No. 1
Introduction
The opening verses of the book of Judges are full of promise for the prosperity of God's earthly people, Israel, as they manifest their dependence on God in asking His counsel for the war against the Canaanites. It seemed as if they had learned the lesson of their failures at Ai, where, acting in self-confidence, without the word of Jehovah, or any thought of consulting Him, they rushed into battle in their own fancied strength, only to be miserably defeated and routed by the enemy.
How very refreshing it is to find such dependence on God; and good to see the great results of seeking His guidance, for Judah secured many outstanding victories, and it is written in Judges 1:19, "And Jehovah was with Judah." The only fly in this precious ointment is found in the same verse, where we read, "he did not dispossess the inhabitants of the valley, because they had chariots of iron."
Had there been, on the part of Judah, unflinching confidence in God until the end of the campaign, we may take it as certain that the chariots of iron that belonged to the inhabitants of the valley would have been no match for those of whom Jehovah had said, "I have delivered the land into his hand." And are we not often like Judah? We seek the will of the Lord, and so long as we continue in dependence upon Him there is triumph; but so often, for one reason and another, our confidence in Him wanes, and the victory is not complete.
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 brethren, but we should be sure that it is the Lord's mind for us to do so. There was certainly nothing in Jehovah's answer to suggest that He meant Simeon to go with Judah, and it may have been because of reliance on the help of Simeon instead of undivided confidence in God that He allowed the inhabitants of the valley to withstand the victorious tribe of Judah.
If there was failure with Judah to enter fully into possession of all that Jehovah had given him, alas, it was the same with some of the other tribes. The two and a half tribes that were content to remain on the wilderness side of the Jordan did not fully enter into what God had for them; and it is recorded not only of Judah, but also of Benjamin, Manasseh, Ephraim, Zebulun, Asher and Naphtali, that they "did not dispossess" the enemy in parts of the inheritance allotted to them. With Dan things were even worse, for "the Amorites forced the children of Dan into the hill-country, for he would not suffer them to come down to the valley" (See Vv. 21. 27, 29, 30, 31, 33, 34).
Do not these things have a voice for us, the people of God, in this day? Have we been content to remain on the wilderness side of the Jordan, and thus come short of God's purpose for us? It may be, on the other hand, that we have in some measure, like Judah and the other tribes, that had their inheritance in the land, been content to allow the enemy to rob us of what God meant us to possess. Spiritual energy is needed to enter into possession of what God has given to us in His grace; and He has also given to us the panoply that enables us to be victorious over all our foes (Eph. 6:10-18).
When we come to Judges 2 we learn something of the cause of Israel's failure to take possession of the inheritance, for the Angel of Jehovah came up from Gilgal to Bochim, and convicted them of disobedience to the word of Jehovah. This was the real cause of their troubles. God had said to Israel, "Ye shall make no covenant with the inhabitants of this land: ye shall throw down their altars." Because of their disobedience, the Angel of Jehovah said, "I will not drive them out before you: but they shall be (scourges) in your sides, and their gods shall be a snare unto you."
Gilgal was the place to which Israel had come after they crossed the Jordan: the place where twelve stones from the river's bed had been set up as a monument to the might of Jehovah's hand, stretched forth on behalf of His people. There the reproach of Egypt had been rolled away, and there they had eaten of the old corn of the land. In marked contrast with the blessedness of Gilgal is the weeping of Bochim which was the result of Israel's failure. Like them, we can have the celebration of the Lord's goodness, if we act in obedience to the word of God; or we can experience the effects of our failure in the weeping of Bochim.
Just as the Angel of Jehovah had forewarned, Israel were ensnared with the idols of the land of Canaan; they forsook Jehovah who had done so much for them, and "served Baal and the Ashtoreths." Time and again God sold His people into the hands of their enemies, because of their sins; but when they cried to Him, in His great mercy, He sent them a deliverer. Othniel the son of Kenaz, was used of God to deliver Israel from the yoke of Chusan-rishathaim king of Mesopotamia; and Ehud to rescue them from Eglon king of Moab.
