Judges 1:1–3:6

What we find at the beginning of the first chapter of Judges is very encouraging. Two tribes, Judah and Simeon, wanted to gain their inheritance, and they showed two features we would do well to want today. First, they depended on God — they asked the Lord what they were to do. Second, they worked together to get what they wanted. Notice in verse 1: the people of Israel asked the Lord who should go up first against the Canaanites to fight against them. This is the secret of true prosperity before God — there was dependence on God. The great leader had gone, Joshua had departed. They might have thrown up their hands in despair and said, "There is no one to lead us, no one to guide us, no one to help us," but they did not; they turned to God.

At first Israel is one, and in that subjection to God which is true unity. They ask who should go up first against the Canaanites to fight against them. The Lord not only names the champion, but assures success: "Judah shall go up; behold, I have given the land into his hand." We have already seen the spiritual reason for putting Judah in front. The spirit of "praise" is the spirit of power. It must be so, for it puts God first and implies devotedness to Him — a joy in obedience that gives courage and enthusiasm. The cause is God's, and it must prosper. If Judah is weak, Israel as a whole must languish.

Judah means, as you know, "praise." But what is praise? What is the ground on which praise flourishes? It is not a burst of feeling, as many of us think. How often we make that mistake! How often we try to work up a state of feeling and call it praise and worship, when it is not. Judah was the leader all through the wilderness. He was the leading tribe in the land, and more than that, Christ was to come out of the tribe of Judah.

Judah's inheritance was the whole southern part of the land, the land that lay toward the sun. In the same way the word of God lights up that heritage which is of first value. I have no question at all that, just as the basis of all true praise must be the truth of God, so Judah stands for the whole sum of doctrinal truth. That is the basis on which worship alone can stand. Wherever people give up the truth, praise languishes and Judah stops being a victor. The same happens wherever the Word of God is set aside, or, just as bad, wherever its truths lose their power in the soul.

But Judah is in fact already weak. The land is pledged to him by God, and to him alone. The word is precise, and no one may add to it any more than take from it — to add to it is really to take from it. Yet Judah turns to Simeon, his brother, for help, as if the promise of God were not enough.

The answer was plain. Judah could count fully on God's faithfulness to His promise; but already we see that the simplicity of faith was lacking in him, and that his dependence on Jehovah was not as real as it appeared to be… Judah seems to mistrust his own strength; but instead of finding his resource in the God of Israel, he seeks it in Simeon, and in reality lacks confidence in Jehovah.

Here we really have a miniature history of the whole book of Judges. It begins right… The first part begins with victory. You will find that it is God's power in His people as they go up and take possession of their inheritance. To be sure, there are features here that are not hopeful signs. We already have a hint of departure from the simple and clear word of God. Yet the brightest side comes first.

But Judah is, in fact, weak already. God pledged the land to him, and to him alone. The word is precise. No one may add to it any more than take from it — and to add to it is really to take from it. Yet Judah turns to Simeon, his brother, for help, as if the promise of God were not enough.

Judah seems to mistrust his own strength. But instead of finding his resource in the God of Israel, he seeks it in Simeon. In reality he lacks confidence in the LORD. True, he does not ally himself with the enemies of God. If his faith fails, he turns to his brother Simeon, only to his brother. But still, under the excuse of pushing forward the work of God, we see the beginning, in principle, of human associations and alliances. These have become the ruling feature of all the present activity in Christendom. Did God need Simeon to give Judah the lot of his inheritance?

What we find at the beginning of the first chapter of the book of Judges is very encouraging. Two tribes, Judah and Simeon, wanted to get their inheritance. They showed two features we might well long for today. First, they depended on God — they asked the LORD what they were to do. Second, they shared together in getting what they wanted.

We may not be able to say whether or not Judah's failure was because he sought his brother Simeon's help. In some circumstances it is right and proper to seek the help of fellow believers. But we should be sure it is the Lord's mind for us to do so. There was certainly nothing in the LORD's answer to suggest that He meant Simeon to go with Judah.

Simeon is Judah's brother in a special way. He may be the most suitable of all companions for him, and God has even linked their inheritance together. But none of this is an argument, if God's word is to be followed as the perfect word it truly is. Simeon, "hearing," stands for communion, which all right hearing surely is... And do we not need the reminder that communion and the authority of the Word must go together? What claims to be communion can never make up for a worship that has lost the simple obedience which proves it genuine. In due time we shall find the loss of power that follows.

The result of this combined action looked magnificent. But we learn from Joshua 19:9 that Judah's portion was too large for them, and Simeon's inheritance was not the best. It was taken from what Judah could not keep. So they received their portion out of what was surplus to another, at the southern edge of the land, on the border facing the desert. It was not that God disowned either tribe, for verse 4 says the LORD delivered the Canaanites and the Perizzites into their hand. But warfare undertaken on the footing of a human alliance bears more or less the stamp of its origin.

Of course we see human wisdom in this, but it was not God's wisdom, for God had promised the victory to Judah. Would he not have gained the victory without other help? But this shows our own weakness, which the Church of God has repeated so often. Instead of acting simply by faith in the clear Word of God, we seem to need some visible support to go with it.

The LORD not only names the champion, but assures success: "Judah shall go up; behold, I have given the land into his hand." We have seen before why Judah is in front. The spirit of "praise" is the spirit of power. It must be so. Praise puts God first. It means devotion to Him, and a joy in obedience that gives courage and enthusiasm. The cause is God's, and it must prosper. If Judah is weak, the whole of Israel must grow weak.

The names here, as everywhere, are surely significant. They stand for those powers of evil which take the ground first and would keep us from enjoying the inheritance God has given us in Christ… The Canaanite is "the trafficker," companion to the talker, who turns the very truth of God into merchandise. The Perizzite is "the countryman," which may suggest great power, nobility, false pride… All these must be cast out. Every alliance with them must be refused outright.

This seems to mean that they were not a separate race. They were people who kept away from town life, which the Canaanites mostly loved, and stayed villagers.

God did not disown either tribe. Verse 4 says, "the LORD gave the Canaanites and the Perizzites into their hand." But war fought on the footing of a human alliance carries, more or less, the mark of where it came from.

Two tribes, Judah and Simeon, wanted to gain their inheritance, and they showed two features we might well want today. First, they depended on God — they asked the LORD what they were to do. Second, they shared together in getting what they wanted… This is the secret of true prosperity before God — there was dependence upon God.

Judah and Simeon go together, and God delivers the Canaanites and Perizzites into their hand. They strike down a host ten thousand strong in Bezek. In Bezek they also find Adoni-bezek, whom they pursue and maim, carrying out God's judgment on him for the cruelties he had inflicted on others. He admits it himself — a striking witness to Israel of how and why God was against the Canaanites, and that the One whose judgments they were carrying out was over all. His name goes with the lesson. Bezek means "fettered," and so were the hosts they destroyed. Adoni-bezek means "lord of Bezek," which was no doubt his chief city; but it also means, literally, "a lord in fetters." So it is with the freest of men when they stand against God, and with the mightiest when they are in His hand.

The Canaanites, as anyone with a little teaching knows, were the future enemies of God's chosen people. They were already in the land. They were Satan's tool to shut out those whom God had called, if that were possible, or at least to expose and corrupt them. According to Ephesians 6, they picture our own enemies: the world-rulers of this darkness, the spiritual wickedness in heavenly places. Our fight is against them.

His name goes with the lesson. Bezek means "fettered," and so were these armies they destroyed. Adoni-bezek means "lord of Bezek," no doubt his chief city — but it also means, literally, "a lord in fetters." So it is with the freest, when in opposition to God, and with the mightiest, in His hand.

Bezek, meaning "lightning," looks like a fearsome enemy, but the power of God is greater.

Judah seems to mistrust his own strength. Instead of finding his resource in the God of Israel, he seeks it in Simeon, and in reality lacks confidence in the Lord. True, he does not ally himself with the enemies of God. If his faith fails, he turns to his brother Simeon, only to his brother. But still, under the excuse of pushing forward the work of God, we see in principle the first sign of human associations and alliances.

It was not that God disowned either tribe. Verse 4 says, "the Lord gave the Canaanites and the Perizzites into their hand." But a war fought on the basis of a human alliance carries more or less the mark of where it came from.

They captured its king, Adoni-Bezek ("lord of Bezek"), as he was fleeing. But instead of putting him to death as God had ordered, they compromised: they cut off his thumbs and big toes. … God had decreed this because of the demon worship these Canaanites had given themselves up to. That demonic influence would not be stamped out by merely maiming the ungodly king. These things teach us to show no mercy to sin. We are to "put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry" (Col. 3:5).

It is only a partial maiming of an enemy instead of his complete destruction. As you go on you find everything done in part only. At first they simply put the enemy to flight. Then they can no longer do that, and the enemy is driven into the mountain strongholds to live there alone. Then, a little further on, they cannot do even that; they make the enemies of God pay them tribute. … The next step shows no power even for this; they live among them. And lastly, they could not drive them out of the rich valleys, the choice pastures.

In Jerusalem and its people has been shown, and will yet be shown, that stern law: "whatever one sows, that will he also reap." … Such treatment of a beaten enemy seems dishonourable and cruel. But the reason for it is not hidden from us: as he had treated others, so he was treated. He at once admits that his punishment is just, and in that state of self-judgment they bring him to Jerusalem.

Unbelievers have often found fault with the wiping out of the Canaanites. The confession of Adoni-Bezek answers these objections. "As I have done, so God has repaid me." Their punishment was just and well deserved.

In Bezek they find Adoni-bezek. They chase him down and maim him, carrying out God's judgment on him for the same kind of cruelties he had inflicted on others. He himself admits this is what it is. That is a remarkable witness to Israel of how and why God was against the Canaanites, and that He whose judgments they were carrying out was over all. His name goes with the lesson. Bezek means "fettered," and so were these armies that they destroyed. Adoni-bezek means "lord of Bezek," no doubt his chief city, but the name also means, literally, "a lord in fetters." So it is with the freest man when he stands against God, and with the mightiest man in His hand.

In ancient times people fully recognised the special place and usefulness of the thumb of the hand and the big toe of the foot. The Bible tells us about a great king, Adoni-bezek. He lost a battle, and as he tried to escape they caught him and cut off his thumbs and big toes... Without thumbs and big toes a warrior could not fight, and getting away from the enemy became very hard.

The allies seize Adoni-bezek and "cut off his thumbs and his big toes" (v. 6). This was not what God had commanded long ago. It was not what Joshua did to the kings of Jericho, Ai, Jerusalem and Makkedah, or to all the kings of the mountain and the plain. To mutilate the enemy was simply human retaliation. Adoni-bezek had done the same to humble his own enemies. He kept them at his court, because their presence added to his glory as conqueror.

They captured its king, Adoni-Bezek ("lord of Bezek") as he fled. God had ordered them to put him to death, but they compromised and cut off his thumbs and big toes (vv. 5-6). He had done the same to 70 kings whom he had brought under his rule, and now he says that God has repaid him in kind... God had decreed his death because of the demon worship these Canaanites had given themselves up to. Maiming this wicked king would not stamp out that demon influence. These things teach us to show no mercy to sin. We are to "put to death what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry" (Col. 3:5). Yet Adoni-Bezek died, so God intervened to carry out the proper sentence against him.

It is only a partial mutilation of an enemy instead of his absolute destruction. As you go on you find everything done in part only. At first they simply put the enemy to flight. Then they can no longer do even that, and they only drive the enemy into the mountain strongholds to live there alone. Then you find, a little further on, that they are not able to do even that; they actually make the enemies of God pay them tribute. The next step shows no power even for this: they live among them. Last of all, they cannot drive them out of the rich valleys, the choice pastures. The children of Israel have to live in the mountains, and the enemy has the best of all the land. What a progress that is!

Such treatment of a fallen foe seems both unchivalrous and cruel, but the reason for it is not hidden from us: as he had treated others, so was he treated. He immediately acknowledges the justice of his punishment, and in that state of self-judgment is brought to Jerusalem.

Note this. Adoni-bezek went through the ordeal of having his thumbs and his big toes cut off, which left him badly crippled. He traced what had happened to him back to God: "as I have done, so God has repaid me." The boomerang he had often thrown at others had hit himself. It is always so.

Adoni-bezek went through the ordeal of having his thumbs and his great toes cut off. It left him badly crippled. Yet he traced what had happened to him back to God — "God has repaid me." The boomerang he had often thrown at others had struck him. This is always so.

In ancient times people knew well the special place and usefulness of the thumb of the hand and the big toe of the foot… Without thumbs and big toes a warrior could not fight, and escape from the enemy would be extremely difficult.

Adoni-Bezek suffers the same treatment that he in his wickedness had given to others. Unbelievers have often found fault with the extermination of the Canaanites. The confession of Adoni-Bezek answers these objections: "As I have done, so God has repaid me." Their punishment was just and well deserved.

They pursue and maim him, carrying out God's judgment on him for cruelties of this same kind inflicted on others. He himself admits this is what it is. It was a remarkable witness to Israel of how and why God was against the Canaanites. It also showed that the One whose judgments they were carrying out was over all. His name goes with the lesson. Bezek means "fettered," and so were the hosts they destroyed. Adonibezek means "lord of Bezek," which was his chief city — but the name also means "a lord in fetters." So it is with the freest of men when they oppose God, and with the mightiest, in His hand.

This was not what God commanded long ago… To mutilate the enemy was nothing more than human retaliation. Adoni-bezek had likewise used this way of humbling his enemies. But he kept them at his court, since their presence added to his glory as conqueror. We see similar things in the history of the church. How often she has made a display of past victories to exalt herself in her own eyes and in the eyes of others. The conscience of a humbled enemy is often more open than that of the people of God in prosperity.

Instead of putting him to death, as God had ordered, they compromised by cutting off his thumbs and big toes. His own words in verse 7 are his condemnation… God had decreed this death because of the demon worship these Canaanites had given themselves over to. Maiming the ungodly king would never stamp out that demon influence. These things teach us that we are to show no mercy to sin… Yet Adoni-Bezek died, so God stepped in to carry out the proper sentence against him.

In the history of Jerusalem and its people we see that stern law shown, and it will be shown again: "whatever one sows, that will he also reap."… Such treatment of a fallen enemy seems both dishonourable and cruel. But the reason for it is not hidden from us: as he had treated others, so he was treated. He admits at once that his punishment is just. In that state of self-judgment they bring him to Jerusalem.

He is brought to Jerusalem, only to die there; and the city itself is struck with the sword and burnt; for the "foundation of peace" must be righteousness, and the Jebusite city is only a hypocrisy, though few may believe this now.

There was victory, to be sure. But read on. You will find there was not that complete wholeness of heart which would secure fuller development and a complete triumph for God. There does not seem to be the dignity of a complete victory over the forces of Adoni-Bezek. A mutilated enemy is not one completely overthrown. He dies later on, and Jerusalem is taken and burned for the time; yet the conquest is not permanent.

Judah also fought against Jerusalem and captured it, setting the city on fire (v. 8). But this evidently covered only the southern part of the city. Jerusalem lay on the border between Judah and Benjamin. In verse 21 we read that Benjamin did not drive out the Jebusites from Jerusalem.

Judah, in days of prosperity (v. 8), had struck this city with the edge of the sword, and set it on fire. But the defeated enemy's forces are skilful at regrouping. They never consider themselves beaten. Israel's low state gave them a favourable opportunity, and so "the Jebusites have lived with the people of Benjamin in Jerusalem to this day."

In the first five books of the Bible we see how God had set His heart on Jerusalem. He had chosen it as the place of His Name, and gave Israel very exact instructions about it. Later, in Judges 1:4-8, we read of the defeat of Adoni-bezek at Bezek. He was punished, and died at Jerusalem. But Israel, instead of establishing the city as God's chosen centre, set fire to it, and went off to settle on the good land for themselves! This is always the tendency. It is so with believers today. The city was not established until God raised up the King of His choice — David the son of Jesse. Man fails; but God never fails. He had chosen Jerusalem, and He must gloriously bring to pass what He chose it for.

Joshua 10:1 mentions Jerusalem for the first time in the Bible, and that in connection with war. Here the sword strikes the city, and fire burns it. This has been her history over and over again, and will be again in the future, until the times of the Gentiles are fulfilled.

The land was fully divided, but not yet fully conquered. This was so because Israel had to be tested. The God of their fathers put them in possession of the land by His grace, but they were to keep it as a people bound to obedience.

As to our title, we are seated in heavenly places in Christ, eating the grain of that land. But then the conflict begins. We hold our ground against the enemy, and we come to know the full sum of our privileges through every attack he makes on us.

The answer is "Judah shall go up," and God gives the decisive promise that He has delivered the Canaanites into Judah's hand (v. 2). Judah means "praise," and a spirit of praise to God is surely what should lead against any enemy, for it gives God the honour for winning the victory.

Judah seems to mistrust his own strength. Instead of finding his resource in the God of Israel, he seeks it in Simeon, and so he really lacks confidence in Jehovah. True, he does not join with the enemies of God; when his faith fails he turns to his brother Simeon, and only to his brother. Yet under the excuse of pushing forward the work of God, we see, in principle, the dawn of human associations and alliances.

We may not be able to say whether or not the failure of Judah was because he sought the help of his brother Simeon. In certain circumstances it is right and proper to seek the help of our fellow believers, but we should be sure that it is the Lord's mind for us to do so.

However, Judah did drive out the people of the hill country, yet could not drive out the people of the lowland, because they had chariots of iron (v. 17). This was a poor excuse, for is God inferior to iron chariots? What Judah needed was the faith of a Caleb.

It seemed that chariots of iron stopped almighty power. It often does seem so, and in a sense it is even true. The removal of difficulties often depends on a simple faith, and our faith is, sadly, so seldom simple… Judah has measured the might of Jehovah, and Jehovah measures the strength He puts out for him. So God's ways are even, and Judah loses the fullness of a blessing he cannot grasp.

