"Whatsoever things were written aforetime were written for our learning" (Rom. 15:4).
The word of God is not a compilation of unrelated passages. It contains a revelation of the divine will in a manner which was purposeful, profitable and progressive. Three dispensations of time are covered in the Bible. In each of these God ordained a system of religion adapted to the circumstances and conditions of those to whom the revelation was afforded. The three dispensations of the world's religious history, correspond to the three ages or stages of individual life, for as each person is first an infant, then a child, and finally a mature adult, so mankind had its infancy, childhood and maturity. And just as it is difficult to appreciate a man without a knowledge of his background and development, so one cannot ignore the plan of God in its unfolding process and perceive the fulness of truth relative to the kingdom of God.
Every nation began with a single family which then developed into a clan and finally into the nation as such. In the infancy of the world, God ordained a system of religion which was apposite to the state of man at the time. Having created man and his counterpart, God sanctified the marriage institution for the good of mankind and the multiplication of progeny to populate the earth. At the head of the organized unit thus formed was placed the man as husband and father, to rule over the little society formed by his union with another. With respect to God, man as the governor of his own household, was also their prophet, priest and king.
In the first of these roles, he received the messages of heaven, either directly if occasion demanded, or later by word of mouth from his progenitors, and he conveyed them to his children, instructing them in the ways of righteousness, and warning them to continue therein. As a priest he officiated at the altar in behalf of his increasing congregation, offering in their behalf sin offerings, trespass offerings and thank offerings. Thus did Noah upon his exit from the ark of his salvation (Gen. 8:20); and so acted Abraham upon his entrance into Canaan (Gen. 12:7, 8). Job performed as a priestly officiant in behalf of his sons (Job 1:5) and at the direct instigation of God he interceded in behalf of his friends when they sacrificed at their own altars.
When men began to multiply upon earth, the tendency was to remain close to the family altar, and succeeding generations developed into tribal units over which the father, as a tribal chieftain, presided as king. Such tribes became small monarchies, although not of a constitutional nature. God was respected as the great ruler of the universe and the head of the clan was regarded as king by divine right and primacy, seeing that it was by heavenly fiat that the father was given the right to rule his own domain. The age is therefore called patriarchal, a combined form of the words for "father" and "chief."
Egypt early had her Pharaoh, a title apparently derived from "the sun," the hieroglyphic symbol of which was written over the name of the king. Many ancient monarchs associated their glory with that of the sun which was regarded as the ruler of the natural universe. When the Pharaoh of the time appropriated the wife of Abram for his harem at the suggestion of his princes, the Lord chastened him directly for his indiscretion (Gen. 12:14-17).
The kings of certain areas in primitive times occasionally made forays into the territories of others and brought them into subjection. For twelve years the kings in the vale of Siddim were under the dominion of Chederlaorner, king of Elam. When the five kings in Siddim Valley then rebelled, a combined army of four kings fought against them and overthrew them. One of the four was identified as a "king of nations" indicating that he was the chief of several confederated tribes. Due to their capture of Lot and the confiscation of his personal property, Abram led an attacking expedition of his own militia, consisting of more than three hundred trained servants whom he had raised from birth. After a successful combat in which he manifested a considerable degree of military strategy, Abram returned and was met in the king's dale by the king of Sodom. There came to meet him also the patriarch of the Jebusites, Melchizedek, who combined the functions of king of Salem and priest of the most high God (Genesis 14).
All of this demonstrates quite conclusively that long before the days of Abram, a petty sovereignty existed in every part of the populated earth. Such a development was a natural result of the primacy of the father as ordained by God, when descendants became sufficiently numerous as to justify a consolidated government. And while God made a special covenant with Abraham, which was established unto Isaac, he also promised that Ishmael would beget twelve princes, and be made a great nation (Gen. 17:20) although Ishmael was not in the covenant.
As a sovereign, Abraham commanded his children and his household after him (Gen. 18:19), negotiated peace pacts with neighboring kings and their chiefs of staff (Gen. 21:22-32), arranged for purchase of territory with guarantee of title, and insurance of the same for protection to posterity (Gen. 23), and disposed of personal property on the basis of his own will (Gen. 25:5,6).
In ordaining the patriarchal system, the Lord arranged for a successor to the ruling father, to assure that in his absence or death the divine service would not be neglected. The oldest son was given the responsibility of mediatorship in behalf of the remainder of the family. That this right of primogeniture was known even to the sons of Adam is evident in the words of the Lord to Cain, who was angry because his sacrifice was not recognized as valid, "Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted...And unto thee shall be his (Abel) desire, and thou shalt rule over him" (Gen. 4:6,7). It was his despisal of this sacred obligation which caused Esau to be branded irreligious as well as immoral, when he bartered his birthright for a mess of pottage (Heb. 12:16). As a compensation for his increased accountability the oldest son was granted a double share of the patrimony upon the death of his father.
