +the people of God. The story of her life, says one, +stands at the portal of the life of David and at the +gates of the gospel.</p> + +<p>Yet suppose Ruth had not been married to Boaz or +to any other good and wealthy man, would she have +been less admirable and deserving? We attribute +nothing to accident. In the providence of God Boaz +was led to an admiration for Ruth and Naomi's plan +succeeded. But it might have been otherwise. There +is nothing, after all, so striking in her faith that we +should expect her to be singled out for special honour; +and she is not. The divine reward of goodness is the +peace of God in the soul, the gladness of fellowship +with Him, the opportunity of learning His will and +dispensing His grace. It is interesting to note that +Ruth's son Obed was the father of Jesse and the +grandfather of David. But was Ruth not also the +ancestress of the sons of Zeruiah, of Absalom, Adonijah +and Rehoboam? Even though looking down the +generations we see the Messiah born of her line, how +can that glorify Ruth? or, if it does, how shall we +explain the want of glory of many an estimable and +godly woman who fighting a battle harder than Ruth's, +with clearer faith in God, lived and died in some +obscure village of Naphtali or dragged out a weary +widowhood on the borders of the Syrian desert?</p> + +<p><span class="pagenum"><a name="Page_420" id="Page_420">[420]</a></span>Yet there is a sense in which the history of Ruth +stands at the gates of the gospel. It bears the lesson +that Jehovah acknowledged all who did justly and +loved mercy and walked humbly with Him. The +foreign woman was justified by faith, and her faith had +its reward when she was accepted as one of Jehovah's +people and knew Him as her gracious Friend. Israel +had in this book the warrant for missionary work +among the pagan nations and a beautiful apologue of +the reconciliation the faith of Jehovah was to effect +among the severed families of mankind. The same +faith is ours, but with deeper urgency, the same spirit +of reconciliation reaching now to farther mightier issues. +We have seen the Goël of the race and have heard His +offer of redemption. We are commissioned to those +who dwell in the remotest borders of the moral world +under oppressions of heathenism and fear or wander in +strange Moabs of confusion where deep calleth unto deep. +We have to testify that with One and One only are the +light, the joy, the completeness of man, because He alone +among sages and helpers has the secret of our sin and +weakness and the long miracle of the soul's redemption. +"Go ye into all the world and preach the gospel to +the whole creation: and lo, I am with you." The +faith of the Hebrew is more than fulfilled. Out of +Israel He comes our Menuchah, Who is "<i>an hiding +place from the wind and a covert from the tempest, as +rivers of water in a dry place, as the shadow of a great +rock in a weary land</i>."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_421" id="Page_421">[421]</a></span></p> +<h2>INDEX.</h2> + + +<div> +Achsah, <a href="#Page_20">20</a>.<br /> +<br /> +Adoni-bezek, <a href="#Page_12">12</a>.<br /> +<br /> +Adventurer, the, <a href="#Page_211">211</a>.<br /> +<br /> +Agnosticism, <a href="#Page_156">156</a>.<br /> +<br /> +Altars, local, <a href="#Page_338">338</a>.<br /> +<br /> +Amalek, <a href="#Page_78">78</a>.<br /> +<br /> +Amorites, <a href="#Page_64">64</a>.