After the death of Ehud, Israel resumed their sinful ways, and Jehovah gave them into the hand of Jabin king of Canaan, the captain of whose army was Sisera. This powerful king, with his nine hundred chariots of iron, "mightily oppressed the children of Israel twenty years" (Judges 4:1-3). Under the oppression of Jabin, the children of Israel cried to Jehovah, and in spite of all their repeated failures, He heard their cry.
It was a day of great weakness, as is disclosed in the song of Deborah, when she said, "Was there a shield or spear seen among forty thousand in Israel?" Besides, Israel was judged by a woman, "Deborah, a prophetess, the wife of Lapidoth." When rule is in the hand of a woman it is evidence of failure on the part of the man. Not only is the husband the head of the wife, but the man is the head of the woman in the divine order, and headship involves leadership.
Without weapons, and without leadership, the weakness of God's people is further emphasised when Barak, the son of Abinoam, is called to lead the army at the command of Jehovah, and he refuses to go without the support of Deborah, and this in spite of divine assurance of victory, and divine instructions in relation to the army and the place of battle.
How slow we are to enter into the thoughts of God, and how feeble our faith is often proved to be in the hour of trial. If Barak will not act on the divine command without the support of a woman, then to a woman will be the chief honour in the hour of victory. As we shall see, the very weakness of Israel brought out the fulness of God's provision for the hour of need. If there were no weapons with Israel, God enabled them to procure them for the day of battle; and if there were no leaders in evidence, God prepared them in secret and brought them forward for the hour of need.
After the crushing victory, Deborah and Barak sing together the praise of Jehovah; and the opening words of the song are rich in instruction for us: "For that leaders led in Israel, For that the people willingly offered themselves, Bless Jehovah!"
Leadership, which had been so sadly lacking before the great battle, is first of all mentioned in the song, and therefore indicates its great importance in the things of God. When there is true leadership, the people will willingly offer themselves in the service of the Lord, but without it, the people are likely to go astray, even as we read at the close of this book, "In those days there was no king in Israel; every man did what was right in his own eyes" (Judges 21:25).
At the beginning of the church's history, there was true leadership among the people of God. The Lord chose the twelve apostles, not only to preach the word, but to care for His people. Under the leadership of the twelve, the disciples, at the beginning, "persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers" (Acts 2:42). True leadership was also manifested by the apostle Paul, who could write, "Be ye followers of me, even as I also am of Christ" (1 Cor. 11:1).
Some of the features of a true leader are given to us in the Epistle to the Hebrews, where these words have been penned, "Remember your leaders who have spoken to you the word of God; and considering the issue of their conversation, imitate their faith … obey your leaders, and be submissive; for they watch over your souls as those that shall give account" (Heb. 13:7, 17).
What is first of all noted is the teaching of the leaders who are divinely commended. They did not speak of themselves or of the things of the world. Human and religious traditions, the philosophy and learning of the world, and what appealed to the mind and nature of man, had no place in their ministry. It was God's word they brought before the saints of God. Nothing but God's word can begin the divine work within the soul; producing a divine nature that can only be nourished by the word which produced it. There are many who take the place of leaders in the professing church today: they are not true leaders if they do not speak the word of God.
The manner of life of a true leader will be in consonance with the word he ministers. Paul could write to the Corinthians that he and Timothy did not falsify "the word of God, but by manifestation of the truth commending ourselves to every conscience of men before God" (2 Cor. 4:2). They practised what they preached. In writing to Timothy, the apostle can say, "thou hast been thoroughly acquainted with my teaching, conduct, purpose, faith …" (2 Tim. 3:10). The Son of God on earth perfectly expressed in His life the word He spoke, even as He said, I am "altogether that which I also say to you" (John 8:25).
In considering the issue of the manner of life of a true leader, the Hebrews were to imitate his faith. A life lived apart from this world can only be sustained by faith in the Son of God. Many examples of men of faith had been brought before the Hebrews in Hebrews 11, and Jesus had been presented to them as the "leader and completer of faith" in Hebrews 12: now they are exhorted to imitate the faith of their leaders in Hebrews 13. A true leader will not be influenced by the things of this passing world; he will be occupied by what is unseen and eternal, that which is connected with Christ within the veil of heaven, and that which will be brought into display in Christ in the world to come.
