LITMIR.BIZ

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in another aspect, how futile is the dream some indulge of getting rid of their history, passing beyond 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.

      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 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.

      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."

      "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, 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.

      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.

      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 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.

      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 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.

      VI.

      THE DAGGER AND THE OX-GOAD

Judges iii. 12-31

      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.

      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 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.

      But to Reuben, Gad and the half-tribe of Manasseh

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