THE JUDGES WHO DELIVERED ISRAEL

1. It was intended that the Israelites should keep them selves altogether distinct from the Canaanites, but we find that they soon united with them, not only by marriage but in their worship. For this they were punished by being sold into the power of a people from Mesopotamia, whom they served for eight years. Othniel was raised up in answer to their cries to Jehovah, and he conquered the king of the oppressors. After the land had rest for forty years the people again sinned, and Moab, with the help of Ammon and Amalek, was allowed to subdue Israel for eighteen years. Deliverance this time was through Ehud, of Benjamin. He slew the king and then led the Israelites against the Moabites who had invaded their land.

It is not certain whether it is meant that Othniel was the brother or nephew of Caleb. Othniel had before shown his valor (Judges 1:13). Chushan-rishathaim was probably ruling in the upper part of Mesopotamia. Nothing further is known of him. The Moabites occupied the land east of the Dead Sea. The tribe of Reuben must have been subdued first by them before they crossed the Jordan to subdue the western tribes. Of course the treachery of Ehud is not commended by the Bible. But we must remember the hostility of the Moabites, their burdens upon Israel, and the Divine appointment of Ehud.

2. The evil of disobeying the command of God to destroy the Canaanites is shown in a marked way by the fact that the Canaanites in turn are able to subdue the Israelites. The oppression seems to have been confined mostly to the northern part of the land. Especial mention is made of the fact that the enemy had nine hundred iron chariots. Their king is Jabin, his chief general, Sisera, doomed to a disgraceful defeat. The deliverer now is Barak, encouraged by the prophetess Deborah. Most of the credit for success is due to her. Sisera collected his forces in the plain of Jezreel, having his iron chariots with him in the field. Barak got together his ten thousand at Tabor, and when Deborah gave the command swept down upon the enemy. The God of Israel gave a special victory. The iron chariots were not invincible. Sisera escaped from the battlefield to be killed in the tent of Jael, the wife of Heber, a descendant of Moses' father-in-law. The victory is celebrated in a most thrilling poem, in which Jael comes in for a share of the praise.

The song of praise sung by Deborah throws a good deal of light upon this battle. It is one of the oldest poems that we have in the Bible. Reuben, Dan, and Assher did not help their people. Meroz is especially condemned for re fusing to help. There seems to have been a violent storm that aided in the defeat of the Canaanites, in which the horses became unmanageable, and the chariots probably destroyed some of Sisera's own army. Milman, in his History of the Jews,” gives a spirited translation of this song.”¹

In considering the act of Jael itmust be remembered that God had commanded the Israelites to destroy the Canaanites; that this command rested upon individuals, and not only upon the nation as a whole; that Jael practically identifies herself as an Israelite, and thus accepts the obligation of an Israelite; that it would be especially desirable to destroy the leader of this hostility shown toward God's people; that the normal relations did not exist between the Israelites and Canaanites; that Jael could not have had Sisera in her power if she had revealed her purpose, and that the prophetess Deborah praises Jael above all other women.

3. The next oppressors were the Midianites, who swarmed over the plains of Israel like grasshoppers, and devoured all they could reach. The Israelites are distinctly shown that this calamity had come upon them because of their sin. But again a deliverer is raised up. Gideon was of the tribe of Manasseh. The site of his town, Ophrah, is not known. Israel was reduced to a very low condition, and had to hide their crops from the Midianites. Gideon hesitates to undertake the great work of deliverance, but is assured that God would be with him. He destroys the altar of Baal, where his people had been worshiping, and when they would punish him for this his father says, “Let Baal plead for him self if he is a god.” This gives a new name to Gideon. The forces gathered by Gideon are so large that if they gain the victory they will think it is due to their own power, so most of them are kept out of the battle; only three hundred are employed to rout the Midianites. A panic seizes the invaders, and they are easily overcome. Ephraim is jealous of Gideon, but is pacified. The Midianites are pursued to the east of the Jordan, and Gideon afterward punishes those of his own people who did not have faith in his success, and refused to help him. For the first time the people manifest a desire for a king, but Gideon refuses to accept the position. He does, however, give occasion for Israel's turning away from Jehovah. The people's severe punishment for turning to Baal-worship did not keep them from falling into it again when Gideon was dead.

