LITMIR.BIZ

Скачать книгу

the Bible seer discerns that the cup of red wine poured out is in the hand of Almighty Justice and 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?

      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 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.

      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.

      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 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.

V.

       Table of Contents

THE ARM OF ARAM AND OF OTHNIEL.

       Table of Contents

      Judges iii. 1-11.

      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.

      "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 seren 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 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.

      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 bourgeoisie 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

Скачать книгу