The Pulpit Commentaries
Judges 1:8-20
EXPOSITION
Read Fought against Jerusalem, and took it, and smote it. It is the continuation of the narrative of the exploits of Judah and Simeon in conquering their respective lots.
The valley, i.e. the Shephelah, or lowlands, between the mountains and the coast of the Mediterranean, occupied by the Philistines.
Hebron See Numbers 13:22; Joshua 14:13-6; Joshua 15:13-6. Hebron was the burial-place of Abraham and Sarah (Genesis 23:2, etc.; Genesis 25:9), of Isaac and Rebekah, and of Jacob and Leah (Genesis 35:27-1; Genesis 49:31; Genesis 50:13), and the mosque, within whose massive walls the tombs of Abraham and the other four above mentioned are still preserved with the utmost reverence, is the most remarkable object in the modem city, which is called El-Khalil (the friend), after Abraham, the friend of God. A very interesting account of the Prince of Wales's visit to the Mosque of Hebron in 1862 is given in Dean Stanley s 'Sermons in the East.' David reigned in Hebron seven years and six mouths before he transferred the seat of power to Jerusalem (see 2 Samuel 2:1, etc.; 2 Samuel 5:1).
Caleb's younger brother. See note on Judges 3:9.
She moved him, etc. There is some obscurity in this verse, which seems to tell us that Achsah, on her wedding-day, when she was going to her husband s house, persuaded him to ask of her father the field, viz. that in which the springs of water were, and which were not included in her original dower; and then goes on to tell us that Achsah herself made the request. The Septuagint reads, "Othniel urged her to ask the field of her father," and the Vulgate has, "Her husband told her to ask her father," and then it follows naturally, "and she lighted from off her ass," etc. But the Hebrew reading may be right, and it may be that when her husband, brave in storming a city, but timid in asking a favour, hung back, she, with the tenacious will of a woman, sprang off the ass herself, and successfully preferred her request. Dean Stanley identifies (though not with absolute certainty) the "field thus obtained by Achsah with an unusually green valley amidst the dry, barren hills of the south country, lying south or west of Hebron, called Wady Nuukur, through which Caleb and Achsah must have ridden on their way from Hebron to Debir, or Kirjath-sepher. This valley breaks into a precipitous and still greener ravine, and both the upper and lower pastures are watered by a clear, bubbling rivulet, which rises in the upper meadow, and flows to the bottom of the ravine below. The name of a village, Dewir, seems to represent the ancient Debir.
The children of the Kenite, etc. It appears from this verse that the invitation given by Moses to his "father-in-law," or rather "brother-in-law," Hobab, to accompany him and the Israelites to the land of promise, though at first rejected (Numbers 10:29, Numbers 10:30), was eventually accepted. Hobab and his tribe, a branch of the Midianites, called Kenites, from an unknown ancestor, Kain, at first settled in the city of palm trees, i.e. Jericho (Deuteronomy 34:3); but it seems that when Judah started on his expedition with Simeon to conquer the south laud, the Kenites went with him. A subsequent migration of a portion of this nomadic tribe is mentioned (Judges 4:11). Dwelt among the people, i.e. the people of Judah. For Arad see Numbers 21:1.
Judah went with Simeon. In Judges 1:3 Simeon went with Judah, because the places which follow were all in Judah's lot; but now we read, Judah went with Simeon, because Zephath or Hormah was in Simeon's lot (Joshua 19:4). For Hormah, identified by Robinson (2.181) with Es-sufeh, see Numbers 21:3. The Hebrew verb for "they utterly destroyed" is the root of the name Hormah, i.e. utter destruction.
Gaza, etc. Gaza, Askelon, and Ekron, were all cities of the Philistines. But though Judah took these cities, it seems he was not able permanently to expel the inhabitants.
Chariots of iron. The chariots of the Canaanites were very formidable to the Israelites, who had no means of coping with them. Thus we are told of Jabin, king of Canaan, who reigned in Hazer, that he had 900 chariots of iron, and mightily oppressed the children of Israel. They were later an important part of King Solomon's army (1 Kings 10:26). See too Joshua 17:16.