The true leader is not only watchful of his own manner of life, so as to be an example for those he seeks to lead, but he watches over the souls of the saints, conscious that he walks and labours under the eye of God, and that he will have to give account to God at the judgment seat. Such are not concerned with their own interests: they seek the advancement of the things of Christ, and therefore care for those who are His.
We cannot doubt that there was some connection between the leaders leading and "the people willingly" offering themselves. Confidence in their leaders would produce the willingness on the part of the people. It was a good partnership, and without it the battle would not have been so successful. The leaders could not have carried out their task without the willing people; nor could the people without good leaders.
While the responsibility of both leaders and led enters into this, as indeed at all times in the conflict of good over evil, yet we can see that God was working in secret to prepare the leaders and the willing people. The hearts of all men are in His hand: hut when it is His service, there is the working of divine grace in the hearts of His own to prepare them for the part to which He calls them in His service.
Moses required forty years in the backside of the desert to fit him to lead God's people out of Egypt and through the wilderness. No doubt God used his education in Egypt in forming the vessel for His service, but the forty years were needed to empty the vessel of that with which it had been filled during its formation. It was the same with Saul of Tarsus: he required three years in Arabia to be emptied of what he had acquired in the schools of this world, and to be filled in the school of God.
Men say that leaders are born; but the leaders of this world are men with different features to those who lead in the things of God. The leaders of this world are usually aggressive, self-confident and full of the knowledge of the world. The marks of the leaders prepared in the school of God are meekness, gentleness, lowliness; the features manifested perfectly in Christ. They have no confidence in the flesh, they are filled with the knowledge of God's will, they live in separation from the world, and their minds are engaged with Christ and His things in heaven, and they wait for their portion with Him in the world to come.
When there are such leaders in evidence, the people of God will willingly offer themselves.
In the opening of her song, Deborah is able to praise Jehovah that there were leaders in Israel who manifested the true marks of leadership, leading the people according to the command of God; and also because the people thus led, willingly offered themselves for conflict in a day of great weakness. Very often the leaders of the people of God, both in Judaism and in Christianity, have led God's people in a way contrary to His will, and the people have been quite willing to pursue a wrong course. This is evinced in Jeremiah 5:30-31, where it is written, "An appalling and horrible thing is committed in the land: the prophets prophesy falsehood, and the priests rule by their means; and my people love (to have it) so. But what will ye do in the end thereof?" How blessed it is when the saints of God are under the influence of godly leadership: it is indeed something for which to "Bless Jehovah."
Deborah is conscious of the dignity and nobility of her song, and therefore calls upon kings and princes to give ear while she sings to Jehovah. Under the guidance of the Spirit of God, the prophetess in her song speaks of great events, for the victory "by the waters of Megiddo" that day presages a yet more mighty triumph against the forces of evil. Of this we read in Revelation 16; where, under the influence of Satan and his instruments, "the kings of the whole habitable world" are gathered together at Megiddo, or Armageddon, "to the war of (that) great day of God the Almighty." It is good then for us, the saints of this day, to learn what the Spirit of God has to teach us in this remarkable song.
We are taken back to the time when Israel, under the leading of the cloud of glory, which told of Jehovah's presence, started their journey towards the land of promise. It was a time of blessing for God's people, and all the nations around had the dread of a nation led by Jehovah upon them. Jehovah's going forth from Seir indicates the direction in which the glory cloud appeared, and the marching tells of Jehovah's leading of His army. Rahab told the spies "that the dread of you has fallen on us, and that all the inhabitants of the land faint because of you. For we have heard that Jehovah dried up the waters of the Red Sea before you when ye came out of Egypt; and what ye did to the two kings of the Amorites" (Joshua 2:9-10). The peoples trembled, and their great men quaked, because of Jehovah, the God of Israel; but for Israel there was the refreshment of God's presence, told out in rain from the clouds of heaven.
Turning from the time when Israel was led in triumph by Jehovah, Deborah portrays the sad condition of the nation of Israel in her own days. Shamgar, who followed Ehud (Judges 3:31), was noted for his great deed of valour, as was also Jael for her dealings with Sisera; but they were days of weakness and ruin in the land, for "The roads were unused, and the travellers on highways went by crooked paths. The villages ceased in Israel."
