Learning From The Judges

The grim history of Israel’s sin in the period of the judges goes against what the people pledged

“The people of God relived the cycle of relapse, retribution, repentance, and rescue over and over again throughout biblical history. And, dare I say, the church has seen a similar cycle over the past two thousand years as well. But we have a tendency to think such things cannot happen in the life of the church today.”

 

Certain periods of history stand out to me as particularly instructive for the course of all of history. That is, sometimes we can zero in on one period of time in the past, observe how the entire span of human history recapitulates that particular period, and then learn from that period what we should do today. One of these instructive periods is the period of the judges of Israel. This period, narrated for us in the books of Judges and Ruth and the opening chapters of 1 Samuel, spans a period of roughly three-hundred-and fifty years. If you want a sense of how wide an expanse of time this represents, think back to the middle of the seventeenth century in America. Think of all the history that has transpired in America from a period of one-hundred-and-twenty-five years before the Revolutionary War up to the present day. That’s the same time span that the period of the judges covers.

For this period of about three-and-a-half centuries, there was no king in Israel, no single leader of the nation. Israel was living in the land of Canaan as a tribal federation, led by a succession of individuals whom God raised up in times of crisis and empowered to perform particular tasks. Under the power of the Holy Spirit, Samson exercised great physical strength against the Philistines. Deborah and Barak were anointed to defeat the evil King Jabin. And so on.

Now, the reason I believe the period of the judges is instructive for the flow of all history is the pattern we see during those three-hundred-and y years. Repeatedly during this era, the book of Judges tells us, the Israelites would nd themselves in a cycle that began this way: “The people of Israel did what was evil in the sight of the Lord.” And each time we read that phrase in the book of Judges, we see that God would raise up enemies of Israel—the Midianites, the Philistines, the Moabites, and others—as tools of chastisement against His people. Those pagan nations would oppress the Israelites, who would then cry out for relief and repent of their sins. Then, God would raise up one of the judges who, under the power of the Holy Spirit, would defeat the enemies of Israel and bring deliverance. One scholar calls this a cycle of relapse, retribution, repentance, and rescue. Following each relapse into gross sin recorded in the book of Judges is the retributive justice of God whereby He pours out His judgment and wrath against His own people. Under the weight of that retributive justice of God, the people are then brought to repentance, and they bewail their situation and await their rescue by God, who redeems them.

The grim history of Israel’s sin in the period of the judges goes against what the people pledged. When Joshua brought the people together to renew their covenant with the Lord just before his death, the Israelites promised two things, one positive and one negative. Positively, they promised to obey God. Negatively, they promised not to forsake Him for idols.

And this is significant in light of the promise God made again and again to the patriarchs. When He committed Himself to Jacob, for example, He said, “I will not leave you” (Gen. 28:15). This covenant pledge of God to those who are in a relationship with Him is a key theme of Scripture. The book of Judges attests to that, that even though God chastened His people, He was chastening His children whom He loved. And though they felt forsaken for a season, God did not utterly abandon them.

However, the record is that the people forsook Him. That’s the big difference between the God of Israel—the God of the covenant—and His people. God does not forsake us, but we are prone to forsake Him. What provoked the forsaking of God during the period of the judges was the Israelites’ great desire to be like their neighbors. God had called them to nonconformity. God had called them to be a holy nation. God had called them to be godly and to flee from idolatry, but that was unpopular in those days. It’s often been unpopular in church history. And without a doubt, it’s unpopular today as well.

The people of God relived the cycle of relapse, retribution, repentance, and rescue over and over again throughout biblical history. And, dare I say, the church has seen a similar cycle over the past two thousand years as well. But we have a tendency to think such things cannot happen in the life of the church today. We refuse to take note of this recurring pattern of the actions of God, believing that God will not bring calamity upon a people who forsake Him. But the God of Israel is a God who promises both blessing and curse, both prosperity and calamity. We should not be surprised to see trouble for the church when it has been worldly, when it has been unfaithful to the Lord. Sometimes, of course, the church suffers because of its faithfulness, because the forces of darkness respond with hostility against the advance of gospel transformation. At other times, however, the church suffers because of widespread, persistent unfaithfulness. That happened during the era of the judges, and it can happen today as well.

Nevertheless, we read in the book of Judges that when the Israelites repented, God delivered them. No matter how badly God’s covenant people fail, our Lord is quick to rescue His church when she repents. His people forsake Him, but He never forsakes them. Judgment begins at the house of God (1 Peter 4:17), but it is a judgment that is disciplinary, not destructive. It’s designed to move us to repentance and faithfulness. And the era of the judges shows us that the Lord will not fail to rescue and preserve His church when His church repents and cries out to Him.

This article previously appeared on Ligonier.org, and is used with permission.