They gave Hebron, etc. Caleb, the son of Jephunneh, the Kenezite, an Edomitish tribe, was one of the spies sent up to spy the land, and in doing so he came to Hebron, and there saw the giants, the sons of Anak (Numbers 13:22). When all the spies brought up an evil report of the land, and by doing so raised a rebellion against Moses and Aaron, Caleb the Kenezite, alone with Joshua, stood firm, and, as a reward of his faithfulness, received the promise that he and his seed should possess the land on which his feet had trodden. Accordingly Hebron became the inheritance of Caleb the Kenezite (see Numbers 13:1; Numbers 14:1.; Deuteronomy 1:36; Joshua 14:6; Joshua 15:13, Joshua 15:14).
HOMILIES BY W.F. ADENEY
The death of the great.
The circumstances which accompanied and followed the death of Joshua are suggestive of the common difficulties which arise on the death of great men, and the conduct of Israel is an example of the right spirit in which to face these difficulties.
I. THE MOST USEFUL MEN ARE OFTEN CALLED AWAY BEFORE THEIR WORK IS FINISHED. The measure of work which God requires of them may always be accomplished, for he sets no task for which he does not supply all needful talents and opportunities. But the work which a man aims at accomplishing, which he sees needing to be done, which men trust him to achieve for them, is commonly greater than his time and powers allow of perfect performance.
1. This fact should teach the most active workers
(1) diligence, since at the best they can never overtake their work, and
(2) humility, in the thought of the little that the ablest can accomplish compared with what he aims at.
2. This fact should lead all men
(1) not to lean too much on any one individual,
(2) to be ready to welcome new men,
(3) to train children to take the places of their parents.
II. THE DEATH OF GREAT MEN SHOULD INSPIRE US WITH A DESIRE TO CONTINUE THEIR UNFINISHED WORK.
1. It is foolish to be content with idle panegyrics, as though we could live for ever on the glory of the past. Life must not be spent in a dreamy contemplation of the sunset, however brilliant this may be. While we gaze the radiance fades; night will soon fall. We must be up and preparing for shelter under the darkness, and for work in a new day.
2. It is weak to sink into mere regrets and despondency. We do not honour the dead by wasting our lives in barren grief. When the great and good are gone the future may look blank and hopeless; but God is still with us, and he will still provide for us. Therefore we should do as Israel did. Not satisfied with the glory of Joshua's victories, nor stunned by the blow of his death, the people look forward, seek for guidance for the future, and endeavour to continue his unfinished work. The richest legacy we can receive from the great is the unfinished task which drops from their dying hands. The noblest monument we can erect to their memory will be the completion of that task; the most honourable epitaph we can write for them will be the story of the good works for which their lives and examples have inspired their successors.
III. As POSTS OF RESPONSIBILITY BECOME VACANT, IT IS WISE TO SEEK THE GUIDANCE OF GOD IN THE CHOICE OF NEW MEN TO OCCUPY THEM. After the death of Joshua Israel consulted "the Eternal." It is a blessing that the loss of our most trusted earthly friends should drive us to the refuge of the great heavenly Friend. In the present case new leaders do not now arise by selfish ambition, nor are they chosen by popular election. The selection of them is referred to God. Israel thus recognises its constitution as a theocracy. Every nation should consider itself under a supreme theocracy. Political leaders should be chosen by a Christian nation only after prayer for Divine guidance. Much more evident is it that the selection of men for service in spiritual things, as ministers, as missionaries, etc; should not be left to the mere inclination of the individual or the unaided human judgment of others, but determined after the most earnest prayer for Divine light (Acts 1:24). Note—such a method of election implies a willingness that the chosen leaders should be called to do God's will, not merely to humour the popular caprice.
IV. WHEN GREAT MEN ARE TAKEN AWAY IT IS OFTEN THE CASE THAT NO MEN OF EQUAL ABILITY ARE FOUND TO SUCCEED THEM. Joshua was not equal to Moses, but he was still well able to take the staff of leadership from his master's hand. But Joshua left no successor. Nothing but anarchy faced the nation "after the death of Joshua"—it seemed as though there could be no 'after." There are advantages in the absence, of great men. The multitude may become indolent, trusting too much to the work of the few. When these are removed men are thrown back on their own resources; thus the courage and energy of the whole people is put on trial. Yet on the whole we must feel that it is better to have the great among us. The death of Joshua is the signal for the decadence of the nation from its ancient heroic glory. Therefore let us pray that God will continue the race of good and great men: and seek to educate and discover such among the young. Let us be thankful that our Joshua—Christ—will never be taken from his people (Matthew 28:20).—A.
Mutual help.