Is there not in this an indication of the conditions prevailing in our days? There may be great things done by individuals, but things generally are in a state of ruin and weakness. God has indicated for us in His word the way we should take, but alas! His road is unused. The saints of God are content to take some other road than that plainly marked out for us in the Holy Scriptures. Instead of taking the highways that make straight paths for our feet, so many walk in crooked paths, and others are turned aside (see Hebrews 12:13). The villages, where God's people should have been dwelling together in peace and security, had ceased to exist. Are we not reminded by this of how the saints of God for centuries, through fear of the enemy, lost the privileges that belonged to the assemblies of God?
Deborah was evidently greatly exercised about the ruin and proceeds to tell us the causes of it. This "Mother in Israel" cared for God's people. She sought their welfare; but she was well aware of the extent of the ruin, and of the causes of it. Israel had forsaken Jehovah their God, and had chosen new gods, the gods of the nations around against which God had forewarned them. Because of their sins, God allowed war to come, and this exposed their weakness and helplessness, for there was not a shield or a spear among forty thousand in Israel.
Such is the result of departure from God; a sorrowful result that is not confined to God's ancient people, Israel. If we get away from the Lord, and seek the things of this present world, we shall expose ourselves to the enemy. Some one might say, but surely Christians would not choose new gods? But 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! And there are many things that have been allowed into the church, and into the Christian's life, that have disputed Christ's claim to reign without a rival.
When the church left its first love, it was not long before the Lord has to say to it, "Thou hast those (who) eat of idol sacrifices and commit fornication" (Rev. 2:4, 14). With the church, as with individuals, when there is departure from Christ, there is no power to meet the enemy: there is neither shield nor spear with the great majority. Our true defence is in nearness to Christ; only then have we the power and the weapons to meet a subtle foe.
It was in this time of weakness and ruin that the call came from Jehovah, and Deborah sings in triumph, "My heart is toward the governors of Israel, who offered themselves willingly among the people. Bless Jehovah!" And is there not a call from the Lord for faithful men today? There can be no denying the ruin of the church; and while we must take account of it, it is not a reason for allowing the hands to hang down, but rather for seeking to answer to the call of the Lord. There were no doubt many governors in Israel who heard the call, but who did not respond to it; but for those who did answer, Deborah blesses Jehovah. The people, as seen in Judges 5:2, "willingly offered themselves"; here, the governors who answered to the call "offered themselves willingly among the people."
Those who govern, those to whom the Lord has given the grace to be concerned with the maintenance of divine order in the assembly, must be prepared to take part in the conflict when the need arises. Timothy was not only to communicate to faithful men the truth ministered by the apostle Paul; he was to take his "share in suffering as a good soldier of Jesus Christ" (2 Tim. 2:3); and to carry out what the Lord gave him to do, he was to "be strong in the grace that is in Christ Jesus." Where there is the willing heart, the Lord will supply the grace to serve Him, whether it be in caring for His people, or in standing firm to maintain the precious truth the Lord has given them to minister.
The prophetess calls upon the different classes to consider what had taken place. First there are those "that ride on white she-asses," the sons of the kings; then the nobility who are at ease, those "that sit on carpets"; and lastly, the common people, who "walk by the way." Whether riding, sitting or walking, her words are to be considered. That is, she desires them to be pondered by all classes, and at all times.
The victors not only had their portion, as dividing the spoil "in the midst of the places of drawing water," but there, where they rested and were refreshed, they could "rehearse the righteous acts of Jehovah." While enjoying the fruits of their victory they do not speak of what they had done, but of what Jehovah had done in His righteousness. They are thinking of what the Lord was doing for His people, of "His righteous acts toward His villages in Israel."
God had allowed the villages of Israel to cease, because of the idolatry of the people, and in the hour of victory this is not forgotten. The victors not only tasted Jehovah's goodness, but they spoke of His righteousness. And having thus considered God's righteous acts, "Then the people of Jehovah went down to the gates." In the hour of triumph the people return to the place of judgment, surely indicating their desire to walk in the light of God's will, according to His word.
Deborah, who had gone with Barak to the battle, has her part in the victory, and celebrates it by uttering her song. Barak, who led the triumphant army of Jehovah, is called upon to lead his captives into captivity. Those who had followed Barak are seen as "the remnant of nobles"; and Jehovah is called upon to come down with the prophetess into the midst of His mighty ones. It is the victory of Jehovah, and He is to be surrounded by those who have answered to His call, the true nobility of His people.