Caleb's energy, perseverance and faith on this occasion were such that his whole tribe bore the imprint of it… What an honour for Caleb, that Judah should have gained the victory! On the other hand, let us not forget that each one of us may help to imprint weakness on the people of God as a whole.

He therefore took possession of Hebron, typically possessing the communion with God to which every believer is entitled, but which many do not enjoy.

It may be that we, like Judah and the other tribes who had their inheritance in the land, have been content to let the enemy rob us of what God meant us to have. It takes spiritual energy to enter into what God has given us in His grace. And He has given us the full armour that makes us victorious over all our foes (Eph. 6:10-18).

Hebron was the city and district where Abraham, Isaac, and Jacob lived. It lies about twenty-two miles south of Jerusalem. Sarah died there and was buried in the cave of Machpelah, as were Abraham, Isaac, Jacob, Rebekah, and Leah. The city was built seven years before "Zoan in Egypt" and earlier bore the name Kiriath-arba. It was one of the most ancient cities known in the world. The Canaanites held it until Joshua conquered it. Caleb then received the city, in the portion of Judah.

Hebron, going by the root of its name, speaks of companionship. It stands all through Scripture as the symbol of communion… Fuerst supposes "Arba" to mean "hero of Baal," and many accept this. But it seems too much like guesswork. The word is the common Hebrew for the numeral four, which more easily carries the sense of "square, four-square," suited to the father of a giant race. Four is also the number of the creature, and of weakness. That is in no way against this reading, but a divine comment on the other side. It is on what is loftiest in nature that God puts the mark of nothingness and brings it down.

Joshua 15:14-15 credits to Caleb what our chapter credits to Judah. Caleb's energy, perseverance and faith on this occasion were such that his whole tribe carried the mark of it… What an honour for Caleb, that Judah should have gained the victory! On the other hand, let us not forget that each one of us may help to stamp weakness on the people of God as a whole. God grant that the church, though unfaithful, may have many Calebs in her midst today.

Here we have the repetition of a story familiar to us, mostly in the same words as before… Scripture is not afraid of a repetition that underlines God's delight in the achievements of His people.

The names of the three children of Anak are not easy to interpret, and one can only venture to suggest their meaning. They were Anakim, "the long-necked," the men of whom it was said, "Who can stand before the sons of Anak?" They may well stand for the different forms of pride of heart. God is far off from such pride, and it is therefore the most terrible hindrance to the believer's possession of Hebron, that is "communion." Sheshai most probably means "white," and may in this way speak of self-righteousness, the pride of personal character. Ahiman, if we may take it with Fausset to mean "who is my brother?", speaks of the pride of position, birth, or worldly standing. Talmai, "my furrows," speaks of the pride of work accomplished, of one's own doings.

Giants meant no more to Caleb than weak men did, for God was with him. So he took possession of Hebron. This pictures the communion with God that every believer is entitled to, but which many do not enjoy.

Joshua 15:14-15 credits Caleb with what our chapter credits to Judah. Caleb's energy, perseverance and faith at this time were so great that his whole tribe carried the mark of it... Individual faith coming to the front shows itself far more clearly in the history of the judges God raised up to deliver Israel. We see it too in the revivals God works in our days. It is encouraging for the individual, but humbling for the rest.

Debir, we find, had a Canaanite name just as Hebron did: it was Kirjath-sepher, the "city of the book". How striking that in Caleb's hands the city of the book becomes the place of a divine oracle! A written word alone gives way to a living Voice — the voice of Him who, when the heart is right with Him, delights to draw near and speak to the heart of the worshipper... For the Christian, of course, the "oracle" is not separated from the "book": it neither replaces nor overrules it. In fact, "the living oracles" is a title of Scripture itself, which faith owns and finds true. God never sets aside His Word. The Spirit of God works with it and gives it power, giving us the full reality of God's presence.

The name of this city means the "city of a book". Without stretching the imagination, we could say it represents all the wisdom and knowledge man has gathered through all the ages of his culture. It is everything he boasts in, everything he has piled up in opposition to God — the libraries are full of this today. But there is nothing there to help the soul, nothing to lead us to God. Indeed, it would all take us away from God.

From verse nine to verse fifteen you see faith in very bright exercise in Caleb, Othniel and Achsah. It emphasises the supremacy of God's word, the supremacy of truth. If Judah is to gain and keep his victories, it must be by the truth. If the people of God are to go on winning their triumphs, it must be by gaining more and more knowledge of the Word of God... The city of the book brings to mind the Bible we hold in our hands, and it is the Bible we are to conquer — to take possession of it, to take it out of the hands of its enemies, to make it for ourselves a Book of delight, a Book that speaks to us of God. So when Kirjath-sepher was taken, its name was changed to Debir, which means the "Word of God".

The church did not turn Kirjath-sepher into Debir, a living oracle. Instead it took the book out of the people's hands, put it in the monasteries, and forbade them its use. Instead of giving the people the living oracles of God, it took those oracles away. Nothing but darkness and failure could come of that.

They continued to Debir (meaning "oracle", but called Kirjath Sepher before, meaning "city of the book"). For if we lay hold of the truth of God in our souls, we shall have grace to speak "as the oracle of God"... How lovely a picture this is of one who takes the Word of God as his own possession and greatly profits by it.

Here again we may notice that the distinguishing marks of Caleb showed in his private and family life as much as in public. Having no sons, he decides that whoever marries his daughter must prove himself worthy of her and of Hebron. And Othniel proved himself to be just that.

Caleb was especially blessed in his family circle, since they followed him in his path of faith... The nephew steps worthily into the footprints of the uncle. The object of such priceless value in his eyes is Caleb's daughter, and, set on having her, he enters the conflict. And we — are we set on having Christ at all cost? In Judges 3 Othniel becomes the first judge in Israel. An overcomer for himself, he is raised up to deliver others, and in this new character he perseveres to the end.

If the people of God are to go on winning their triumphs, they must gain more and more knowledge of the Word of God... Hebron means communion, and Kiriath-sepher, the city closely connected with it, means the city of the book. It brings to mind at once this precious book, the Bible, which we hold in our hands. And it is the Bible that we are to conquer. You say, "Conquer the Bible?" Yes — take possession of it, take it out of the hands of its enemies, make it for ourselves a book of delight, a book that speaks to us of God.

Debir had, like Hebron, a Canaanite name: it was Kiriath-sepher, the "city of the book." How striking that in Caleb's hands the city of the book becomes the place of a divine oracle! A written word alone gives way to a living Voice — the voice of Him who delights to draw near and speak to the heart of the worshipper, when the heart is right with Him... For the Christian, of course, the "oracle" is not separated from the "book." It neither displaces nor overrides it.

It could be suggested that this city represents all the wisdom and knowledge that man has gathered through all the ages of his culture — all the things he boasts in, all the things he has piled up against God. The libraries are full of it today. But there is nothing there to help the soul, nothing to lead us to God.

Othniel means the lion of God — the power of God, not the power of man. He is the one who takes this book, which we believe to be the inspired Scriptures, and makes it in practice the word of God. The man who judges Israel stands for the principle that brings God's people to self-judgment: the principle that recognises that in this precious book we have God's word, which searches and tries our hearts.

Scripture is not afraid of a repetition that shows God's delight in what His people achieve. Achsah's request for the water springs stands beside Othniel's capture of Debir... Othniel, the "lion of God," pictures the heroism of faith. Like the son of Kenaz, that faith finds its strength in Another. It finds its partner in the simplicity that claims and receives the fullness of the Spirit, to make good its portion in the land. These two must come together in the one who lives in Canaan even now... And the rule is still, "Conquer, and work the land." But today there are few Othniels, fewer Achsahs, and fewest of all those in whom the two are united.

Caleb himself does not take Debir. Othniel does — either his nephew, or a much younger brother. As promised, he gets Achsah, Caleb's daughter, as his wife. Achsah seems to mean "anklet," just as Othniel is said to be "lion of God."

His name means "lion of God," or "force of God." Whichever meaning you take, we can see that there was strength and power with this man. And as we look at the few details we have of his life, the meaning of his name is fully proved out. First of all, we can see what a favoured young man he was. He belonged to the royal tribe of Judah, the tribe our Lord Jesus Christ came from. Here was a man who was ready to fight to overcome the enemy. He was ready to fight to win a wife for himself.

They went on to Debir, meaning "oracle." Before that it was called Kirjath Sepher, meaning "city of the book."... Caleb then offers his daughter to the man who would conquer Kirjath Sepher. Caleb's younger brother Othniel accepted the challenge and conquered the city. His courage matched his name. What a lovely picture this is of someone who takes the Word of God as his own possession and profits greatly from it.

From the ninth verse to the fifteenth you see faith shining brightly in Caleb, Othniel and Achsah. This puts God's word above everything, and truth above everything. If Judah is to gain and keep his victories, it must be by the truth. And if the people of God are to go on winning their triumphs, it must be by gaining more and more knowledge of the Word of God.

Perseverance produces perseverance, or purpose of heart, in others. Caleb was blessed in this way in his own family, for they followed him in his path of faith... The nephew steps worthily in his uncle's footsteps. The prize he values so highly is Caleb's daughter, and, set on winning her, he enters the conflict. And we, are we set upon having Christ at all cost? In Judges 3 Othniel becomes the first judge in Israel. He overcame for himself, and then was raised up to deliver others, and in this new role he perseveres to the end.

This is the whole point of this passage here, that conflict is worthwhile. It is easy to give up when there is a problem in our life, some spiritual matter we need to take up with God in conflict. If we are not finding the blessing, if we are not finding the victory, then it is so easy to say, "What is the use?"... But Othniel said, "I am going to win. I am determined to win"; and he did.

The place and the repetition of this seemingly small episode make me think it was designed as a picture. Othniel ("Lion of God," of Judah, Christ the Deliverer) captures Kirjath-Sepher, "the city of the book," and wins Achsah, the Bride. She receives from the Father those hidden spiritual blessings, both heavenly and earthly, upper and lower. Without them, every other gift of God's provision is barren and worthless.

Surely anyone can see that if these are "living oracles," there must be something deeper here. If it were only history, it would not seem very remarkable or worth keeping. Yet it is singled out from among things that seem much more important, and repeated in the book of Judges. What is there so noteworthy in a young woman asking her father for a field and water?

I think Othniel and Achsah were of one mind about the land of Canaan. When she came to him, she urged him to ask her father for a field. But there was no need for Othniel to ask on her behalf. The father himself loved her, and it was pure joy to him that he had a daughter who loved the land that he loved.

Achsah, Caleb's daughter, is a fresh example of perseverance. Caleb had given her to Othniel, and she moves her husband to ask yet more. She would have a field and, besides, springs of water. So she earnestly asks for a blessing on the field she owns. To get it, she climbs down off her donkey and makes her request. She is an example of perseverance in prayer and pleading.

Achsah means "Anklet." Her name suggests a life and walk that adorn the teaching, which is such a necessary complement to the faith of Othniel, the "lion," or "strength of God." She desires a field, fruitfulness, and for this she knows she must have springs of water.

Achsah persuaded Othniel to ask her father for a field. In the same way, believers should desire an inheritance they can work. She had to do the asking before she received, for God often waits for us to have concern enough to ask.

If only we were bold enough to add prayer to prayer, making one gift the argument for another, until we had real blessing! Here we may even lose sight of large-hearted Caleb and think of One who surely gives with His "whole heart." Suppose Achsah had argued, "My father has already given me what he wished to give. I must not want too much, or reproach him as if his gift were not good enough." What would she have done then with her south land and no water? And just so God often gives what He knows will need more. He delights in the faith that says, not "It is enough," but "It is not enough."

Achsah is a thirsty soul, but she thirsts for Canaan's blessings. A Christian who covets the world is in a terrible condition. But God approves of and delights in the one who thirsts for heaven. He satisfies such longings with abundant springs — spiritual blessings that come down on us and flow out from us.

The south land sloping towards the sun's rays was not necessarily pleasant and fruitful. The hot Eastern sun beating on it might turn it into a dry and thirsty land. So Achsah asks for springs of water. Streams and springs turn wilderness into gardens. Such is the inheritance of the saints, but what gives character to the inheritance is that it is "well-watered." ... Water in cisterns and pools tends to be muddy and impure. Human delights are like that water, and in the end it dries up. Sparkling spring water leaps up and refreshes without a break.

Would that we had her eagerness for a good portion, with everything needed for its enjoyment! Would that we might be bold also to add prayer to prayer, making one gift the argument for another, until we had blessing indeed! ... Suppose Achsah had argued, "My father has already given me what he wished to give. I must not want too much, nor reproach him as if his gift were not good enough" — what would she have done with her south land and no water? And just so God often gives what He knows will create the need for more. He delights in the faith that says, not "It is enough," but "It is not enough."

Do you think he was annoyed at the boldness of her request, "Give me a blessing; for you have given me a south land; give me also springs of water"? Did he reply, "I have given you a south land already; is that not enough? Why should I give you any more?" No, no. Achsah was a daughter after his own heart. She valued the land of Canaan, and she wanted some of the springs of Canaan. He gave her double as much as she asked for! That is just like our own Lord! "I have also given you what you have not asked." (1 Kings 3:13)

The upper springs remind us of truth of the higher, most exalted character, such as Ephesians gives about our blessings and position in heavenly places in Christ. The lower springs supply refreshment for a consistent, devoted walk on earth. How good it is if we can be well balanced in valuing both of these sides of the truth.

Our portion is workable land: it calls for diligence, for labour on it; and it will repay labour richly too. Would that the people of God realised this more! ... And so the precious Word of God, by which alone our portion is made our own — how we should search it, dig into it.

She asks a blessing on the field she owns. To get it, she climbs down off her donkey to make her request — an example of perseverance in prayer and pleading. ... When we take the Word of God in our hands, do we earnestly ask God for springs to water it? To many Christians this living Word is like a parched midday land in which their souls find no food. If that is your case, have you, like Achsah, taken the place of the one who asks? Have you sought from God the spiritual help that alone can make it fruitful for your soul?

It is God's way in these bright days of grace to work by the law of attraction. He would draw us away from what is evil by the mighty magnetism of His goodness and love. He would drive the world out of our hearts by the expelling power of something better. This better thing is the south land with its upper and lower springs.

Scripture calls Jethro, or Raguel, Moses' father-in-law, a Kenite (Judges 1:16), and also a Midianite (Numbers 10:29). The Midianites came from Midian, the son of Abraham and Keturah (Genesis 25:2). So these Kenites were probably a branch of the Midianites. The children of the Kenite, Moses' father-in-law, left Jericho, the city of palm trees. They went into the wilderness of Judah, south of Arad, and lived there... Later, when Saul was about to strike the Amalekites, he warned the Kenites to leave from among them, for their own safety. He did this because they had shown kindness to Israel when they came from Egypt.

In all this perfect arrangement for Israel's blessing and safety, a current of grace ran underneath. It would let the stranger in and welcome him to share the blessing of the LORD's people. "And Moses said to Hobab... We are setting out for the place of which the LORD said, I will give it to you. Come with us, and we will do good to you, for the LORD has promised good to Israel... And if you do go with us, whatever good the LORD will do to us, the same will we do to you" (Numbers 10:29-32).

Jethro visited Israel in the desert and then returned to his own land (Exodus 18:27). Moses asked his son Hobab to be eyes for the children of Israel, and to guide them as they camped in the wilderness (Numbers 10:29-32). Hobab refused. Yet his sons, like Caleb, faithfully followed in the steps of the people of God (Judges 4:11; 1 Samuel 15:6). Like Rahab, these children of a stranger among the nations went up out of Jericho, the city of palm trees. They threw in their lot with Israel. In holding permanently to Judah, they resembled Ruth. And like Othniel, they allied themselves with the family of Caleb.

Like the Rechabites, who were strangers too, they belong to the wilderness and not to the city, generation after generation. Or, in the language of Leviticus, they were a permanent order of Nazarites, more separated to God than even Israel themselves.

The LORD enlarged the territory of Jabez in answer to his prayer (1 Chronicles 4:9-10). 1 Chronicles 2:55 suggests he belonged to the family of the Kenites. They were the descendants of Hobab, who came with Israel at Moses' own invitation. Their children lived among the people of Judah. A Kenite could not claim a portion in Israel on the ground that he was of Israel. Yet he might call on the God of Israel, and ask to be blessed with Israel.

Jehonadab was not an Israelite. He came from Kenite background and lived among the Israelites. He was a true stranger in the land. Hundreds of years later his descendants were still obeying what he had commanded them. They did not drink wine, build houses, sow seed, or plant and own vineyards. They lived in tents, like strangers passing through. Because they obeyed their forefather's command, God commends them and promises to bless them. Oh, that we too might learn to be strangers and pilgrims on this earth, obeying God's Word from the heart!

Apparently Heber the Kenite travelled north, and stayed neutral between Israel and their enemies. But Jael his wife struck down Sisera in her tent.

The name meaning "utter destruction," given to ZEPHATH in the far south when it was conquered by Judah and Simeon.

Hormah here had been named so before, being in the territory of Arad when the children of Israel overthrew its king and carried out the sentence of destruction on his cities (Num. 21:3)… In the time that had passed it had revived again — how easily the world recovers power! — and now it is called Zephath, "overlaying." This is what the world is, indeed — an overlaying, bright and glittering enough, over what is devoted to destruction, a crust over the curse. It is Simeon's part to take off the false show and reveal the evil — to make Zephath Hormah, as it really is.

"So the name of the city was called Hormah," which means "utter destruction." This is a remarkable fact, and it recalls the book of Joshua. Judah refused all link with the Canaanite. Judah conquered the strong cities of the Philistines — "and the Lord was with Judah." But why did he take only the mountain, and not drive out the inhabitants of the valley? Sadly, he feared their "chariots of iron."

