the gladness of victory cannot be expected to breathe the ideal of
religion. The mind of the singer is too excited by the circumstances of
the time, the bustle, the triumph, to dwell on higher themes. When
fighting has to be done it is the main business of the hour, cannot be
aught else to those who are engaged. A woman especially, strung to an
unusual pitch of nervous endurance, would be absorbed in the events and
her own new and strange position; and she would pass rapidly from the
tension of anxiety to a keen passionate exultation in which everything
was lost except the sense of deliverance and of personal vindication.
When that is past which was an issue of life or death, freedom or
destruction, joy rises in a sudden spring, joy in the prowess of men,
the fulness of Divine succour; neither the prophetess nor the fighters
are indifferent to justice and mercy, though they do not name them here.
Deborah, a woman of intense patriotism and piety, dared greatly for God
and her country; of a base thing she was incapable. The men who fought
by the waters of Megiddo and slew their enemies ruthlessly in the heat
of battle knew in the time of peace the duties of humanity and no doubt
showed kindness when the war was over to the widows and orphans of the
slain. To know and serve Jehovah was a guarantee of moral culture in a
rude age; and the Israelites when they returned to Him must have
contrasted very favourably in respect of conduct with the devotees of
Baal and Astarte.
For a parallel case we may turn to Oliver Cromwell. In his letter after
the storming of Bristol, a bloody piece of work in which the mettle of
the Parliamentary force was put keenly to proof, Cromwell ascribes the
victory to God in these terms:--"They that have been employed in this
service know that faith and prayer obtained this city for you. God hath
put the sword in the Parliament's hands for the terror of evil-doers and
the praise of them that do well." Of victory after victory which left
many a home desolate he speaks as mercies to be acknowledged with all
thankfulness. "God exceedingly abounds in His goodness to us, and will
not be weary until righteousness and peace meet, and until He hath
brought forth a glorious work for the happiness of this poor kingdom."
Read his dispatches and you find that though the man had a generous
heart and was a sworn servant of Christ the merciful, yet he breathes no
compassion for the royal troops. These are the enemy against whom a
pious man is bound to fight; the slaughter of them is a terrible
necessity.
Just now it is the fashion to depreciate as much as possible the moral
value of the old Hebrew faith. We are assured in a tone of authority
that Israel's Jehovah was only another Chemosh, or, say, a respectable
Baal, a being without moral worth,--in fact, a mere name of might
worshipped by Israelites as their protector. The history of the people
settles this uncritical theory. If the religion of Israel did not
sustain a higher morality, if the faith of Jehovah was purely secular,
how came Israel to emerge as a nation from the long conflict with
Moabites, Canaanites, Midianites and Philistines? The Hebrews were not
superior in point of numbers, unity or military skill to the nations
whose interest it was to subdue or expel them. Some vantage ground the
Israelites must have had. What was it? Justice between man and man,
domestic honour, care for human life, a measure of unselfishness,--these
at least, as well as the entire purity of their religious rites, were
their inheritance; through these the blessing of the Eternal rested upon
them. There could never be a return to Him in penitence and hope without
a return to the duties and the faith of the sacred covenant. We know
therefore that while Deborah sings her song of battle and exults over
fallen Sisera there is latent in her mind and the minds of her people a
warmth of moral purpose justifying their new liberty. This nation is
again a militant church. The hearts of men enlarge that God may dwell in
them. Israel's triumph, shall it not be for the good of those who are
overcome? Shall not the people of Jehovah, going forth as the sun in his
might, shed a kindly radiance over the lands around? So fine a
conception of duty is scarcely to be found in Deborah's song, but,
realized or not in Old Testament times, it was the revelation of God
through Israel to the world.
IX.
_DEBORAH'S SONG: A CHANT OF PATRIOTISM._
JUDGES v.
We have already considered the song of Deborah as a declaration of God's
working more broad and spiritual than might be looked for in that age.
