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THE SPIRIT OF JUDGMENT (1)

WM The book of Judges begins with the death of Joshua and ends with the expressed need of a king.

JT In this book the best elements available are introduced at the beginning; but chapter 2 shows that Israel grew worse and worse throughout the long period of the rule of the judges. Grace on God’s part raised up deliverers from time to time, leading on to the king and therefore to finality, typically, as represented in David. Samuel is the last of the judges, although his service does not come into this book. The New Testament connects the ministry of the judges with him, it says, “till Samuel the prophet”, (Acts 13:20). His ministry was prophetic, introducing the king. But he “judged Israel all the days of his life” (1 Samuel 7:15), and was the link between the judges and royalty.

AFM Would you tell us what is in your mind in suggesting this book?

JT That we might acquire more of the spirit of judgment.

ARS Judgment in the way of discernment?

JT Yes, quite; and administratively too; because the discernment falls to the ground unless I can administer what is required. If I find one is not just right, and I do not administer what is needed for correction, I do not help. Many have discernment, but the thing discerned is not met; for discernment will not in itself help unless I couple it with administration.

JS Discernment will not correct unless there is action.

JT No. The element of administration must come in.

So you find in Judges, “he went out to war” (chapter 3:10) — that is, to deal with the evil. So that the element of judgment is an immense thing; without it we cannot be effective in our church relations. There must be discernment first and then administration.

Ques You would make a difference between our actions and divine interventions?

JT Quite. Our actions, based on discernment as in the light, will lead to, or synchronise with divine interventions. If I have discernment and am governed by it, the Lord will be with me and use me in dealing with evil.

ANW The judge arises in response to the cry from the people.

JT Yes. God ever regards the genuine cry of His people. He raised up Othniel, but according to what was there morally.

AFM All through this book moral features are in evidence; exercise in the godly is going on.

Rem Is not that the character of the book? It is moral rather than historical. At the end of it you find things that probably happened at the beginning.

JT Exactly. It would be a mistake to assume that the events occurred chronologically. You have, for instance, things brought in here before the action of Caleb and Othniel, that happened after. They are put in because of moral importance, that we might see what God has in mind. I refer particularly to the need of leadership expressed in verse 1. Leadership has a great place with God.

ANW Chapter 1 gives the death of Joshua, but chapter 2 shows what he does before he dies.

Rem The last incident in the book probably occurred soon after the death of Joshua, but morally it is necessary to close with such a sorrowful picture.

WM Do you see an analogy between Judges and present conditions in ^[p. 107] the assembly?

JT I do; and because of this analogy the book was “written for our instruction”, (Romans 15:4).

Ques Would this book of Judges be parallel with 2 Timothy?

JT I think so. I hope we shall see first, the good elements; how God brings in these. Because not only are the words inspired, but also the arrangement of the book. The people said, “Which of us shall go up against the Canaanites first, to fight against them?” They put it into God’s hands as to who should lead. The book thus begins with the recognition by Israel of God’s place amongst them — that He was King. This was the fact governing the dispensation, and fully maintained by Gideon, but wickedly denied by Abimelech. It is not that the others would not go, for there was no question of holding back; but which should go up first?

JS Why is the question of leadership raised?

JT It is God’s way. Joshua is no longer there and it is a question of God giving a new start; and God’s way is through leadership. We have in Christ the great idea of leadership. He is the Leader of our salvation, for example; He is Leader in everything. Their inquiry brings an immediate answer from God.

GWH It was an honest desire on their part to know whom He would choose.

AFM In sovereign selection Judah is taken; it is in line with the end of the book: the need of a king, and David is chosen afterwards.

JT Bearing in mind that “our Lord has sprung out of Juda” (Hebrews 7:14), we have an instance here of how Christ was always in the mind of God. He did not move except in relation to Christ. This book, Ruth, and Samuel all go together, leading up to David who represents the kingship of Christ.

ARS Is it not important to be able to discern when the change of leadership comes? We might desire things to go along in an easy way; but that is not God’s way.

^[p. 108] Joshua has died, and now it is a question of new leadership.

JT That is the idea. It makes much of God, and should exercise everybody. It was not a question for some of the children of Israel; the inquiry as to leadership is by all of them. Earlier, Joshua was divinely appointed but not so here; so that the test is great.

ARS What do you make of that — that the new leader was actually apparent?

