Judges 1:1, 2 Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying… Periods when supreme power passes from rulers to their descendants are always of critical importance. It is then that the greatest constitutional modifications take place. Partly from the differences of disposition and view, partly from the force of new circumstances, partly from the failure or creation of peculiar official sanctions and dignities, the legislative or executive function seldom remains wholly unchanged in passing from one holder to another. In this case, as the dignity and authority of Moses did not entirely pass to Joshua, so the office the latter filled must have greatly altered with its occupancy by the numerous body, "the sons of Israel," or elders and tribesmen. More frequent deliberation, the consultation of competing interests, etc., had to precede any national action against the common enemy. The great Lawgiver had passed away, the Soldier-Dictator had also been gathered to his fathers, and now it devolved upon a simply appointed but sacredly authoritative constitutional assembly to carry into effect the purposes of their predecessors. Compare with this the rise of parliamentary influence in Europe, and especially in England. I. THE MODIFICATION OF GOVERNMENT. Sometimes this is sudden, sometimes gradual. Here it does not affect the essential principle of the theocracy. There is something very pathetic in the spectacle of an orphaned nation appealing to the "God of their fathers." It was not an extraordinary outburst of reverence and religious humility, but the beginning of a habitual and necessary practice. The voice of Jehovah through his authorised representatives was the supreme law for Israel. 1. It behoves all nations and individuals to ask God for wisdom and direction, especially at such times of transition. The altered conditions of life; the transfer of legislative authority; the attainment of mature years; a youth's leaving home; the death of parents, guardians, rulers, etc., are reasons for a closer walk with God, and a more attentive heed to his word. 2. Responsibility is inevitably transferred with authority. A sacred war is the legacy of the fathers of Israel to the children. If they are disposed to lag in its carrying forward, untoward events prick them on, and discomfort and disorder increase the necessity for action. "Uneasy lies the head that wears a crown." The peasant envies the king, the child the parent, only to be in turn regarded with a greater envy by those they assume to be fortunate and happy. Authority tempers and chastens power. The assumption of the latter without regard to its obligations is a profane and wicked thing, and must in the end defeat itself. Responsibility is the moral and religious side of authority; duty of right. In no case has a ruler or government lightly to regard inherited responsibilities. Freedom is not the result of violent changes, but "broadens slowly down from precedent to precedent." That one has had no part or choice in the making of an agreement or the inauguration of a policy is no reason by itself for repudiation. What is wrong must be put right, and false steps retraced; but the practicable policy of the present is generally a modification of the former and traditional one, rather than entire departure from it. The oneness of responsibility in past and present, ought to be carefully observed, and acknowledged even where changes are introduced. None of us makes his own circumstances. Most of them are inherited. Our duties are often born before ourselves, awaiting us in the appointed time. 3. The advantages and disadvantages of a plurality of rulers are here illustrated. (1) Where there are several or many in power there is a representation of popular views and interests, (2) the advantage of collective and deliberative wisdom, and (3) mutual stimulus and emulation. On the other hand, (1) they are liable to jealousies and envies, (2) it is difficult to preserve a good understanding, (3) they are more subject to popular panics, and (4) are unlikely to take a bold initiative. II. UNCHANGEABLENESS OF THE SUPREME AUTHORITY. Under all circumstances the ideal government for Israel must ever be the theocracy. Moses, Joshua, the elders, the judges, the kings - these are but the human representatives of the absolute and Divine; they are but the stewards of a heavenly mystery, holding authority from the Supreme, and liable at his bidding to restore it again. Paul (Romans 13:1-5) summarises the general aspects of this principle: - "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of. God: and they that resist shall receive to themselves damnation. For he is the minister of God to thee for good Wherefore ye must needs be subject, not only for wrath, but also for conscience sake." 1. This must be recognised by human delegates. The elders immediately and publicly "asked Jehovah." The force of the original expression is that no time was lost. Only as he led them could they be preserved from error. 2. To make men subject to the Supreme must ever be the goal of their efforts. Their whole policy will be, therefore, in a wide sense evan- gelical, viz., to bring men to God, to deepen their reverence for truth, righteousness, purity, and to encourage a personal attachment to Christ as the embodiment of these. - M. Parallel Verses KJV: Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them? |
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