And are we not often like Judah? We seek the will of the Lord, and as long as we keep depending on Him there is triumph. But again and again our confidence in Him fades, for one reason or another, and the victory is not complete. We may not be able to say whether Judah's failure came from seeking the help of his brother Simeon. In some circumstances it is right and proper to seek the help of our brothers and sisters, but we should be sure it is the Lord's mind for us to do so. There was certainly nothing in the Lord's answer to suggest that He meant Simeon to go with Judah.

God's almighty power was stopped, so it seemed, by chariots of iron. And it often does seem so. In a sense it is even true, because the removal of difficulties often depends on the simplicity of a faith that is so little simple. Had not God said that He had delivered the land into Judah's hand? Yes; and Judah had turned to Simeon, his brother, for help, as if no promise had been given. Judah has measured the might of the Lord, and the Lord measures the strength put forth for him. So the divine ways are equal, and Judah loses the fullness of a blessing he cannot grasp. May we pay attention to this!

Then you have Hormah… It is one of the victories which Judah and Simeon won together, and it seems to be complete, as they utterly destroy it. From the eighteenth to the twentieth verses you have further victories. Altogether this first section gives us mainly victories on the part of God's people. Yet, as I have been trying to point out, seeds of future weakness have been planted.

Judah did drive out the people of the hill country, yet could not drive out the people of the lowland, because they had chariots of iron. This was a poor excuse, for is God inferior to iron chariots? What Judah needed was the faith of a Caleb.

This presence of God with them, blessing their faith, makes itself known in different ways. At one time it is victory over the most powerful enemies (ch. 1:1-7). At another it is their obtaining a special blessing, "springs of water" (vv. 13-15), and all the detail of their realising the promises. The Philistines even were driven out (v. 18).

One of the five royal cities of the Philistines. We read of it as early as Genesis 10:19 as a border of the Canaanites. The Anakim dwelt there, but Judah was able to take Gaza and its surrounding territory. In the time of Samson, however, the Philistines were in possession, and he was made a prisoner there.

It is thus the land of the Philistines, as you might say, and yet they had no right to it. They were intruders, or, as their name suggests, "wanderers," people who had no right there at all. They had wandered in and had settled down along the sea coast, where there was an easy way of getting into the land. This was a way by which God distinctly refused to lead His people, because they needed not only the training that conflict and hardship would give them, but they also needed to be examples for all time, that the only true way to get into God's heritage is through death and resurrection.

These remaining enemies included five lords of the Philistines. Judges 1:18 records their defeat — at least three of the five — but it was clearly not total. Those cities, Gaza, Ashkelon and Ekron, turn up later under Philistine control. The Philistines (the name means "wallowers") are those who adopt the truth outwardly, but only to wallow in it. They take up a form of godliness but have no living enjoyment of it. This evil attacks the Church of God too often today, and enslaves some.

An enemy half conquered is an enemy unconquered. Some power of evil would keep you from one corner of your inheritance. Unless it is completely overthrown, you will find that enemy come up again. You may bring him into subjection for a time, make him pay tribute... still, if the enemy is not really a conquered enemy, he will conquer us one day. Be sure of that.

Judah goes on to conquest, and now three of the Philistine cities fall — Gaza, Ashkelon, Ekron. Jehovah is with him. But then, strangely as it seems, we hear of a limit to the power he displays... Omnipotence was stopped, so it would seem, by chariots of iron. And so it often does seem. Indeed it is even true in a way, for the removal of difficulties often depends on the simplicity of a faith that is so little simple. Had God not said that He had delivered the land into Judah's hand? Yes. And Judah had turned round to Simeon, his brother, for help, as if no promise had been given. Judah has measured the might of Jehovah, and Jehovah measures the strength put forth for him.

First of all, he recalled the past. Then he reminded Joshua of the promise Moses had made to him, showing how he had treasured it in his heart. Next, he testified to the Lord's faithfulness in keeping him alive, and in keeping up his strength, through all his long and varied experiences. Lastly, he asked for the possession of his inheritance. He said he was sure that, if the Lord were with him, he would be able to drive out the Anakim and take their cities, even though those cities were great and fortified, as the spies had reported. The assurance of the Lord's presence always adds courage to faith... Joshua blessed him, and gave Hebron to him as his inheritance "because he wholly followed the LORD, the God of Israel."

His reward for faithfulness was owning the city whose name means "communion" — surely a most precious possession.

The names of the three children of Anak are not easy to interpret, and one can only suggest their meaning. They were Anakim, "the long-necked," and of them it was said, "Who can stand before the sons of Anak?" They may well represent the different forms of the pride of heart. God stays far from such pride, so it is the most terrible hindrance to the believer's possession of Hebron, that is, "communion." Sheshai most likely means "white," and may in this way speak of self-righteousness, the pride of personal character. Ahiman, if we take it with Fausset to mean "who is my brother?", speaks of the pride of station, birth, or worldly condition. Talmai, "my furrows," speaks of the pride of work accomplished, of one's doings.

Judah did drive out the people of the hill country. Yet it could not drive out the people of the lowland, because they had chariots of iron (v. 17). This was a poor excuse, for is God weaker than iron chariots? What Judah needed was the faith of a Caleb. At this point we are again reminded that Caleb had already driven the three giant sons of Anak out of Hebron (v. 20).

How different to Caleb! (v. 20) He expelled the enemy, even the three sons of Anak, from his inheritance. In days of decline, individual faith can act, where acting together is impossible.

Caleb's energy, perseverance and faith on this occasion were such that his whole tribe bore the imprint of it... What an honour for Caleb, that Judah should have gained the victory! On the other hand, let us not forget that each one of us may help to imprint weakness on the people of God as a whole.

All his wilderness way, and all his soldier life, the Lord's delight in His people was Caleb's source of courage. At eighty-five that courage drove him to battle with the families of the giants of Canaan. His passion was equal to the passion that at forty had enabled him to stand against greater giants than they, even the murmuring and unbelief of Israel... Too many an aged Christian soldier seems to treat his long term of service as an excuse from hourly dependence on God. Yet that dependence first won him his victories.

How different from Caleb! (v. 20) He drove the enemy out of his inheritance, even the three sons of Anak. In days of decline, individual faith can act where collective action is impossible. In verse 21, the people of Benjamin did not drive out the Jebusites who lived in Jerusalem. Judah, in days of prosperity (v. 8), had struck this city with the sword and set it on fire. But the beaten enemy's forces are good at regrouping. They never count themselves finished. Israel's low condition gave them a good opportunity.

Benjamin now follows Judah and Simeon, but has only one verse given to him here. This is striking. Judah has already taken Jerusalem and burned it with fire, as we have seen. Benjamin, without any effort that we read of, lets the Jebusites live there alongside them. And this, while Benjamin was the warrior tribe, as is clear from every mention of it. The failure is therefore mere indifference. The breaking of the Lord's express command is as plain as can be.

Just as Judah is a picture of the supremacy of divine truth, so Benjamin suggests the supremacy of Christ. Benjamin is the "son of my right hand." You will remember he is the warrior tribe, the mighty one, a picture of Christ in His victory — with the sword strapped on, as in Psalm 45... Did not drive them out! This was the warrior tribe, the one we would expect to succeed if any did. It fails to drive the enemy out of the very city where God was going to put His name.

But though Judah had clearly weakened, Benjamin was weaker still. Benjamin did not drive the Jebusites out of Jerusalem, so they stayed among Benjamin in the same city (v. 21). In fact, it seems clear that the Jebusites were in control there until David and his men drove them out years later (2 Samuel 5:5-9).

After Judah you have, in sad uniformity, one tribe after another falling short of what God had set before them. Benjamin fails to take possession of Jerusalem, and you have Benjamites and Jebusites living together. What a mixture! Benjamin became so tainted by their surroundings that they had to be treated as pagans, as enemies of God. They were almost wiped out. May we not trace the final results with Benjamin back to this first failure to take possession of Jerusalem?

Christ is to be enthroned in the heart. I have been speaking of the Word of God as the basis of everything. But its theme is Christ, and there must be submission to Him in our hearts and lives. He must be enthroned in Jerusalem, the centre. Christ may be enthroned on your lips. He may be enthroned in your mind, and you may agree that everything centres on Christ. But we may fail to drive out of the stronghold of our souls everything that lifts itself up against the knowledge of Christ, everything that blocks the Lord's supremacy in our inmost soul. If so, let us be sure of it: Jerusalem is in the hands of the Jebusites. Did you ever think of that? That you may enjoy much truth, and to some extent have a good deal of communion, and still not have Christ completely enthroned in your inmost soul?

Verse 22 speaks of the house of Joseph, which may include both Ephraim and Manasseh, though Bethel was in Ephraim. They sent spies to explore Bethel, whose first name was Luz. They were not bold enough to attack the city. But when the spies saw a man coming out of it, they offered to show him mercy if he would show them the way in (v. 24). He did, and the city fell into their hands. But they let the man and his family go. In fact, this promise to the man was disobedience to God.

You know the history of Bethel well, and what it means. Bethel is the "house of God." Just as Jerusalem speaks of the supremacy of Christ, so Bethel speaks of the presence of God, the house of God. At first the city was called Luz, which means "separation" — separation that is only outward.

Bethel belongs to Benjamin, as we know, yet it is the house of Joseph that takes it out of the enemy's hand… "Separation," which is what Luz means, has many Canaanite forms… But because the world is away from God, separation is necessary. The line must indeed be drawn — but drawn so that God is owned and honoured. Then Luz becomes Bethel… It is simple enough how Joseph may help Benjamin here: Joseph, not just Ephraim, for Manasseh's earnest pressing on is needed to give the full Joseph-character. As we seek to win Christ, all foreign things drop off, and Bethel with all its blessedness is surely reached.

After Joshua and the elders who outlived him had died, the first sign of losing touch with God was this: they eased off and stopped pressing forward (see Judges 1:19, 21, 27, 29, 30, 31, 33). The Lord was with those who went on (verses 2, 4, 19, 22). But it is sobering to see how many slowed down. You can also see the enemy growing more stubborn, determined to keep a foothold among them.

Look at the weakness in getting possession of Bethel. Why did they send spies if God had given them the place? That by itself hints at weakness… When they sent spies into the land of Canaan, it was plain unbelief, and God was patiently putting up with it. So they sent out spies to Luz, and they took possession of it by sparing the man who showed them the way into it.

The story of the house of Joseph (v. 22-26) recalls Rahab's story in Joshua 2, with this main difference: the work of faith is missing. The man of Luz hands his city over to the children of Israel. That is the act of a traitor, not of a believer… Instead of joining God's people after being spared, as Rahab did, he goes back to the world. In the country of the Hittites he rebuilds the very Luz that the LORD had destroyed.

The moment your own faith makes a bargain with any feature of the flesh to gain spiritual power… the moment you spare the flesh so you can enjoy the rest of Bethel undisturbed, you set an enemy free. He goes off, builds another city, and calls it by the same name, Luz… It may be only one single point of unfaithfulness or disloyalty to Christ. But you spare it, and it grows into a great city again and damages your whole spiritual life.

Verse 22 speaks of the house of Joseph, which may include both Ephraim and Manasseh, though Bethel was in Ephraim. They sent spies to spy out Bethel, the name of which was first Luz. They had not the boldness to attack the city.

Bethel belongs to Benjamin, as we know; yet it is the house of Joseph that takes it out of the enemy's hand. It lies on Ephraim's border, so of course there is a natural reason for this. But the spiritual reason always lies under the natural one.

Look at the weakness in getting possession of Bethel. Why did they send spies if God had given them the place? That in itself is a suggestion of weakness. Before Moses killed the Egyptian, he looked around to see if anyone was watching him. That showed he was not looking to God. When they sent spies into the land of Canaan, that was simply unbelief, and God bore with it in His patience.

It is necessary to have Bethel. You know the history of Bethel and what it means. Bethel is the "house of God." Just as Jerusalem suggests the supremacy of Christ, so Bethel suggests the presence of God, the house of God. Its name was called Luz at first, which means "separation," mere outward separation.

The world is away from God, so "separation" is necessary. "Do not be unequally yoked" follows from "touch no unclean thing." We must draw the line — but draw it so that we acknowledge and honour God. Then Luz becomes Bethel. Seek to win Christ, and all foreign things drop off. On that path we find only those who seek Him. That is how we surely reach Bethel, with all its blessedness.

When the spies saw a man coming from the city, they offered to show him mercy if he would show them the entrance to the city. He did this, and the city was delivered into their hands. But they let the man and his family go. This promise to the man was actually disobedience to God.

The history of the house of Joseph recalls that of Rahab in Joshua 2, with this main difference: the work of faith is absent. The act of the man of Luz, handing over his city to the children of Israel, is that of a traitor, not of a believer. Joseph lures him with a promise of his life. Rahab joined God's people after she was delivered; this man does not. He goes back to the world, and in the country of the Hittites he rebuilds the very Luz that the LORD had destroyed.

Individual faith can make a bargain with some feature of the flesh to get spiritual power. It can spare the flesh so as to enjoy the rest of Bethel undisturbed. The moment it does, you set an enemy free. He goes off and builds another city, and calls it by the same name, Luz. How often have these spared enemies of God gone off and set up the same things all over again! Then we have to face them a second time, and find them harder to conquer.

From verses twenty-two to twenty-six you have the house of Joseph going to take Bethel. And it is necessary to have Bethel. You know the history of Bethel and what it means. Bethel is the "house of God." Just as Jerusalem suggests the supremacy of Christ, so Bethel suggests the presence of God, the house of God. At first its name was Luz, which means "separation" — outward separation only.

Look at the weakness in getting possession of Bethel. Why did they send spies if God had given them the place? That in itself is a suggestion of weakness. Before Moses killed the Egyptian, he looked here and there to see if anyone was watching. That showed he was not looking to God. When they sent spies into the land of Canaan, it was simply unbelief, which God bore with in His patience. So they sent out spies to Luz, and they took possession of it by sparing the man who showed them the way into it.

The history of the house of Joseph (v. 22-26) recalls that of Rahab in Joshua 2. The main difference is this: the work of faith is absent. The act of the man of Luz, handing over his city to the children of Israel, is that of a traitor, not that of a believer. Joseph lures him with a promise of his life. After his deliverance he does not join himself to God's people, as Rahab did. He goes back to the world and rebuilds, in the country of the Hittites, the very Luz which the Lord had destroyed.

They had not the boldness to attack the city. But when the spies saw a man coming from the city, they offered to show him mercy if he would show them the way in (v. 24). He did this, and the city fell into their hands. But they let the man and his family go. In fact this promise to the man was disobedience to God.

The tree, though cut down to the root, may revive from the root. And the old error, left alone as no longer dangerous, may even travel far away to settle — yet it survives, and has to be faced once more.

Individual faith can make a bargain with any feature of the flesh to get spiritual power. You or I make a bargain — the husband with the wife, the wife with her family, or some business compromise, whatever it may be. The moment you spare the flesh to enjoy the rest of Bethel undisturbed, you set free an enemy. He goes off and builds another city, and calls it by the same name of Luz. You make a compromise in your private life. You may call it "a little one," as Lot called it. It may be only one single principle of unfaithfulness or disloyalty to Christ. But you spare it, and it grows up into a great city again and damages your whole spiritual life.

Luz, meaning "separation," becomes Bethel, meaning "the house of God." So the true separation of those who are faithful to God is precious when it goes together with the positive truth about the house of God. But the man they let go went to the land of the Hittites. He built another city and called it Luz, and that name never changed. In other words, he engineered a "separation" that had nothing to do with the house of God.

Look at the weakness in getting possession of Bethel. Why did they send spies if God had given them the place? That in itself is a suggestion of weakness. When they sent spies into the land of Canaan, it was simply unbelief that God bore with in His patience. So they sent out spies to Luz, and they took possession of it by sparing the man who showed them the way into it.

In Canaanite hands, Bethel was Luz; and capturing the city meant, of course, transforming it. "Separation," which Luz means, has many Canaanite forms... But because the world is away from God, "separation" is necessary; "do not be unequally yoked" follows from "touch no unclean thing." The line must be drawn, but drawn so that God is owned and honoured. Then Luz becomes Bethel, and the relationship of God's house becomes real (2 Corinthians 6:14-18)... Seeking to win Christ, all alien things drop off; and on that path we will find only those who seek Him. Bethel with all its blessedness is then surely reached.

Emphasise mere separation: we must not do this, we must give up that, you must refuse this, and so on. It is all negative, the cutting off this, that, and the other thing. There is no house of God about it. If you are to have the presence of God you must not only have separation, but you must have the holy sense of His own presence.

The story of the house of Joseph is like Rahab's story in Joshua 2, with one main difference: the work of faith is missing. The act of the man of Luz, delivering up his city to the children of Israel, is that of a traitor, not that of a believer. Joseph lures him with the promise that his life will be spared. Rahab joined God's people after she was rescued; this man does not. He returns to the world and rebuilds, in the country of the Hittites, the very Luz which the LORD had destroyed.

One Canaanite is spared out of the city; and there is no similarity here to Rahab's case, no faith resembling hers. He does not take his place from then on with Israel, but goes away into the land of the Hittites.

They did not have the courage to attack the city. But when the spies saw a man coming out of it, they offered to show him mercy if he would show them the way in. He did this, and so the city fell into their hands. But they let the man and his family go. In fact, this promise to the man was disobedience to God.

A tree may be cut down to the root, and still grow again from that root. In the same way, an old error left alone because it no longer looks dangerous may move far away to settle, and still survive, and still have to be faced again.