<br /> +<br /> +Angel of Jehovah, <a href="#Page_147">147</a>.<br /> +<br /> +Ascendency of races, <a href="#Page_14">14</a>.<br /> +<br /> +Astarte, <a href="#Page_52">52</a>.<br /> +<br /> +<br /> +Baal, <a href="#Page_52">52</a>.<br /> +<br /> +Baal-berith, the modern, <a href="#Page_221">221</a>.<br /> +<br /> +Baal-peor, <a href="#Page_51">51</a>.<br /> +<br /> +Balaam, <a href="#Page_70">70</a>.<br /> +<br /> +Barak, the Lightning Chief, <a href="#Page_99">99</a>;<br /> +<span style="margin-left: 1em;">agreement with Deborah, <a href="#Page_122">122</a>.</span><br /> +<br /> +Barbarism, the new, <a href="#Page_140">140</a>.<br /> +<br /> +Bethlehem, <a href="#Page_364">364</a>.<br /> +<br /> +<br /> +Canaan, its population, <a href="#Page_6">6</a>;<br /> +<span style="margin-left: 1em;">central position, <a href="#Page_6">6</a>;</span><br /> +<span style="margin-left: 1em;">degeneracy of its people, <a href="#Page_8">8</a>;</span><br /> +<span style="margin-left: 1em;">god of, <a href="#Page_52">52</a>.</span><br /> +<br /> +Character, national, <a href="#Page_205">205</a>;<br /> +<span style="margin-left: 1em;">of Arabs, <a href="#Page_239">239</a>;</span><br /> +<span style="margin-left: 1em;">decision of, <a href="#Page_378">378</a>.</span><br /> +<br /> +Charity, careless, <a href="#Page_399">399</a>.<br /> +<br /> +Christ, the Strengthener, <a href="#Page_42">42</a>, <a href="#Page_43">43</a>;<br /> +<span style="margin-left: 1em;">and the inquirer, <a href="#Page_124">124</a>;</span><br /> +<span style="margin-left: 1em;">and the church, <a href="#Page_152">152</a>, <a href="#Page_177">177</a>;</span><br /> +<span style="margin-left: 1em;">critics of, <a href="#Page_154">154</a>;</span><br /> +<span style="margin-left: 1em;">personal pledge to, <a href="#Page_160">160</a>, <a href="#Page_383">383</a>;</span><br /> +<span style="margin-left: 1em;">enemies of, <a href="#Page_181">181</a>;</span><br /> +<span style="margin-left: 1em;">priesthood of, <a href="#Page_208">208</a>;</span><br /> +<span style="margin-left: 1em;">kingship of, <a href="#Page_228">228</a>;</span><br /> +<span style="margin-left: 1em;">sacrifice of, <a href="#Page_251">251</a>, <a href="#Page_332">332</a>;</span><br /> +<span style="margin-left: 1em;">manliness of, <a href="#Page_264">264</a>;</span><br /> +<span style="margin-left: 1em;">the temple, <a href="#Page_343">343</a>;</span><br /> +<span style="margin-left: 1em;">His teaching as to wealth, <a href="#Page_388">388</a>.</span><br /> +<br /> +Christianity secularized, <a href="#Page_330">330</a>.<br /> +<br /> +Church, the opposition to, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>;<br /> +<span style="margin-left: 1em;">leaders in, <a href="#Page_123">123</a>;</span><br /> +<span style="margin-left: 1em;">custody of truth by, <a href="#Page_124">124</a>;</span><br /> +<span style="margin-left: 1em;">world in, <a href="#Page_133">133</a>;</span><br /> +<span style="margin-left: 1em;">elation of, <a href="#Page_139">139</a>;</span><br /> +<span style="margin-left: 1em;">right spirit of, <a href="#Page_152">152</a>;</span><br /> +<span style="margin-left: 1em;">confusion in, <a href="#Page_171">171</a>;</span><br /> +<span style="margin-left: 1em;">national, <a href="#Page_176">176</a>;</span><br /> +<span style="margin-left: 1em;">attacks upon, <a href="#Page_186">186</a>;</span><br /> +<span style="margin-left: 1em;">perpetual duty of, <a href="#Page_353">353</a>.