FAITHFULNESS AND UNFAITHFULNESS IN THE LORD’S WAR
CRITICAL NOTES.—
Judges 1:1. Now after the death of Joshua.] The Speaker’s Commentary says on these opening words: “But from Judges 1:1 to Judges 2:9 is a consecutive narrative, ending with the death of Joshua. It is therefore impossible that it should begin with the death of Joshua.” This is obviously incorrect. “A consecutive narrative” is precisely what these two Chapter s are not; they are a narrative containing two long parentheses (cf. Introduction.) It is not necessary to offer any remark on the suggestion of the Commentary that, under certain circumstances, “the chapter might have begun, Now after the death of Moses,” and that, “If Moses is read instead of Joshua, all difficulty disappears at once.” This, in the face of Judges 2:2; Judges 2:7, is unanswerable from its innocence.
Judges 1:2. Who shall go up for us against the Canaanites?] Heb. = “Who shall go up for us to the Canaanites?” the purpose of the going up being stated in the words, “to fight against them.” “The reason why Judah was to commence the hostilities is not to be sought for in the fact that Judah was the most numerous of all the tribes, but rather in the fact that Judah had already been appointed by the blessing of Jacob (Genesis 49:8-10) to be the champion of his brethren.” [Keil.]
Judges 1:3. Come up with me into my lot.] This invitation must have been given to Simeon while the tribe of Judah was located in its own lot, though not in full possession of it. It is unnatural to suppose with Professor Cassel that when Judah gave this invitation to Simeon both tribes were dwelling at Gilgal, near Jericho, and that the Canaanites were in full possession of the territory assigned to Judah and Simeon. This would be to conclude that Joshua’s conquest of the south had almost entirely failed, and that during Joshua’s own lifetime, and is altogether at variance with Joshua 15:13-19; Joshua 15:63; Joshua 18:1; Joshua 21:43-45; Joshua 22:4; Joshua 23:1; Joshua 24:28, and, indeed, to the whole of the latter half of that book. The request for Simeon to aid in conquering the Canaanites in the lot of Judah, made under the promise that Judah would similarly assist the tribe of Simeon in their lot, shows that the men of Judah were only appointed to recommence hostilities on their own account. Thus, the phrase, “for us,” in Judges 1:1, must not be taken to mean that the Judahites were to make war on behalf of all the tribes, but that, after the death of Joshua, they were to begin, in their own tribe, to fulfil the commands of the Lord, and thus set an example of faithfulness to all Israel.
Judges 1:4. The Perizzites.] The Canaanites and Perizzites are occasionally put for all the inhabitants of the land, and the latter are spoken of, not simply as dwellers in the South, as here, but in all parts of the land (Genesis 13:7; Genesis 34:30; Joshua 11:3; Joshua 17:15.) Dr. Kalisch says, “The etymology of the word ‘Perizzite’ proves that they were the inhabitants of open towns and villages (פְּרָזוֹת p’râzoth); it is clearly explained by Ezekiel 38:11 to denote the population of places ‘without walls and bars and gates;’ and it is, in Esther 9:19, used for the unfenced cities, in contradistinction to the metropolis named in Judges 1:18. The two names of the Canaanites and Perizzites, if so coupled, designate, therefore, both the inhabitants of the walled towns and of the open country; and describe, with a certain emphasis, the two chief portions of the population.” In Bezek.] “According to the Onomast there were at that time two places very near together both named Bezek, seventeen Roman miles from Neapolis on the road to Scythopolis, i.e., about seven hours to the north of Nabulus on the road to Beisan. This description is perfectly reconcilable with 1 Samuel 11:8.” [Keil.]
MAIN HOMILETICS OF THE PARAGRAPH.— Judges 1:1-4
DEAD LEADERS AND LIVING DUTIES
One generation passeth away and another followeth. The book of Joshua began with, “Now after the death of Moses.” This book opens with the similar words, “Now after the death of Joshua.” Human life is a succession of revolutions, beginning with a cradle and ending with a coffin. Generations and individuals have in them, in their relation to other generations and individuals, much of variety, but something also of monotony. We see in these opening verses—
I. A great leader dead, and life’s duties as pressing as ever. Joshua had departed from Israel, but the necessity for conflict was still with them. Of that the people now made no question whatever. As Peter Martyr observes, “They doubted not whether they should make war against the Canaanites, but their doubt was which tribe should fight before all the others.” That the fighting must be done was sufficiently manifest to everybody. Possibly the death of Joshua at once made that more manifest than it had been for some time, the death of Israel’s mighty captain encouraging their enemies to bestir themselves.