The moment you spare the flesh so that you can enjoy the rest of Bethel undisturbed, you set free an enemy. He goes off and builds another city and calls it by the same name of Luz... You make a compromise in your private life. You may call it "a little one," as Lot called it. It may be only one single principle of unfaithfulness or disloyalty to Christ. But you spare it, and it grows up to a great city again and damages your whole spiritual life.

Look at the weakness in getting possession of Bethel. Why did they send spies if God had given them the place? That in itself is a suggestion of weakness. When they sent spies into the land of Canaan, that was simply unbelief, which God bore with in His patience. So they sent out spies to Luz, and they took possession of it by sparing the man who showed them the way into it.

They did not have the boldness to attack the city. But when the spies saw a man coming out of it, they offered to show him mercy if he would show them the way in (v. 24). He did, and the city fell into their hands. Yet they let the man and his family go. That promise to the man was in fact disobedience to God.

The history of the house of Joseph (v. 22-26) recalls Rahab's story in Joshua 2, with one main difference: the work of faith is missing. The act of the man of Luz, delivering up his city to the children of Israel, is that of a traitor, not that of a believer. Joseph lures him with a promise that his life will be spared. Rahab joined herself to God's people after she was delivered; this man does the opposite. He goes back to the world and rebuilds, in the country of the Hittites, the very Luz which the Lord had destroyed.

Bethel is the "house of God." Just as Jerusalem suggests the supremacy of Christ, so Bethel suggests the presence of God, the House of God. At first its name was Luz, which means "separation" — mere outward separation.

Luz, meaning "separation," becomes Bethel, meaning "the house of God." So true separation in the conduct of those faithful to God is precious when it is joined to the positive truth about the house of God. However, the man they let go went to the land of the Hittites and built another city he called Luz, and its name was never changed. In other words, he engineered a "separation" that had nothing to do with the house of God. If Christ is not the Object of our separation, then that separation is totally sectarian.

One Canaanite is spared out of the city; and there is no similarity here to Rahab's case, no faith resembling hers. From then on he does not take his place with Israel. He goes away into the land of the Hittites, and among these "sons of terror" a new Luz springs up. A tree cut down to the root may grow again from the root. In the same way the old error, left alone because it no longer looks dangerous, may move far away to settle — yet it survives, and has to be faced once more.

The moment that individual faith makes a bargain with any feature of the flesh to get spiritual power... the moment there is any sparing of the flesh so that you can enjoy the rest of Bethel undisturbed, you set free an enemy. He goes off and builds another city, and calls it by the same name of Luz... You make a compromise in your private life. You may call it "a little one," as Lot called it. It may be only one single principle of unfaithfulness or disloyalty to Christ. But you spare it, and it grows into a great city again and damages your whole spiritual life.

We are not told they could not do it, but only that they did not. It seems they did not even try. Are we not often too much like them? We easily grow careless and unconcerned about obeying the Lord closely and taking hold of what is rightly ours.

If Manasseh had looked to God, the stubbornness of the Canaanites would have been a weak defence… They did what suited themselves, with no care for the word of the Lord.

Sadly, there were many cities that Manasseh did not take over. Notice the wording: "The Canaanites would dwell in that land." The world has more power over a Christian in a low state than the Word and promises of God.

Manasseh heads the tribes on this list of accusations. That means a great deal when we remember that Manasseh stands for progress — forgetting what lies behind and pressing on. Yet his record is five cities left to the Canaanite, with the villages that depended on them, and that when he also had the power to drive them out. How could a loss of energy be shown more plainly?

First, Beth-shean, "the house of quiet." Linked as it is with Manasseh and with Issachar (Joshua 17:11), it would speak of the practical rest of heart that a right walk gives to the one who presses on… So the loss of Beth-shean is a very serious one. And yet a Manasseh who has failed may indeed agree to such a loss, bought off by some shameful bargain with the Canaanite!

In verse 19, "they could not drive out the inhabitants of the valley because they had chariots of iron." In verse 27, "the Canaanites would dwell in that land"… And sadly it goes on — "the Asherites dwelt among the Canaanites, for they did not drive them out" (verse 32). At the end you have the "Amorites forced the children of Dan into the mountain"… a humbling position for Israel, as good as a defeat for them, and leaving the enemy's border untouched and unbroken.

Ephraim and Zebulun let the Canaanites live among them (v. 29, 30). From then on, the world was part of the people of God. Asher and Naphtali (v. 31-33) went a step further: they lived among the Canaanites. The Canaanites swallowed Israel up.

The book of Judges shows us that, despite their best intentions and their promises to Joshua, Israel failed in their own responsibility to drive out the Canaanites (see Jdg. 1:27–36). The result was that God had to withdraw His promise to drive them out; the angel of the Lord came to Bochim and solemnly declared: "I will not drive them out before you, but they shall become thorns in your sides, and their gods shall be a snare to you" (Jdg. 2:3).

Their strength exposed the secret of their inability. They "could not" because they "would not" drive them out. They preferred to make a profit from these pagan peoples rather than obey God.

Had Manasseh looked to God, the stubbornness of the Canaanites would have proved a weak defence... They suited their own convenience, without care for the word of the Lord.

The world has more power over a Christian in a low state than the Word and promises of God. It is true that "when Israel was strong, they put the Canaanites to tribute," but that was ruling, not driving out. The Christian world, grown rich and powerful, did the same with paganism. It may have been permitted by God in His providential ways that it should be so, but it was not faith.

When Israel became strong enough they put the Canaanites under tribute, making them pay for what gains they made, but did not drive them out. This was compromise with the enemy, not obedience to God.

That first chapter of Judges tells us about the conquests of the tribes. It begins with Judah, and speaks of victory going on in a vigorous way... As you go on you find everything done in part only. At first they simply put the enemy to flight. Then they are no longer able to do that, and the enemy is driven into the mountain strongholds to live there alone. Then, a little further on, they are not able to do even that. They make the enemies of God pay tribute to them. The next step shows us no power even for this; they dwell among them. Last of all, you find that they could not drive them out of the rich valleys, the choice pastures. The children of Israel had to live in the mountains, and the enemy had the best of all the land. What a progress that is!

In time, Israel learned all the detestable practices of the Canaanites, and served them as a punishment for their sins. Making terms with the enemy, in disobedience to God, was a shortsighted principle. It ended with those who had paid the tribute becoming thorns in their eyes and pricks in their sides, and at last their masters. When faith in God, with its hard life, is traded for compromise with evil and a life of self-seeking, the day of reaping will show, by its sorrowful fruits, how bitter it is to depart from God.

Israel had the best intentions and had made promises to Joshua. The book of Judges shows that they still failed in their own responsibility to drive out the Canaanites (see Judges 1:27–36). The result was that God had to withdraw His promise to drive them out. The angel of the Lord came to Bochim and solemnly declared: "I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare to you" (Judges 2:3).

The rest of this first chapter has failure stamped upon it... Manasseh failed. Ephraim did not drive out the Canaanites that lived in Gezer. Zebulun, Asher and Naphtali all failed to dislodge the enemies God had commanded them to destroy entirely. And Dan, instead of conquering, was conquered... Unbelief, lack of confidence in Jehovah, was the cause of it all. These enemies stand for the flesh and its sinful desires in the believer. And these desires, the old nature, must be put in the place of death and kept there. We are able to do this by faith in our Lord Jesus Christ, and through the power of the Holy Spirit, whom God has given us.

The men of Judah could not drive out all of them; the men of Ephraim did not. And Ephraim turned their slackness into a source of gain.

Ephraim loses only one place to the Canaanites — or at least Scripture records only one loss: Gezer. It is a very important place, though, since it is a Levitical city... Gezer means "isolation," "a place cut off"; in Canaanite hands it is simply the picture of natural independence, of life away from God. But for Israel, and as a city of the Levites, it speaks of that land cut off into which Christ has carried the sins of His people... It is a sad thing for us when the Canaanite grip on Gezer has never been broken! Ephraim's one city lost is no small loss!

Ephraim is the fruitful tribe. It represents work among the Lord's people — the proper fruit of faith, which shows itself by works, as the apostle James tells us. If Manasseh has failed, if there is failure in oneness of purpose to press on, Ephraim will fail too. The works of our daily life will cease, and the enemy will take or keep possession of that which ought to be for God.

Ephraim failed to drive out the Canaanites from Gezer, so they too suffered the painful results of having an enemy inside (v. 29). The same was true of Zebulun and two specific cities, though Zebulun compromised by putting the Canaanites under tribute also. Look beneath the surface. Will we not likely find that we tolerate this spirit of making money out of the things of God because of our own selfishness?

Sins are far too often spared because they seem useful... And because a gracious God still blesses, we think He cares very little. Yet a day of reckoning comes at last.

Ephraim and Zebulun allowed the Canaanites to dwell among them (v. 29, 30). From then on, the world formed part of the people of God. Asher and Naphtali went a step further: they dwelt among the Canaanites. The Canaanites swallow Israel up.

An enemy half conquered is an enemy unconquered. The power of evil wants to keep you out of one corner of your inheritance. Unless you overthrow it completely, you will find that enemy come up again. You may bring him under control for a time, and make him pay tribute, treating him as something secondary... Still, if the enemy is not really a conquered enemy, he will conquer us one day. Be assured of that.

Ephraim failed to drive the Canaanites out of Gezer. So they too were left open to the painful results of having an enemy inside (v. 29). The same was true of Zebulon and two of its cities. But Zebulon also compromised, by putting the Canaanites under tribute. Look beneath the surface. Will we not likely find that we tolerate this spirit of making merchandise of the things of God because of our own selfishness?

Their name means "traffickers." They stand for people who make merchandise of the things of God… If unbelievers gain materially from being linked with Christianity, they will not easily give up such a profitable business. But the child of God should judge that spirit thoroughly, as the Lord Jesus judged it.

Look at the order, and see how evil must progress. First, they fail to drive out the enemy. Second, they bring them into servitude and make them tributary. Third, there is intermarriage, linking themselves with them. Fourth, they adopt the false gods of those people and depart from God. And last, there can be only one result: God hands them over to an enemy, to make them taste what an evil and bitter thing it is to depart from Him.

We may make them tributary and seem to have them under our power. But a tributary enemy is more dangerous than one in the field. The reason is simple: you now have links with them, just as Israel had.

On the whole, the Hebrew clearly favors the meaning "fuming" — either perfuming or the use of incense, and above all the second. The link with Kattath is very uncertain, and in the word of God every change in a name must have meaning. Zebulon plainly stands for "dwelling in relationship" with God. So the lack of incense would carry a sad meaning: the lack of prayer and praise, and also the lack of what Nahalol speaks of — "pasture." These things do go largely together; they are enjoyed together or lost together.

In the same way, Zebulun means devotion or consecration to God. If Manasseh and Ephraim fail, Zebulun too will be too weak to hold his own.

Ephraim and Zebulon allowed the Canaanites to live among them (v. 29, 30). From then on, the world formed part of the people of God.

It is easy to talk about it… But what about ourselves? In practice, how is it with each of us? How much of what belongs to us do we possess? How much of it do we share with the enemy himself? Are you enjoying your boundaries? Are you enjoying all that God has given you? If not, then your name and mine can be added to this list.

The meaning of the name, as given in the margin, is "happy." ... Their west border was surely meant to be the Great Sea. But we read that they did not drive out the inhabitants of Acco, Sidon, Ahlab, Achzib, Helbah, Aphik and Rehob. Instead the Asherites lived among the Canaanites (Judges 1:31-32). This left a stretch of land on the sea coast that Asher never occupied.

Israel's troubles throughout Ahab's reign came mainly from Sidon. This is all the more striking when we go back in Scripture. Sidon — called "great Sidon" — was part of the promise to Abraham. At Joshua's conquest it was given to Asher. But Asher never had enough faith and energy to root out the evils centred there and take the city. Judges 1 is a miserable chapter of slackness and indifference... Let us not miss the lesson of Asher's failure. If we do not master the evils within us by faith, they will gain terrible influence over us as the years pass.

Asher... follows with a long list of cities. Here we find, for the first time, a phrase that reveals at once a still lower state of things. It says, "The Asherites lived among the Canaanites, the inhabitants of the land." It does not say the Canaanites lived among the Asherites, which would be bad enough. This is easy to understand. The Phoenician sea coast lay in Asher's inheritance, and Israel never brought those rich trading cities even partly under its rule — not even in the days of David and Solomon.

Ephraim and Zebulun allowed the Canaanites to live among them (v. 29, 30). From then on, the world formed part of the people of God. Asher and Naphtali (v. 31-33) went a step further: they lived among the Canaanites. Israel is swallowed up by them.

The Canaanites here were dominant. This tells us that material gain was dominant over spiritual prosperity, a sad fact too often repeated in church history, and glaringly so in the boast of the Laodicean church, "I am rich, I have prospered, and I need nothing" (Rev. 3:17).

Achzib, "a flow indeed," has already been taken as applying to the Spirit. With it Helbah, "fatness," Aphik, "a channel," and Rehob, "room," are easily associated... Together, the loss of these cities means much spiritual loss to the failing Asherite. He loses the experience of the Spirit's energy and the "fatness" that speaks of plentiful nourishment. He also loses the ability to pass on to others the blessing we have received, and last, liberty and enlargement of heart. How necessary these things are to true Christian happiness hardly needs stating.

Has Asher failed in your case to drive out the inhabitants of the land? Are the cities that ought to belong to Christian joy still owned by the enemy? What thief is stealing your happiness? What little foxes are spoiling the tender grapes of your vine?

Israel promised Joshua they would drive out the Canaanites, and they meant it. But the book of Judges shows that they failed in their own responsibility to do it (see Judg. 1:27–36). So God had to withdraw His promise to drive them out. The angel of the Lord came to Bochim and solemnly declared: "I will not drive them out before you, but they shall become thorns in your sides, and their gods shall be a snare to you" (Judg. 2:3).

Asher comes next, with a long list of cities. Here, for the first time, we find wording that shows an even lower state of things. It says the Asherites "lived among the Canaanites, the inhabitants of the land" — not the Canaanites among the Asherites, bad as that would have been. This is easy to understand. The Phoenician coast lay inside Asher's inheritance, and those rich trading cities were never brought under Israel's control, even in part, even in the days of David and Solomon.

Ephraim and Zebulon allowed the Canaanites to dwell among them (v. 29, 30). From then on, the world formed part of the people of God. Asher and Naphtali (v. 31-33) went a step farther: they dwelt among the Canaanites. Israel is engulfed by them.

Seven cities are listed whose people Asher failed to drive out (v. 31). Here it does not say that the Canaanites lived among Asher, but that the Asherites lived among the Canaanites! So the Canaanites were the dominant ones. This tells us that material gain mattered more to them than spiritual prosperity. That sad fact has been repeated far too often in Church history. It shows most openly in the boast of the church at Laodicea: "I am rich, I have prospered, and I need nothing" (Rev. 3:17)... This enemy stands for the policy of using spiritual things for material gain, and Israel has been afflicted by this evil for centuries. The Church has sadly followed the same path.

Then we have Asher, whose name significantly means the happy one... Tell me, what is the sorrow or the dullness in your own heart? What is that lack of joy that so many of us have, sadly, to confess to God? Is it not the failure of Asher, the happy one?... Has Asher failed in your case to drive out the inhabitants of the land? Are the cities which ought to belong to Christian joy still owned by the enemy? What thief is it that is stealing your happiness?

Zebulun, Asher and Naphtali all failed to drive out the enemies God had commanded them to destroy completely... Unbelief, a lack of confidence in the Lord, was the cause of it all. These enemies stand for the flesh and its desires in the believer. And these desires, the old sinful nature, must be put and kept in the place of death.

He assured the Israelites that God would drive them out before them. Israel only had to obey all that God had said. The book of Judges shows what followed. Despite their best intentions, and despite their promises to Joshua, Israel failed in their own responsibility to drive out the Canaanites (see Judg. 1:27–36). So God had to withdraw His promise to drive them out. The angel of the Lord came to Bochim and solemnly declared: "I will not drive them out before you, but they shall become thorns in your sides, and their gods shall be a snare to you" (Judg. 2:3).

Ephraim and Zebulun allowed the Canaanites to dwell among them (v. 29, 30). From then on, the world formed part of the people of God. Asher and Naphtali (v. 31-33) went a step further: they dwelt among the Canaanites. Israel is swallowed up by them.

It is similarly said of Naphtali that, failing to drive out the inhabitants of two cities, they dwelt among the Canaanites (v. 33). However, in this case, the inhabitants of those cities were put under tribute, showing that Naphtali did have the ascendancy. But this compromise again left them too closely identified with the enemy, the Canaanites. So there are congregations today that do put spiritual things first. Yet they think money matters must be a very important part of church life. This is a compromise. In all these cases — Manasseh, Ephraim, Zebulun, Asher and Naphtali — it was the Canaanites who were left to trouble them. This enemy stands for using spiritual things for material gain. Israel has suffered from this evil for centuries, and the Church has sadly followed the same course.

This was compromise with the enemy, not obedience to God.

Naphtali comes next, with two cities: Bethshemesh and Bethanath. The names are simple enough — "house of the sun" and "house of response." They need little explaining. Many still ask who will show them any good. Yet every believing soul can find it for himself, as the psalmist did, in the light of God's face. This alone is our sun, and it is indeed a pleasant thing to behold it. Bethanath, the "house of response," speaks of what goes with this. It is God's answer to the soul that seeks Him, and the soul's answer to God — that sweet and tender intimacy of fellowship which is strength for all the way.

Naphtali is the next one, representing the man of vigour and of valour. Naphtali means "a wrestler." In a spiritual sense he is no longer a worldly wrestler trusting his own power, but a mighty wrestler for God. That is what he is in the mind of God, and in the sense of his sonship as belonging to God. He represents that spirit of a man's power with God, the weak with the mighty One. Here again the dismal tale of shortcoming is told. The weak one has forgotten his weakness, and so he has forgotten God, the source of his strength. So there is no power to wrestle, to overcome the enemy who is taking his portion.