We now regard it as exhibiting different relations of men to the Divine
purpose. There is a religious spirit in the whole movement here
described. It begins in a revival of faith and obedience, prospers
despite the coldness and opposition of many, grows in force and
enthusiasm as it proceeds and finally is crowned with success. The
church is militant in a literal sense; yet, fighting with carnal
weapons, it is really contending for the glory of the Unseen King. There
is a close parallel between the enterprise of Deborah and Barak and that
which opens before the church of the present time. No forced
accommodation is needed to gather from the song lessons of different
kinds for our guidance and warning in the campaign of Christianity.
Here are Deborah herself, a mother in Israel, and the leaders who take
their places at the head of the armies of God. Here also are the people
willingly offering themselves, imperilling their lives for religion and
freedom. The history of the past and the vision of Jehovah as sole Ruler
of nature and providence encourage the faithful, who rise out of
lethargy and leave the by-ways of life to take the field in battle
array. The levies of Ephraim, Benjamin, Zebulun, Issachar and Naphtali
represent those who are decisively Christian, ready to hazard all for
the gospel's sake. But Reuben sits among the sheepfolds and listens to
the pipings for the flocks, Dan remains in ships, Asher at the haven of
the sea; and these may stand for the self-cultivating self-serving
professors of religion. Jabin and Sisera again are established opponents
of the right cause; they are brave in their own defence; their positions
look most formidable, their battalions shake the ground. But the stars
from heaven, the floods of Kishon, are only a small part of the forces
of the King of heaven; and the soul of Israel marches on in strength
till the enemy is routed. Meroz practically helps the foe. Those who
dwell within its walls are doubtful of the issue and will not risk their
lives; the curse of sullen apostasy falls upon them. Jael is a vivid
type of the unscrupulous helpers of a good cause, those who employing
the weapons and methods of the world would fain be servants of that
kingdom in which nothing base, nothing earthly can have place. And there
are the children of the hour, the fine ladies of Harosheth whose
pleasure and pride are bound up with oppression, who look through the
lattices and listen in vain for the returning chariots laden with spoil.
1. The leaders and head men of the tribes under Deborah and Barak,
Deborah foremost in the great enterprise, her soul on fire with zeal for
Israel and for God.
Deborah and Barak show throughout that spirit of cordial agreement, that
frank support of each other which at all times are so much to be
desired in religious leaders. There is no jealousy, no striving for
pre-eminence. Barak is a brave man, but he will not stir without the
prophetess; he is quite content to give her the place of honour while he
does the martial work. Deborah again would commit the task to Barak's
hands in complete reliance on his wisdom and valour; yet she is ready to
appear along with him, and in her song, while she claims the prophetic
office, it is to Barak she renders the honours of victory--"Lead thy
thraldom in thrall, thou son of Abinoam."
Rarely, it must be confessed, is there entire harmony among the leaders
of affairs. Jealousy is too often with them from the first. Suspicion
lurks under the council table, private ambitions and unworthy fears make
confusion when each should trust and encourage another. The fine
enthusiasm of a great cause does not overcome as it ought the
selfishness of human nature. Moreover, varieties in disposition as
between the cautious and the impetuous, the more and the less of
sagacity or of faith, a failure in sincerity here, in justice there, are
separating influences constantly at work. But when the pressing
importance of the duties entrusted to men by God governs every will,
these elements of division cease; leaders who differ in temperament are
loyal to each other then, each jealous of the others' honour as servants
of truth. In the Reformation, for example, prosperity was largely due to
the fact that two such men as Luther and Melanchthon, very different yet
thoroughly united, stood side by side in the thick of the conflict,
Luther's impetuosity moderated by the calmer spirit of the other,
Melanchthon's craving for peace kept from dangerous concession by the
boldness of his friend. Their mutual love and fidelity showed the
nobleness of both, showed also what the Protestant Gospel was. Their
differences melted away in enthusiasm for the Word of God, which one
thought of as a celestial ambrosia, the other as a sword, a war, a
destruction springing upon the children of Ephraim like a lioness in the
forest. The Divine work was the life of each; each in his own way sought
with splendid earnestness to forward the truth of Christ.