I. IN THE ABSENCE OF UNITY OF AUTHORITY WE SHOULD SEEK FOR UNION OF SYMPATHY. After the death of Joshua the loss of leadership endangers the national unity of Israel. In the text we see how two tribes, no longer united by a common government, draw together for mutual help. The union of free attraction is nobler than that of external compulsion. The highest unity of Christendom is to be found not in the Roman Catholic organisation of a central authority and uniformity of creed and worship, but in the spiritual conception of common sympathies and common aims.
II. BROTHERLY KINDNESS IS A PECULIARLY CHRISTIAN GRACE, Love of the brethren is a proof of regeneration (1 John 3:14). The law of Christ as contrasted with the barren Levitical law of ordinances is characteristically summed up in the obligation to "bear one another's burdens" (Galatians 6:2).
1. This implies active help. Simeon and Judah went to battle for an inheritance. Mere feelings of sympathy are wasted sentiments unless they lead to active and fruitful service.
2. This implies sacrifice. The Simeonites and men of Judah risked their lives for the benefit of one another. Cheap charity is worthless charity.. Our brotherly kindness is of little value till it costs us something—involves pare, loss, sacrifice. Christ is the great example of this. It is our mission to follow Christ here if we would be his true disciples (Philippians 2:4).
3. This implies mutual help. Judah helps Simeon; Simeon in turn helps Judah. Charity is often too one-sided. The poor and needy can often make more return than appears possible if invention is quickened by gratitude. A miserable penitent could wash the feet of Christ with her tears (Luke 7:38).
III. THE WORK OF LIFE IS BEST DONE BY UNION AND CO-OPERATION OF WORKERS. Judah and Simeon conquer their two possessions by union. Both might have failed had they acted singly. "Union is strength." The advantage of mutual help is seen in trade, in manufactures, in education, in the advance of civilisation generally. The spirit of Cain is fatal to all progress (Genesis 4:9). The same applies to Christian work. Therefore Christ founded the Church. Though Christianity is based on individualism, it works through social agencies. The society of Christians, the Christian family, find means of useful effort which private Christians could never attain, e.g. in the Sunday school, foreign and home missions, the work of Bible and tract societies. Simeon and Judah united to conquer their several lots successively. So it is sometimes wisest for us to unite and do together one work well at one time, rather than to spread our divided energies over a wide field of weak agencies. The river which runs out over a broad plain may be swallowed up in the sands of the desert, while that which flows in a narrow channel is strong and deep.—A.
Retribution.
I. THERE IS A LAW OF RETRIBUTION.
1. The desire for retribution is instinctive. It is one of the elementary ideas of justice. To those who have no vision of a higher law, the execution of this is not a cruel crime of vengeance, but a righteous exercise of justice.
2. The fitness of retribution is not affected by the motive of those who accomplish it. It is possible that the Israelites were ignorant of the old crimes of Adoni-bezek, and may have been guilty of wanton cruelty in treating him as they did. If so, his wickedness was no excuse for their barbarity. But then their harsh intentions did not affect the justice of the king's sufferings. God often uses the crime of one man as a means of punishing the crime of another. He does not originate or sanction the retributive crime, but he overrules it, and so turns the wrath of man to the praise of his righteous government. Thus Nebuchadnezzar was no better than an ambitious tyrant in his conquest of Jerusalem; yet he was the unconscious agent of a Divine decree of justice.
3. Sin will surely bring retribution.
(1) No rank will secure us against this. The sufferer in this case was a king.
(2) No time will wear out guilt. It is likely that Adoni-bezek had committed his crimes in bygone years, as he referred to them in a way which suggests that the memory of them was suddenly aroused by his own experience.
4. Retribution often bears a resemblance to the crimes it follows. The lex talionis seems to be mysteriously embedded in the very constitution of nature. The intemperate slave of bodily pleasures brings on himself bodily disease; cruelty provokes cruelty; suspicion arouses distrust. As a man sows so will be reap (Galatians 6:7, Galatians 6:8).
5. One of the most fearful elements of future retribution will be found in an evil memory. Men bury their old sins out of sight. They will be exhumed in all their corruption. The justice of the retribution will then increase the sting of it (Luke 16:25).
II. THE HIGHER CHRISTIAN LAW OF LOVE. Christianity does not abolish the terrible natural laws of retributive justice, but it reveals higher principles which can counteract the disastrous effects of 'those stern laws, and a more excellent way than that of zealously advocating the execution of them.
