THE SPIRIT OF JUDGMENT (3)
[p. 134] THE SPIRIT OF JUDGMENT (3)
JT There is a touch in the closing verse of chapter 5 which should be in view in our present inquiry; it refers to those who love God. It is the first reference to love in the book, and the only reference to love for God.
GWH Is it normal in the land that God should be loved?
JT Yes, and then the answering effect of that is, that those who love Him are to be as the rising of the sun in its might; that is the general effect of love for God. I just mention that as something to be in our minds, because, after all, that is what everything hangs upon subjectively. The apostle says, “If any one love not the Lord Jesus Christ let him be Anathema Maranatha”, (1 Corinthians 16:22).
AFM Do you suppose that some who did not go out to the battle were not active in love?
JT Evidently they were not. I think the poem (chapter 5) is very discriminating in this respect. It conveys discriminative judgment as to the different tribes; how they were affected by the crisis. The crisis here is exceptional, because it is due to the revival of Hazor. Hazor was primarily the head of the nations (see Joshua 11:10); that is, its domination represents what the people of God were confronted with at the beginning in apostolic times, what had dominated in the world politically. That was overthrown by Joshua, but it has revived here. It refers to some revival of power in the history of the church, power which had already been overcome.
Rem During the Dark Ages this power manifested itself as in apostolic times.
JT Yes, the apostolic service overcame what had dominated in the world, as, for instance, in the religious [p. 135] centre, Jerusalem, and the political centre, Rome. These were the two leading features. Jerusalem was overthrown. God says that faith in them would enable the disciples to say to this mountain, “Be thou taken away and be thou cast into the sea” (Matthew 21:21), and it would come to pass. Subsequently we have the great political powers overthrown in a moral sense; it was a question of the saints being free from them. The victories of Joshua foreshadow all this; but in Judges we have the revival of Hazor, so that there is a very formidable power to be overcome.
Rem The special response here is in the weakest and most despised part. You have Zebulun and Naphtali who “jeoparded their lives”, (chapter 5:18). It was in the parts of Galilee.
JT Quite. Judah is not in evidence.
AFM You spoke of a centre. Do you refer to Harosheth-Goim (Harosheth of the nations) as being a great political centre?
JT Yes; Sisera dwelt there, but Jabin reigned in Hazor. The military chief dwelt in Harosheth-Goim, whereas the king reigned in Hazor. So that it was a very extensive organisation, the military man having great powers.
ANW “Let all thine enemies perish” is quite in keeping with lovers of God. “Thine enemies”, not our enemies.
WB-w Would it be a question of meeting a combination of evil?
JT Exactly. I think it points to the revival, in a spiritual sense, of the empire in Rome and its unique organisation. It is organised power in a special way here, so organised that the military man can afford to live in a different place from the king. The organisation is not weakened by the fact that the military man lives elsewhere. Harosheth of the nations is a wide thought, alluding, I think, to complete servitude of the people. So that the domination is very extensive [p. 136] and powerful.
ANW Iron characterises it.
Rem Deborah says, “I will draw unto thee, to the torrent Kishon, Sisera, the captain of Jabin’s army, and his chariots and his multitude, and I will give him into thy hand”. What an impression it gives of the control of God!
AP-t Why did Jehovah sell them?
JT It is that they might be humbled and return to Him. After all, God is over the whole position in regard to His people and their enemies.
Rem It is difficult for us to understand the thought of the control of the empire that will be set up.
JT It is not an empire that will be set up, but already is. It is not the empire of “the beast” that is in view here, but the current, active, religious thing seeking to establish its complete domination; the revival of the empire under the beast will be in a special way. This is the third great domination in Judges: first the Mesopotamian, second, the Moabitish, and then the Jabinian which is more lengthy than any so far — twenty years.
JS Are the people seen in a lower state morally here?
JT No doubt. But I think what we should notice is the part that women played in this deliverance — Deborah and Jael. That is to say, there was now something more concretely subjective among the people. Deborah represents fine moral qualities. In spite of this oppression she judged Israel, and the children of Israel came to her. She did not assert her greatness; but it was there and they came up to her for judgment.
ANW That subjective state is as effective as an official position.
JT The official comes in in Barak, because it is out of keeping with God’s ways to make an absolute leader of a woman. So Barak was the leader, but the initiative was with Deborah. She had a history with God; she had a palm tree of her own, and dwelt under it.
JS What would answer to that [p. 137] today?
JT It would be some subjective result, brought about by self-judgment and general exercise as to the current need among the people of God. Deborah was “a mother in Israel” (chapter 5:7), which suggests maternal exercises in view of others; the assembly as seen in Galatians is indicated.
WM Her femininity is emphasised. She was ‘a woman prophetess’. This expression reminds one of Revelation 12:5, where the Lord is called “a male son”.
AFM Might I ask what is definitely the character of this opposition?
JT It helps to revert to the history of Hazor which was the head of the nations, as it says in Joshua 11. Joshua had burned it with fire. That is, there was complete destruction of the thing. But here there is the recovery of it. In the history of the church the public body has actually settled itself into that which apostolic testimony morally destroyed. There is a revival of the Roman system in a religious form — it is seen in the woman who sat upon the scarlet beast. In the zenith of her power she controlled the empire.
AFM Roman Catholicism, speaking simply.
JEH How does it affect us here?
JT Any revival of a principle that has been exposed or overthrown would correspond. Hazor represents the political system as the apostles had to do with it. Jerusalem, representing the religious system, had the lead in the world; but the apostles had also to overcome the political and national features of the world — not actually, of course, but in a moral way. Hence Paul says, “For our commonwealth has its existence in the heavens”, (Philippians 3:20). There is in that the overthrow of the idea of a political head or centre here on earth. Patriotism is a very powerful thing in the hearts of men. The gospel is intended to overthrow it in the believer.