JT It is the general state of the people. Things here are not on the same level as when Moses died in the plains of Moab; Jordan was in view, Canaan near; typically, the ministry of the Spirit, beginning with the brazen serpent, had been effective. But we are in the presence of decline here. The chapter shows, while speaking about Judah and Simeon and others, that in the main they did not possess — there was failure. So that I think no leader being appointed had that in view.

Ques Have you any thought why leadership went from Levi in Moses, and Joseph in Joshua, to Judah here in Othniel?

JT It is sovereignty. But leadership culminated in Judah (compare Psalm 78:67 - 72). Christ is in view. The selection of Judah here would remind one who had faith, of the purpose of God prophetically indicated in Genesis 49:9 - 12.

WM Christ came of the line of Judah.

ANW Why does the selection of Simeon come in?

JT It was by Judah. That brings out the next thing — the brotherly spirit. Judah represents that; he is the big brother, so to speak; he is big spiritually.

JS So that if you make room for Christ in Judah, you make room for the brother.

JT Exactly. Simeon’s territory was within Judah’s territory. This brings out the moral greatness of Judah; he made room for his brother, and was on happy terms with him. Instead of going afield for one to join him in the war, he takes the brother in his own territory.

WM “Simeon his brother”. God’s answer to the question of Israel is very prompt.

JT God does not take long to move, when there is real exercise. And there is the promise of deliverance through Judah, in God’s answer.

ARS They asked Jehovah. There was a good state. There was, as it were, prayer about it on the part of the whole congregation.

BTF Is there not also the expression of Judah’s fellowship?

JT If there is the divine selection of Judah, there is in him a brotherly spirit. Because if God makes a selection of you for some service, and you fail of the brotherly spirit, you will discredit Him.

CB It says of Judah, “as to thee, thy brethren will praise thee”, (Genesis 49:8).

Ques “He first finds his own brother”, (John 1:41). Would that be like Judah and Simeon?

JT Quite. That fits in here. God makes a selection; but it is vindicated by the character of the one selected.

FHL Is there any moral leading-up here?

JT I do not know whether the people got much gain. They grew worse and worse. This brings out the wonderful faithfulness of God. Their state was evil, and they were going down all the time; so that there was no remedy but a king.

Rem God says, “I will never break my covenant with you”.

JT It is the faithfulness of God.

AFM Is there any point in only the tribes in the land being reviewed here, and those on the wilderness side not being mentioned?

JT This would mean that failure is reckoned in relation to the greatest privilege accorded, as in Ephesus. The Lord says to the assembly there, “Remember therefore whence thou art fallen”, (Revelation 2:5).

The existence of the brotherly spirit is confirmatory ^[p. 110] of the divine choice of Judah. As a brother he confirms it here by seeking the co-operation of Simeon, the one inside his own territory. It brings out the character of Judah. Already this had been evidenced in his speaking to Joseph with regard to his father and Benjamin (see Genesis 44). This is most practical as bearing on what I am in my own locality. The element of mutuality comes into view here — Judah said, “Come up with me into my lot”. See what a partnership Simeon is brought into! It has already been indicated that Judah would be successful; he is not selfish about it, but shares with Simeon his brother.

JS Would Simeon being within Judah’s boundary indicate the divinely appointed way as to boundaries?

JT The idea of boundaries comes into this subject, because Simeon was actually inside Judah’s territory. The boundaries are named in Joshua; these being irregular are intended to draw out latent love among the saints. They are not on straight lines as in Ezekiel; one brother’s share coming inside the territory of another. Therefore we cannot bring natural wisdom into divine boundaries.

There are two things in Proverbs 22 and 23. First, “Remove not the ancient landmark which thy fathers have set” (verse 28); this suggests the result of the work of God in the early brethren. In the next chapter you get, “Remove not the ancient landmark” (verse 10), leaving out reference to fathers. The first implies affection and respect for the fathers. But then the landmark itself is right. What they did is right.

Ques It says, “And Judah went with Simeon his brother” (verse 17). The brotherly feature is emphasised, is it not?

JT Yes. First it says, “And Judah said to Simeon his brother, Come up with me into my lot, and let us fight against the Canaanites, and I likewise will go with thee into thy lot; and Simeon went with him”. And then, “And Judah went up; and Jehovah delivered the ^[p. 111] Canaanites and the Perizzites into their hand, and they smote them”. That is, they share in the thing, and God honours that.

Rem Then in verse 17 it says, “And Judah went with Simeon his brother, and they slew the Canaanites”, they help each other.

EJN There is a perfect showing forth of what brethren are normally; they share together. “A brother is born for adversity”, (Proverbs 17:17).