The first dispensation continued for twenty-five hundred years before it was replaced with the introduction of a system of national religion to the posterity of Abraham. During its long tenure the foundation was laid for succeeding dispensations. Even with the giving of the constitution to Israel at Sinai the only ones affected were the children of Israel, the remainder of the nations continuing under the provisions of the original arrangement. And since the family constituted the basis of the nation of Israel, the social worship under the guidance of the father was destined to continue in each family, although all of the tribes in the aggregate formed one large family bound together by consanguinity, and with each man wearing the distinctive mark of circumcision.
The theocracy continued in the Mosaic economy, although now the Lord was recognized as the peculiar king of his chosen heritage. The national constitution was first announced orally at Sinai and then written down for future reference. The people did not elect delegates, nor pass their own laws, but the statutes and judgments were delivered from heaven, the royal city. Although human agents were used to execute and enforce the constitutional law, it still remained that the Lord was supreme director of national affairs.
In the wilderness sojourn, Moses and Aaron were the recognized custodians of the public welfare. No attempt to supplant them was tolerated, and those who conspired to do it were publicly charged with being "against Jehovah" (Num. 16:11). When Moses was apprised of his approaching death, he petitioned God to name his successor to lead the people after his decease, so they would not be as sheep without a shepherd (Num. 27:16, 17). He was instructed to see that Joshua was publicly acclaimed with a becoming ritual. "Israel served the Lord all the days of Joshua, and all the days of the elders who prolonged their days after Joshua, and who knew all the work of the Lord which he did to Israel" (Josh. 24:31).
"And Joshua the son of Nun, the servant of the Lord, died at the age of one hundred and ten years...and all that generation were also gathered to their fathers; and there arose another generation after them, who did not know the Lord or the work which he had done for Israel. And the people of Israel did what was evil in the sight of the Lord and served the Baals; and they forsook the Lord, the God of their fathers, who had brought them out of the land of Egypt" (Judges 2:8-12).
"So the anger of the Lord was kindled against Israel, and he gave them over to plunderers, who plundered them; and he sold them into the power of their enemies round about, so they could no longer withstand their enemies...Then the Lord raised up judges, who saved them out of the power of those who plundered them. And yet they did not listen to their judges; for they played the harlot after other gods and bowed down to them" (Judges 2:14-17).
"Whenever the Lord raised up judges for them, the Lord was with the judge, and he saved them from the hand of their enemies all the days of the judge; for the Lord was moved to pity by their groaning because of those who afflicted and oppressed them. But whenever the judge died, they turned back and behaved worse than their fathers...they did not drop any of their practices or their stubborn ways" (Judges 2:18,19).
The period of the judges is one of the most interesting, yet one of the most difficult to comprehend of all the eras in the checkered career of Israel as a nation. The problem is made more acute due to the sparsity of material in the inspired record, which introduces them in rapid succession, paints a picture of their exploits and ushers them off the stage before the observer has had a chance to study them. It is often possible to grasp significant facts about an office or function among God's people by comparison or contrast with a similar office in contemporary nations, but in this we are at a total loss. Other nations had their elders, kings, captains of the host, secretaries, priests and tribal heads, as did Israel, but the latter stands alone in ancient history as far as the judges are concerned.
These shophetim, as the original Hebrew would have it, from the meaning of the term, were "rulers of the people." Perhaps the people generally had a voice in their selection. This was true in the case of Jephthah, the outcast son of a harlot, who collected about him a group of worthless fellows as marauders and raiders. When the Ammonites declared war on Israel, the elders of Gilead went to the hide-out of Jephthah with the invitation, "Come and be our leader." Jephthah naturally pointed out that in his distress they had driven him from his father's house, and asked, "Why have you come to me when you are in trouble?" Upon receiving assurance of their recognition of his ability, Jephthah said, "If you bring me home again to fight with the Ammonites, and the Lord gives them over to me, I will be your head." To this stipulation the elders agreed with Jephthah, who then accompanied them, "and the people made him head and leader over them" (Judges 11:1-11).
It should be noted that the judges recognized themselves as being mere instruments of God, and even Jephthah the raider, acknowledged the power of victory belonged to the Lord. It is interesting to recall that "Jephthah spoke all his words before the Lord at Mizpah," which simply means that at this holy place God was called upon to witness the agreement made with the elders and to ratify it. Thus the theocratic government was not disturbed by the arrangement for these special rulers under divine sanction. This fact is emphatically emphasized in the case of Gideon. After his notable victory over the kings of Midian, the men of Israel attempted to set up a dynasty, with the words, "Rule over us, you and your son and your grandson also." But Gideon said to them, "I will not rule over you, and my son will not rule over you; the Lord will rule over you" (Judges 8:22, 23). This is enhanced by the New Testament reminder of Gideon, Barak, Samson and Jephthah, "who through faith conquered kingdoms and enforced justice" (Heb. 11:32, 33).