1. The Christian is bound not to desire vengeance. He is called to forgive his enemies (Matthew 5:38, Matthew 5:39). If retribution must fall, let us leave it to the supreme Judge (Romans 12:19).
2. The highest purpose of punishment is seen to consist in the preservation and the restoration of righteousness—not in the mere balancing of sin with pain. Punishment is not an end in itself. The vengeance which seeks satisfaction to outraged honour in the humiliation of its victim is as unworthy of the character of God as it is foreign to the principles of Christian duty. Punishment is a means to an end, and that end is not mere revenge, but the deterring of others from evil, and, where possible, the restoration of the fallen (Hebrews 12:5, Hebrews 12:6, Hebrews 12:11).
3. In the gospel forgiveness is offered for all sin. The law is not evaded; it is honoured in the sacrifice of Christ. Now he has borne the sin of the world he can also release the world from its fatal effects. Therefore, though the thunder-cloud of retribution may seem as dark as ever, if we only look high enough we shall see the rainbow of God's mercy above it promising peace and forgiveness to all who repent and trust in his grace (Acts 13:38, Acts 13:39).—A.
EXPOSITION
Read Fought against Jerusalem, and took it, and smote it. It is the continuation of the narrative of the exploits of Judah and Simeon in conquering their respective lots.
The valley, i.e. the Shephelah, or lowlands, between the mountains and the coast of the Mediterranean, occupied by the Philistines.
Hebron See Numbers 13:22; Joshua 14:13-6; Joshua 15:13-6. Hebron was the burial-place of Abraham and Sarah (Genesis 23:2, etc.; Genesis 25:9), of Isaac and Rebekah, and of Jacob and Leah (Genesis 35:27-1; Genesis 49:31; Genesis 50:13), and the mosque, within whose massive walls the tombs of Abraham and the other four above mentioned are still preserved with the utmost reverence, is the most remarkable object in the modem city, which is called El-Khalil (the friend), after Abraham, the friend of God. A very interesting account of the Prince of Wales's visit to the Mosque of Hebron in 1862 is given in Dean Stanley s 'Sermons in the East.' David reigned in Hebron seven years and six mouths before he transferred the seat of power to Jerusalem (see 2 Samuel 2:1, etc.; 2 Samuel 5:1).
Caleb's younger brother. See note on Judges 3:9.
She moved him, etc. There is some obscurity in this verse, which seems to tell us that Achsah, on her wedding-day, when she was going to her husband s house, persuaded him to ask of her father the field, viz. that in which the springs of water were, and which were not included in her original dower; and then goes on to tell us that Achsah herself made the request. The Septuagint reads, "Othniel urged her to ask the field of her father," and the Vulgate has, "Her husband told her to ask her father," and then it follows naturally, "and she lighted from off her ass," etc. But the Hebrew reading may be right, and it may be that when her husband, brave in storming a city, but timid in asking a favour, hung back, she, with the tenacious will of a woman, sprang off the ass herself, and successfully preferred her request. Dean Stanley identifies (though not with absolute certainty) the "field thus obtained by Achsah with an unusually green valley amidst the dry, barren hills of the south country, lying south or west of Hebron, called Wady Nuukur, through which Caleb and Achsah must have ridden on their way from Hebron to Debir, or Kirjath-sepher. This valley breaks into a precipitous and still greener ravine, and both the upper and lower pastures are watered by a clear, bubbling rivulet, which rises in the upper meadow, and flows to the bottom of the ravine below. The name of a village, Dewir, seems to represent the ancient Debir.
The children of the Kenite, etc. It appears from this verse that the invitation given by Moses to his "father-in-law," or rather "brother-in-law," Hobab, to accompany him and the Israelites to the land of promise, though at first rejected (Numbers 10:29, Numbers 10:30), was eventually accepted. Hobab and his tribe, a branch of the Midianites, called Kenites, from an unknown ancestor, Kain, at first settled in the city of palm trees, i.e. Jericho (Deuteronomy 34:3); but it seems that when Judah started on his expedition with Simeon to conquer the south laud, the Kenites went with him. A subsequent migration of a portion of this nomadic tribe is mentioned (Judges 4:11). Dwelt among the people, i.e. the people of Judah. For Arad see Numbers 21:1.
Judah went with Simeon. In Judges 1:3 Simeon went with Judah, because the places which follow were all in Judah's lot; but now we read, Judah went with Simeon, because Zephath or Hormah was in Simeon's lot (Joshua 19:4). For Hormah, identified by Robinson (2.181) with Es-sufeh, see Numbers 21:3. The Hebrew verb for "they utterly destroyed" is the root of the name Hormah, i.e. utter destruction.