No doubt Barak as leading captivity captive comes before us as a type of Him who secured the great victory over all the forces of evil by going into death. And this expression not only reminds us of Psalm 68:18, but also of its quotation in Ephesians 4:8-10, and of Colossians 2:15, "having spoiled principalities and authorities, He made a show of them publicly, leading them in triumph by it." What an amazing spectacle that must have been for the heavenly hosts, to witness the triumph of the risen Christ as He came from the fastness of death, leading in mighty power those who sought to accomplish His destruction at the cross!
Having spoken of the victors as the noble and the mighty, Deborah singles out the tribes who took part in the conflict. There was Ephraim, first in the roll of honour, and those who came had their seat in Amalek. They were like those of Pergamos, to whom the Lord said, "I know where thou dwellest, where the throne of Satan (is); and thou holdest fast my Name, and hast not denied my faith, even in the days in which Antipas my faithful witness (was) slain among you, where Satan dwells" (Rev. 2:13). The presence of Amalek among the people of Ephraim was the witness of their failure; yet, in spite of all the weakness and the failure, there were those who proved faithful to Jehovah in the time of testing.
After Ephraim was Benjamin, among the peoples of Jehovah. There may be nothing outstanding to record of Benjamin, but he was ready to take his place and his part among the people in the time of conflict. Like the Philadelphians of Revelation 3, they may have had but "a little power," yet they were faithful. They answered the call of Jehovah in simple obedience, as did those to whom the Lord said, "thou hast kept My Word, and hast not denied My Name."
"Out of Machir," the son of Manasseh, "came down governors." those who administered the law of God. These were ready, not only to administer what Jehovah had commanded in times of peace, but to take their part in days of conflict. Those who truly seek God's will among the people of God must be prepared to enter into conflict for the truth, to "contend earnestly for the faith once delivered to the saints."
"Out of Zebulun" there were "those that handled the staff of the ruler," or of the scribe. The doctors of the law from Zebulun were very different to those who opposed the Lord Jesus when He was on earth. At Megiddo the scribes were valiant in withstanding the enemies of God, but how sorrowful to find this class bitterly assailing the Divine Servant of God, seeking to entangle Him in His words, and uniting with those who crucified Him. Those who are instructed in the mind and will of God, and who teach the divine commandments, should be prepared, like the scribes of Zebulun, to obey the command of God in the hour of danger.
"And the princes of Issachar were with Deborah; and Issachar, like Barak; they were sent into the valley at his feet." The princes, as brought into the company of Deborah, were in the place of greatest privilege, for the prophetess had the mind of God, and was the one who communicated it to Israel. In this respect, they were like Barak. But while sharing the place of Barak in communion, they were in the place of subjection to him, being sent into the valley of Megiddo under his command.
And how blessed it is for us to know that we have been brought in the grace of God to share Christ's place before the face of God the Father, even as it is written, "As He is, so are we, in this world." Yet, while this exalted privilege is ours, we must never forget that Jesus is our Lord, and our place is "at His feet." Like Mary of Bethany, we are to be found at His feet to learn His word; to bring our sorrows and difficulties to Him for solution; and to worship and adore. In the conflict we are to be "strong in the Lord, and in the power of His might."
There was a very marked contrast between the portion enjoyed by the princes and the people of Issachar and that of Reuben. "In the divisions of Reuben there were great resolves of heart": there was a great deal of exercise as to what they should do, but they did not act in the day of crisis, and they therefore lost the privilege of standing for God in the conflict. Exercise and great resolves of heart are not enough, there must be the action proceeding from the resolutions. While Reuben was considering and resolving, the princes of Issachar were in the place of privilege with Deborah, no doubt learning the mind of God; and the people of Issachar were "Like Barak," the man that God had chosen to overthrow the enemy; and "They were sent into the valley at his feet," gladly entering the conflict under the command of God's chosen leader.