MDF Would you say they had a good start? They made room first for God, and then there is room for the brother.

JT That is it. I am sure in our local meetings we could not possibly proceed on any other principle. First we consider for God; we recognise His rights in the place.

Rem Sovereign selection goes hand in hand with qualifications for that selection.

JT I think it does. Only we have examples of failure, as in Jeroboam and Saul. These are a challenge for us. I refer to the fact that you may get certain persons apparently brought forward who become material for the enemy to work on. How solemn! We must recognise divine wisdom in this, for God would expose the flesh in the varied circumstances in which it may be found. In Christ we see what God has selected for His own pleasure. All else is detail, either to foreshadow Christ or to bring Him in prominently. But if God makes a selection, it is for the one selected to justify it.

ARS God’s government is worked out through selections such as Jeroboam.

JT That is it — to bring out the bad elements. It is part of God’s way to bring out such elements; in such cases we have examples of the flesh in the circumstances given. All this is for our learning, so that we should not be deceived by outward appearances.

AFM God’s selection is justified in Othniel, Caleb’s son-in-law.

^[p. 112] JT I think the Spirit of God intends Othniel to convey the full thought of a judge. His service justifies his being selected. If God gives you a gift, He has laid His hand on you. Well, you might rest in that and say, ‘Do you not know I have a gift?’ But then are you justifying God in your character and ways?

GWH This thought, delineated here, finds full development in David — the brotherly spirit in sharing the spoils.

Rem Timothy had known Paul’s “teaching” and “conduct” (2 Timothy 3:10).

JT Just so. The Lord uses a word about Paul that is suggestive of quality. He says, “This man is an elect vessel to me”, (Acts 9:15). If you are going to use a vessel, you are very particular about it. We are to be “sanctified, serviceable to the Master”, (2 Timothy 2:21).

Ques Why is Judah’s territory too great for him?

JT To bring out what was there. God loves to bring out the brotherly spirit in us; so that He orders our circumstances to this end. If God gives you more than others in your meeting, it is not to glorify you, but to enable you to serve His people. What you have is, in a way, their property; indeed you are this yourself, (compare 1 Corinthians 3:21 - 23). If I have any ability from God, or any commission, it is for the saints, and I must not use it selfishly. Christ shares the inheritance with us. In Him the great principle we are speaking of is seen, and it is to be worked out in detail in us.

Rem “Wisdom has been justified of all her children”, (Luke 7:35). If one is selected and marked with gift, one should justify it.

JT I think God would delight in the opening out of the thing, like a flower. Think of the vastness of the opening out of Christ in His people as under God’s eye! Christ is to be reflected in us; what is any one of us otherwise?

In this warfare they come in contact with an extraordinary ^[p. 113] kind of man, Adoni-Bezek. Having caught him, they cut off his thumbs and his great toes. What can you do with a hard man like that? They could have killed him, but they do not. One thing, however, is in his favour, he recognises the government of God upon him. He says, “As I have done, so God has requited me”.

GWH They limited his movements and activities.

JT Yes. He exemplifies a man that relies on developed natural power, and was cruel in the use of it; he compelled seventy kings to glean under his table.

AFM Is this disciplinary in his case?

JT Yes. It brings out how those having the spirit of Judah deal with a man like Adoni-Bezek.

ARS It says he died.

JT It does not say how long he lived; the point is where he died. They brought him to Jerusalem and there he died. As reduced he was set in advantageous surroundings, but he never flourished again. It takes grace and wisdom to deal with a brother typified by this man. If there is anything of God in a man like Adoni-Bezek, limitation helps him; if he is not likely to be governed by the Spirit of God, that is the best you can do with him. Understood spiritually, Adoni-Bezek received wise treatment from Judah here.

WM It is a serious thing to be reduced in this way under the government of God.

JS It is better to limit a brother than that he should be at large pulling things down.

JT In view of what Jerusalem represents spiritually, they could not have done better for him; it was more than he deserved. But then it is these two brothers who are doing it!

WM He was an extraordinary man to deal with, and they dealt with him in an extraordinary manner.

Rem What they did was an evidence of the government of ^[p. 114] God.

JT Typically, it proves ability among the brethren to do what is right. There must have been something of value in him, for he made an acknowledgment of the just government of God.

GWH That is, what he had done to others they had done to him.

Rem They became the actual instruments of God in the matter.

