04.15 - Revelation Under the Judges and Former Prophets

(15) Revelation under the Judges and Former Prophets In tracing the progress of revelation during this period it will not be necessary to determine the origin, authorship, and dates of the books of Judges, Samuel, and the Kings; nor to attempt the difficult and impossible task of determining what in them is history and what tradition; or to harmonic conflicting accounts, and arrange events and incidents in chronological order. The great thing that confronts us at this stage, and which in the opinion of some is vital to the question of Divine revelation is: The morality of the age as seen in the destruction of the innocent with the guilty, and in the wholesale slaughter of the Canaanites, the Amalekites, the priests and prophets of Baal by Divine commandment. To examine the case of the Canaanites will help us to understand what is essential and primal in all these instances. The question is not as to whether the slaughter of the Canaanites was as sudden and complete as some have affirmed, or whether it was more partial and gradual, and extended over a much longer period than is generally supposed, however important, humanely and morally considered, this may be. The great question is: Whether God actually commanded the extermination of the Canaanites, whether He used the Israelites as His instruments or agents in accomplishing their destruction, and whether such conduct can be reconciled or harmonised with the revealed character of God as just and righteous, gracious and merciful, according to the revelation given to Moses and the leaders of Israel? That God required the extermination of the Canaanites by the hand of Israel is expressly stated by Moses and the leaders of Israel, and they are directed “ to destroy them utterly.” 1 This command Joshua tells us was fully and literally executed. 2 It would also seem that in this work of extermination the Israelites acted under Divine direction, executing Divine punishments on an idolatrous and sinful people, because of their idolatries and sins; and that they acted with the fullest assurance they were Divinely commissioned to this work of destruction, and that to show favour and tolerance to spare them would be to transgress the Divine commandment. Impossible as such conduct would be to men of to-day, to the men of that age and country when and where the individuality of the man and the idea of ethical justice were imperfectly realised it was possible so to act, especially so, when they were fulfilling a Divine threatening and purpose under Divine leadership. When we come to inquire into the grounds of this action, the Why of this commandment, and the righteousness and justice of such conduct, we enter on debatable ground. Was the divine command to exterminate the Canaanites and dispossess them of their land merely an act of favour to Israel, to ensure the undisturbed possession of this land and that they 1 See Exodus 33:1-23; Exodus 34:1-35; Deuteronomy 20:16-177. -See Chaps. x,xi,xii. might dwell therein securely and peaceably? Not exactly so: to drive out the Canaanites, and to give Israel possession of the land was part of the Divine purpose and promise, but not the most important part. It was an act of punishment indicted upon the Canaanites for their idolatries and sins; and was intended to exterminate the evil by exterminating the race; and thus secure Israel against the idolatries and evils that afflicted the land in which they should dwell. In this we have a revelation of God as both just and gracious, righteous and merciful; a God of severity and goodness, of vengeance and mercy; a “Power not ourselves making for righteousness,” as against idolatry and sin; and by His strange work of judgment against the workers of iniquity working out His gracious purposes for the race. We by no means think this view will commend itself to all minds and carry the judgments of all men, seeing it involves a conduct inconsistent with modern conceptions of justice and righteousness. We must remember, however, that to ascertain the facts of the Divine action and commandment is one thing, but to understand and fathom the reasons which underlie them, and the motives which prompt them, is another. Nor must we lose sight of “ the ruling ideas “ of that age and country in respect of individual rights, ethical justice, and moral action, so different from those of our age and land; while the means, opportunities, and agencies for dealing with idolatry and sin, for securing the conversion of sinners from the error of their ways, for teaching and instructing the ignorant and erring in the ways of righteousness and truth, were not the same as now. Moreover, the laws of the Old Covenant in respect of these evils were severe and inexorable, and knew nothing of mercy and forgiveness, while the God of justice and mercy was the unfailing Avenger of evil, the Punisher of transgression and sin, the Saviour and Judge of men. This was that fuller revelation of the Divine character now made to men, revealing God as the Just and Righteous One, who executeth judgment and faileth not to visit for iniquity and sin, Who is also gracious and merciful, abundant in goodness and truth, and will not fail to forgive the penitent, to help the helpless, and to reward the righteous.

While this may be said to mark a distinct stage in the revelation of the divine character, God’s relation, government, and dealings with men, and one which needed to be pressed home in the most convincing manner upon the minds and hearts of Israel at the very beginning of their national history, the principle is one which existed from the beginning, and found striking illustration in God’s dealings with the first human pair in the garden of Eden, with the antediluvians at the Flood, and the dwellers in the Cities of the Plain. But it now laid the foundation for the future revelation of the Divine character, purpose, and dealing with men in the subsequent ages, and which gathered emphasis and force from the teachings of the Former and Latter Prophets, and of Christ and His Apostles. The conduct and teaching of Elijah and Elisha as the greatest among the Former Prophets grandly illustrate this great truth. When Israel under royal influence had been won over to Baal worship, and Elijah obtained the victory for Jehovah against Baal in the contest on Carmel, and the hearts of the people were turned towards the Lord, Elijah followed up this victory with the slaughter of the prophets of Baal 400 men who had deceived the nation and caused the people to sin. By this means vengeance was executed upon the idolatrous prophets, the progress of Baal worship effectually checked, while Israel was prevented from being again enslaved by that form of idolatry.

It was with Elijah a ruling principle that Jehovah can brook no rival in His kingdom. lie therefore avows his zeal and devotion for the Lord of Hosts by calling Israel back to her allegiance to Jehovah, and by destroying the prophets of Baal. His method, however, was largely one of violence and force.

These were his chief weapons, and he never supposed he could conquer by means of any other. When these failed in their purpose, broken in spirit, he desired to be relieved of his fruitless task and die.

Now it is that he was taught by the remarkable phenomena at Horeb, when “ the wind rent the mountains, and brake in pieces the rock,” and “after the wind an earthquake, and after the earthquake a fire,” but the Lord was not in them; and after these, “a still, small voice,” which “voice” revealed the gentleness, mercy, and grace of God that God was not a mere God of justice and vengeance, nor was His cause to be served and furthered by violence and brute force, but by the voice of righteousness, faithfulness, and truth. From that time another spirit possessed him. He no longer attempted to suppress idolatry and evil by means of force, but trusted to the word of truth and righteousness. It was this “voice” speaking in the Prophet, and “ the Schools of the Prophets,” and the hearts of the faithful, that prepared Israel to be the Lord’s faithful people. Speaking of the result of Elijah’s mission, Kuenen says: “ The consequences of this conflict were most important. From this period onward the belief in Jehovah, the God of Israel, is assailed no longer. The Prophets of the eighth century are able to start from it as a universal conviction. For this foundation for their preaching they must thank Elijah and his^ school.” 1