</span><br /> +<br /> +Completeness of life, <a href="#Page_416">416</a>.<br /> +<br /> +Compromise, <a href="#Page_88">88</a>, <a href="#Page_402">402</a>;<br /> +<span style="margin-left: 1em;">with heathens, <a href="#Page_98">98</a>.</span><br /> +<br /> +Concentration, <a href="#Page_175">175</a>;<br /> +<span style="margin-left: 1em;">and breadth, <a href="#Page_275">275</a>.</span><br /> +<br /> +Conscience, correlative of power, <a href="#Page_303">303</a>;<br /> +<span style="margin-left: 1em;">and life, <a href="#Page_353">353</a>, <a href="#Page_354">354</a>;</span><br /> +<span style="margin-left: 1em;">insanity of, <a href="#Page_357">357</a>.</span><br /> +<br /> +Conversion, <a href="#Page_27">27</a>, <a href="#Page_159">159</a>;<br /> +<span style="margin-left: 1em;">imperfect, <a href="#Page_41">41</a>;</span><br /> +<span style="margin-left: 1em;">helped by circumstances, <a href="#Page_158">158</a>;</span><br /> +<span style="margin-left: 1em;">complete, <a href="#Page_160">160</a>;</span><br /> +<span style="margin-left: 1em;">Ruth's, <a href="#Page_381">381</a>.</span><br /> +<br /> +Co-partnery, with the world, <a href="#Page_220">220</a>;<br /> +<span style="margin-left: 1em;">between Hebrew and Philistine, <a href="#Page_284">284</a>.</span><br /> +<br /> +Creed, the old, <a href="#Page_172">172</a>.<br /> +<br /> +Culture, <a href="#Page_20">20</a>, <a href="#Page_88">88</a>;<br /> +<span style="margin-left: 1em;">affecting religion, <a href="#Page_228">228</a>.</span><br /> +<br /> +<span class="pagenum"><a name="Page_422" id="Page_422">[422]</a></span>Cushan-rishathaim, <a href="#Page_69">69</a>.<br /> +<br /> +Custom, old, why recorded, <a href="#Page_408">408</a>.<br /> +<br /> +<br /> +Danite migration, <a href="#Page_340">340</a>.<br /> +<br /> +Date of Book of Ruth, <a href="#Page_409">409</a>.<br /> +<br /> +Deborah, <a href="#Page_91">91</a>;<br /> +<span style="margin-left: 1em;">inspiration of, <a href="#Page_96">96</a>, <a href="#Page_102">102</a>, <a href="#Page_108">108</a>;</span><br /> +<span style="margin-left: 1em;">her wisdom, <a href="#Page_100">100</a>;</span><br /> +<span style="margin-left: 1em;">not unmerciful, <a href="#Page_117">117</a>;</span><br /> +<span style="margin-left: 1em;">her judgeship, <a href="#Page_135">135</a>.</span><br /> +<br /> +Dependents, duty to, <a href="#Page_414">414</a>.<br /> +<br /> +Dependence, ignoble, <a href="#Page_297">297</a>.<br /> +<br /> +Divine judgment, <a href="#Page_11">11</a>;<br /> +<span style="margin-left: 1em;">of Meroz the prudent, <a href="#Page_132">132</a>.</span><br /> +<br /> +Divine Vindicator, the, <a href="#Page_394">394</a>.<br /> +<br /> +Doubt, religious, <a href="#Page_26">26</a>.<br /> +<br /> +<br /> +Earth-force in man, <a href="#Page_149">149</a>.<br /> +<br /> +Ecclesiasticism, <a href="#Page_167">167</a>, <a href="#Page_201">201</a>.<br /> +<br /> +Education, <a href="#Page_273">273</a>.<br /> +<br /> +Ehud, <a href="#Page_83">83</a>.<br /> +<br /> +Emigration, <a href="#Page_366">366</a>.<br /> +<br /> +Entanglements, base, <a href="#Page_301">301</a>.<br /> +<br /> +Equipment for life, <a href="#Page_184">184</a>.<br /> +<br /> +Evil, despotic, <a href="#Page_287">287</a>.<br /> +<br /> +Evolution, spiritual, <a href="#Page_4">4</a>, <a href="#Page_85">85</a>, <a href="#Page_109">109</a>.