Deborah has to say to Reuben, in spite of his great resolves of heart, "Why abodest thou among the sheep-folds, to hear the bleating of the sheep?" There is a time to be among the sheep, not to be occupied with their bleating, but to feed them, and to shepherd them, as the Lord commanded Peter; but in the time of conflict we are to be equipped with "The whole armour of God," and to take our share "in suffering as a good soldier of Jesus Christ" (2 Tim. 2:3). Reuben missed a golden opportunity, for while others were enduring the trials of the conflict, and reaping the spoils of victory, "In the divisions of Reuben there were great searchings of heart." No doubt there were lamentations and self-judgments, which were proper after their failure, but these could never make up for the missed opportunity.
How many of us are like Reuben! We have the resolves of heart, and the searchings of heart, but miss many an opportunity to be loyal to the Lord in the time of testing. "Gilead," which included Reuben, Gad and the half tribe of Manasseh, "abode beyond Jordan." They were not like an earlier generation who, though electing to dwell on the wilderness side of Jordan, said, "We ourselves will go with diligence armed before the children of Israel, until we have brought them to their place" (Num. 32:17). With Gad, and probably the half tribe of Manasseh, there were not even the resolves of heart or the heart searching that marked Reuben. They were content, without caring for God's interests in the land, to settle down in their own things beyond the Jordan.
But Gilead were not alone in their inactivity, for Deborah asks of Dan, "Why did he remain in ships?" Dan was not concerned with the conflicts of Jehovah: he was busily engaged in commerce, prospering in the things of the world while his brethren were endangering their lives on the field of battle. This needs but little comment, for we all know that Paul's words to the saints at Philippi are still true, "For all seek their own, not the things which are Jesus Christ's."
Some, like Dan, seek prosperity in present things; others, like Asher, seek ease and safety, for "Asher sat on the sea-shore, and abode in his creeks." It is very pleasant to the natural man to rest in the attractive atmosphere of the sea-shore; and very comforting to have the sense of personal security in the creeks; but it was altogether unworthy of God's people to be caring for their own interests in the time of crisis, and in the day of battle. There was not only the responsibility to help in the time of danger, but the privilege of manifesting loyalty to Jehovah their God. Dan was like those who hid their light under the "bushel" of business, and Asher like those who hid their light under the "bed" of ease (Mark 4:21).
In marked contrast to Dan and Asher, "Zebulun is a people that jeoparded their lives unto death"; they were prepared to sacrifice all, even life itself, to procure the liberty of the people of God; and they have had the rich reward of having this recorded on the page of inspiration. And the self-sacrifice, privilege and honour of Zebulun were shared by Naphtali, for "Naphtali also, on the high places of the field" put their lives in jeopardy. These two faithful tribes remind us of the saints in Smyrna, to whom the Lord said, "Fear nothing (of) what thou art about to suffer … Be thou faithful unto death, and I will give thee the crown of life" (Rev. 2:10).
The tribe of Zebulun came from the conflict with double honours. First, in Judges 5:14, the leaders of the tribe received an honourable mention, then in Judges 5:18, the whole tribe, the common people, received the highest commendation. This calls to mind that the Apostle Paul, when writing to the saints at Philippi, addressed not only the saints, but also those who cared for them, the "overseers and ministers." The commendation, "I thank my God for my whole remembrance of you," was for the leaders as also for the led.
From Judges 5:19 to 22 a description of the great battle is given. It is a great battle chiefly because of its important typical significance. Fought at Megiddo, it typifies the time of slaughter in store for the nations, who shall be gathered together at Armageddon, just before the Lord Jesus sets up His kingdom on earth. Here it is written, "Kings came — they fought; Then fought the kings of Canaan at Taanach, by the waters of Megiddo." In the great day of Armageddon there will not only be the kings of Canaan, but "the kings from the rising of the sun," and "the kings of the whole habitable world" (Rev. 16:12, 14).
Like Jabin the king of Canaan, and Sisera his commander in chief, the kings of the last days will take "no spoil of silver." Instead of spoiling, they will be spoiled, even as is prophesied in Zechariah 14, "And Judah also shall fight at Jerusalem; and the wealth of all the nations round about shall be gathered together — gold, and silver, and garments, in great abundance" (verse 14). Judah and Simeon, are not mentioned in Deborah's song, but Judah will not miss the final honours in the conflicts of the last days.