The greater the blessing here, the greater the loss, of course. Naphtali, the struggler, needs this home in the sanctuary so that he may be the overcomer he is called to be. Sadly, like the other tribes here, he is losing his character. The precious things God has made his own are now only witnesses of a glory that has left him.

Putting false things under tribute is common in the church of God. But trifling with evil ends in ruin and misery. Spiritual enemies kept under tribute will claim the right to rule, just as these Canaanites did. … Ignoring evil, giving in to sin, smoothing over the false teaching or conduct of favourite leaders — that is just putting the enemy under tribute. Such disloyalty to the Lord always ends with the tribute-payers mastering the people of God and enslaving them.

After the death of Joshua and the elders who outlived him, the first sign of losing touch with God was a slackening in the forward movement. The Lord was with those who went on, but it is solemn to notice how many flagged. You can see the growing determination of the enemy to keep a footing among them... Finally the Amorites force the children of Dan into the mountain — a humbling position for Israel, as good as defeat for them, and leaving an undisturbed and unbroken frontier for the enemy.

At first they simply put the enemy to flight. Then they are no longer able to do that, and the enemy is driven into the mountain strongholds to live there alone. Then, a little further on, they are not able to do even that. They make the enemies of God pay tribute to them. The next step shows us no power even for this; they dwell among them. Last of all, you find that they could not drive them out of the rich valleys, the choice pastures. Instead the children of Israel had to live in the mountains, and the enemy had the best of all the land. What a progress that is!

The tribe of Dan was, however, large: at the Exodus there were 62,700 fighting men, more than all the tribes except Judah; and at the second numbering they had increased to 64,400 (Numbers 1:39; Numbers 26:42-43)... This showed a great lack of faith in the Danites. In her song, Deborah asked why Dan stayed by the ships while the Lord's enemies were being destroyed.

The valley suggests lowliness and fruitfulness; fruitfulness because of lowliness... And here you have the Amorites instead of the people of God dwelling in the valleys. Amorite means "the lofty ones" — those who are lifted up... The Amorite means the lofty speaker. It means a people who talk a great deal... They are high talkers, and they drive God's people out of the valleys. Sometimes the people of God talk instead of living the reality. They make great claims and speak big, swelling words. Whenever you find that, you may be sure that no lowly dweller is left in the valleys, and so there is no fruitfulness.

The world, at last, gets what it wants, and robs the children of God of their inheritance. Satan's aim is always to rob us of the things that make up our joy and strength; and he succeeds only too well.

Forced into the mountains by the Amorites, and lacking the faith to take possession of his inheritance, Dan sent out five men to search out the portion he still lacked... Dan had a battle to fight inside his own borders, a victory to win over the Amorites of the valley. But that fight would have cost him too much. He preferred a conquest without danger, won at the far end of the land. It was far from the eyes of the Lord's witnesses, and far from the place where his real enemy was — an enemy left in undisputed possession of Dan's true inheritance.

Let us beware of mere talking. When tempted to talk glibly about being dead and risen with Christ, let us ask, is that an Amorite or is it an Israelite that is dwelling in the valley?

It begins with Judah, and the victory moves ahead strongly. But right at the very beginning, instead of killing Adoni-zedek, they only cut off his thumbs and toes... As you go on, you find everything done only in part. At first they simply put the enemy to flight. Then they can no longer do that, and they only drive the enemy into the mountain strongholds to live there alone. A little further on, they cannot do even that; they make the enemies of God pay them tribute... and last of all, they could not drive them out of the rich valleys, the best pasture land. Israel had to live in the mountains, and the enemy had the best of all the land. What a progress that is!

The Amorites force the Danites out of the valley, the low ground so necessary for true spiritual judgment; and the Danites lived, besides, in Mount Heres, the "mountain of the sun," in Ajalon and in Shaalbim. The last two speak, as we have seen elsewhere, of the judgment of the world: its dread of God, and its hollowness at heart. If Mount Heres belongs with these, it would speak of the world praising itself. So the Danite loses the ability for true judgment — and he loses it to the Amorite (the "talker"?).

Though Dan was so weak, the house of Joseph (Manasseh and Ephraim) clearly had more energy, for when they became strong they put the Amorites under tribute (v. 35)... Putting the Amorites under tribute was again a compromise. It is like admitting in public that hypocrisy is bad, while still allowing it in practice. To judge it fully takes the decision of true faith and self-judgment. Which of us is not guilty of hypocrisy in some way?

Their strength exposed the secret of their inability: they "could not" because they "would not" drive them out. They preferred to make a profit out of these nations rather than obey God. So in time Israel learned all the detestable practices of the Canaanites, and served them as a punishment for their sins. This short-sighted way of making terms with the enemy, in disobedience to God, ended with the tribute-payers becoming thorns in their eyes and pricks in their sides, and at last their masters.

Look at the order, and see how evil must progress. First, there is the failure to drive out the enemy. Second, they bring them into servitude and make them pay tribute. Third, there is intermarriage, linking themselves with them. Fourth, they take up their false gods and depart from God. And last, there can be only one result: God hands them over to an enemy, to make them taste what an evil and bitter thing it is to depart from Him.

Putting false things under tribute is a common practice in the church of God, but playing with evil will end in ruin and misery. Spiritual foes placed under tribute will claim the right to rule, just as these Canaanites did... Do we not see Christian men putting up with known sin in their communities, and allowing among them people and practices that are enemies to God? Turning a blind eye to evil, catering to sin, smoothing over the false doctrines or practice of favourite leaders — this is simply putting the enemy under tribute. Such disloyalty to the Lord always ends with the tribute-payers mastering the people of God and enslaving them.

A climb or mountain pass at the south of the Dead Sea. It formed the border of Palestine, and it was also the border of the Amorites. Numbers 34:4; Judges 1:36. It is also called Maaleh-acrabbim in Joshua 15:3. It is thought to lie some miles south of the Dead Sea, but no one has identified the exact spot.

A people descended from Canaan, son of Ham (Genesis 10:16). They lived in the mountains, as their name means. At times they seem to have been in the mountains both east and west of the Jordan. Numbers 13:29; Joshua 5:1; Judges 1:34-36; Judges 10:8; 1 Kings 4:19. They were the most dominant and the most corrupt people or tribe, so they sometimes stand for the Canaanites in general. Genesis 15:16; 1 Kings 21:26.

The Amorites force the Danites out of the valley, the low ground that is so necessary for true spiritual judgment... The Danite loses in this way the ability for true judgment; and it is striking that he loses it to the Amorite — the "talker," as the name may mean. The Amorite, we are told, had occupied all this land from its southern border.

It begins with Judah, and speaks of victory going on in a vigorous way... As you go on, you find everything done in part only. At first they only put the enemy to flight. Then they are no longer able to do that... A little further on, they cannot do even that; they make the enemies of God pay tribute to them instead... The next step shows no power even for this: they live among them. And last of all, they could not drive them out of the rich valleys, the choice pastures. The children of Israel had to live in the mountains, and the enemy had the best of all the land. What a progression that is!

The valley suggests lowliness and fruitfulness; fruitfulness because of lowliness. It is because the Lord went down into the valley of death that He could bear fruit for us... "Amorite" means "the lofty one," one who is lifted up. The Amorite is the lofty speaker, a people who talk a great deal... They are high talkers, and they drive God's people out of the valleys. Whenever you find the people of God given to talking instead of reality, making a great profession, speaking great swelling words, you can be sure there is no lowly dweller in the valleys, and so no fruitfulness.

Now we see the declared judgment of God on this widespread departure from His plain command. The angel of Jehovah, who in Joshua's day had taken His place with them at Gilgal as Captain of the Lord's host, now comes from Gilgal to Bochim ("weepers"). He announces that in righteous government He accepts their own decision. They would not drive out the nations, and so He would not; and the consequences of this, predicted again and again, would come upon them. The people weep and sacrifice to Jehovah; but there is no real repentance.

The Angel of the Lord came up from Gilgal to Bochim. This Angel is Jehovah Himself. His own words reveal this fact. In Joshua's time, after Israel had taken the land, the Angel of the Lord was with them. He was Jehovah in visible form, and as leader of the Lord's army He led them on in the conquest (Joshua 5:13-15).

It was the place where the reproach of Egypt was rolled away. It was the place where the flesh came under the execution of the sentence of death. And there is more. The army regularly camped there. From there it marched out to conquer at Jehovah's command, and there it returned again. Putting the flesh to death is the true place of power in the Spirit, and this is what Gilgal means.

But Gilgal had been neglected — even forgotten — since the days of Joshua. It is in this way that hearts become worldly, through the absence of daily self-judgment. The angel of Jehovah was the representative of divine power among the people. He had stayed there alone, so to speak, with nothing to do, waiting for Israel to return to Him. He had waited long; Israel did not return.

They came at once to Bochim (Judges 2:1-5), that is, to tears and weeping. In Joshua they went to Gilgal, where Israel had broken completely with the world... But the Angel of the Lord went to Bochim; He did not give up Israel though they had left Gilgal. It was grace going after them.

There was nothing for it but that the angel should leave this blessed spot and go up to Bochim, the place of tears. Israel could not recover the blessings that depended on Gilgal. At Bochim they wept, forced to bear their discipline and its consequences, which could not be undone. God does not set up again what man has ruined.

God was true to His Word. But Israel had entered a covenant to obey God's law, and that law included the command that they should make no covenant with the people of Canaan. They had not obeyed. He asked them why. They had no answer.

Had God broken His covenant? Had He not accomplished all that His mouth had spoken? It was Israel who had broken the covenant. "Why have you done this?" How this question reaches and probes the conscience. Why? Because I preferred the world and its desires to the power of the Spirit of God. I preferred idols to the indescribable favour of Jehovah's face.

The Lord declared in judgment that He would no longer drive out their enemies, and they wept when they heard the judgment. There was no sorrow for sin and failure, but for judgment, and they worshipped where they wept.

These were the instructions Jehovah gave His people. They were clear and plain. No mercy for the Canaanites, no covenant with them, no union, no fellowship of any kind; unsparing judgement, intense separation.

There is no surer road to learning the way of the wicked than to make alliances with them.

He tells Israel, "I brought you up from Egypt and brought you into the land that I swore to give to your fathers. I said, 'I will never break my covenant with you.'" Certainly God was true to His Word. But Israel had agreed to obey God's law, which included the command that they should make no covenant with the inhabitants of Canaan. But they had not obeyed. He asked them why. They had no answer.

Israel had left Gilgal. It was the place where the reproach had been rolled away, the place of the "sharp knives," which pictures self-judgment. It was for Israel the place of strength and power for victory, since it gave the flesh nothing to boast in. They had left Gilgal. How often we, who are crucified with Christ, leave our Gilgal. Instead of glorying in the Lord and having no confidence in the flesh, we too act in self-confidence.

Had God broken His covenant? Had He not done everything His mouth had spoken? It was Israel who had broken the covenant. "What is this you have done?" How this question reaches and probes the conscience. Why? Because I preferred the world and its desires to the power of the Spirit of God. I preferred idols to the indescribable favour of Jehovah's face. What then was the natural heart of this people? What is ours?

Now we find God's declared judgment on this widespread departure from His plain command. In Joshua's day the angel of Jehovah had taken His place with them at Gilgal as Captain of the Lord's host. Now He comes from Gilgal to Bochim ("weepers") to announce that in righteous government He accepts their own decision. They would not drive out the nations, so He would not.

First, then, we have relaxation. In Judges 2:2 we discover negligence and disobedience. One thing leads to another. Maybe there is no energy to keep learning more of the Lord. Maybe His word and will are neglected. Then you may soon reach direct disobedience. Then in verse 10 there is a further step — forgetfulness of what the Lord had done for Israel.

But the Angel of the Lord went to Bochim; He did not give up Israel, though they had left Gilgal. It was grace going after them. And on our part, if we do not go to Gilgal, if we do not go back to the utter humbling of self in God's presence, we cannot come out in power.

Joshua is a book of victorious power. Judges is the book of failure in faithfulness, so that power is lost. The one exception is that God steps in with mercy, from time to time, to deliver and revive. Gilgal is exchanged for Bochim. Gilgal meant the denial of the flesh. It seemed of little importance, yet it was the place of power. Bochim was the place of tears, but the angel of God was there.

Notice that little word up. It marks the distance between Gilgal and Bochim, and shows the difference between them. They have left the place of lowliness. They have taken high ground and a proud attitude. It is only too easy to make this climb, whether on our own or as a group. Spiritual pride and self-confidence are in it.

In Joshua's day the angel of Jehovah had taken His place with them at Gilgal as Captain of the Lord's host. Now He comes from Gilgal to Bochim ("weepers"). He comes to announce that, in righteous government, He accepts their own decision. They would not drive out the nations, and so He would not. And the consequences of this, foretold again and again, would come upon them.

If the children of Israel abandon Jehovah to serve idols, Jehovah gives them up to serve idolaters. It is so with us. If we sin, that sin measures and defines our discipline. And so grace works repentance when we turn and cry to the Lord in our distress.

Look at the order, and see how evil must progress. First comes the failure to drive out the enemy. Next they put them to forced labour and make them pay tribute. Then comes intermarriage, tying themselves to them. Then they take up their false gods and depart from God. Last, there can be only one result. God hands them over to an enemy, to make them taste what an evil and bitter thing it is to depart from Him.

Israel was unfaithful in this way. They made a treaty with the people of the land and did not care about their evil. So the Lord let those nations remain, to test Israel. In the same way, the church has kept close to the world, and this has been a constant snare to it.

If we get away from the Lord and seek the things of this present world, we shall expose ourselves to the enemy. Someone might say, but surely Christians would not choose new gods? Yet the apostle John writes to us, "Little children, keep yourselves from idols" (1 John 5:21). Everything that would challenge Christ's right to fill the heart is an idol!

But the angel of the Lord went to Bochim; He did not give Israel up, though they had left Gilgal. It was grace going after them.

Had God broken His covenant? Had He not done all that His mouth had spoken? It was Israel who had broken the covenant. ... How touching the grace which provides for worship in the middle of the ruin. The place of tears is one of sacrifice, and God accepts the offerings made at Bochim.

The Angel of the Lord came up from Gilgal to Bochim. This Angel is Jehovah Himself. His own words reveal this fact. In Joshua's time, after Israel had taken the land, the Angel of the Lord — Jehovah in visible form — was with them. As commander of the Lord's army, He led them on in the conquest.

Had God broken His covenant? Had He not accomplished all that His mouth had spoken? It was Israel who had broken the covenant. "Why have you done this?" How this question reaches and probes the conscience. Why? Because I preferred the world and its desires to the power of the Spirit of God, idols to the indescribable favour of Jehovah's face. What then was the natural heart of this people? What is ours?

He asked them why? But they had no answer.

Gilgal speaks of the self-judgment of sin in the flesh, but Israel had neglected this after settling in the land. If we too neglect the self-judgment needed for a walk with God, the result will be Bochim — "weeping."

They came at once to "Bochim," that is, tears and weeping. In Joshua they went to Gilgal instead, the place where Israel was completely separated from the world. They had crossed the Jordan, and that was death. Then the reproach of Egypt was rolled away. But the angel of the Lord went to Bochim. He did not give Israel up, though they had left Gilgal. It was grace going after them.

Many use Bochim as a picture of humiliation, where believers who have failed willingly own that failure before God. I heartily agree with that use. But taken as Scripture really gives it, there was nothing of the kind at Bochim. The Lord declared in judgment that He would no longer drive out their enemies. They wept when they heard that judgment. There was no sorrow for sin and failure, but for judgment, and they worshipped where they wept... There was no voluntary confession and humiliation at all.

They would not drive out the nations, and so He would not... The people weep and sacrifice to Jehovah, but there is no real repentance. This first step downward is soon followed by another, and that second step completes the break between them and Him.

Samuel gathers the people at Mizpah, which is not merely the place of tears, but of humiliation. It was there that "they drew water and poured it out before the LORD and fasted on that day and said there, 'We have sinned against the LORD.'"

Let us individually get back to Gilgal, or let us at any rate get to Bochim, the place of weeping... Bochim, God can meet us there. You remember a holy and blessed Bochim in the New Testament. It is in the seventh of Luke. There is a poor soul that has nothing but her sins to bring to Christ, and she brings them; she pours them out in hot tears, in shame and sorrow, on His feet... There is a sacrifice at Bochim, a sacrifice that has put sin away forever from before God's face.

This means "weepers." It was the place near Gilgal. There an angel of the Lord charged the Israelites with disobeying God: they had made agreements with the people of the land, and they had not thrown down their altars. He told them what would follow. The people wept and sacrificed to the Lord. Judges 2:1-5. Bochim symbolically is not simply "weepers," but "weepers over disobedience."

Joshua is a book of victorious power. Judges is the book of failure in faithfulness, and so that power is gone. Yet God steps in from time to time in mercy, to deliver and revive. Gilgal is exchanged for Bochim. Gilgal, the denial of the flesh, seemed of little importance, yet it was the place of power. Bochim was the place of tears, but the angel of God was there.

But Israel had neglected Gilgal — in fact, forgotten it since the days of Joshua. This is how hearts become worldly, through the absence of daily self-judgment. The angel of Jehovah, who represented divine power among the people, had stayed there alone, so to speak, with nothing to do. He was waiting for Israel to return to him. He waited long, and Israel did not return. There was nothing for it but that the angel should leave this blessed spot and go up to Bochim, the place of tears.

Israel weeps and sacrifices (v. 5). How touching is the grace that provides for worship in the middle of the ruin. The place of tears is a place of sacrifice, and God accepts the offerings made at Bochim.