Gaza, etc. Gaza, Askelon, and Ekron, were all cities of the Philistines. But though Judah took these cities, it seems he was not able permanently to expel the inhabitants.
Chariots of iron. The chariots of the Canaanites were very formidable to the Israelites, who had no means of coping with them. Thus we are told of Jabin, king of Canaan, who reigned in Hazer, that he had 900 chariots of iron, and mightily oppressed the children of Israel. They were later an important part of King Solomon's army (1 Kings 10:26). See too Joshua 17:16.
They gave Hebron, etc. Caleb, the son of Jephunneh, the Kenezite, an Edomitish tribe, was one of the spies sent up to spy the land, and in doing so he came to Hebron, and there saw the giants, the sons of Anak (Numbers 13:22). When all the spies brought up an evil report of the land, and by doing so raised a rebellion against Moses and Aaron, Caleb the Kenezite, alone with Joshua, stood firm, and, as a reward of his faithfulness, received the promise that he and his seed should possess the land on which his feet had trodden. Accordingly Hebron became the inheritance of Caleb the Kenezite (see Numbers 13:1; Numbers 14:1.; Deuteronomy 1:36; Joshua 14:6; Joshua 15:13, Joshua 15:14).
HOMILETICS
Faith.
The principal incident in this section is the conquest of Hebron by Caleb (see note, Judges 1:20), and in it we have a most striking illustration
(1) of the nature of faith,
(2) of the triumph of faith,
(3) of the faithfulness of God's promises, and
(4) of the extension of God's covenant to men of every nation and kindred.
I. THE NATURE OF FAITH. When the Israelites were in Kadesh Barnea, near the borders of Canaan, in the second year of the exodus, it was determined on their own suggestion, with the full approval of Moses, to send spies to search out the land, and to bring back word what road they ought to take, and into what cities they would come. Thus far there had been only a due exercise of human wisdom and caution. But when the spies returned after forty clays they brought back a mixed report. On the one hand they reported that it was indeed a goodly land. Its fertile soil, its genial climate, its beauty and its richness, were attested by its abundant produce. As they held up the heavy bunch of the grapes of Eshcol, a burden for two men to carry upon a staff, as they showed them the luscious figs and the juicy pomegranates, who could doubt that it was a land worth possessing? It was rich too in its pastures and in its cattle, and its wild-flowers were as good as the thyme of Hymettus for the bees that swarmed amongst them. It was a land flowing with milk and honey. But here their good report stopped. This good land was guarded, they said, by a mighty people. It was a gigantic race that possessed it, and they dwelt in fenced cities with Cyclopean walls rising up to heaven. How could the children of Israel hope to wrest their land from them? It would be a vain enterprise, and could only end in their own discomfiture and death. Those men of great stature would crush them like grasshoppers under their feet. At these unbelieving words the hearts of the whole congregation melted within them, and anger against Moses filled every breast. The suggestion ran from mouth to mouth to choose a captain and return to Egypt. The promises of God were all forgotten. The mighty wonders at the Red Sea, at Sinai, in the wilderness, were lost sight of, and their hearts sunk through unbelief. Then Caleb's faith shone out, and spoke out before the people. "Let us go up at once and possess the land, for we are well able to overcome it." "Fear not the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not." "If the Lord delight in us, then he will bring us into this land and give it us." That was faith, laying hold of God's promises and God's almighty power, and making no account of apparent difficulties, or of human weakness. Just such was Abraham's faith, who "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and fully persuaded that what he had promised he was able also to perform" (Romans 4:20, Romans 4:21). Such has been the faith of saints at all times, piercing through the mists and clouds of the present, and seeing the bright sun of the future; despising the visible because, like Elisha in Dothan, it sees the invisible (2 Kings 6:13-12); calculating truly, because it takes into account the power and faithfulness of God which are left out of the calculations of the unbelieving.
II. THE TRIUMPH OF FAITH. And we see here the triumph of faith. The whole congregation of the unbelieving, of those who in their hearts turned back to Egypt, and dared not face the sons of Anak, had all perished in the wilderness. They died and were buried, and never saw the land of promise. But Caleb was alive, and in the full vigour of his strength he marched against the stronghold of the Anakim, and took it, and slew the sons of Anak in spite of their great stature, and took possession of their city in spite of its lofty walls, and it became his possession for ever. That was the triumph of faith, that faith which disappoints not, and maketh not ashamed.