1. Let who will and what will pass away, our own work only passes with our own life. Joshua himself had diligently laboured to the very last. After resting from war, he had divided the land; after dividing the land, he built his own city of Timnath-serah, and appointed the cities of refuge and those of the Levites; while the very close of life finds him twice gathering together and earnestly counselling the people of his charge. “The night cometh when no man can work;” till it come, no one should look to rest from what he has strength to perform. In God’s army there are no retired officers, and none on half-pay. He who is too “old and stricken in years” to fight as he fought when younger may still find some city to build, and some of his fellows who are less experienced than himself to whom he can offer holy encouragement and counsel. He who began by saying, “Wist ye not that I must be about My Father’s business,” never ceased to prosecute that business till He laid down His life upon the cross.
2. The advancement of God’s purpose is dependent on no life in particular. Though the great leader of Israel was no more, the conquest of the land must still go forward. Just as the advance of the people was not formerly stayed by the death of Moses, so they were not to be kept back now by the death of Joshua. Only God is necessary. There is no man who cannot be spared when God’s time comes for his removal.
3. Great lives are sometimes removed that other lives may better feel their responsibility and cultivate their strength. Children cannot always have their parents, without the penalty of always remaining children. He who is always led will never learn to lead. It had already been said of Jacob: “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him, and there was no strange god with him.” He who fears he may fall is in a fair way to learn how to stand.
II. Human direction suddenly failing, and Divine guidance specially sought. “After the death of Joshua, the children of Israel asked the Lord.”
1. Prayer prompted by the removal of long familiar light. Joshua had been the Lord’s guide and helper for the people. A consciousness of increasing darkness around us, or within us, should ever prompt us to come as near as possible to Him who is the Light of the world.
2. Prayer over unfulfilled commandments. The charge to cast out the Canaanites, and to make no alliance with them, had been very solemnly given by God. As long as Joshua was alive, he was the responsible head of the people. When Joshua was removed, the commandment forthwith became so much direct obligation resting upon every Israelite. Thus burdened, the people drew near unto God for counsel. Corporate duties are a matter for individual concern and supplication. That which is a national obligation affects also every citizen. A commandment of God fulfilled in humble obedience, is as a field sown with good seed, which will presently yield a harvest of blessing; a commandment unfulfilled, is ever tending to bring forth fruit unto our discomfort, and sickness, and death. He who neglects the Divine precepts is in sore need of prayer.
3. Prayer provoked by gathering dangers. The death of Joshua was very probably the sign for increased activity among the Canaanites. Adoni-bezek had evidently gathered a large army, or he could not have lost in one battle ten thousand men.
4. Prayer for God’s appointment of our post in life. “Who shall go up?” An appeal to God to assign the post of honour to whom He would. With some, it may have been an appeal to God in the hope of not being chosen. He whom God exalts should wear his honours meekly. He whom God calls to battle should enter into conflict without fear.
5. The realism of prayer to every true-hearted suppliant. It was no light thing to ask this counsel of God, and then wait for a categorical and manifest answer. All true prayer wants real courage. When a man knows God will answer, it is no light thing to pray. The man may be sent to the battle-field. He may be deprived of a great honour, or be charged with an arduous duty. Many engage in what they call prayer, who would not dare to come before God if they believed that He would audibly or visibly impose His commands upon them. It is because they never expect any answer that myriads are bold to pray.
III. An eminently faithful past demanding a no less vigorous future. “Judah shall go up.” As the Judges 1:8-16 show, the Judahites had already played a conspicuous part in those more detached conflicts which, after the great national battles, had fallen to the separate tribes. They had taken the lower city of Jerusalem (cf. Judges 1:8 with Judges 1:21, and Joshua 12:10), and under the lead of Caleb and Othniel, Hebron and Kirjath-sepher had both fallen before their attack. He who has done well in the past is under perpetual obligation to do no less well in the future. God also chooses those for new duties who have best served in the past.
IV. God specially choosing some of His servants, but leaving them liberty to seek the help of others. “And Judah said unto Simeon his brother, Come up with me into my lot.”
1. The benefits of co-operation. What one cannot do, two can. What one can only do with difficulty, two can do easily. No one should despise the assistance of his brethren. He who accepts assistance should be willing to assist others: “I likewise will go with thee into thy lot.” This mutual help one of another becomes strength and joy to both.
2. The limits of co-operation. Judah might only seek aid from his own brethren. He might ask help from Simeon, but not from idolaters. God allows us to unite with all who are our brethren in Him, but He will suffer no union with the ungodly. For nothing more sharply than for this were the Israelites rebuked in the time of the monarchy.
V. The Lord’s call to great duties followed by His rich blessing on those who seek faithfully to perform them. “The Lord delivered the Canaanites and the Perizzites into their hand.”