JT The fruit of the work of God is very scarce, and ought to be preserved. Every little bit of it is of value. The ministry of John develops the ability to conserve every bit of the work of God. You might say, ‘This brother is hard to get along with’; but if you heard of a brother, say, from among the sects, interested in the things of God, you would go miles to see him! There was not much in Nicodemus at the beginning, but he comes out well at the end.

WM It is a serious thing to mutilate our brethren.

JT It is very much like circumcision, the putting off of the body of the flesh — the thumbs and great toes.

BTF Would you say that the ministry of Christ comes in in a case like that, that what is evil is completely neutralised?

JT Yes. It is neutralised by spiritual power. Jerusalem, although burned as the stronghold of the Jebusites, was of great importance in God’s mind. Scripture abounds with great spiritual thoughts centring in Jerusalem. Adoni-Bezek, crippled in the flesh, was brought there.

Coming to Othniel — if we are to have a true idea of the judges, we must keep him clearly before us.

JS What feature of the truth does he set forth?

JT I think it is the spiritual family setting. That is the next great element, the roots of the man. He is, so to speak, “rooted and founded in love”, (Ephesians 3:17). It is like Colossians and Ephesians, the family setting is ever in view.

WM ^[p. 115] It is very significant that what we have in Colossians we have in Othniel, the setting aside of natural mentality — he takes the ‘City of the Book’. And the Spirit of God comes in in connection with the springs of water.

JT That is very important. He was tested: could he take that city?

WM It is much easier to be guided by a book of rules and regulations than by divine principles.

AFM I suppose the ‘City of the Book’, Kirjath-sepher, is superseded by Christ, as is also Kirjath-Arba, as seen in Colossians and Ephesians.

JT It says, “And Judah went against the Canaanites that dwelt in Hebron — the name of Hebron before was Kirjath-Arba; and they slew Sheshai and Ahiman and Talmai”. It was the seat of the giants, and it was important to deal with them; they refer to great men according to the flesh, which we have to meet now. “And from there he went against the inhabitants of Debir; now the name of Debir before was Kirjath-sepher”. This is where Othniel shines.

Ques What about the change of names?

JT Hebron and Debir are the two new names instead of Kirjath-Arba and Kirjath-sepher. The latter, the ‘City of the Book’, suggests the universities of today; they must have their books. Much is made of education and universities, but not in relation to the things of God. Caleb is urgent about the smiting of this city. He represents those who know that the young brothers and sisters will never get on, so as to exercise their judgment among us, unless they are delivered from the ‘City of the Book’, what man’s mind produces — the great men of this world. Caleb represents the spiritual element which sees that unless young people overcome these things, they never can be of service in the church.

ARS A spiritual element working among the young to spur them on.

JT ^[p. 116] These meetings are to bring all, but particularly the young, into the mind of God. What dangers there are in the giants! We are to be delivered from these things.

BTF The ‘City of the Book’ refers to mere human ability and learning.

JT It appeals strongly to human pride and ambition. A good library, however, is valuable; Paul advises Timothy to give attention to reading. Paul was also concerned about “the books” and “the parchments”, (2 Timothy 4:13). We cannot get along without written ministry, both past and present; but by itself it will never make a Caleb, a man of long experience with God. These things will never help apart from experience in the wilderness with God. Achsah, Caleb’s daughter comes in, and she is concerned about springs, not books, finery, nor mere wealth. She wanted springs of water.

Rem They correspond with Hebron.

JT That is right. Hebron is before the world; it is most interesting and instructive. It was the burial place of Abraham, Isaac, Rebecca, Jacob, and of others marked by faith.

Rem It was built seven years before Zoan. It antedates everything here.

JT It gets its name before it is taken by Israel. It is called Hebron in Numbers 13:22. The city stands for what is spiritual.

WM In Scripture what is spiritual comes last. Hence Kirjath-Arba, as a name, is before Hebron.

NMcC There is an element of reward entering into the capture of Kirjath-sepher.

JT Achsah conveys the idea of the church. The church needs the Spirit. If you get the features of the church, there will be a recognition of, and desire for the Spirit.

AFM You infer that the church demands the Spirit?

JT If the Spirit is operating in any company, they will look for the spiritual touch in the ministry. Normally the church will ever demand that. Achsah had already an inheritance, but she says, “Give me also springs of water”. A good deal is said in this book about springs of water.

Rem Apart from what they represent, church procedure is mere ceremony and form.

JT There may be accuracy in form and order, but you need more than that. You may get good addresses too, but without spiritual substance.