<br /> +<br /> +Ezra, <a href="#Page_38">38</a>.<br /> +<br /> +<br /> +Faint yet pursuing, <a href="#Page_191">191</a>.<br /> +<br /> +Faith, development of, <a href="#Page_4">4</a>;<br /> +<span style="margin-left: 1em;">conflicts of, <a href="#Page_27">27</a>;</span><br /> +<span style="margin-left: 1em;">link between generations, <a href="#Page_49">49</a>;</span><br /> +<span style="margin-left: 1em;">army of, <a href="#Page_128">128</a>;</span><br /> +<span style="margin-left: 1em;">recuperative power of, <a href="#Page_141">141</a>;</span><br /> +<span style="margin-left: 1em;">power through, <a href="#Page_203">203</a>;</span><br /> +<span style="margin-left: 1em;">ebb and flow of, <a href="#Page_233">233</a>;</span><br /> +<span style="margin-left: 1em;">saves, not doing, <a href="#Page_300">300</a>;</span><br /> +<span style="margin-left: 1em;">courage forced on, <a href="#Page_347">347</a>.</span><br /> +<br /> +Fidelity depends on religion, <a href="#Page_405">405</a>.<br /> +<br /> +Fittest, survival of, <a href="#Page_9">9</a>.<br /> +<br /> +Fleece, Gideon's, <a href="#Page_169">169</a>.<br /> +<br /> +Freedom, cradle of faith, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_90">90</a>;<br /> +<span style="margin-left: 1em;">right of the rude, <a href="#Page_258">258</a>.</span><br /> +<br /> +Free-lance, <a href="#Page_304">304</a>.<br /> +<br /> +<br /> +Gibeah, crime of, <a href="#Page_348">348</a><br /> +<br /> +Gideon, <a href="#Page_144">144</a>;<br /> +<span style="margin-left: 1em;">his fleece, <a href="#Page_169">169</a>;</span><br /> +<span style="margin-left: 1em;">his three hundred, <a href="#Page_173">173</a>;</span><br /> +<span style="margin-left: 1em;">kingship refused by, <a href="#Page_196">196</a>;</span><br /> +<span style="margin-left: 1em;">his caution, <a href="#Page_197">197</a>;</span><br /> +<span style="margin-left: 1em;">desire for priesthood, <a href="#Page_198">198</a>;</span><br /> +<span style="margin-left: 1em;">his ephod-dealing, <a href="#Page_202">202</a>;</span><br /> +<span style="margin-left: 1em;">a storm of God, <a href="#Page_204">204</a>.</span><br /> +<br /> +Gilead, its vigour, <a href="#Page_235">235</a>.<br /> +<br /> +God with man, <a href="#Page_146">146</a>.<br /> +<br /> +Goël, duty of, <a href="#Page_398">398</a>.<br /> +<br /> +Gospel, at the gates of, <a href="#Page_420">420</a>.<br /> +<br /> +<br /> +Heathenism, rites of, <a href="#Page_53">53</a>.<br /> +<br /> +Hebrews, language of, <a href="#Page_31">31</a>;<br /> +<span style="margin-left: 1em;">intermixture with Canaanites, <a href="#Page_68">68</a>;</span><br /> +<span style="margin-left: 1em;">national spirit of, <a href="#Page_234">234</a>.</span><br /> +<br /> +Heroism, <a href="#Page_149">149</a>.<br /> +<br /> +History, key to, <a href="#Page_5">5</a>, <a href="#Page_295">295</a>.<br /> +<br /> +Hittites, <a href="#Page_65">65</a>.<br /> +<br /> +Honey from the carcase, <a href="#Page_289">289</a>.<br /> +<br /> +Humanity, priesthood of, <a href="#Page_208">208</a>.<br /> +<br /> +<br /> +Ideal, of life, <a href="#Page_29">29</a>;<br /> +<span style="margin-left: 1em;">for Israel, <a href="#Page_48">48</a>, <a href="#Page_242">242</a>.</span><br /> +<br /> +Idolatry, <a href="#Page_33">33</a>;<br /> +<span style="margin-left: 1em;">unpardonable, <a href="#Page_49">49</a>.</span><br /> +<br /> +Intolerance, moral, <a href="#Page_354">354</a>.