This deliverance by Gideon is one of the most important recorded. It was also a critical time in the history of Israel because of the attempt to set up a monarchy. It was some years after this before Israel had a king, but they were already desirous of having some one to whom they could look when their enemies came against them. It seems clear that this attempt to have a king did not extend over all the tribes. Only those that were especially affected by the Midianites joined in the movement. It was fortunate for Israel that the attempt did not succeed; for it would have been almost im possible at this stage in their history to secure unity among the tribes.

4. After the ambitious but vain attempt of Gideon's son to rule, two judges succeeded, who were, however, of but little importance. Then the people again yielded to their foolish wickedness and forsook Jehovah. At this time it is said that they served six different gods. They were sold for their sins into the hands of the Philistines and Ammonites. In mercy God gave another deliverer, Jephthah, who successfully led the eastern tribes against the Ammonites. Jephthah had already shown his valor, and the elders of Gilead appealed to him for help. He responded, and the Spirit of God gave him the victory over the enemy. Again the tribe of Ephraim showed its jealousy of the supremacy of any other tribe, and a conflict resulted in which many of that tribe fell.

Some interesting facts of history are given here in connection with the controversy between Jephthah and the Ammonites before the battle. When they claimed that the territory held by the Israelites had long before belonged to themselves, Jephthah replied that when Israel had come there it was held by the Amorites, and that they had taken it from them; and besides, it had been three hundred years since the conquest, and they ought to have presented their claim before.

There is a difference of opinion about the act of Jephthah in fulfilling his vow. Some suppose that he literally sacrificed his daughter upon an altar as a burnt-offering; others sup pose that he devoted her to a life of celibacy and to the service of Jehovah. Strong arguments are advanced on both sides. This has been called “the age of vows."²

5. After Jephthah three judges are named, whose work is not recorded:Ibzan, Elon, and Abdon. Then follows an account of one of the most interesting characters among the judges. The oppressors this time are the Philistines, who from this time continue to be involved in the history of Israel until the reign of David, and often afterward. There are several points of special interest in the career of Samson: the circumstances of his birth; his consecration to the life of a Nazarite; his marriage to a woman of Philistia giving occasion for an attack upon the Philistines; his superhuman strength when his enemies sought to destroy him; his love for an immoral woman; his revealing the condition of his special strength and his consequent falling into the power of the Philistines; and his restored strength used to inflict a heavy punishment upon his enemy, in which he himself falls. The work of Samson differed from that of any other judge. It was not promised that he should deliver from the Philistines, but that he should begin to deliver, and indeed he aroused them to greater hostility toward the Israelites. But this resulted in good; for it made them at last discontented with the supremacy of the Philistines, and led them to attempt their independence, an effort which succeeded only in the days of David. Had it not been for the work of Samson Israel might have remained submissive under the dominion of Philistia.

Samson's unusual strength was given him from God. Of himself he was no stronger than others. His Nazarite vow, involving abstinence from wine and wearing long hair, was evidence that he was specially devoted to God's service; when this evidence was lacking God ceased to show his power in him. His life was not to show a curious case of strength, but to show that God was with the Israelites. While the other judges led armies, Samson wrought single-handed. Objections are sometimes offered to the facts recorded of him; but when we remember the purpose of his life there is nothing improbable in the account. The Bible's commenda tion of his faith does not include a commendation of his immorality.

SUMMARY.

1. Alliance with the Canaanites; punishment by the Mesopotamians and deliverance by Othniel. Delivered from Moab by Ehud.
2. Oppressed by Canaanites and delivered by Barak. Deborah's part in the victory; Sisera’s death. The song of Deborah; the vindication of Jael.
3. Delivered from Midianites by Gideon; his small army; his subsequent sin. Israel's demand for a king.
4. Deliverance from Ammonites by Jephthah; Ephraim's jealousy. Some facts of early history recorded. The meaning of Jephthab's vow.
5. Oppression by the Philistines and their punishment by Samson. Points of special interest in his career. The special work that he was to do. The meaning of his superior strength.

1) “Hist. Jews,” vol. I., book 6.

2) Stanley's “Hist. Jew. Ch.,” I., 395.