III. THE FAITHFUL PROMISES. We have here too an eminent illustration of the faithfulness of God's promises. Caleb's triumphant possession of Hebron chimes in in exact harmony with all the records of God's performances as compared with his promises. "He hath holpen his servant Israel as he promised to our forefathers" (Luke 1:54). "He hath remembered his mercy and truth toward the house of Israel" (Psalms 98:3). "He hath visited and redeemed his people, as he spake by the mouth of his holy prophets,… to perform the mercy promised to our fathers, and to remember his holy covenant; to perform the oath which he sware to our forefather Abraham" (Luke 1:68-42,. PP. B. Version). "He is 'faithful' that promised" (Hebrews 10:23). Blessed is she that believed: for there shall be a performance of those things which were told her from the Lord" (Luke 1:45). "There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass" (Joshua 21:45). A thorough appreciation of faithfulness to his Word as one of the prominent attributes of God is the inevitable result of a full knowledge of the Scriptures, as it is most conducive to the stability of the Christian character. "For ever, O Lord, thy word is settled in heaven; thy faithfulness is unto all generations'' (Psalms 119:89, Psalms 119:90).
IV. A GLIMPSE OF THE MYSTERY. But we must also notice the illustration here given of God's purpose to extend his covenant to men of all nations. Caleb was not an Israelite by birth. He was a Kenezite, i.e. a descendant of Kenaz, whose name is a clear proof of Edomite origin (Genesis 36:15, Genesis 36:42). And accordingly we are told, "Unto Caleb the son of Jephunneh he gave a part among the children of Judah" (Joshua 15:13); and again, "Hebron became the inheritance of Caleb the son of Jephunneh the Kenezite, because that he wholly followed the Lord God of Israel" (Joshua 14:14), language clearly pointing to Caleb's foreign origin. We have here then the breadth of God's grace and love breaking out in the narrowness of the Jewish dispensation; we have a glimpse of the mystery, which St. Paul spoke of so rapturously, that it was God's good pleasure in the dispensation of the fulness of times to gather together into one all things in Christ, and that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel (Ephesians 1:9, Ephesians 1:10; Ephesians 3:6). Caleb, possessing his inheritance in the midst of Judah because he wholly followed the Lord the God of Israel, was the forerunner of that great multitude of all nations and kindreds and peoples and tongues who shall stand before the Lamb clothed in white robes and palms in their hands, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of God.
HOMILIES BY A.F. MUIR
The public spirit of Caleb.
He offered his daughter to the soldier who should be successful in destroying the inhabitants of Debar. It was of supreme importance that this stronghold should be taken, if the rest of the district was to be peaceably held. But some reward was required in order to stimulate the heroism of his followers to face the hazard and danger of the enterprise. We have here then—
I. AN IDENTIFICATION OF HIMSELF WITH THE INTERESTS OF HIS TRIBE. Caleb was all Edomite, and might have enjoyed his own lot without such special effort or sacrifice. He is evidently deeply interested in the welfare and honour of his adopted tribe. This might be called a signal illustration of public spirit. And yet it is probable that Caleb himself was quite unconscious that there was anything singular in his action. As the greatest blessings to a nation arise from the public spirit of its citizens, so the greatest curses are frequently entailed by the want of it. As in warfare every soldier, however insignificant, is an influence that tells upon the success or failure of the campaign, so in a government, with representative institutions whose action hinds the nation and measures its progress, it is requisite that every citizen should actively interest himself in electing and supporting the legislative authority. The free play of an intelligent, generous, and enthusiastic public criticism will tend to the health of the whole body politic, and vice versa. Even more cogent is the need for public spirit in the church. Its honour and dishonour are ours, its success or failure. And it represents interests of the most tremendous importance. "England expects every man to do his duty" is a sentence of historic importance. Although not called upon to preach, or even to pray in public, the private member of the church ought to regard the affairs of Christ's kingdom with enthusiasm, and be prepared to make great sacrifices for its advancement:
II. HIS PROOF OF THIS IN BESTOWING ONE OF HIS MOST PRECIOUS POSSESSIONS. We do not know much about Achsah, but probably she was very beautiful. Her forethought and carefulness are described in the fourteenth and fifteenth verses. She was his only daughter, born to him in later life (1 Chronicles 2:49). That she was dear to her father we may take for granted. How much a daughter may be to a father history has frequently and strikingly shown. The grief of Jephthah for the consequences of his rash vow is recorded in this very book. Apart from the personal attractions of Achsah, the influence which might be obtained by intermarriage with the family of Caleb is not to be ignored.