<br /> +<br /> +Israel, mission of, <a href="#Page_13">13</a>;<br /> +<span style="margin-left: 1em;">oppressed by Cushan-rishathaim, <a href="#Page_72">72</a>;</span><br /> +<span style="margin-left: 1em;">by Jabin, <a href="#Page_92">92</a>;</span><br /> +<span style="margin-left: 1em;">by Midianites, <a href="#Page_137">137</a>;</span><br /> +<span style="margin-left: 1em;">tribes of, <a href="#Page_97">97</a>, <a href="#Page_132">132</a>, <a href="#Page_167">167</a>;</span><br /> +<span style="margin-left: 1em;">its idea of Jehovah, <a href="#Page_107">107</a>, <a href="#Page_118">118</a>;</span><br /> +<span style="margin-left: 1em;">superiority of, <a href="#Page_55">55</a>, <a href="#Page_69">69</a>, <a href="#Page_90">90</a>.</span><br /> +<br /> +<br /> +Jael, <a href="#Page_103">103</a>, <a href="#Page_134">134</a>;<br /> +<span style="margin-left: 1em;">her tragic moment, <a href="#Page_105">105</a>.</span><br /> +<br /> +Jealousy, tribal, <a href="#Page_255">255</a>.<br /> +<br /> +Jebusites, <a href="#Page_28">28</a>.<br /> +<br /> +Jephthah, the outlaw, <a href="#Page_235">235</a>;<br /> +<span style="margin-left: 1em;">chosen leader, <a href="#Page_236">236</a>;</span><br /> +<span style="margin-left: 1em;">his peaceful policy, <a href="#Page_240">240</a>;</span><br /> +<span style="margin-left: 1em;">his vow, <a href="#Page_243">243</a>;</span><br /> +<span style="margin-left: 1em;">his daughter, <a href="#Page_247">247</a>.</span><br /> +<br /> +Jerusalem, <a href="#Page_15">15</a>.<br /> +<br /> +<span class="pagenum"><a name="Page_423" id="Page_423">[423]</a></span>Joash of Abiezer, <a href="#Page_156">156</a>.<br /> +<br /> +Joshua, <a href="#Page_45">45</a>.<br /> +<br /> +Jotham's parable, <a href="#Page_214">214</a>.<br /> +<br /> +Judges, their vindication, <a href="#Page_57">57</a>.<br /> +<br /> +Justice, passion for, <a href="#Page_58">58</a>;<br /> +<span style="margin-left: 1em;">human effort for, <a href="#Page_104">104</a>;</span><br /> +<span style="margin-left: 1em;">should be open, <a href="#Page_412">412</a>.</span><br /> +<br /> +<br /> +Kenites, <a href="#Page_24">24</a>.<br /> +<br /> +Kingship, refused by Gideon, <a href="#Page_196">196</a>.<br /> +<br /> +Kiriath-sepher, <a href="#Page_18">18</a>.<br /> +<br /> +<br /> +Leaders, uncalled, <a href="#Page_163">163</a>.<br /> +<br /> +Leadership, incomplete, <a href="#Page_161">161</a>.<br /> +<br /> +Levites, <a href="#Page_338">338</a>.<br /> +<br /> +Life, the law of, <a href="#Page_294">294</a>, <a href="#Page_299">299</a>;<br /> +<span style="margin-left: 1em;">hindrances to, <a href="#Page_296">296</a>;</span><br /> +<span style="margin-left: 1em;">fear hindering, <a href="#Page_297">297</a>;</span><br /> +<span style="margin-left: 1em;">complete, <a href="#Page_314">314</a>.</span><br /> +<br /> +Literature, <a href="#Page_19">19</a>;<br /> +<span style="margin-left: 1em;">Danites of, <a href="#Page_345">345</a>, <a href="#Page_346">346</a>.</span><br /> +<br /> +Love, <a href="#Page_380">380</a>.<br /> +<br /> +Luz, <a href="#Page_28">28</a>.<br /> +<br /> +<br /> +Marriage, <a href="#Page_20">20</a>;<br /> +<span style="margin-left: 1em;">a failure? <a href="#Page_24">24</a>;</span><br /> +<span style="margin-left: 1em;">rash experiments in, <a href="#Page_284">284</a>.</span><br /> +<br /> +Marriages, mixed, <a href="#Page_38">38</a>.