It is exchanged for tears. But the tears are for lost blessings. God may be worshipped in Bochim: His relationship to the people was unaltered. He accepts these tears. But what a difference! The strength and the light of Jehovah's countenance are not there.

Take Bochim merely as a picture of humbling and sorrow, where believers have failed and by grace choose to own it before God: I fully agree with that. But as Scripture actually presents it, there was nothing of the kind at Bochim. The Lord declared in judgment that He would no longer drive out their enemies. They wept when they heard that judgment. There was no sorrow for sin and failure, but sorrow over judgment, and they worshipped where they wept.

Let us each get back to Gilgal, or at least let us get to Bochim, the place of weeping... God can meet us there. You remember a holy and blessed Bochim in the New Testament. It is in the seventh chapter of Luke. There is a poor soul who has nothing but her sins to bring to Christ, and she brings them. She pours them out in hot tears, in shame and sorrow, on His feet... There is a sacrifice at Bochim, a sacrifice that has put sin away forever from before God's face.

It is sad that we have to gather there. But it is the only place where the Lord can meet us in the matter that weighs on so many hearts. If we miss Bochim we shall miss the Lord, for it is His appointed place of meeting.

Moses led them in the wilderness. Joshua led them and directed the dividing of the land. Both had now died. God had chosen them and made them fit to be the spiritual guides and teachers of the people He had just redeemed. But the rules and statutes given through Moses, which the people were to "be careful to do in the land" (Deut. 12:1), were kept in writing among them so that they could obey. Before his death Joshua gathered all the tribes to Shechem (Joshua 24). He was about to leave them, so he made them give a solemn covenant promise: "The LORD our God we will serve, and His voice we will obey."

"So Joshua sent the people away, every man to his inheritance." The responsibility now rested on Israel. They had to keep their place in that inheritance by obeying God. We can only read and re-read the solemn words of Joshua's appeal on this last day. Notice that they dodged the very point of it — putting away their idols. As we apply the same appeal to ourselves, we may open the book of Judges and trace there the result of disobedience.

Notice too, in these chapters, how carefully the Spirit of God defines the place and limits of every tribe. He does it so that each can see and know their exact share in the inheritance. It is the same now for each of us. God has given each of us a definite place and definite duties in the body of Christ. Every member of Christ is responsible to be conscious of it, and to act in keeping with it.

The whole country is given to Israel, and each tribe has his share. So Jehovah Himself gave each tribe its portion in full right. He marked out their borders too, for the Spirit of God takes notice of everything when He gives out the spiritual inheritance. He gives to each according to the mind of God. There is nothing uncertain in God's arrangements. But not one tribe drove out all the enemies of God from His inheritance. Not one took possession of all that God had given him.

Joshua was a man who lived in the holy presence of God. God had taken full possession of his soul. So it was a simple thing for him to take possession of what was his. Let God capture my soul and I will want to capture everything for Him.

A second generation came in — people who had not seen the works of the Lord, who had got the truths from the elders second-hand. These truths had not come straight down to them from God. They had learned them in an indirect way — and, I might add, in their minds more than in their hearts.

True, on the surface Israel allowed no foreign worship in Joshua's time. In his days, and in the days of the elders who outlived him, Israel mostly served the Lord. But with the next generation decline became obvious. They had not seen the great works of the Lord, and the short time that had passed was plenty for forgetfulness. "Out of sight" soon became "out of mind."

All the days of Joshua and of the elders that outlived him, Israel walked before Jehovah. It is the history of the assembly. While the apostles were there, it was preserved. But Paul (Acts 20:29) and Peter (2 Peter 2) both warned the saints that unfaithfulness and rebellion would sadly follow once they were gone. These evil principles were already there.

But man always fails when he receives blessing that carries responsibility, even in the best circumstances. Israel was no exception to the rule — it was the clearest example of it. No sooner had their blessing reached its highest point than it began to ebb.

Joshua stands for two things: the energy of the Spirit of God making Christ our leader, and the man of faith who takes hold for God in living faith. The elders and Joshua, who knew God and followed Him, held the whole nation together as long as they lived. It is a mercy when God has such people to keep His saints loyal.

Then a second generation came in. They had not seen the works of the Lord. They had received the truths from the elders second-hand. The truths had not come straight down to them from God. They had learned them in an indirect way — and, I might add, in an intellectual way rather than in their hearts. These truths sit on your bookshelf, and you can buy them for a few pennies. But it is one thing to pay for something out of your pocket, and another to pay for it out of your soul.

Times of stress and dangerous circumstances build spiritual muscle. Joshua and the elders with him were developed that way. It was a hard school, but it had ample compensations. You cannot jump into a history with God. You do not discover a good general on the parade ground or in a mock battle. You find him in the hard campaign, when the fate of empires hangs on one battle.

Idolatry had clearly never been fully rooted out among the children of Israel. True, Israel tolerated no foreign worship on the surface in Joshua's time. In his days and the days of the elders who outlived him, the people generally served the Lord. But with the next generation the decline became obvious. They had not seen the great works of the Lord, and the short time that had passed was enough for forgetfulness. "Out of sight" was quickly "out of mind."

Fathers and mothers clearly carried the responsibility of passing on to their children the great events of Israel's history and the Lord's blessings to them. So if a generation arose that did not know the Lord or His works, that implies a lapse in their teaching... because they did not know the Lord, and because they did not know His works, it was very easy for them to give up. They had nothing to hold onto.

Judges 2:6-9 repeats Joshua 24:26-31, tying this history of decline closely to the people's story before their fall. Elders outlived Joshua to help and encourage the people, just as the church had apostles. But in the apostles' days, as in the elders' days, principles that destroy the church were already at work.

Scripture often uses the word "servant" for people God commissions to carry out some special duty for Him. Among others, it uses the word of Abraham, Moses, Joshua, David, Job, and even of the first great head of Gentile rule, Nebuchadnezzar (Gen. 26:24; Num. 12:7; Judges 2:8; 2 Sam. 7:8; Job 1:8; Jer. 25:9; Jer. 43:10). God called each of these men to serve Him in a particular way.

Joshua was a man who lived in the holy presence of God. God had taken complete possession of his soul. So it was a simple thing for him to take possession of what was his. Let God capture my soul and I will want to capture everything for Him.

Joshua dies, and his influence lasts only to the end of his own generation — a significant limit. They bury the bones of Joseph their father at Shechem. Last of all, Eleazar dies. These three graves are a sign that the Great Deliverer has not yet come. The pictures are only the shadow, not the substance, yet faith sees them pointing on to it. Thank God, for us the Deliverer has come, though the full deliverance has not come yet.

The second generation of any movement is a time of failure. Israel under Joshua and the elders was faithful, outwardly at least, and living in the fear of God. Then a second generation came in. They had not seen the works of the Lord. They had got the truths from the elders second-hand. Those truths had not come straight down to them from God. They had learned them in an indirect way and, I might add, with the mind rather than the heart.

But Joshua died at 110, and the older generation of Israel died with him. Another generation followed who did not follow the faith of their fathers, and did not know the Lord or the work He had done for Israel. Much of this may have come from Israel's failure to obey God's Word to teach their children carefully (Deut. 31:10-13). Israel soon began to fall apart. In the same way, the Church soon left the truth it was built on, and very sad, disastrous results have followed (Acts 20:29-30; 2 Tim. 2:16-21).

Here the name of Joshua's inheritance changes in a significant way, from Timnath-serah to Timnath-heres. One word is simply the other with its letters reversed. But the change of meaning is striking, if with Fuerst and others we take the second to mean not "sun," but "clay." An "abundant portion" becomes a "portion of clay." … And has the Church in its decline not lost sight of the heavenly portion, turning it, as it were, into mere earthliness?

Judges 2:6-9 repeats Joshua 24:26-31. It ties this story of decline closely to the story of the people before their fall. Elders outlived Joshua and were there to help and encourage the people, just as the church had apostles… This passage gives us a summary of the whole book of Judges. Worldliness and idolatry follow one after the other. However far our hearts go after the world, that is how far they turn away from God. From there to forsaking the Lord and following idols is only one step.

It is beautifully shown (vv. 49-50) that "according to the word of the LORD they gave him the city that he asked, Timnath-serah in the hill country of Ephraim, and he rebuilt the city and settled in it." Self-seeking was not in Joshua any more than in Moses. Each had his part in what was given to their leader — the LORD's word, Joshua's request, and Israel's gift: but not until they had finished dividing the land.

Joshua had entered this inheritance by faith, as the representative of the people of God. So the name is Timnath-serah, "an abundant inheritance." And surely God's portion is an abundant portion. And now when it is a question of the people failing and their departure from God, what is the portion where Joshua's grave is? Timnath-heres, "a portion of clay." The abundance turned into a little handful of earth. That tells us the difference between a living faith and formal profession.

One word is just the letters of the other in reverse. But the change of meaning is striking, if with Fuerst and others we take the second to mean not "sun" but "clay." An "abundant portion" becomes a "portion of clay."… And has not the Church in its decline lost sight of the heavenly portion and changed it, as it were, into mere earthliness?

This meaning comes out all the more in where the portion lies, both in Joshua and here: on the north of the hill Gaash — the mystery side of the "quaking" earth out of which the Lord rose! … That quaking of the earth has its meaning: what can be shaken can be removed. According to the apostle, "Yet once more I will shake not only the earth but also the heavens" (Heb. 12:26-27) means the "removal of those things that are shaken."

Joshua dies. His influence lasted only to the end of his generation — a significant limitation. His father Joseph's bones are buried at Shechem. Last of all, Eleazar dies. These three graves are a sign that the Great Deliverer has not yet come. The types are only the shadow, not the substance — though for faith they point on towards it. Thank God, for us the Deliverer has come, although not yet the full deliverance.

He was buried on the border of his inheritance in the hill country of Ephraim. His dust rests there until Jesus raises him from the dead — and Joshua is such a striking picture of Him.

The people served God as long as they had a man of faith to lead them, but when the time of testing came, it showed what was in their hearts, and they departed. May God make it fresh in our souls. May He keep us from dealing with truth at second hand. May He make it a living reality to us.

Two things describe the low estate of the generation that arose after Joshua. "They did not know the LORD, or the work that He had done for Israel" (Judges 2:10). Where personal knowledge of Christ and of the value of His work is missing, the floodgates open to a flood of evil. This was the case with Israel: "They abandoned the LORD and served the Baals and the Ashtaroth" (Judges 2:13).

It is true that Israel served the LORD all the days of Joshua, and all the days of the elders who outlived him. Those elders had known all the works the LORD had done for Israel. But that generation were gathered to their fathers. We read that "there arose a new king over Egypt, who did not know Joseph." He forgot all the kindness the LORD had shown His nation through Joseph, and turned into the enemy of Joseph's brothers. In the same way, another generation has now risen in Israel. With a hard, Egyptian heart they did not know the LORD who had visited and redeemed their fathers.

As long as Joshua and the elders lived, their presence and influence kept Israel from openly abandoning God. But once those moral embankments were gone, the dark tide of idolatry rolled in. It swept away the very foundations of the national faith. Baal and Ashtaroth took the place of the LORD of Israel. Human influence is a poor prop, a feeble barrier. The power of God must hold us up, or sooner or later we shall give way.

Fathers and mothers clearly carried the job of passing on to their children the great events in Israel's history and the Lord's blessings to them. So if a generation arose that did not know the Lord or His works, it points to a lapse in the teaching of the fathers and mothers. Because they did not know the Lord, and did not know His works, it was very easy for them to give up. They had nothing to hold on to. They held the position, but had no living concern about it. And it is so easy to give up something we are not concerned about.

A second generation came in — people who had not seen the works of the Lord, who had got the truths from the elders at second hand. They had not come right down to them from God, but they had learned them in an indirect way, and I might add, in an intellectual way, rather than in their hearts.

The elders have gone, and we have risen in the place of our fathers. I ask you, and I ask myself: has it been only something handed down to us from faithful men, or have we dealt with God ourselves about these things? Is it between us and God? Have we been alone with Him about them?

But then another generation arises in Israel. They have not known the LORD, and have not seen all the great works of His hand. They serve the gods of the peoples whom Israel had spared. So God no longer protects them. Unfaithful within, the Israelites fall into the hands of the enemy without. Then, in their affliction, the LORD was moved with compassion and raised up judges. They acknowledged His name, and brought back the display of His power among them.

Israel soon began to fall apart. In the same way, the Church very soon after its beginning turned away from the truth it was founded on, and most sad, disastrous results have followed (Acts 20:29-30; 2 Timothy 2:16-21).

From chapter 2:6 to 3:4 we have the history of the whole period of the Judges outlined. It first mentions their obedience and service, how they began in the Spirit. The second generation, as always, leads to failure. For the first time we read the words that appear in six other places in this book: "And the people of Israel did what was evil in the sight of the LORD." They forsook Him — the loving, gracious Jehovah, whose kindness and tender mercies their own past history shows so fully. Instead of serving such a God, they served Baal and Ashtaroth.

In the book of Judges eight times we are given the key to all their trouble, repeated like a bitter wail again and again: "And the children of Israel did evil again in the sight of the Lord." The result was not merely one battle with the enemy and one defeat, but the most terrible oppression, persecution, and misery extending at times over long periods of years, and only ended by the raising up of some one individual who judged Israel.

Two things describe the low state of the generation that arose after Joshua: "They did not know the Lord, or the works He had done for Israel" (Judges 2:10). Where a personal knowledge of Christ and of the value of His work is missing, the floodgates stand open to a flood of evil. This was the case with Israel: "They forsook the Lord and served Baal and Ashtaroth."

The job of passing on to the children the great events in Israel's history, and the Lord's blessings to them, lay very definitely on the shoulders of the fathers and mothers. So if a generation arose that did not know the Lord or His works, it implies there was a lapse in the teaching of the fathers and mothers... They were in a position, but had no living concern connected with it, and it is so easy to give up something we are not concerned about.

Baal means "husband" and "lord," with the primary idea of ownership... Yet the word is not necessarily bad either. In the sense of "husband," God uses it of His own relation to the people: "your Maker is your baal"; "though I was a baal to them" (Isa. 54:5; Jer. 31:32). Still, God finally rejects the word. Through Hosea He says, "You shall call Me Ishi [my husband], and you shall no more call Me Baali: for I will take away the names of the Baals out of her mouth."

Judges 2:11; 3:7; 8:33; 10:6, 10 should be rendered "the Baalim" — not one, but many male gods... The definite article, when it is used, brings out how great their guilt was: they forsook the one God to serve the many, the true God for the false ones.

Here we are told that the people served Baalim. That means "Lords." And God's Lordship and ownership is a truth; God does own mankind. He is God over them. But look how many gods and lords men have set over themselves! Each has some element of divine truth in it — but only an element. What is it to depart from God and serve Baalim? It means setting aside a single attribute of God and putting some human attribute in its place.

Because of this unfaithfulness and disobedience, the hand of Jehovah fell heavily on them again and again, just as He had warned them through Moses. The neighbouring nations whose idols they served plundered them and made them slaves. When they groaned under their punishment, the Lord had pity on them. He raised up judges who rescued them from their enemies. But they never stopped their own practices or their stubborn way.

Two things describe the low state of the generation that arose after Joshua. "They did not know the LORD or the work that he had done for Israel" (Judges 2:10). Where a personal knowledge of Christ and of the value of His work is missing, the floodgates are open to a flood of evil. This was the case with Israel: "They abandoned the LORD and served the Baals and the Ashtaroth" (Judges 2:13).

First, then, we have relaxation. In Judges 2:2 we discover negligence and disobedience. One thing leads to another. If we have no energy to keep learning more of the Lord, and we neglect His word and will, direct disobedience may soon follow. Then in verse 10 is a further step — forgetfulness of what the Lord had done for Israel.

As the Israelites became more self-satisfied and complacent, the Lord lost His place altogether. The next step was idolatry (verses 11-13). They forsook the Lord. They lost the sense of the grace that had delivered and blessed them. So they followed what one might call the craze of the day.

In whatever measure our hearts go after the world, they turn away from God. From there to forsaking the Lord and following idols is only one step. If we keep company with the world, its treasured objects take hold of our hearts and rob Christ of His place.

They began their descent by serving the Baals (v. 11). This word means "lords." Many people today talk about "the Lord" while not meaning the Lord Jesus at all. For "there are many 'gods' and many 'lords'" (1 Cor. 8:5). People often prefer a substitute that will not try their consciences.

They did not have to invent God. What they invented was the god they wanted. And that god was one like themselves — a being who could sympathise with the lusts and passions of a corrupt nature.

Such turning away had to bring down the anger of God. He handed Israel over to the very nations whose gods they were adopting. Those cruel enemies gained the upper hand over them (v. 14). They had to learn where their own folly led under God's government. And they had to learn that God meant what He said when He warned them of disaster for their disobedience (v. 15).

As in water face reflects face, so the heart of man reflects man. And so Israel's history, in its main features, matches the history of the present age. This is what makes the book of Judges so important for us. We have here, as in a mirror, our own faces spiritually: a photograph of divine light that will not flatter.

Two things describe the low state of the generation that grew up after Joshua. "They did not know the Lord, or the works He had done for Israel" (Judges 2:10). Where a personal knowledge of Christ and of the value of His work is lacking, the floodgates open to a rising tide of evil. This was the case with Israel: "They abandoned the LORD and served the Baals and the Ashtaroth" (Judges 2:13).

Baal means "husband" and "lord," with the main idea of ownership… Yet the word is not bad in itself. In the sense of "husband," God uses it of His own relation to the people: "your Maker is your baal;" "though I was a baal to them." (Isa. 54:5; Jer. 31:32.) Still, God rejects the word in the end. Through Hosea He says, "You shall call me Ishi [my husband], and you shall no more call me Baali: for I will take away the names of the Baals out of her mouth."

