Judges 5:31 So let all your enemies perish, O LORD: but let them that love him be as the sun when he goes forth in his might… What a contrast do these words present to the history which goes before them! Here is the picture of indolence and unfaithfulness leading to cowardice, to apostasy, and to national ruin. On the other hand consider, by way of contrast, the narrative contained in the chapter which ends with the text. Here is a picture of manly obedience to God's will — a short trial of trouble and suffering — and then the reward, peace. What the Old Testament especially teaches us is this: that zeal is as essentially a duty of all God's rational creatures as prayer and praise, faith and submission; and, surely, if so, especially of sinners whom He hath redeemed; that zeal consists in a strict attention to His commands — a scrupulousness, vigilance, heartiness, and punctuality which bears with no reasoning or questioning about them — an intense thirst for the advancement of His glory; a shrinking from the pollution of sin and sinners; an indignation, nay, impatience, at witnessing His honour insulted; a quickness of feeling when His name is mentioned, and a jealousy how it is mentioned; a fulness of purpose, an heroic determination to yield Him service at whatever sacrifice of personal feeling; an energetic resolve to push through all difficulties, were they as mountains, when His eye or hand but gives the sign: a carelessness of obloquy, or reproach, or persecution, a forgetfulness of friend and relative, nay, a hatred (so to say) of all that is naturally dear to us, when He says, "Follow Me." These are some of the characteristics of zeal. Now, it has sometimes been said that the commands of strenuous and stern service given to the Israelites, for instance, those relative to their taking and keeping possession of the promised land, do not apply to us Christians. There can be no doubt it is not our duty to take the sword and kill the enemies of God as the Jews were told to do. But it does not hence follow that the temper of mind which they presuppose and foster is not required of us; else, surely, the Jewish history is no longer profitable for doctrine, for reproof, for correction, for instruction in righteousness. Man's duty, perfection, happiness, have always been one and the same. What was the holiness of an Israelite is still the holiness of a Christian, though the Christian has far higher privileges and aids for perfection. It is impossible, then, that all these duties imposed on the Israelites of driving out their enemies, and. taking and keeping possession of the promised land, should not in some sense or other apply to us; for it is clear they were not in their case mere accidents of obedience, but went to form a certain inward character, and as clear is it that our heart must be as the heart of Moses or David if we should be saved through Christ. This is quite evident if we attentively examine the Jewish history and the Divine commands which are the principles of it. For these commands, which some persons have said do not apply to us, are so many and varied, and repeated at so many and divers times, that they certainly must have formed a peculiar character in the heart of the obedient Israelite, and were much more than an outward form and a sort of ceremonial service. Let us consider some of the commands I have referred to, and the terms in which they are conveyed. For instance, that for the extirpation of the devoted nations from the land of Canaan (Deuteronomy 7:1-5, 16). Next observe this merciless temper, as profane people would call it, but as well-instructed Christians say, this godly zeal, was enjoined upon them under far more distressing circumstances, viz., the transgressions of their own relations and friends (Deuteronomy 13:6-9). Now, doubtless, we at this day are not to put men to death for idolatry; but, doubtless also, whatever temper of mind the fulfilment of this command implied in the Jew, such, essentially, must be our temper of mind, whatever else it may be also; for God cannot speak two laws, He cannot love two characters — good is good, and evil is evil (Psalm 19:7, 8, 10, 11). A self-mastering, fearless obedience was another part of this same religious temper enjoined on the Jews, and still incumbent, as I dare affirm, on us Christians (Joshua 23:6). It required an exceeding moral courage in the Jews to enable them to go straight forward, seduced neither by their feelings nor their reason. Nor was the severe temper under review a duty in the early ages of Judaism only. The Book of Psalms was written at different times, between David's age and the captivity, yet it plainly breathes the same hatred of Sin and opposition to sinners (Psalm 139:21-24). Further still, after the return from the captivity, after the prophets had enlarged the compass of Divine revelation, and purified and heightened the religious knowledge of the nation, still this rigid and austere zeal was enjoined and enforced in all its ancient vigour by Ezra. The Jews set about a reformation; and what was its most remarkable act? Let us attend to the words of Ezra (Ezra 9:3, 4). Now, I do not say that every one ought to have done what Ezra did, for he was supernaturally directed; but would the course he adopted have ever entered into the mind of men of this day, or can they even understand or acquiesce in it, now that they know it? for what did he? He offered a confession and intercession in behalf of the people; then at length he and the people came to a decision, which was no other than this — to command all persons who had married foreign wives to put them away. He undid the evil as well as hindered it in future. What an act of self-denying zeal was this in a multitude of people! These are some out of many instances which might be brought from the Jewish history in proof of the duty of strict and severe loyalty to God and His revealed will. There was an occasion when our Lord is expressly said to have taken upon Him the zeal which consumed David (Matthew 21:12, 13). Surely, unless we had this account given us by an inspired writer, we should not have believed it! To put aside form, to dispense with the ministry of His attendant angels, to act before He had spoken His displeasure, to use His own hand, to hurry to and fro, to be a servant in the work of purification, surely this must have arisen from a fire of indignation at witnessing His Father's house insulted which we sinners cannot understand. But anyhow it is but the perfection of that temper which, as we have seen, was encouraged and exemplified in the Jewish Church. Such is the pattern afforded us by our Lord; to which add the example of the angels which surround Him. Surely in Him is mingled "goodness and severity "; such, therefore, are all holy creatures, loving and severe. We read of their thoughts and desires in the Apocalypse (Revelation 14:7; Revelation 16:5-7; Revelation 18:5, 6), all which passages imply a deep and solemn acquiescence in God's judgments. Thus a certain fire of zeal, showing itself, not by force and blood, but as really and certainly as if it did — cutting through natural feelings, neglecting self, preferring God's glory to all things, firmly resisting sin, protesting against sinners, and steadily contemplating their punishment — is a duty belonging to all creatures of God, a duty of Christians, in the midst of all that excellent overflowing charity which is the highest gospel grace and the fulfilling of the second table of the law. And such, in fact, has ever been the temper of the Christian Church, in evidence of which I need but appeal to the impressive fact that the Jewish Psalter has been the standard book of Christian devotion from the first down to this day. Now I shall make a few observations in conclusion, with a view of showing how meekness and charity are compatible with this austere and valiant temper of the Christian soldier. 1. Of course it is absolutely sinful to have any private enmities. Not the bitterest personal assaults upon us should induce us to retaliate. We must do good for evil, love those who hate, bless those who curse us, and pray for those who despitefully use us. It is only when it is impossible at once to be kind to them and give glory to God that we may cease to act kindly towards them. We hate sinners by putting them out of our sight, as if they were not, by annihilating them, in our affections. And this we must do, even in the case of our friends and relations, if God requires it. But in no case are we to allow ourselves in resentment or malice. 2. Next, it is quite compatible with the most earnest zeal to offer kind offices to God's enemies when in distress. I do not say that a denial of these offices may not be a duty ordinarily, for it is our duty, as St. John tells us in his second Epistle, not even to receive them into our houses. But the case is very different where men are brought into extremity. 3. And, further, the Christian keeps aloof from sinners in order to do them good. A true friend is he who speaks out, and, when a man sins, shows him that he is displeased at the sin. (J. H. Newman, D. D.) Parallel Verses KJV: So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years. |
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