<br /> +<br /> +Master-strokes in providence, <a href="#Page_158">158</a>.<br /> +<br /> +Meroz, <a href="#Page_132">132</a>.<br /> +<br /> +Micah, <a href="#Page_335">335</a>.<br /> +<br /> +Midianites, <a href="#Page_137">137</a>, <a href="#Page_195">195</a>.<br /> +<br /> +Missionary spirit, <a href="#Page_137">137</a>.<br /> +<br /> +Moab, <a href="#Page_77">77</a>, <a href="#Page_367">367</a>.<br /> +<br /> +Moderatism, <a href="#Page_166">166</a>.<br /> +<br /> +Monotheism, <a href="#Page_32">32</a>.<br /> +<br /> +Moral intolerance, <a href="#Page_354">354</a>.<br /> +<br /> +Moses, <a href="#Page_13">13</a>, <a href="#Page_19">19</a>.<br /> +<br /> +Motherhood, <a href="#Page_268">268</a>.<br /> +<br /> +<br /> +National church, <a href="#Page_176">176</a>.<br /> +<br /> +Nature, God revealed in, <a href="#Page_111">111</a>-<a href="#Page_115">15</a>;<br /> +<span style="margin-left: 1em;">and supernatural, <a href="#Page_266">266</a>.</span><br /> +<br /> +Nature-cult, <a href="#Page_42">42</a>, <a href="#Page_418">418</a>.<br /> +<br /> +Nazirite vow, <a href="#Page_276">276</a>.<br /> +<br /> +Nomadism, religious, <a href="#Page_25">25</a>.<br /> +<br /> +<br /> +Opportunism, <a href="#Page_166">166</a>.<br /> +<br /> +Organized vice, <a href="#Page_179">179</a>.<br /> +<br /> +Orpah, <a href="#Page_376">376</a>.<br /> +<br /> +Othniel, <a href="#Page_22">22</a>, <a href="#Page_73">73</a>.<br /> +<br /> +<br /> +Parentage, <a href="#Page_271">271</a>.<br /> +<br /> +Past, the, returning, <a href="#Page_71">71</a>;<br /> +<span style="margin-left: 1em;">lessons of, <a href="#Page_410">410</a>.</span><br /> +<br /> +Pastors, unspiritual, <a href="#Page_344">344</a>.<br /> +<br /> +Patriotism, religious, <a href="#Page_226">226</a>.<br /> +<br /> +Personal ends engrossing, <a href="#Page_136">136</a>.<br /> +<br /> +Personality, <a href="#Page_15">15</a>;<br /> +<span style="margin-left: 1em;">in religion, <a href="#Page_379">379</a>.</span><br /> +<br /> +Pessimism, <a href="#Page_230">230</a>.<br /> +<br /> +Pharisaism, <a href="#Page_39">39</a>;<br /> +<span style="margin-left: 1em;">danger of, <a href="#Page_356">356</a>.</span><br /> +<br /> +Philistines, <a href="#Page_26">26</a>, <a href="#Page_62">62</a>.<br /> +<br /> +Philistinism, <a href="#Page_310">310</a>, <a href="#Page_329">329</a>.<br /> +<br /> +Phœnicians, <a href="#Page_63">63</a>.<br /> +<br /> +Polygamy, <a href="#Page_21">21</a>, <a href="#Page_351">351</a>.<br /> +<br /> +Polytheism, its development, <a href="#Page_54">54</a>.<br /> +<br /> +Prayer, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_231">231</a>.<br /> +<br /> +Predestination, <a href="#Page_269">269</a>.<br /> +<br /> +Priesthood, Gideon's desire for, <a href="#Page_198">198</a>;<br /> +<span style="margin-left: 1em;">true, <a href="#Page_206">206</a>;</span><br /> +<span style="margin-left: 1em;">Roman Catholic, <a href="#Page_246">246</a>.</span><br /> +<br /> +Prophets, unrecognized, <a href="#Page_162">162</a>;<br /> +<span style="margin-left: 1em;">their preparation, <a href="#Page_270">270</a>.</span><br /> +<br /> +Prosperity, misunderstood, <a href="#Page_388">388</a>.<br /> +<br /> +Providence, imperfect instruments of, <a href="#Page_58">58</a>, <a href="#Page_84">84</a>.<br /> +<br /> +Public office, <a href="#Page_216">216</a>.<br /> +<br /> +Purity, <a href="#Page_350">350</a>.<br /> +<br /> +<br /> +Reconciliation, religion always for, <a href="#Page_395">395</a>.