Judges 2:11, Judges 3:7, Judges 8:33, Judges 10:6, 10, should read "the Baalim" — not one, but many male gods. In Judges 3:7 "the Asheroth," translated "the groves," really means the goddesses, and Judges 10:6 has "the Ashtaroth." When the text uses "the," it brings out how great their guilt was. They left the one God to serve the many, the true God for the false ones.

Ashtaroth was the chief deity worshipped by the Phoenicians and Sidonians. Scripture often names her alongside Baal (see Judges 2:13; 10:6), and people likely counted her as his female partner… "Her worship," The Biblical and Theological Dictionary says, "in time became the most impure and revolting worship anyone can imagine. People held it in shady groves that were famous for scenes of debauchery."

Baal stands for the power that comes with owning something, with no thought of how the owner may use it. Ashtoreth speaks of fruitfulness in the natural sense… Man seeks power. He wants things in his hand, with no question of how he will use them — power without responsibility. Underneath, "the lusts that war in his members" hold him as a poor slave to their will. Baal and Ashtoreth are twin worships that match each other. Both mean independence from God, and together they mean bondage to self.

They abandoned Him — the loving, gracious Jehovah, whose kindness and tender mercies their own past history shows so clearly. Instead of serving such a God, they served Baal and Ashtaroth. This Canaanite "religion" came with the vilest immoralities, and these dragged Israel down to the level of these doomed nations. All moral corruption, and all social and political confusion, comes from turning away from God.

They began their descent by serving the Baals (v. 11). This word means "lords." Today many people talk about "the Lord" and do not mean the Lord Jesus at all… People usually prefer a substitute that will not test their consciences.

In Judges 2 they are found in complete failure, and as a result God says, "I will not drive out your enemies from before you, but they shall become thorns in your sides." It is always the same picture — kindness on the part of God, ingratitude on the part of man.

Two things describe the low state of the generation that arose after Joshua. "They did not know the Lord or the work that He had done for Israel" (Judges 2:10). Where people lack a personal knowledge of Christ and of the value of His work, the floodgates open to a flood of evil. This was the case with Israel: "They abandoned the Lord and served the Baals and the Ashtaroth" (Judges 2:13). Then the anger of the Lord burned against the people. He sold them into the hands of the enemies around them, who plundered them. And He left the enemy within to be a thorn in their sides.

If the children of Israel would abandon Jehovah to serve idols, then Jehovah gives them up to serve idolaters. It is so with us. If we sin, that sin measures and defines our chastening. And so grace works repentance in us, when we turn and cry to the Lord in our distress.

If we lose the sense of God's authority over our souls, then He must give us over to the authority of what we have chased after. That result follows of necessity. How significant that is. It shows us — and it is very touching to see — that our Blessed God does not delight in judgment, that He does not delight in chastening. He simply, as it were, permits His people to reap the result of their own folly. It is as though He said, "You see, I am not inflicting this chastisement. I am not bringing evil on you. I am only showing you the result of your own evil."

This time it was more than a temporary check. Israel's humbling was not a passing thing. Jehovah handed them over to their enemies on purpose. It was not that He did not love them. It was not that He would not work all things for good. But He had to bring the people to face the truth of their state, before He would show Himself to them in the truth of His own grace.

It is the same sad old story that we have seen so often. The people fail and sin, and as a result they are sold into the hands of their enemies. God never allows the enemy to gain power over us, unless it is a judicial result of our own failure. He never lets us fall under the power of evil, unless the soul has first turned away from Himself. God keeps even the weakest and least taught believer safe from the schemes and power of the enemy, as long as the heart is true and loyal to Christ.

The people depart from Him; they have set up idols of their own, the gods of the heathen around them. Then God gives them over to the enemy to come in like a flood and take possession. Then the people cry out for mercy under the terrible rule of their enemies. In His mercy God raises up judges to deliver them. That is how the judges come in. First comes decline, then bondage, then a cry for help.

This was not just a halt in their progress. It was not a passing humiliation for Israel. The LORD gave them up into the hands of their enemies on purpose. Not because He did not love them. Not because He would not work all things for good. He did it because He had to bring the people to face the truth of their own state before He would show Himself in the truth of His own grace.

And just as surely as in Israel's history here, the Lord's chastening hand has had to rest on His people. Raiders had plundered them, and they could no longer stand before their enemies. For us too this is "as the LORD had warned — yes, as the LORD had sworn." Nor is He "man, that He should lie, or a son of man, that He should change His mind."

Because of this unfaithfulness and disobedience, the LORD laid His hand heavily on them again and again. He had warned them of this through Moses (Lev. 26; Deut. 28). The neighbouring nations whose idols they served plundered them and made them slaves.

If the children of Israel would abandon the LORD to serve idols, they are themselves given up by the LORD to serve idolaters. It is the same with us. If we sin, this measures and defines our chastisement; and so grace works repentance when we turn and cry to the Lord in our distress.

But just because I am His child, God will chasten me here on earth if I turn away from Him. Old Bishop Fuller tells of seeing two boys fighting. A man came out of a nearby house, seized one of the boys — the one least to blame — and gave him a sound beating. The Bishop asked why he did not beat the boy who was most at fault. "Oh," he said, "this is my son, and I chastise him. I have nothing to do with the other." In the New Testament, though grace is the leading thing, there is government too, as in the Old. "If we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world" (1 Cor. 11:31-32).

This is truly a gloomy and humiliating record… But thank God, there is another side to the picture. There is what we may call a bright and beautiful "Nevertheless," for God will be God, no matter what man proves himself to be. This is an unspeakable relief and comfort to the heart. God remains faithful. Here is faith's stronghold, whatever comes.

The God who judges is also the God who has compassion. Israel groans under the oppressor; then the Lord looks on this people for whom He had done such great things, and raises up deliverers for them.

Israel had failed — sadly, shamefully, inexcusably failed. They had forfeited all claim to the protection of Jehovah's shield. They were justly handed over into the ruthless hands of the kings of Canaan. About all this there could be no question. "Nevertheless" Jehovah's heart could still feel for His poor, oppressed, groaning Israel. True, they had proved themselves wayward and unworthy. Yet His ear was always ready to catch their very earliest groan. We are even told, in Judges 10, that "His soul was grieved for the misery of Israel."

The way God delivered them — by judges who judge the people for God — matches, of course, the root of the evil to be met. "The judges," says Keil, "were men who obtained justice, or right, for the people of Israel. They did this not only by delivering them out of the power of their foes, but also by administering the laws and rights of the Lord (chap. 2:16-19). Judging in this sense was different from the administration of civil law, and included the idea of government such as would be expected from a king."

The people depart from Him, and set up idols of their own, the gods of the nations around them. Then God hands them over to the enemy, who comes in like a flood and takes possession. Then the people cry out for mercy under the terrible rule of their enemies. God in His mercy raises up judges to deliver them. First there is decline; second, bondage; third, a cry for help. God raises up a deliverer for the time being. That deliverer restores them for a while, only for them to fall again into the same evil. God does not raise up another Joshua. He does not restore what has been broken to pieces. He raises up a judge for a specific purpose. When the judge has done his special work and dies, the heart of the people slips off into evil. They need another deliverer, another recovery through another judge, but weaker and weaker, until it is almost total darkness.

The Lord then acted on behalf of His backslidden people and raised up judges (verses 16-18). The result was recovery. Once more, under these revivals, the people rejoiced in victory over their enemies and in the promised covenant blessings. Self-judgment, which is true repentance, had to come before each revival. They cried to the Lord; they sought His face, and then deliverance came. It is the same in the individual experience of the children of God.

He was grieved by the afflictions of His people. He judged their sin and evil; yet at the same time He pitied and saved. But the people He worked through were always insignificant in themselves. We do not find revivals beginning at the top. Generally, any recovery from the doctrines and traditions of men has come through some obscure individual, raised up in the energy of the Spirit.

In Judges, God speaks to us by contrast. Out of the very eater — Satan, who is overcome — He brings us food, even Christ. We are shown that every bondage of God's people comes through sin, which turns them away from Christ. And every matching deliverance comes through leaders who, despite all their failures, clearly resemble the one great Deliverer who alone can set His people free.

Yet God graciously stepped in at such times to raise up judges whom He used to set Israel free. But while they were glad of their deliverance, they would not honour the judges. Honouring them meant submitting to the Word of God which the judges gave them. Instead they turned quickly from the way in which their fathers walked.

Their unfaithfulness brought misery on them. That misery moved God to compassion. His mighty grace raised up deliverers by His Spirit among the fallen and wretched people... But Israel was unchanged. "Yet they did not listen to their judges." ... This is the sorrowful history of the people of God. It is also the history of the grace of God, and of His compassions towards His people.

The close of chapter 1 gave us Israel's decline in their connection with the world. The verses we have just read show the same decline in relation to God. We have a summary of the whole book of Judges in this passage. Worldliness and idolatry follow one another. However far our hearts go after the world, that far they turn away from God. From there, forsaking the Lord to follow idols is only a step... If we keep company with the world, the things it treasures take hold of our hearts, robbing Christ of His place.

The first generation had to break out of their natural surroundings at the call of God. They were willing to follow Him in suffering and self-denial. Then their children came into the inheritance their fathers had won for them. But they had never been through what their fathers went through. Nature attracts them to the path by force of habit. They accept easily and easily can let go. They don't know the joy of sacrifice. They don't have the vigour gained by painful work.

From time to time the Lord raised up judges. In the same mercy the Lord still raises up faithful men from time to time, to stem the tide and help His people... But verse 19 of our second chapter of Judges shows the continued drift. The judges passed, and then they resumed the downward course. "They did not drop any of their practices or their stubborn ways." That is a terrible stage. No appeal reached them.

God had one answer, and it was worthy of Him. In His grace He makes use of the very unfaithfulness and its consequences to bless the people. God did not leave these nations only to discipline Israel. He also wanted "to test Israel by them, whether they will take care to walk in the way of the LORD as their fathers did." In short, would they separate from evil?

Israel had failed — sadly, shamefully, and with no excuse. They had lost every claim to the protection of Jehovah's shield. He was right to hand them over to the cruel kings of Canaan. None of this can be questioned. "Nevertheless" Jehovah's heart could still feel for His poor, oppressed, groaning Israel. True, they had proved themselves wicked and unworthy. Yet His ear was always ready to catch their very first groan.

But the God who judges is also the God who has compassion (Judges 2:18). Israel groans under the oppressor; then the Lord looks on this people for whom He had done such great things, and raises up deliverers for them. Such is the history which we shall see unfolded in the book of Judges, and of which we have here the summary.

Expressions like this, used of God in the Old Testament, are never found about Him in the New. With man in the flesh before Him in the Old Testament, we can understand such a term being used of God. Man's wickedness drew out the statement from the Spirit that God repented He had made him on the earth. His people's miseries — while they suffered under His government — drew out the compassion of His heart, and He delivered them: "For it repented the Lord because of their groanings" (Judges 2:18).

The Lord's way of deliverance was to raise up judges. It was a simple remedy, yet it worked only up to a point, because the people stubbornly went back to their old sins once the judge had died, if not before. Still, the remedy showed clearly what the disease was: deliverance could only come by revival. That meant judging themselves about their true condition, and returning to the One they had left. The "judge" was not merely a judge between one man and another. Above all he was the leader in the people's repentance and return to God — the representative of Jehovah's law and rule in Israel.

Their unfaithfulness brought them into misery, and that misery moved the compassion of God. His mighty grace raised up deliverers by His Spirit among the fallen and wretched people… This is the sad history of the people of God. But it is also the history of the grace of God, and of His compassion towards His people.

God granted revivals, but always in the power of individual faith and action. "Whenever the LORD raised up judges for them, the LORD was with the judge" — it does not say, then the Lord was with the people!

God does not raise up another Joshua. He does not restore what has been broken to pieces. He raises up a judge for one specific purpose. When that judge has done his special work and dies, the heart of the people slips off into evil. They need another deliverer, another recovery through another judge — but weaker and weaker, until it becomes almost total darkness.

So it has been in the professing Church. Revivals have come and gone, but they have not cured the wayward condition. The departure from God and His Word grows more and more marked, until it ends in the final great apostasy. The only complete deliverance can be the coming of the Lord.

First there is decline. Then bondage. Then a cry for help. God in His mercy raises up a deliverer for the time being, who restores them for a while. Then they fall back into the same evil.

Revivals were granted, but always in the power of individual faith and action. "Whenever the LORD raised up judges for them, the LORD was with the judge" — it does not say, then the Lord was with the people! — "and he saved them from the hand of their enemies all the days of the judge" (Judges 2:18).

It was so in the book of Judges. It was so at this period too. And it has always been so in the experience of the church. Every revival, when the energy that produced it has died away, has left the people in a lower, a worse state than before. The reason is evident. The need for a revival springs from the fact of increasing corruption and decay. The revival checks the downward drift for a moment. Then the force that fought the evil runs out. At once the corrupt stream sweeps on with greater power and volume.

That is a terrible stage. No remonstrance touched them. Think of a man on a completely wrong course, sinning against God and misleading others. It is a serious thing when he stubbornly keeps going. Stubbornness is the last stage in that chapter. It seems a fitting step toward the solemn last verse of the book (Judges 21:25). There Israel openly took up the principle of independence: "In those days there was no king in Israel. Everyone did what was right in his own eyes." It was the crowning sin in that dreadful book, the climax among God's people, when every man made his own judgment the test of right and wrong.

God does not raise up another Joshua. He does not restore what has been broken to pieces. He raises up a judge for one specific purpose. When that judge has done his special work and dies, the heart of the people slips off into evil. They need another deliverer, another recovery through another judge, but weaker and weaker, until it becomes almost total darkness.

Their unfaithfulness brought them into misery. That misery moved the compassion of God, and His mighty grace raised up deliverers by His Spirit among the fallen and wretched people… But Israel did not change… This is the sorrowful history of the people of God. It is also the history of the grace of God, and of His compassions towards His people.

Yet despite these revivals in Israel the tendency is downward… So it has been in the professing Church. Revivals have come and gone, but they have not cured the wayward conditions. The departure from God and His Word grows more and more marked, until it reaches the final great apostasy. The only complete deliverance can be the coming of the Lord. The pictures in the book of Judges do not fully show us that.

Notice who the enemies were that oppressed Israel from time to time. They were the ones Israel had left alive in the land. Israel left them there because of their own disobedience to God and their lack of confidence in Him. As long as they went on depending on God, no enemy could stand before them. He gave them one victory after another. These enemies stayed in the land entirely because of Israel's unfaithfulness.

After every time of deliverance, when the judge died, Israel went back to their low state or even lower than before, serving and bowing down to idols (v. 19). Can we wonder that God's anger was hot against Israel? Israel broke God's covenant. So He declared He would no longer drive out the nations Joshua left when he died (vv. 20-21). Instead, He would use those nations to test Israel (v. 22). The demon worship of these nations should have filled Israel with disgust at such evil, instead of luring them into the same practices. So it was a test, but one that proved Israel rebellious.

The LORD failed in nothing; Israel failed in everything. Joshua made a covenant with them at his last meeting, and they ignored it, just as they had ignored the covenant of Moses. God raised up judges to restore them and to save them from the hand of their enemies. But each time a judge died, they turned back without gratitude and behaved worse than their fathers. So His anger was kindled against Israel — not against the Amorite or the Canaanite — and He refused to drive out their enemies, leaving those enemies to test His people.

If the people of Israel abandon the LORD to serve idols, then the LORD gives them up to serve idol-worshippers. It is the same with us. If we sin, that sin measures and defines our discipline. And so grace works repentance in us when we turn and cry to the Lord in our distress.

He has to spread out before us the misery of our failures and our turning away from Him. He tells us that He brought us out of Egypt and into the land. He said He would never forget His covenant, and that He would always be faithful to His people. But He says: you have departed from Me. You have served other gods. Why have you done this? Then He tells them He cannot bless them. He cannot be with them in any real sense while they have departed from Him. He tells them He cannot drive out their enemies from their territory.

This unfaithfulness, foreseen by God, was the reason why God left some of the nations among His people to prove them. The presence of these nations was itself proof that Israel lacked energy and confidence in the power of God. Yet God would still have kept them from the disasters that followed. But in the wisdom of His purposes, God, who knew His people, left these nations among them as a means of testing them. Israel will be fully blessed only under Messiah. By His might He will bring in their blessing, and by His might He will keep it for them.

After every time of deliverance, when the judge died, Israel went back to their low state or even lower than before, serving and bowing down to idols (v. 19). Can we wonder that God's anger was hot against Israel? Israel transgressed God's covenant. So He declared He would no longer drive out before them any of the nations that Joshua left when he died (vv. 20-21). Instead, He would use those nations to test Israel (v. 22).

They would not drive out the nations, and so He would not; and the consequences of this, predicted again and again, would come upon them.

The children of Israel were unfaithful: they did not go forward to overcome their enemies. So God declared He would no longer cast those enemies out of the land. He would leave them as thorns in their side, a lasting witness to Israel's unfaithfulness and disobedience. At the same time they would be a constant menace to their testimony and to their national existence.

So God left these nations among them to try them. They lived side by side with Israel day after day. They were a constant test of the loyalty and obedience of the generations that followed, to prove whether Israel would now go on to carry out the will of God and cast out the enemy that was there. In other words, the presence of these men, as long as they remained, was always a witness of past failure and an invitation to present recovery.

The very trial that comes in through sin, He makes a means of practising faith, for those who have faith. They had not learned from their fathers' history the need of obedience and reliance on the living God. So they were to learn these by meeting the same enemies their fathers met. Their discipline was to be a school of faith.