Rem The meaning of Othniel is, ‘Lion of God’. It is the character of Christ; and if Achsah is coming in and demanding the springs, it is as linked with Othniel.

JT Kirjath-sepher would mean that you can get along with books, implying intellectual culture and power; but Achsah sees the need of springs. She urged Othniel to ask for “the field”; but she sprang down and asked for more; it seems that she waxed bolder in her requests. She says, “Give me a blessing; for thou hast given me a southern land; give me also springs of water”. And he gave her more than she asked for; Caleb represents God in giving “the upper springs and the lower springs”. God does “far exceedingly above all which we ask or think, according to the power which works in us”, (Ephesians 3:20).

WB-w You might attract people by natural ability, but they cannot make headway without the Spirit.

JT We may be accurate in our ministry, if you go by “the book”. As working on the line of human education and ability you have that standard in mind; but if you rely on the Spirit of God in your ministry, you are not a slave to man’s standard; what you are concerned about is the mind of God being ministered in power.

Ques What about the upper and lower springs?

JT I suppose they would include Romans and Ephesians. Ephesians gives us the heavenly things.

Rem Romans makes much of the Spirit.

JT Colossians mentions the Spirit only once. But both Romans and Ephesians make much of the Spirit.

^[p. 118] Now I thought we might notice the failure alluded to in the end of the chapter — what Israel did not do. This is set forth from verse 27 to the end. But before that, it ought to be noted that Joseph took Bethel, which is the house of God. Afterwards it says that they did not dispossess. “Ephraim did not dispossess the Canaanites”; and so with Naphtali and others. That is the failure. The greater part were in failure. They allowed the Canaanites to stay, not being able to dispossess them.

AFM This is the detail of it. Joshua took the land; that is more general.

JT And what was left for each of the tribes, was to dispossess the Canaanite in his own territory.

AFM The point would be, as to ourselves, as to how much we have yet to possess. The general thought is that the land is taken; but how much have we in the way of possession?

JT For that, you have to dislodge the Canaanite. It is local responsibility, what they ought to have done, but did not do; and that is the basis of the next chapter. It says, “And the Angel of Jehovah came up from Gilgal to Bochim”; that is, there is a lower spiritual state of things. Bochim is on a lower level. It is not Gilgal; it is not Colossians; it is Revelation. The position the Angel has taken up is on a lower level.

JTJr The springs, rightly appropriated, would keep us near God and on the high level.

ARS Would it represent the angels of the churches?

JT They are representative, but in Revelation 1 the angel also represents distance. The ground of the epistles is left.

Rem Weeping sometimes proves nothing of moral value, as for example, when the spies returned, (Numbers 14).

JT There is virtue in it here in that the Angel came to the place of it; but it does not represent proper church ground. It is angelic ministry. The law was “ordained through angels” (Galatians 3:19); but that is not our dispensation.

Ques Is the reason that Joseph overcame, the same reason that makes one local company prosper more than another?

JT Obviously Judah and Joseph did better than the others. They were the first to get the inheritance and had the chief place. Judah is royalty and Joseph takes Bethel, the house of God.

WB-w Joseph wanted a larger portion.

JT It was a good indication. But Joshua said, ‘If you are great, go up and take possession’. They had not done so.

ARS Why did not the Angel tell them to drive the Canaanites out? He speaks of what they did not do.

JT I think it is to bring out the actual state of things, so that the changed circumstances, because of the failure of Israel, and God’s relation to them in these circumstances, might be clear. God intervenes in faithfulness amid the irretrievable condition of the people. Chapters 18 and 19 are brought in to show the condition that existed. Chapter 2:14 - 23 records the steady descent to the general depravity which marked the people.

Rem The Angel says, “But ye have not hearkened unto my voice. Why have ye done this? Wherefore I also said, I will not drive them out from before you”. I suppose that would indicate that it is hopeless to look for a universal recovery in christendom. We must be thankful if there is any touch of divine work and that we are put in contact with it, and we should make the most of it.

AR The people later even go so far as to give Samson, one of their saviours, into the hands of the Philistines.

JT It was Judah, the tribe that began so well, as we have seen — foreshadowing, in their dealing with Samson, the guilt of the Jews in handing Christ over to the Romans. Chapter 2 explains all that develops in the book.

^[p. 120] Jehovah in grace raised up judges, and was with each judge for the deliverance of the people, but as “the judge died ... they turned back and corrupted themselves more than their fathers” (verse 19).

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