<br /> +<br /> +Reformer, his character, <a href="#Page_153">153</a>.<br /> +<br /> +Reformation, the true, <a href="#Page_155">155</a>.<br /> +<br /> +Religion, emotional, <a href="#Page_130">130</a>;<br /> +<span style="margin-left: 1em;">and the state, <a href="#Page_36">36</a>, <a href="#Page_75">75</a>.</span><br /> +<br /> +Remnant, the godly, <a href="#Page_126">126</a>, <a href="#Page_131">131</a>.<br /> +<br /> +Repentance, imperfect, <a href="#Page_40">40</a>.<br /> +<br /> +Responsibility, <a href="#Page_300">300</a>;<br /> +<span style="margin-left: 1em;">in advising, <a href="#Page_370">370</a>.</span><br /> +<br /> +Retribution, <a href="#Page_138">138</a>.<br /> +<br /> +<span class="pagenum"><a name="Page_424" id="Page_424">[424]</a></span>Rich, obligations of, <a href="#Page_390">390</a>.<br /> +<br /> +Rights and duties, <a href="#Page_30">30</a>, <a href="#Page_256">256</a>.<br /> +<br /> +Ruth, her choice, <a href="#Page_377">377</a>;<br /> +<span style="margin-left: 1em;">conversion of 381;</span><br /> +<span style="margin-left: 1em;">goodness commending her, <a href="#Page_392">392</a>;</span><br /> +<span style="margin-left: 1em;">her danger, <a href="#Page_401">401</a>;</span><br /> +<span style="margin-left: 1em;">her marriage, <a href="#Page_416">416</a>.</span><br /> +<br /> +<br /> +Sacred places, <a href="#Page_33">33</a>.<br /> +<br /> +Salvation, personal, <a href="#Page_151">151</a>.<br /> +<br /> +Samson, his loneliness, <a href="#Page_279">279</a>;<br /> +<span style="margin-left: 1em;">boyhood of, <a href="#Page_280">280</a>;</span><br /> +<span style="margin-left: 1em;">character of, <a href="#Page_281">281</a>;</span><br /> +<span style="margin-left: 1em;">his marriage, <a href="#Page_290">290</a>;</span><br /> +<span style="margin-left: 1em;">his riddle, <a href="#Page_291">291</a>;</span><br /> +<span style="margin-left: 1em;">no reformer, <a href="#Page_308">308</a>.</span><br /> +<br /> +Schism, <a href="#Page_342">342</a>, <a href="#Page_345">345</a>.<br /> +<br /> +Science, dogmatism of, <a href="#Page_112">112</a>;<br /> +<span style="margin-left: 1em;">Danites of, <a href="#Page_345">345</a>.</span><br /> +<br /> +Self-respect, <a href="#Page_312">312</a>.<br /> +<br /> +Self-sacrifice, <a href="#Page_249">249</a>, <a href="#Page_331">331</a>, <a href="#Page_333">333</a>.<br /> +<br /> +Self-suppression, <a href="#Page_16">16</a>, <a href="#Page_251">251</a>, <a href="#Page_375">375</a>.<br /> +<br /> +Self-vindication, <a href="#Page_358">358</a>.<br /> +<br /> +Separations in life, <a href="#Page_383">383</a>.<br /> +<br /> +Shechem, <a href="#Page_210">210</a>.<br /> +<br /> +Shibboleths, of reform, <a href="#Page_262">262</a>;<br /> +<span style="margin-left: 1em;">allowable, <a href="#Page_263">263</a>;</span><br /> +<span style="margin-left: 1em;">Christ used none, <a href="#Page_264">264</a>.</span><br /> +<br /> +Sibboleths, of egotism, <a href="#Page_260">260</a>;<br /> +<span style="margin-left: 1em;">of bad habit, <a href="#Page_260">260</a>;</span><br /> +<span style="margin-left: 1em;">of literature, <a href="#Page_261">261</a>.</span><br /> +<br /> +Sisera, <a href="#Page_101">101</a>.<br /> +<br /> +Spiritual brotherhood, <a href="#Page_151">151</a>;<br /> +<span style="margin-left: 1em;">strength, <a href="#Page_321">321</a>, <a href="#Page_324">324</a>;</span><br /> +<span style="margin-left: 1em;">service, <a href="#Page_369">369</a>;</span><br /> +<span style="margin-left: 1em;">pauperism, <a href="#Page_400">400</a>.