1. God calls and sends none of His servants in vain. To be set to work by Him, is to be set to work which will be presently fruitful of enlarged possessions and greater peace.
2. God’s blessing answers to His own promise of blessing. To the man who is faithful, the Divine promise is the shadow which the actual mercy, in its coming to us, casts before. Thus, the words of promise in Judges 1:2, herald the same words, as history, in Judges 1:4.
3. God’s blessing satisfies His people’s highest hopes. If this was so with Judah in his earthly possession, much more will it be true in relation to the inheritance above.
OUTLINES AND COMMENTS ON THE VERSES
THREATENED DANGER AND ANXIOUS PRAYER.—Judges 1:1-2
It is thought that the Canaanites were, at this time, preparing to act on the offensive against the Israelites. From Judges 1:4-7, it would appear that large numbers of warriors had again ventured to mass themselves together. Probably Adoni-bezek was gathering his forces to attack the southern tribes of the recent conquerors of the land. Regarded in this light, the verses may be treated as follows:—
I. The Lord’s enemies threatening the Lord’s people.
1. The Canaanites may have judged Israel’s strength by outward appearances. Joshua was now dead. The able soldier could act against them no more. But they forgot Joshua’s God. Then, the Canaanites had long been allowed to rest in peace. Probably they learned to interpret this interval of peace as a sign of Israel’s weakness. Jehovah had not recently done many mighty works. They mistook the visible for the actual. Thousands do that every day that passes.
2. The Canaanites seem to have been tempted to renew the war by Israel’s apparent weakness. The time of the weakness of the Church is the time of the world’s boldness. But wicked men should remember the God of the Church: “These things hast thou done and I kept silence,” says Jehovah. He adds, “But I will reprove thee.” The silence of Jehovah is not any sign of His weakness.
II. The Lord’s people driven to prayer by danger. “Israel asked of the Lord.” The removal of Joshua, and the bold front of their enemies, made them ask counsel of God. His prayer has the following features:—
1. It recognised the necessity of human effort. “Who shall go up?” Some one must go. God will not so work as to save us from conflict; He thinks it enough to turn our conflict into victory.
2. It was a simple and direct prayer. It had no redundancies and “vain repetitions.” Men in deep want seldom use superfluous sentences and phrases. The eloquence of prayer is in its sense of need, and in its directness.
3. This prayer was based on a known command. There was no inquiry as to the work being a duty, but only as to the manner in which the duty was to be done.
4. The prayer manifestly anticipates some answer. The words of the inquiry leave no impression that the suppliants so much as thought of a refusal. They had no idea that God would be silent. Their brief and urgent question is full of the faith pressed upon the Hebrews of a later generation: “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.”
III. The Lord’s gracious answer to His people’s earnest inquiry.
1. The answer was prompt. It seems to have been given at once.
2. The answer was clear. It left no one in doubt. “Judah shall go up.”
3. The answer was in excess of the prayer. The people did but ask, “Who shall go?” God both answered that, and gave them a gracious promise of success: “Behold, I have delivered the land into his hand.”
4. The answer was sufficient. In the strength of God’s gracious words, Judah and Simeon went on to victory.
“GOD, WHO GIVETH TO ALL MEN LIBERALLY.”—Judges 1:2
I. God gives to all who ask.
II. God promises more than we ask.
III. God gives fully as much as He promises.
IV. God both promises and gives according to our need.
ENTICEMENTS TO PRAYER
“God gives more than is asked, or thought needful. The which dealing of His doth add yet greater heartening and encouraging of us to prayer. Joseph, whose feet were pinned in the stocks, prayed that he might be delivered out of prison; and God not only delivered him, but brought him out with great honour. Esther prayed against the spiteful attempt of Haman, that she and her people might be preserved from the deadly snare which he laid for their lives. But what did the Lord? He not only saved them, but utterly destroyed both Haman and all his seed. So, when the prodigal son, in his penury and misery, desired that he might be received but as a servant into his father’s house, he was taken in and entertained as a son, and nothing of the costliest apparel and daintiest food was thought too good for him.” [Richard Rogers, 1615.]
THE MANIFOLD MEANING OF GOD’S ANSWER TO ISRAEL’S PRAYER
“It asserts the sovereignty of God in disposing and ordering the work which His servants have to perform.
“It reminds us that every one is not to attempt everything; for Judah is to fight the enemy, and the other tribes are to remain at home.
“It promises victory, not to every ardent soldier who might volunteer to take the field, but to the tribe whom the Lord should order to the battle.
“It disturbs all rule-of-three calculations of success in proportion to the number of agents men may induce to go to work; success is for those whom the Lord shall send.
“It allows of no objection, no plea of incompetency, no deceitful humility, on the part of the called soldier; ‘Judah shall go up:’ it is the word of a King.
