At the beginning of the war, and issued his orders as Captain of the Lord's host.' Now He reappears to ask why his orders had not been carried out, and to announce that victory was no longer to attend Israel's arms. Nothing can be plainer than that the Angel speaks as one in whom the divine name dwells. His reiterated ,rs' are incomprehensible on any other hypothesis than that He is that mysterious person, distinct from and yet one with Jehovah, whom we know as the Word made flesh.' His words here are stern. He enumerates the favors which He had showed to Israel, and which should have inspired them to glad obedience. He recalls the conditions on which they had received the land; namely, that they were to enter into no entangling alliances with the remnant of the inhabitants, and especially to have no tolerance for their idolatry. Here we may observe that, according to Joshua's last charge, the extermination of the native peoples was not contemplated, but that there should be no such alliances as would peril Israel's observance of the covenant (Joshua 23:7-12). He charges them with disobedience, and asks the same question as had been asked of Eve, What is this ye have done?' And He declares the punishment about to follow, in the paralyzing of Israel's conquering arm by the withdrawal of His conquering might, and in the seductions from the native inhabitants to which they would fall victims.
Note, then, how God's benefits aggravate our disobedience, and how tie bases His right to command on them. Further, note how His promises are contingent on our fulfillment of their conditions, and how a covenant which He has sworn that He will never break He does count as non-existent when men break it. Again, observe the sharp arraignment of the faithless, and the forcing of them to bethink themselves of the true character of their deeds, or, if we adopt the Revised Version's rendering, of the unreasonableness of departing from God. No man dare answer when God asks, What hast thou done?' No man can answer reasonably when He asks, Why hast thou done it?' Once more, note that His servants sin when they allow themselves to be so mixed up with the world that they are in peril of learning its ways and getting a snare to their souls. We have all unconquered Canaanites' in our hearts, and amity with them is supreme folly and crying wickedness. Thorough' must be our motto. Many times have the conquered overcome their conquerors, as in Rome's conquest of Greece, the Goths' conquest of Rome, the Norman's' conquest of England. Israel was in some respects conquered by Canaanites and other conquered tribes. Let us take care that we are not overcome by our inward foes, whom we fancy we have subdued and can afford to treat leniently.
Again, God punishes our making truce with our spiritual foes by letting the effects of the truce work themselves out. He said to Israel, in effect: If you make alliances with the people of the land, you shall no longer have power to cast them out. The swift rush of the stream of victory shall be stayed. You have chosen to make them your friends, and their friendship shall produce its natural effects, of tempting you to imitation.' The increased power of our unsubdued evils is the punishment, as it is the result, of tolerance of them. We wanted to keep them, and dreamed that we could control them. Keep them we shall, control them we cannot. They will master us if we do not expel them. No wonder that the place was named Bochim (Weepers ), when such stern words were thundered forth. Tears flow easily; and many a sin is wept for once, and afterwards repeated often. So it was with Israel, as the narrative goes on to tell. Let us take the warning, and give heed to make repentance deep and lasting.