</span><br /> +<br /> +Strength and character, <a href="#Page_193">193</a>.<br /> +<br /> +Struggle, the law of existence, <a href="#Page_10">10</a>.<br /> +<br /> +Success, sanctified, <a href="#Page_80">80</a>;<br /> +<span style="margin-left: 1em;">succeeding, <a href="#Page_189">189</a>.</span><br /> +<br /> +Succoth and Penuel, <a href="#Page_190">190</a>.<br /> +<br /> +Supernatural in human life, <a href="#Page_267">267</a>.<br /> +<br /> +<br /> +Temptation, <a href="#Page_287">287</a>;<br /> +<span style="margin-left: 1em;">process of, <a href="#Page_317">317</a>.</span><br /> +<br /> +Theocracy, <a href="#Page_3">3</a>, <a href="#Page_46">46</a>;<br /> +<span style="margin-left: 1em;">Jotham's idea of, <a href="#Page_214">214</a>, <a href="#Page_218">218</a>.</span><br /> +<br /> +Tribal religion, <a href="#Page_328">328</a>.<br /> +<br /> +Truth and charity, <a href="#Page_228">228</a>.<br /> +<br /> +<br /> +Unscrupulous helpers, <a href="#Page_133">133</a>.<br /> +<br /> +<br /> +Veracity of the narrative, <a href="#Page_359">359</a>.<br /> +<br /> +Vicarious suffering, <a href="#Page_355">355</a>.<br /> +<br /> +Voluntary churches, <a href="#Page_176">176</a>.<br /> +<br /> +<br /> +Wars of conquest, <a href="#Page_5">5</a>.<br /> +<br /> +Women, treatment of, <a href="#Page_21">21</a>;<br /> +<span style="margin-left: 1em;">their freedom, <a href="#Page_22">22</a>;</span><br /> +<span style="margin-left: 1em;">duties of, <a href="#Page_125">125</a>;</span><br /> +<span style="margin-left: 1em;">social bondage of, <a href="#Page_372">372</a>;</span><br /> +<span style="margin-left: 1em;">helpless, <a href="#Page_373">373</a>;</span><br /> +<span style="margin-left: 1em;">submission preached to, <a href="#Page_375">375</a>;</span><br /> +<span style="margin-left: 1em;">problems in their life, <a href="#Page_416">416</a>, <a href="#Page_418">418</a>.</span><br /> +<br /> +Wrong never strong, <a href="#Page_182">182</a>.<br /> +<br /> +<br /> +Zephath, <a href="#Page_25">25</a>.<br /> +</div> + + + + + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Ewald.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Maspero.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> "The Hittites," by A. H. Sayce, LL.D., p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> See Conder's <i>Tent Work in Palestine</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Ewald.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Henri Perreyve.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Richter, <i>Levana</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Browning: <i>Rabbi Ben Ezra</i>.</p></div> + +</div> + +<div class="tn"> +<h3>Transcriber's note:</h3> +<p>Variations in spelling have been preserved except in obvious cases of typographical error. Hyphenation is inconsistent. </p> +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Judges and Ruth, by Robert A. Watson + +*** END OF THIS PROJECT GUTENBERG EBOOK JUDGES AND RUTH *** + +***** This file should be named 39727-h.htm or 39727-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/9/7/2/39727/ + +Produced by Colin Bell, Julia Neufeld and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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