Barak and his willing helpers would have been no match for the armies of Jabin, but they went forth relying on the word of Jehovah, and "From heaven was the fight, the stars from their courses fought with Sisera." God is not a disinterested spectator in the conflicts of His people: at the right moment He intervenes with His heavenly resources to secure the victory for His own. How often was this in evidence throughout the chequered history of God's earthly people! In the days of the Judges as in the days of Joshua, and as in the days of the kings of Israel, whenever Israel turned to the Lord for His help, they did not call in vain. And what was true of Israel is true of ourselves: we have never called in vain for the help of the Lord.
There was not only the unseen arm of divine power acting for Deborah and Barak, but "The torrent of Kishon swept them away." God intervened providentially with the forces of nature to complete the rout of the powerful armed forces of Jabin. Deborah, as the instrument of God, can say, "My soul, thou hast trodden down strength!" as she recalls "the horse-hoofs clatter with the coursings, the coursing of their steeds." All the mighty power of the enemy is trodden beneath the feet of God's servant who trusts in Him. For our-selves, we should have no fear of our foes; God has provided us with His armour to enable us to withstand every assault, and "The God of peace shall bruise Satan under your feet shortly" (Rom. 16:20).
Meroz would appear to have been some township in a specially favoured position to have helped with the destruction of Sisera's army: but Meroz seems deliberately to have refused to come "to the help of Jehovah, to the help of Jehovah among the mighty": and because of this bring upon themselves the curse of the Angel of Jehovah. In refusing to help Deborah and Barak, Meroz had refused to help Jehovah. This is the only mention of Meroz in Scripture. It was evidently a large town, but had a wonderful opportunity to serve Jehovah, but the opportunity was lost: and the curse pronounced decided that it would be for ever forgotten, except in relation to its curse.
There is surely a word of warning for all here, not to miss the golden' opportunities in time for serving the Lord. Soon we shall have for ever left this world, and the day of opportunity will be over. But in this there is a special warning for those who have not started to serve the Lord, those who have heard the Gospel message, and are perhaps professed Christians, but who, in reality, have no living link with the Saviour. While the Apostle Paul was sending salutations to the saints at Corinth, he added, "If any one love not the Lord Jesus Christ let him be Anathema Maranatha" (1 Cor. 16:22). How very solemn is this word! And how many professed Christians will receive this curse at the coming of the Lord! Like Meroz, they were among the people of God, but the day of conflict proved that there was no real devotion to the One they professed to serve.
Jael, the wife of Heber the Kenite, stands out in marked contrast to Meroz, for her action in the conflict brought upon her a peculiar blessing, for she was "Blessed above women," and the prophetess takes pleasure in detailing her famous deed. Like Meroz, she had a golden opportunity that would never come her way again, and she literally seized it with both hands, one hand holding the tent peg, the other wielding the hammer. It was not a natural action for a woman, but it was an act of faith; the feelings of nature being con-trolled by the faith that discerned what she should do to help in the deliverance of God's people. It was not merely an act of patriotism: it was an act of faith. The action of Rahab might be judged unpatriotic, but her faith put the interests of God and His people before the interests of her nation and city. The claims of God must come before the feelings of nature or the claims of men.
The enemy of God's people, and all related to him, are utterly confounded. Instead of the expected victory with lavish spoils, there is defeat and destruction. The palm of triumph, and the rejoicings are with God's people, and the mourning with those who thought to keep them in bonds, and to spoil them. But Deborah attributes all to Jehovah. The enemy of Israel was the enemy of Jehovah to her, so she can say, "So let all Thine enemies perish, Jehovah!" So will it be at the end! All those that come against Israel in the last days, whether from the West, the East or the North, all shall bring upon themselves the consuming judgment of God.
As for God's people, at the end, the law shall be written in their hearts, and they shall "love Him," and because of this they shall "be as the rising of the sun in its might." They shall take character from Him who shall "arise as the Sun of Righteousness with healing in His wings" (Mal. 4:2). After Deborah's victory, "The land had rest forty years," but after the Lord comes and secures the mighty victory for His people, the land will have rest for the long Millennial day, the Day of Christ; and the glory of the Lord shall cover the earth as the waters cover the sea.
Wm. C. Reid.
Kings shall fall down before Him,
And gold and incense bring;
All nations shall adore Him,
His praise all people sing.