Church leaders are responsible for not a little which they themselves
condemn. Differences do not quickly arise among disciples when the
teachers are modest, honourable, and brotherly. Paul cries, "Is Christ
divided? Were ye baptized into the name of Paul? What is Apollos? What
is Paul? Ministers by whom ye believed." When our leaders speak and feel
in like manner there will be peace, not uniformity but something better.
God's husbandry, God's building will prosper.
But it is declared to be jealousy for religion that divides--jealousy
for the pure doctrine of Christ--jealousy for the true church. We try to
believe it. But then why are not all in that spirit of holy jealousy
found side by side as comrades, eagerly yet in cordial brotherhood
discussing points of difference, determined that they will search
together and help each other until they find principles in which they
can all rest? The leaders of different Christian bodies do not appear
like Deborah and Barak engaged in a common enterprise, but as chiefs of
rival or even opposing armies. The reason is that in this church and the
other there has been a foreclosing of questions, and the elected leaders
are almost all men who are pledged to the tribal decrees. In the
decisions of councils and synods, and not less in the deliverances of
learned doctors apologising each for his own sect and marking out the
path his party must travel, there has been ever since the days of the
apostles a hardening and limiting of opinion. Thought has been
prematurely crystallized and each church prides itself on its own
special deposit. The true church leader should understand that a course
which may have been inevitable in the past is not the virtue of to-day
and that those are simply adhering to an antiquated position who affirm
one church to be the sole possessor of truth, the only centre of
authority. It may seem strange to advise the churches to reconsider many
of the ideas built into creed and constitution and to reject all leaders
who are such by credit of sitting immovable in the seats of the rabbis,
but the progress of Christianity in power and assurance waits upon a new
brotherliness which will bring about a new catholicity. Under guides of
the right kind the churches will have qualities and distinctions as
heretofore, each will be a rendezvous for spirits of a certain order,
but frankly confessing each other's right and honour they will press on
abreast to scale and possess the uplands of truth.
To be sure something is said of tolerance. But that is a purely
political idea. Let it not be so much as named in the assembly of God's
people. Does Barak tolerate Deborah? Does Moses tolerate Aaron? Does St.
Peter tolerate St. Paul? The disciples of Christ _tolerate_ each other,
do they? What marvellous largeness of soul! One or two, it appears, have
been made sole keepers of the ark but are prepared to tolerate the
embarrassing help of well-meaning auxiliaries. Neither charity of that
sort nor flabbiness of belief is asked. Let each be strongly persuaded
in his own mind of that which he has learned from Christ. But where
Christ has not foreclosed inquiry and where sincere and thoughtful
believers differ there is no place for what is called tolerance; the
demand is for brotherly fellowship in thought and labour.
Deborah was a mother in Israel, a nursing mother of the people in their
spiritual childhood, with a mother's warm heart for the oppressed and
weary flock. The nation needed a new birth, and that, by the grace of
God, Deborah gave it in the sore travail of her soul. For many a year
she suffered, prayed and entreated. Israel had chosen new gods and in
serving them was dying to righteousness, dying to Jehovah. Deborah had
to pour her own life into the half-dead, and compared to this effort the
battle with the Canaanites was but a secondary matter. So is it always.
The Divine task is that of the mother-like souls that labour for the
quickening of faith and holy service. Great victories of Christian
valour, patience and love are never won without that renewal of
humanity; and everything is due to those who have guided the ignorant
into knowledge, the careless to thought and the weak to strength through
years of patient toil. They are not all prophets, not all known to the
tribes: of many such the record waits hidden with their God until the
day of revealing and rejoicing.
