We have two sections in the context dealing with this, each introduced by that terrible phrase, which recurs so often in the subsequent parts of the book, The anger of the Lord was kindled against Israel.' That phrase is no sign of a lower conception of God than that which the gospel brings. Wrath is an integral part of love, when the lover is perfectly righteous and the loved are sinful. The most terrible anger is the anger of perfect gentleness, as expressed in that solemn paradox of the Apostle of love, when he speaks of the wrath of the Lamb.' God was angry with Israel because He loved them, and desired their love for their own good. The fact of His choice of the nation for His own and the intensity of His love were shown no less by the swift certainty with which suffering dogged sin, than by the blessings which crowned obedience. The first section, referring to the punishment, Is in Judges 14, 15, which seems to describe mainly the defeats and plundering which outside surrounding nations inflicted. The brief description is extraordinarily energetic. It ascribes all their miseries to God's direct act. He delivered' them over, or, as the next clause says still more strongly, sold' them, to plunderers, who stripped them bare. Their defeats were the result of His having thus ceased to regard them as His. But though He had sold' them, He had not done with them; for it was not only the foeman's hand that struck them, but God's hand was against them,' and its grip crushed them. His judgments were not occasional, but continuous, and went with them whithersoever they went out.' Everything went wrong with them; there were no gleams breaking the black thunder-cloud. God's anger darkened the whole sky, and blasted the whole earth. And the misery was the more miserable and awful because it had all been foretold, and in it God was but doing as He had said' and sworn. It is a dreadful picture of the all-withering effect of God's anger,--a picture which is repeated in inmost verity in many an outwardly prosperous life to-day.
The second section is in Judges 2:20-23, and describes the consequence of Israel's relapse in reference to the surviving Canaanite and other tribes in the land St-self. Note that nation' in Judges 2:20 is the term usually applied, not to Israel, but to the Gentile peoples; and that its use here seems equivalent to canceling the choice of Israel as God's special possession, and reducing them to the level of the other nations in Canaan, to whom the same term is applied in Judges 2:21. The stern words which are here put into the mouth of God may possibly refer to the actual message recorded in the first verses of the chapter; but, more probably, the Lord said' does not here mean any divine communication, but only the divine resolve, conceived as spoken to himself. It embodies the divinelex talionis. The punishment is analogous to the crime. Israel had broken the covenant; God would not keep His promise. That involves a great principle as to all God's promises,--that they are all conditional, and voidable by men's failure to fulfil their conditions. Observe, too, that the punishment is the retention of the occasions of the sin. Is not that, too, a law of the divine procedure to-day? Whips to scourge us are made of our pleasant vices. Sin is the punishment of sin. If we yield to some temptation, part of the avenging retribution is that the temptation abides by us, and has power over us. The Canaanites' whom we have allowed to lead us astray will stay beside us when their power to seduce us is done, and will pull off their masks and show themselves for what they are, our spoilers and foes.
The rate of Israel's conquest was determined by Israel's faithful adherence to God. That is a standing law. Victory for us in all the good fight of life depends on our cleaving to Him, and forsaking all other.
The divine motive, if we may so say, in leaving the unsubdued nations in the land, was to provide the means of proving Israel. Would it not have been better, since Israel was so weak, to secure for it an un-tempted period? Surely, it is a strange way of helping a man who has stumbled, to make provision that future occasions of stumbling shall lie in his path. But so the perfect wisdom which is perfect love ever ordains. There shall be no unnatural greenhouse shelter provided for weak plants. The liability to fall imposes the necessity of trial, but the trial does not impose the necessity of falling! The Devil tempts, because he hopes that we shall fall. God tries, in order that we may stand, and that our feet may be strengthened by the trial. I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for,--not without dust and heat.'