At this juncture of our study of the unfolding of God's plan it will be wise for us to pause for orientation of our thinking. During the patriarchal dispensation, the realm of mankind was under a theocracy (rule of God). This was effective as a restraining influence only so long as the growing nations recognized and worshipped the one true and living God. However, the worship of a plurality of gods, imaginary, natural, and artificial, became almost universal. At the time when all the nations had selected their gods, the God of heaven selected a nation, for the specific purpose of keeping alive the monotheistic concept on earth, that he might achieve his purpose in the salvation of men.
Calling an individual out from the idolatrous practices to which his father was already addicted, the Lord promised to make of him a great nation. When a sufficient posterity had accumulated under bondage in Egypt, they were led forth with no military might being manifested, and were confirmed as a constitutional theocracy before being given the territory which had long since been designated as their own.
The provisions of the constitution at Sinai were wisely designed to strengthen the theocracy. All males were required to appear before the Lord thrice annually (Exo. 23:17). After six years of cultivation the land was to lie fallow for one year during which the people all assembled at Jerusalem before the Lord at which time the entire law was read in their hearing. Twice each day a sacrifice was to be offered at the place where God said he would meet and speak to them. He further declared, "I will dwell among the people of Israel, and will be their God. And they shall know that I am the Lord their God" (Exo. 29:42-45).
If a slave wanted to remain with his master, the master had to "bring him to God" and bore his ear through with an awl (Exo. 21:6). If it was alleged that something left in trust was stolen, the owner of the house was required to "come near to God" and exonerate himself from implication (Exo. 22:8). In event of any breach of trust both parties had to "come before God" and the one whom God condemned had to pay double indemnity (Exo. 22:9). In any case requiring expert decision in matters of homicide, civil rights, or aggravated assault, the parties had to repair to the place chosen by God, and submit the case to the Levitical priests, and to the judge who was currently in office, and when a decision was rendered it had to be accepted without recourse to further appeal, upon penalty of death (Cp. Deut. 17:8-12). All of this was calculated to augment the theocratic government in the eyes of the people.
Unfortunately, however, because of the indifference, unconcern, and stubborn attitude of the people, the government was not carried out to its furthest extent as intended. After the decease of Joshua there was a relapse into tribal divisions with each tribe on its own, and with no real adherence to the rules relative to a strong central government. There was no enforcing agency for the laws, and no punitive power for violation of them. Israel could not seem to grasp the concept of a King who was omniscient, omnipotent and eternal. They did not appeal their cases unto him for his divine judgment. Since they had no strong central officer and did not recognize the majesty of God's kingship, conditions became chaotic, as indicated by the closing verses of Judges: "In those days there was no king in Israel; every man did what was right in his own eyes" (Judges 21:25).
Certainly the provision for judges was better adapted to the maintenance of the theocratic system than any other. The judges were recognized as direct agents to enforce obedience to the Great King. They held office by divine appointment, receiving their commission either directly or by heavenly sanction, and thus were more dependent upon God than a monarch would be. They did not have a dynastic approach to government, nor seek to perpetuate themselves and their posterity in control, by force or political maneuvering. Their graver decisions were made with the cooperation of God through revelation, by means of the Urim and Thummirn (Num. 27:21), and thus the authority of heaven was always recognized. They disclaimed royal privileges and prerogatives and constantly called Israel back to a trust in God and his word.
Nothing is more apparent than the fact that after settlement in Canaan, motivated by a fierce sense of tribal jealousy, Israel was separated into various segregated units. In time of national emergency the first thought would be for a central figure of strong personal influence, exalted as king to lead the people in war and to secure victory. To this system they would naturally gravitate through example of other nations about them, and by fear for their own survival. But it is easier to select a king than to dismiss one. And kings may continue a state of terror and emergency to perpetuate themselves in power.
Nations felt called upon through a sense of patriotic pride to maintain royalty in such splendor as to excel others about them. The sons of a king are often profligate by reason of their rearing in a state of pampered luxury. The permanency of a kingdom breeds arrogance and dictatorial supremacy. But the judges were raised up for a special need and were temporary in their functions. Perhaps it was this relation of the special deliverers and rulers to the theocracy which makes them without counterpart in other contemporary nations. If so, it is to be regretted that the system was ever displaced by a kingly rule.