Yet Barak also, the Lightning Chief, has honourable part. When the men
are collected, men new-born into life, he can lead them. They are
Ironsides under him. He rushes down from Tabor and they at his feet with
a vigour nothing can resist. If we have Deborah we shall also have
Barak, his army and his victory. The promise is not for women only but
for all in the private ways and obscure settlements of life who labour
at the making of men. Every Christian has the responsibility and joy of
helping to prepare a way for the coming of Jehovah in some great
outburst of faith and righteousness.
2. We contrast next the people who offered themselves willingly, who
"jeoparded their lives unto the death upon the high places of the
field," and those who for one reason or another held aloof.
With united leaders there is a measure of unity among the tribes. Barak
and Deborah summon all who are ready to strike for liberty, and there is
a great muster. Yet there might be double the number. Those who refuse
to take arms have many pretexts, but the real cause is want of heart.
The oppression of Jabin does not much affect some Israelites, and so far
as it does they would rather go on paying tribute than risk their lives,
rather bear the ills they have than hazard anything in joining Barak.
These holding back, the work has to be done by a comparatively small
number, a remnant of the nobles and the people.
But a remnant is always found; there are men and women who do not bow
the knee to the Baal of worldly fashion, who do not content their souls
amid the fleshpots of low servitude. They have to venture and sacrifice
much in a long and varying war, and oftentimes their flesh and heart may
almost fail. But a great reward is theirs. While others are spiritless
and hopeless they know the zest of life, its real power and joy. They
know what believing means, how strong it makes the soul. Their all is in
the spiritual kingdom which cannot be moved. God is the portion of their
souls, their gladness and glory. Those who stand by and look on while
the conflict rages may share to a certain extent in the liberty that is
won, for the gains of Christian warfare are not limited, they are for
all mankind. There is a wider and better ordered life for all when this
evil custom and that have been overcome, when one Jabin after another
ceases to oppress. Yet what is it after all to touch the border of
Christian liberty? To the fighters belongs the inheritance itself, an
ever-extending conquest, a land of olives and vineyards and streams of
living water.
Different tribes are named that sent contingents to the army of Barak.
They are typical of different churches, different orders of society that
are forward in the campaign of faith. The Hebrews who came most readily
at the battle call appear to have belonged to districts where the
Canaanite oppression was heavy, the country that lay between Harosheth,
the head-quarters of Sisera, and Hazor the city of Jabin. So in the
Christian struggle of the ages the strenuous part falls to those who
suffer from the tyranny of the temporal and see clearly the hopelessness
of life without religion. The gospel of Christ is peculiarly precious to
men and women whose lot is hard, whose earthly future is clouded.
Sacrifices for God's cause are made as a rule by these. In His great
purpose, in His deep knowledge of the facts of life, our Lord joined
Himself to the poor and left with them a special blessing. It is not
that men who dwell in comfort are independent of the gospel, but they
are tempted to think themselves so. In proportion as they are fenced in
amongst possessions and social claims they are apt, though devout, to
miss that very call which is the message of the gospel to them.
Well-meaning but absorbed, they can rarely bestir themselves to hear and
do until some personal calamity or public disaster awakens them to the
truth of things. The steady support of Christian ordinances and work in
our day is largely the honour of people who have their full share in
the struggle for earthly necessaries or a humble standing in the ranks
of the independent. The paradox is real and striking; it claims the
attention of those who vainly dream that a comfortable society would
certainly become Christian, as effect follows cause. While the religion
of Christ makes for justice and temporal well-being, blessing even the
unbeliever, while it leads the way to a high standard of social order,
these things remain of no value in themselves to men unspiritual: it
holds true that man can never live by bread alone, but by the words
which proceed out of the mouth of God. And there are forces at work
among us on behalf of the Divine counsel that shall not fail to maintain
the struggle necessary to the discipline and growth of souls.