“It hides pride from man, by declaring that although Judah would conquer, it would be only through Divine ordination and help.” [Luke H. Wiseman, M.A.]
BEGINNING AND CONTINUING
“Israel is believing and obedient after the death of Joshua. Like a child after the death of its father, it has the best intentions. First love is full of flowing zeal. To begin well is never without a blessing. The best inheritance is to continue obedient towards God.” [Dr. Cassel.]
“The words, ‘I have delivered the land,’ are meant prophetically; with God that which is certain in the future is as if it were present.” [Lisco.]
“The death of Joshua is the date of degeneracy. So in spiritual respects: as long as the true Joshua lives in the soul, there is health. St. Paul says, ‘I live; yet not I, but Christ liveth in me.’ ” [Origen.]
PRAYER TO GOD, AND CO-OPERATION WITH MEN.—Judges 1:3-4
I. God’s promises are not to provoke careless ease, but to stimulate us to holy caution and effort. Judah has received an unconditional and absolute promise, but seeks nevertheless the aid of Simeon. As Bachmann says, “It is not incompatible with the obedience of faith that Judah makes use of the helps placed by God at his disposal.” It would be incompatible with true faith not to use such helps.
II. Those who are “workers together with God” must not despise the aid even of their weaker brethren. When men are working for the Lord and with the Lord
(1) They must not seek aid from the Lord’s enemies;
(2) They have a claim on all who are brethren;
(3) The very weakest of their brethren may afford good help.
III. Such as seek help from their brethren should be very willing to render help in return. “Come with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot.” Trapp says, “The number two hath by the heathen been accounted accursed, because it was the first departure from unity.” By the Christian, with a loftier outlook, that same number two might rather be blessed, because it is the first number at which true unity can begin. Real union is not in any one particle, or unit, but in the blending of many. The weakest may find some one he can help—may help even the strong.
“Let me not deem that I was made in vain,
Or that my being was an accident,
Which Fate, in working its sublime intent,
Not wished to be, to hinder would not deign.
Each drop uncounted in a storm of rain
Hath its own mission, and is duly sent
To its own leaf or blade, not idly spent
’Mid myriad dimples on the shipless main.
The very shadow of an insect’s wing,
For which the violet cared not while it stayed,
Yet felt the lighter for its vanishing,
Proved that the sun was shining by its shade:
Then can a drop of the Eternal Spring,
Shadow of living lights, in vain be made?”
—HARTLEY COLERIDGE.
Thus, the weakest worker has his mission: there is some one to whom he may be of service; but he who receives aid from the weak should not refuse to help the weak.
IV. “Those who help one another in love have reason to hope that God will graciously help them both.” God helps us more willingly when we are found in the union of brotherhood, than in the isolation of selfishness. Judah might have triumphed without Simeon; what we should rather remember is this—with Simeon, Judah did triumph.” [Partly from Matt. Henry.]
UNION IN WORKS OF FAITH AND OBEDIENCE
“As by this specimen at the beginning of this book, showing what two tribes of Israel could do by faith and obedience against Adoni-bezek, who had subdued and enslaved seventy kings, God showed what the twelve tribes might have done, if they had believed and obeyed Him; and that all their subsequent miseries were due to defection from God. In like manner, also, the Christian Church, if men had followed the example of the Apostles—the Judahs and Simeons of the first ages—and gone forth in their spirit of faith and love against the powers of darkness, they might long since have evangelised the world. All the distresses of Christendom are ascribable to desertions from Christ, and not to any imperfection, as some have alleged, in Christianity.” [Dr. Wordsworth.]
THE USE OF MEANS
“All they are counted to tempt God, which trusting to God’s promises do neglect human help. Christ hath no otherwise confuted the devil, which counselled Him to cast Himself down headlong, under the pretence of God’s promise. David, in the latter book of Samuel, setteth himself forth unto us as an example, who being wonderfully adorned with the promises of God, used for all that in the insurrection of Absalom not only to flee away, but also the diligence of Hushai the Archite and of the priests. Yea, and Paul the Apostle, although his only confidence was in Christ, yet he appealed unto Cæsar, and made a dissension between the Pharisees and Sadducees, and testified that he was a citizen of Rome. It is evident, therefore, that we must use the help of nature and wisdom to obtain those things which God hath promised to give us. Wherefore the young men of our time are diligently to be admonished to attain unto languages, good arts and sciences, and that with great study; which they may, when opportunity serveth, use in preaching and defending the Gospel. For although God has promised that the preaching of His Word shall be fruitful through the benefit of His Spirit, yet must every man instruct himself in his vocation according to his ability.” [Peter Martyr, 1560.]