III. IT WAS A SACRIFICE WHICH HAD IN IT THE SECURITY FOR ITS OWN REWARD. An offer like this was an appeal to the chivalry of the tribe. It suggested vividly that on account of which the bravery of the warrior is so necessary. The soldier who stormed such a fortress was sure to possess the noble and manly qualities and the religious zeal calculated to make a good husband. So in political and spiritual matters, generous offers and challenges appeal to what is noblest in the nature of men, and secure a loftier and more heroic response.—M.
Compensations.
Of the wisdom and carefulness of Achsah we have here abundant proof. They were nobly and honourably exercised. She is the daughter of a rich man, and becomes the bride of a brave soldier who had evidently little but his sword and his reputation to boast of. She is jealous lest he should be rewarded with a mere titular distinction. He has been nobly oblivious of material rewards, she shall be proportionably watchful over his interests. She therefore urges her husband as he passes in triumph to Hebron to ask for the field through which they march. The thoughts of the hero are not to be directed into any such sordid channel. But she, taking advantage of the occasion as she lights from off her ass, asks her father in symbolic language to compensate her for the poverty to which he had consigned her. "Thou hast given me a south land; give me also springs of water." To this reasonable request Caleb makes generous response. "She slides from her ass, suddenly, as if she fell, so that her father asks, 'What is the matter with thee?' Her answer has a double sense, 'Thou gavest me away into a dry land; give me also springs'" (Cassel).
I. A BLESSING WITH A DRAWBACK. Of the bravery of Othniel there could be no question; of his poverty there could be as little. It might be honourable for her to be his wife, but she would have to suffer many sacrifices in leaving the wealthy home of her father, and her husband would have an additional burden to sustain. Are not the dispensations of providence, even when we judge them on the whole to be best for us, frequently as mysteriously qualified and limited? No man would probably care to exchange his life for another's, but "there's a crook in every lot." Material blessings generally contain within them elements of discipline, and sometimes even of punishment. But they are alike the gift of a loving father, and are to be accepted in the spirit of trust and affection.
II. COMPENSATIONS. IS the gift of Achsah's father open to grave drawbacks? It is not therefore unalterable. Something may be done to lessen its inconveniences, if not entirely to remove them. Her father is reasonable, and she at once makes appeal to his sense of what is fit and proper. Her request is granted. So with ourselves. Our heavenly Father who apportioned our lot is surely as reasonable and affectionate as any earthly one. It is for us to exercise the same wisdom as Achsah, and request that God will give us such alleviations to our portion in life, or reveal to us those that already exist. Sometimes there are compensations latent in the very circumstances of which we complain: springs of water to moisten a sun-parched soil. In any case God is able to bestow upon us exceeding abundantly above all that we can ask or think.—M.
Divine help versus material obstacles.
The statement of this verse is perplexing; hardly softened if we render "there was no driving out," etc. On the one hand, apparently, infinite power is on the side of Judah; on the other, there are sharply-defined limits to his success, and singular reasons for his failure. (Describe inhabitants of mountain and valley.) One would suppose that if God had really been with Judah, the chariots of iron would be neither here nor there in the question. "If God be for us, who can be against us?" But the difficulty arises from looking at the problem wholly from the Divine side. The same difficulty faces us to-day. "But this temptation was so great!" "But was not the Lord with you?" Infinite power may be on our side, but we may be debarred by failure of faith from making full use of it.
I. UNREALISED SPIRITUAL POWER. Many of the brutes have power greater than man, but they cannot bring it to bear. Is man never similarly unfortunate? In what sense can the power of God in the saint be unrealised? It is not power wasted or lying idle, but simply like a cheque unused. Our spiritual nature is not developed enough.
II. INSUFFICIENT REASONS FOR FAILURE OR SUCCESS. These arise from the same cause as the preceding. The tool in hands of tyro and master. The true panoply of a Church is spiritual; and its material advantages may sometimes be as Goliath's armour to David; and so may the spiritual advantages, if we do not realise them, keep ourselves in continual communion with them: and test their virtue by continual exercises of faith.