The real army of faith is largely drawn from the ranks of the toilers
and the heavy laden. Yet not entirely. We reckon many and fine
exceptions. There are rich who are less worldly than those who have
little. Many whose lot lies far from the shadow of tyranny in green and
pleasant valleys are first to hear and quickest to answer every call
from the Captain of the Lord's host. Their possessions are nothing to
them. In the spiritual battle all is spent, knowledge, influence,
wealth, life. And if you look for the highest examples of Christianity,
a faith pure, keen and lovely, a generosity that most clearly reveals
the Master, a passion for truth consuming all lower regards, you will
find them where culture has done its best for the mind and the bounty of
providence has kindled a gracious humility and an abounding gentleness
of heart. The tawdry vanities of their fellows in rank and wealth seem
what they are to these, the gaudy toys of children who have not yet seen
the glory and the goal of life. And how can men and women hear the
clarion of the Christian war ringing over the valleys of degradation and
fear, see the Divine contest surging through the land, and not perceive
that here and here only is life? Men play at statecraft and grow cold as
they intrigue; they play at financing and become ciphers in a monstrous
sum; they toil at pleasure till Satan himself might pity them, for at
least he has a purpose to serve. All the while there is offered to them
the vigour, the buoyancy, the glow of an ambition and a service in which
no spirit tires and no heart withers. Passing strange it is that so few
noble, so few mighty, so few wise hear the keen cry from the cross as
one of life and power.
Among the tribes that held aloof from the great conflict several are
specially named. Messengers have gone to the land of Reuben beyond
Jordan, and carried the fiery cross through Bashan. Dan has been
summoned and Asher from the haven of the sea. But these have not
responded. Reuben indeed has searchings of heart. Some of the people
remember the old promise made at Shittim in the plain of Moab, that they
would help their brethren who crossed into Canaan, never refusing
assistance till the land was fully possessed. Moses had solemnly charged
them with that duty, and they had bound themselves in covenant: "As the
Lord hath said unto thy servants, so will we do." Could anything have
been more seriously, more decisively undertaken? Yet, when this hour of
need came, though the duty lay upon the conscience nothing was done.
Along the watercourses of Gilead and Bashan there were flocks to tend,
to protect from the Amalekites and Midianites of the desert who would be
sure to make a raid in the absence of the fighting men. To Asher and
Dan the reference is perhaps somewhat ironical. The "ships" for trade,
the "haven of the sea," were never much to these tribes, and their
maritime ambition made an unworthy excuse. They had perhaps a little
fishing, some small trade on the coast, and petty as the gain was it
filled their hearts. Asher "abode by his creeks."
It is not to a religious festival that Deborah and Barak have called the
tribes. It is to serious and dangerous duty. Yet the call of duty should
come with more power than any invitation even to spiritual enjoyment.
The great religious gathering has its use, its charm. We know the
attraction of the crowded convocation in which Christian hope and
enthusiasm are re-kindled by stirring words and striking instances,
faith rising high as it views the wide mission of gospel truth and hears
from eloquent lips the story of a modern day of Pentecost. To many,
because their own spiritual life burns dull, the daily and weekly
routine of things becomes empty, vain, unsatisfying. In the common round
even of valued religious exercise the heat and promise of Christianity
seem to be lacking. In the convention they appear to be realized as
nowhere else, and the persuasion that God may be felt there in a special
manner is laying hold of Christian people. They are right in their eager
desire to be borne along with the flood of redeeming grace; but we have
need to ask what the life of faith is, how it is best nourished. To have
a personal share in God's controversy with evil, to have a place however
obscure in the actual struggle of truth with falsehood,--this alone
gives confidence in the result and power in believing. Those who are in
contact with spiritual reality because they have their own testimony to
bear, their own watch to keep at some outpost, find stimulus in the
urgency of duty and exultation in the consciousness of service. Men
often seek in public gatherings what they can only find in the private
ways of effort and endurance; they seek the joy of harvest when they
should be at the labour of sowing; they would fain be cheered by the
song of victory when they should be roused by the trumpet of battle.