God foresaw this unfaithfulness, and that is why He left some of the nations among His people to prove them. Their presence was in itself proof that Israel lacked energy and confidence in the power of God. Yet God would still have kept them from the disasters that followed. But in the wisdom of His counsels, God, who knew His people, left these nations among them as a means of proving them. Israel will be fully blessed only under Messiah, who by His might will bring in their blessing, and by His might will keep it for them.

This is what makes the book of Judges so extremely important for us. We have here, as in a mirror, our own faces spiritually: a photograph taken in divine light that will not flatter.

If His people by their own unbelief and disobedience have compromised Him and compromised themselves, God does not give them up. He is a God of endless patience and long-suffering. He leaves them to the result of their own disobedience — that is the first thing. Out of those very results He brings fresh tests of their future obedience.

God foresaw this unfaithfulness, and that was why He left some of the nations among His people to test them. Their presence was itself proof that Israel lacked energy and confidence in the power of God. He would still have kept them from the disasters that followed.

These nations were left among Israel to test them. They lived side by side with Israel day after day. So they were a constant test of the loyalty and obedience of the generations that followed. Would those generations now go on to do the will of God and drive out the enemy that was there? In other words, as long as these men stayed, their presence was always a witness of past failure and an invitation to present recovery.

In His grace God uses the very unfaithfulness and its consequences to bless the people. In allowing these nations to remain, God did not have only chastisement in view. He also wished "to test Israel by them, whether they will take care to walk in the way of the LORD as their fathers did" — in short, would they separate from evil? In the same way, in 2 Timothy God uses the mixture of vessels for honor and dishonor. He uses it to test and bless the hearts of those who are faithful. "If anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work." What a blessed description of faithfulness in dangerous times! God would show us a path that glorifies Him as much in the darkest day of ruin as in the brightest days of the church.

The blessing God had in view was to bring Israel back to the Word He gave at the start. That Word was their only safeguard.

Here were people whose presence was a witness of past failure. But, thank God, He does not stop there. If His people have compromised Him and compromised themselves by their own unbelief and disobedience, God does not give them up. He is a God of infinite patience and long endurance. He leaves them to the result of their own disobedience. That is the first thing. Then out of those very results He brings fresh tests of their future obedience.

Israel broke God's covenant, so He declared He would no longer drive out any of the nations still left when Joshua died. Instead, He would use those nations to test Israel. These nations worshipped demons. That very fact should have stirred Israel's disgust at such evil, instead of tempting them to follow the same practices. So it was a test, but one that proved Israel rebellious.

God left within the borders of their land what put obedience to the test… that they might learn war, and experience the ways and the government of the LORD.

Notice this: the enemies who oppressed the Israelites from time to time were the ones they had left alive in the land. They left them there because of their own disobedience to God and their lack of confidence in Him. As long as they went on depending on God, no enemy could stand before them; God gave them one victory after another. It was their unfaithfulness alone that left these enemies in the land.

The power and the presence of God had not forsaken Israel up to the time of Joshua's departure. It was always available wherever there was faith to use it.

God, in fact, foresaw this unfaithfulness. That was why He left some of the nations among His people to test them. The presence of these nations was proof in itself that Israel lacked energy and confidence in the power of God. That same God would still have kept them from the disasters that followed. But in the wisdom of His counsels, God, who knew His people, left these nations among them as a means of testing them. Israel will be fully blessed only under Messiah. By His might He will bring in their blessing, and by His might He will keep it for them.

There was only one resource, and it was worthy of God. In His grace He uses the very unfaithfulness and its consequences to bless the people. In letting these nations remain, God had more than chastisement in view. He also wished to test Israel by them, "whether they will take care to walk in the way of the LORD as their fathers did." In short, would they separate from evil?

These nations were left among them to try them. Living side by side with Israel day after day, they were a constant test of the loyalty and obedience of the generations that followed. Would Israel now go on to carry out the will of God and cast out the enemy that was there? In other words, as long as these men remained, their presence was always a witness of past failure and an invitation to present recovery.

After every rescue, when the judge died, Israel went back to their low state or even lower than before, serving and bowing down to idols. Israel broke God's covenant, so He declared He would no longer drive out any of the nations that Joshua left when he died. Instead, He would use those nations to test Israel. These nations worshipped demons. That fact alone should have stirred Israel's disgust at such evil, not drawn them into the same practices. So it was a test, but one that proved Israel rebellious.

Let us say to one another that no position of bondage puts you beyond His power for fresh deliverance. Not even the position your own failure and disobedience to God have brought you to. You may not get the same complete victories that might once have been yours. But it is never right for us, never right for faith, to let our hands hang down and say there is no further hope.

God had foreseen this unfaithfulness. It was the reason He left some of the nations in the middle of His people, to test them. Their presence was proof in itself that Israel lacked energy and confidence in the power of God. Yet He would still have preserved them from the disasters that came later. But in the wisdom of His counsels, God, who knew His people, left these nations among them as a means of testing them.

God left these nations among Israel to try them. They lived alongside Israel day after day. They were a constant test of the loyalty and obedience of the generations that followed. The test was to prove whether they would now go on to carry out the will of God and drive out the enemy who was there. In other words, as long as these men remained, their presence was always a witness of past failure. It was also an invitation to present recovery.

The younger Israelites had not learned war. Now they had to learn it through the nations left in the land. God is not going to excuse any believer from the conflict that is necessary if we are to have the territory He has given us. We too easily rest on the conquests of our fathers. We settle down in a self-satisfied attitude that soon does real damage.

Their fathers' history had not taught them the need of obedience and reliance on the living God. So they were to learn these by meeting for themselves the same enemies their fathers met. Their discipline should be a school of faith. This clearly applies to many more than Israel in the book of Judges, and to more than these wars of Canaan. A long series of evils has troubled the Church, all of it the result of repeated departure from God and from His word. Yet these evils have given faith the very exercise by which it overcomes.

God knows what is in man. In His wisdom and foreknowledge He turned the people's unfaithfulness into blessing. Outward prosperity without trial would not have cured unbelief. It would also have robbed them of those exercises and conflicts. In them they could learn what God is, His ways and His dealings with them, as well as what their own hearts are.

We can let the state of the church and the evil in it cast us down. Then we think there is no use fighting any more. We think our part should only be that of the seven thousand hidden ones who had not bowed the knee to Baal. This is a serious mistake. There are Elijahs in days of ruin, and conflict is needed more than ever. It is true that Christian warfare is not against flesh and blood, as Israel's was. It is against wicked spirits in the heavenly places. This satanic power is always at work. It works to stop us taking possession of heavenly things, and to bring the people of God into bondage. So we fight either to conquer or to deliver.

Let us say to one another that no state of bondage is beyond His power for fresh deliverance. Whatever position your own failure and disobedience to God have brought you into, you may still count on that power. You may not get the same complete victories that might once have been yours. But it is never right for us, never right for faith, to let our hands hang down and say there is no further hope.

God knew what the people were, and what their condition was. So He had left inside the borders of their land the very thing that put their obedience to the test — the Philistines, the Sidonians, and others. They were left there so that Israel might learn war, and experience the ways and the government of the Lord.

So the wisdom and foreknowledge of God, who knows what is in man, turned the unfaithfulness of the people into blessing. Outward prosperity, without trial, would not have cured unbelief. It would also have robbed them of those exercises and conflicts. Through them they could learn what God was, His ways and His relations to them, as well as what their own hearts were.

These nations were left among them as a trial. Living alongside Israel day after day, they were a constant test to the loyalty and obedience of the generations that followed. The test would prove whether Israel would now carry out the will of God, and cast out the enemy that was there. In other words, the presence of these men, as long as they remained, was always a witness of past failure, and an invitation to present recovery.

The younger Israelites had not learned war. Now they faced learning it through the nations left in the land. God is not going to exempt any believer from conflict. We need it if we are to take possession of the territory He has given us. We too easily rest on the fact of our fathers' conquests and settle down in a self-satisfied attitude that soon does great damage.

God declares that He will not drive out the nations that remain. He will leave them as a trial to Israel, so that they may know war by experience. The war of conquest had not had its proper effect. The very trial that comes in through sin, He makes a means of practising faith, for those who have faith. The history of their fathers had not taught them the need of obedience and reliance on the living God. So they should learn these by meeting for themselves the same enemies their fathers met. Their discipline should be a school of faith.

When the state of the church and the evil in it discourage us, we tend to think it is no longer any use to fight. This is a serious mistake. There are Elijahs in days of ruin, and conflict is needed more than ever. It is true that Christian warfare is not against flesh and blood, as it was with Israel. It is against wicked spirits in the heavenly places. This satanic power is always at work. It works to stop us taking possession of heavenly things, and to bring the people of God into bondage. So we fight either to conquer or to deliver. In Joshua and Ephesians the conflict puts us in possession of our privileges. In Judges and 2 Timothy the warfare is mainly for the deliverance of the people of God.

If you face any circumstance of trial, any opposition of the enemy, remember this first of all. These are left here so that I may learn what war is, and learn now what it is to fight the Lord's battles. Even at this late hour I may put on the armour and go out to the battle that should have been won long, long ago.

They forsook the Lord and served Baal and Ashtaroth. Then the anger of the Lord burned against the people, and He sold them into the hands of enemies around them, who plundered them; and He left the enemy within to be a thorn in their sides. The enemy within the house of God is the distinctive mark of the last days.

God left these nations among them to test them, and they lived alongside Israel day after day. So they were a constant test of the loyalty and obedience of the generations that followed. The test would prove whether Israel would now go on and carry out the will of God, and cast out the enemy that was there. In other words, as long as these men remained, their presence was always a witness of past failure. It was also an invitation to present recovery.

God did not destroy them as He had the nations of the land of Canaan. In the destruction of the nations of Canaan we see the power of Satan broken. In the Philistines we see the power of Satan still active — allowed by God, to test His people.

God knows what is in man. So His wisdom and foreknowledge turned the people's unfaithfulness into blessing. Outward prosperity, without trial, would not have cured unbelief. It would also have robbed them of the exercises and conflicts. In those they might learn what God was, His ways and His relationship to them, and also what their own hearts were.

When we let the state of the church and its widespread evil cast us down, we tend to think that fighting is no use any more… This is a serious mistake. There are Elijahs in days of ruin, and conflict is more than ever needed. Christian warfare, it is true, is not against flesh and blood, as Israel's was. It is against wicked spirits in the heavenly places.

Five lords ruled the Philistines. Five lords rule this modern religion too, for the five senses govern it. What is natural controls its followers. They more or less deny everything outside the range of the senses.

The Canaanites ("traffickers") were also determined to stay in the land. They represent the mercenary spirit of seeking material gain from spiritual things… The Sidonians (meaning "hunters") were also a test to Israel… Some hunt out what they claim to be evil. By this means they have destroyed more true believers than heretics. Added to these were the Hivites… They stand for hypocrisy — the claim that a decent life is enough to give someone a favourable position before God, without any confession of Christ.

Verse 4 tells us God left those nations to test Israel. Verse 5 at once shows that they failed the test. They intermarried among these nations and served their idols… Once evil gets even a small foothold, it is not long before it brings a complete split. If once we welcome evil, we shall soon find that it is far too strong for us, and we become slaves.

So these nations were left among Israel to test them. They lived beside Israel day after day. They were a constant test of the loyalty and obedience of the generations that followed, to prove whether those generations would now go on and carry out the will of God, and drive out the enemy who was there. In other words, as long as these people stayed, their presence was always a witness of past failure, and an invitation to present recovery.

If His people have compromised Him, and compromised themselves, by their own unbelief and disobedience, God does not give them up. He is a God of infinite patience, and He bears with them for a long time. He leaves them to the result of their own disobedience. That is the first thing. Then out of those very results He brings fresh tests of their future obedience.

But the Lord had another purpose in leaving these nations to test Israel (Judges 3:4): "to know whether Israel would obey the commandments of the Lord, which He commanded their fathers by the hand of Moses." The blessing God had in view was to bring Israel back to that Word which He gave at the start, and which was their only safeguard. In the same way now, the apostle says to Timothy, in a letter that deals with the ruin: "But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus" (2 Timothy 3:14-15).

So the wisdom and foreknowledge of God, who knows what is in man, turned the unfaithfulness of the people into blessing. Outward prosperity, with no trial, would not have cured their unbelief. It would also have robbed them of the exercises and conflicts in which they could learn what God was, His ways, and how He related to them — and what their own hearts were.

In suffering these nations to remain, God had not merely chastisement in view; He also wished "to test Israel by them, whether they will take care to walk in the way of the Lord as their fathers did, or not" (Judges 2:22); in short, would they separate from evil?

The younger Israelites had not learned war. Now they had to learn it through the nations left in the land. God is not going to excuse any believer from the conflict we need if we are to take the ground He has given us. We rest too easily on the victories our fathers won, and settle down in a self-satisfied attitude that soon does great damage.

Verse 4 tells us those nations were left to test Israel. Verse 5 follows at once and shows that Israel failed the test. They married into these nations and served their idols… Once evil gets its first small opening, it is not long before it splits everything apart. If we once welcome evil, we will soon find that it is far too strong for us, and we become slaves.

To faith, nothing is inevitable except the mighty power of God to give us victory. That is the only inevitable thing. So let us not be discouraged. Our own unbelief and disobedience have left the enemy all around us, but his presence is simply a fresh test. Will we now trust God?

From Judges 1 to 3:4 we have the first division. I think we might call it "independence of God." From Judges 3:5 through 16 we have the result of that independence: the enemy comes in, and bondage follows. Bondage under the hand of the enemy; and second, deliverance under the hand of God for a repentant people.

In the fifth verse we read that the children of Israel "dwelt" — made their home, settled down. That is the thought: they have settled down. Where? Among the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. There is a list of names, and I have no doubt each of those names has its special meaning. Canaanites are "traffickers"; Hittites, "sons of terror"; Amorites are "talkers"; Perizzites are "rulers"; Hivites are "villagers"; Jebusites are "treaders down."

Ephraim and Zebulun allowed the Canaanites to dwell among them (v. 29, 30). From then on, the world formed part of the people of God. Asher and Naphtali (v. 31-33) went a step further: they dwelt among the Canaanites. They swallow Israel up.

Verse 4 tells us God left those nations to test Israel. Verse 5 follows at once to show that they failed the test. They intermingled by marriage among these nations and served their idols… Once evil gets its thin edge in, it is not long before it brings a complete split. If we once welcome evil, we shall soon find it is far too strong for us, and we become slaves.

These names stand for spiritual principles that control conduct. If you are living where any of these principles rule, you may be sure you are in the same circumstances as Israel. First of all are the Canaanites, "traffickers" — those who handle things only for the profit in them. They are merchants who have no heart in divine truth. They just take it and handle it for various reasons: some for financial gain, some for social gain, some to avoid unpleasant conflict with people they love. All that kind of handling of divine truth is mere Canaanite trafficking.

Solomon was openly disobeying God, who had said to His people: "You shall not enter into marriage with them, neither shall they with you." There was a double prohibition. We are in danger of going to the world, or of letting it come in to us. Perhaps the second is even more dangerous than the first… Little by little it works its way into our homes and our lives. Often, when we open our eyes to the danger, it is already too late. "Surely they will turn away your heart after their gods," the Lord had said. Marriage with the world will necessarily lead us to the religion of the world.

In Judges God uses the enemy's oppression, which Israel deserved, to bring about revivals. "They cried to the Lord" is always the phrase that introduces them. Christendom today discusses what methods to use to start revivals. There is only one: a sense of the low state of the world, of the sinner, or of the church, deep enough to make the troubled soul turn to God.

Now think of a nation whose existence meant a religious testimony, a testimony for God. Bring God into account, and see how much more disastrous it is for such a people to settle down among the nations and merge with them. How impossible it was for Israel to be loyal and true to God, to carry out His law and to be subject to His government. It was an impossibility. So the presence of these unconquered nations in Canaan was not only a witness to Israel's failure. It was a constant threat to their integrity and faithfulness.

Those nations were left to test Israel. But they failed the test, for they intermingled by marriage among these nations and served their idols... Once the thin edge of the wedge of evil begins its work, it is not long before it brings a complete split. If we once welcome evil, we shall soon find that it is far too strong for us, and we become slaves.

From the very beginning, the command to Israel was to keep the way of the Lord with great care in the matter of marriage. They were on no account to give their daughters to Canaanite sons, or to take Canaanite daughters for their sons (Deuteronomy 7:3). If they did so, it would mean they were no longer owned by the Lord (Joshua 23). In line with this, disobedience in this very thing marks the days when Solomon turned away (1 Kings 11). Afterwards, no real recovery to God could be accepted without a return to this principle in their marriages (Ezra 10; Nehemiah 10).

Look at the order, and see the inevitable progress of evil. First, they fail to drive out the enemy. Second, they bring them into servitude and make them pay tribute. Third, there is intermarriage, linking themselves with them. Fourth, they adopt their false gods and depart from God. Last, there can be only one result: God hands them over to an enemy, to make them taste what an evil and bitter thing it is to depart from Him.

We are told they intermarried with these nations and took them into the closest union with themselves. They adopted them as part and parcel of their nation. As a result, they adopted their gods, their religious beliefs and practices and service. What multitudes of believers have fallen into the trap of actual marriages with people of the world. "What portion does a believer share with an unbeliever?" The unbeliever here is not only someone who openly denies the faith. It is anyone who is not personally a believer to the saving of the soul. Oh, the Christless homes, the aching hearts, the wrecked lives that have come from neglecting the plain word of God.

It was therefore in wilful disobedience that they had made these shameful alliances with the world; for this is what these marriages picture — the besetting sin of God's people in every age. The apostle James says, "You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God" (James 4:4).

Believers today are not under such a law, though they are told, "Do not be unequally yoked with unbelievers" (2 Corinthians 6:14). If they disobey this Scripture, they are not told to put away the unbeliever... Today, a believer who marries an unbeliever must learn the painful results of this disobedience by experience. There is no escape from them.