III. WAYS IN WHICH MAN LIMITS GOD. By failure of faith. By neglect of the means of grace. By personal unholiness. "God's arm is not shortened," etc; "but ye are straitened in your own selves."—M.
A title to be made good.
Each of these—Judah, Caleb (of the same tribe), and Benjamin—had received their portion at the hands of the Lord; but they had to conquer it. Judah partially succeeded, Caleb wholly succeeded, and Benjamin had a grievous drawback to his success. This is suggestive of the blessedness to be attained by Christians.
I. THE PROMISE IS COMPLETE AND ABSOLUTE TO EVERY CHRISTIAN. "This is the victory that overcometh the world even your faith." The least Christian is assured of this splendid triumph.
II. ITS REALISATION WILL DEPEND UPON THE MEASURE OF HIS FAITH, etc. The estate with a mortgage. Judah had already "fought against Jerusalem" and subdued it, at least the southern portion abutting upon, or included in, their boundary. But they did not subdue the citadel, which was in Benjamin's lot. The latter, on the other hand, are too careless, unwarlike, or indisposed to make good their possession.—M.
HOMILIES BY W.F. ADENEY
The presence of Cod in the battle of life.
The most remarkable circumstance connected with the wars of ancient Israel is the religious faith which guided and inspired the people for battle. In this respect the conduct of those wars is typical of the Christian method of spiritual warfare.
I. GOD IS WITH HIS PEOPLE IN THE BATTLE OF LIFE. God is not only the Refuge in distress and the Father of peaceful mercies; he is the Source of strength and of courage, and the Inspirer of the masculine virtues of the Church militant—he is with us in battle. God does not grant his aid from a distance, through messengers, etc.; he is present in the active exercise of his power.
1. When God calls people to any task, he will follow and help them in it. God had chosen Judah for the work of conquering the Canaanites. He also followed Judah to battle. Divine election was followed by Divine power. God never expects us to undertake any work in which he will not aid us. If he calls us to any difficult task, he will go first, and prepare the way for us, and then will accompany us in it, as our Guide and Protector.
2. They who are fruited in, the service of God have peculiar reason for expecting the presence of God. Judah and Simeon were united, and God aided them in their common task. God does not desert the solitary: e.g. Hague (Genesis 16:13), Jacob (Genesis 28:16), Elijah (1 Kings 19:9). But we have a special right to expect his presence when we co-operate in brotherly sympathy. Christ is present where two or three are met together in his name. The Holy Ghost came on the day of Pentecost, when the whole Church was assembled together (Acts 2:1).
II. THE PRESENCE OF GOD IS THE CHIEF SOURCE OF SUCCESS IN THE BATTLE OF LIFE. God was with Judah, therefore he obtained possession of the mountains. If God is with his people in their time of toil and difficulty, his presence is a security of active aid. He is with us not merely to approve, but to help. The victory comes from him. It is not all who have faith and spiritual insight to discern this truth. God does not come with a visible host and with "chariots of iron;" but his presence and aid are felt in the providential control of events; in the inspiration of strength and courage; in the enlightenment of Divine wisdom. The best human securities for success will not justify us in neglecting the help of God. Simeon and Judah were united, and were the stronger for their union; yet it was not the human strength thus obtained, but God's presence, which brought victory. There is a danger lest we should trust too much to imposing human arrangements, large societies, elaborate organisations, etc. The most splendid Christian army will be miserably defeated if it ventures to enter the field without the leadership of the "Captain of salvation."
III. THE PRESENCE OF GOD WILL NOT ALONE SECURE PERFECT AND IMMEDIATE SUCCESS. Though God was with Judah, still Judah could not drive out the inhabitants of the valley.
1. Gears presence and aid do not dispense with human effort. It is Judah, not God, who fails. We may fail on our side of the work while God is not wanting on his.
2. God's presence does not make us entirely independent of earthly circumstances. God did not annihilate the chariots of iron. We must not expect God to work such violent miracles as shall liberate us from all the inconveniences of life.
3. Human weakness may still linger about us after we have been blessed with the aid of God's presence. The Israelites were too weak to overcome the inhabitants of the valley. Possibly they feared to face the chariots of iron. The measure of help we have from God is not limited in itself, but it is limited by our faith. If we had perfect faith we should have perfect success. But when we look away from God to the iron chariots of our foes, or, like Peter, from Christ to the threatening waves, we may fail from fear and human weakness, and God's almighty power will not then save us from defeat.—A.