ISRAEL IN THE TIME OF THE JUDGES

1. Although we have an account of the conquest of the land of Canaan by the Israelites, it is yet evident from the statements in the book of Judges that the conquest was not complete. Much of the territory described was not taken from the inhabitants. These seem to have been generally conquered, but they were allowed to dwell among the Israelites and were required to pay them tribute. This failure on the part of the chosen people seems to have been due in part to the strength of the enemy; in part to indifference to God's command; and in part to a selfish desire for gain (ch. 1).

The fact that the Israelites were not able to drive out the Canaanites of course was not due to lack of power with Jehovah, but to the fact that the Israelites disobeyed God. therefore did not conquer their enemies for them, but left them to plague the Israelites.

The boundaries of the land given in Gen. 15:18 that was to be possessed by the seed of Abraham are to be regarded as general terms, indicating that Israel was to be the great power lying between Egypt on the one side and Mesopotamia on the other. The more definite limits are stated in Num. 34:1-12.

2. Though the Israelites were one in origin and religion, and were all dwelling in the same country, they were not at this time united under one central government. From the days of Moses and Joshua there was no one man exercising authority over all the tribes. Provision had been made for the selection and conduct of a king when the people should choose one (Deut. 17:14–20), but the time for that had not yet come. The patriarchal form of government probably still prevailed largely, and a modification of that in tribal regulations. The various cities had their own local rulers. After the death of Joshua no one was appointed to take his place. It seems to have been intended that the people should follow their own inclinations in regard to the form of government that should prevail. The judges seem to have exercised but little authority and over a limited territory, and as a rule no provision was made for their successors. The lack of a central and supreme authority prevented the Israelites from successfully resisting the attacks of their powerful enemies.

3. The tribes generally acted independently, each caring for that which concerned it within its own territory, and there was no united action except when two or more tribes had a common enemy. When the Canaanites oppressed Israel under the leadership of Sisera only a part of the tribes responded to the call of Deborah and Barak. When Gideon drove out the Midianites, and when Jephthah conquered the Ammonites, the tribe of Ephraim was jealous because these men had taken such leadership without consulting it; and in the case of Jephthah this jealousy led to bloodshed. During most of this period we hear nothing of the tribe of Judah. They do not seem to have aided the more northern tribes in their struggles. They became more active later, when the Philistines increased their hostility toward them.

The fact that the Israelites were related by blood was not sufficient to secure a close unity among the tribes. A common religion and a common worship would have prevented disintegration if they had been faithful in observing the requirements of that worship, but they did not do this. If all the tribes had had a common enemy from the first, that would have compelled them to unite for their common defense.

The tribe of Judah was more fortunately situated than the rest of the tribes, being out of the ordinary road between the great powers of the world at that time, and possessing a part of the country that was less accessible to invaders than the rest of Canaan. This was one of the things that made the subsequent revolt of the northern tribes more easy than it would otherwise have been.

4. During this period the central sanctuary was at Shiloh. This was situated in the tribe of Ephraim north of Bethel. After the conquest, the tabernacle was removed to Shiloh (Josh. 182:1) and remained there until the days of Samuel. The priests were in charge of the worship there, though it seems that they were not so well supported as it was intended they should be; for the Israelites were not faithful in bring ing sacrifices to the altar. The matter of obeying the Law was left to the individual consciences of the Israelites, and it was not strange that they neglected it. Worship of Jehovah was, however, kept up at Shiloh by the more faithful of the people during this period.

The long distance that many of the Israelites would have to go to reach the tabernacle would lead many of them to neglect it. It must be remembered too, that they were sur rounded by those who practised idolatry, and the example of these no doubt had its effect upon them. And besides, unless they took delight in keeping the law of God, they could easily persuade themselves that it was not of so great importance.

The fact that the Israelites did not carry out the Levitical ceremonies during this time is urged as a proof that the Law had not yet been given. But the reasoning appears of little force when we recall so many familiar instances of such neglect and disobedience. The few instances of apparent violation of the Law on the part of those who were leaders in religious matters can easily be explained without assuming the non-existence of the Law.

5. The neglect of the worship of Jehovah was accompanied by the worship of the gods of the nations around Israel, especially of Baal, the god of the Phœnicians, though they also worshiped the gods of the Syrians, and of the Moabites, and of the Ammonites, and of the Philistines. This was the great sin of Israel throughout their history. A tendency to this was shown even while they were at Sinai, and it was especially for this that they were at last driven from the land that God had given them. Baal worship was practised by the Canaanites, and when the Israelites inter married with these they were the more easily led into idol worship.

6. For the sin of idolatry the Israelites were severely punished by oppression from the Canaanites and the surrounding nations. As long as they were faithful to Jehovah he defended them, not simply as a reward for fidelity, but to prove to them and the heathen that he was the true God. And the same lesson was taught when he withheld his help and allowed Israel's enemies to overcome them. The judges raised up by Jehovah in answer to the cries of the people for deliverance were leaders of Israel's armies, rather than judges in the ordinary sense of the term, though they did perhaps decide cases brought to them by the Israelites for arbitration.

Though these judges were divinely appointed, and were aided by the Spirit of God, it does not follow that every act of theirs had the approval of God. They are generally commended for their fidelity in carrying out God's purpose to deliver Israel from their oppressors, and they receive the approval of the New Testament writers as well as of the Old. If God used only perfect men to carry out his purposes on earth there would be little done.

7. The history given in the book of Judges is so condensed, and carries us along so rapidly that it seems as if the Israelites were at war the most of the time; but there were periods when the people were kept faithful by the influence of the judges, and when the land had rest. We get a beautiful picture of such a time in the book of Ruth. The exact date of the events cannot be fixed with certainty, but they may belong to the rest resulting from the victory by Jephthah.

SUMMARY.

1. Canaanites not all destroyed. Left to try Israel. The definite limits of the land.
2. The lack of a central government. Form of government to be left to the people.
3. The independence of the tribes, and their jealousy. Causes of unity lacking. Isolation of Judah.
4. Worship at the central sanctuary partial. Hindrances to this. Failure to observe the Law no proof that it had not been given.
5. Israel's tendency to idolatry, especially Baal worship.
6. Punishment for this sin and deliverance by the judges. Character of the judges not approved by their appointment.
7. Times of peace during this period.