Ques Historically then, being sold into the hands of Jabin fits into Revelation 2 and [p. 138] 3?
JT Yes, there is a revival of what had been most drastically overthrown, because it was burned.
Rem The offset is in Philippians: “Our commonwealth has its existence in the heavens”. And you have: “Jerusalem which is now ... is in bondage with her children” (Galatians 4:25).
JT Deliverance here, is in connection with the “mother in Israel”.
WN I suppose we may look at this as connected with the historical character of the assembly. At a certain time Luther appeared, and I would almost compare him with Ehud — he destroyed all the lusty men.
JT The analogy is there. God, through Luther, dealt Rome a blow from which she has not recovered; nor will she. “Great Babylon has fallen, has fallen, and has become the habitation of demons”, (Revelation 18:2). But the idea of the assembly did not take practical form through his ministry, nor did he even overcome the national thought. The Reformation retained the national thought: Lutherans, Anglicans, Presbyterians, and Calvinists all witness to the fact that nationalism remained. But in the ‘mother’ here you have a suggestion of the assembly in a positive way.
Rem Does not that hang upon the Holy Spirit? The movement with Luther appealed to men’s reason and to the letter of Scripture; but it made no room for the Holy Spirit.
JT The place of the Holy Spirit and the mother coalesce. So that you have: “Jerusalem above ... which is our mother”, (Galatians 4:26). Galatians involves sonship. Philippians gives us our commonwealth or citizenship as in heaven. The two ideas that held the people of God, the religious, Jerusalem that now is, and the imperial, in Rome, as the great head of the nations, were overthrown by apostolic ministry. In our chapter there is an allusion to the church, in the spirit of the mother. There is some development, however small, answering to that here.
Deborah’s location between Ramah ( ‘elevated’ ) and Bethel ( ‘House of God’ ) is to be noted. She dwelt there in moral power under her own palm tree; and they came up to her for judgment.
GWH Indicating her own personal victory.
JT She had moral power that drew people to her. She was the wife of Lapidoth; she did not dominate her husband, but was his wife, meaning that she was subject.
AR She remained in her place; they came up to her.
JT She said, “Hath not Jehovah the God of Israel commanded?” It is not man’s will at all. It involves subjection to the will of God, and this will result in complete deliverance.
Ques What was lacking in Israel, as indicated in the song of Deborah, when she says, “Until that I Deborah arose”, (chapter 5:7)?
JT The highways were unused and the villages ceased. Divine principles were not known or acted upon and, typically, there were no local assemblies.
GWH Also there were new gods chosen; that was a serious situation.
AFM Do you regard Deborah and Jael as bringing in this mother or assembly idea?
JT I think it is the wife first and then the mother. It is not that Heber was Jael’s husband or that Lapidoth was the husband of Deborah; but rather they were wives. The church is subjected to the Christ. That is the position of these women. Hence there is moral power.
JS They were holding the truth in moral power?
JT In subjection. So that in Othniel, Ehud, and Shamgar there is no allusion to the ‘commandment’. It was a question of meeting the opposition. But Deborah says, “Hath not Jehovah the God of Israel commanded?” As the apostle says, “If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord’s commandment”, (1 Corinthians 14:37). That is where the moral element lies.
[p. 140] Rem The moral restoration in Philadelphia was: “Thou ... hast kept my word”, (Revelation 3:8).
ANW So that a woman in praying gathers power in covering her head.
JT In 1 Corinthians 11 it is the woman’s place, preceding the idea of the church; but in Ephesians the church is subjected, not just subject.
GMcP In Revelation 21:9 it says, “The bride, the Lamb’s wife”.
EP The highways had ceased in Israel, but Paul would indicate the way: “If therefore one shall have purified himself from these ...”, (2 Timothy 2:21). That would be opening up the way.
JT The Lord’s commandment is the point; as He said, “He that has my commandments ...”. Timothy had the commandments. The apostle saw to it that they were handed on. “He that has my commandments and keeps them, he it is that loves me”, (John 14:21). Deborah has in mind lovers of God. In 2 Timothy some are designated as lovers of pleasure rather than lovers of God. The ‘highway’ for us is opened up in 2 Timothy: first, as naming the name of the Lord we withdraw from iniquity; then we purify ourselves from vessels to dishonour, flee youthful lusts, and pursue righteousness with those who call on the Lord out of a pure heart.
SMcC Would not the recognition of the Lord’s commandments in Deborah involve spirituality? “If any thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord’s commandment”, (1 Corinthians 14:37).
JT The evidence of Deborah’s spirituality lay there. She recognised the commandment. That is what she has in view; lovers of God obey His commandments.
WB-w Evidently the oppression of twenty years brought to light that the only thing that would meet it would be the moral state in the woman.
JT You may depend there had been great formation [p. 141] in Deborah to meet this mighty oppression, evincing the work of God.
WB-w It is not anything official in her, but moral state.
JT Her maternal instincts were manifest.
AR She was a prophetess, but really a great deal more.
JT Others were raised up, but she arose a mother in Israel; it was from herself, and you cannot resist that. It is not a question of being official; it is what she was morally as dwelling under her palm tree. It was obvious that victory was there.
WB-w She commenced by administering judgment, corresponding to what we have been saying.
AFM What was the lack in Barak?
JT He was not equal to her, though it was a great thing that there was such a man as Barak. There are men and women who are useful, but every man is not equal to taking a lead. He would not go without her.
GMcP Deborah was brought in as a woman to fill up a breach. Has this a voice to our sisters today?
JT It is a question of a Deborah arising — really moral power in the saints. She has her own palm tree. She is said to be the wife of Lapidoth, whose name signifies light, which shows she was related to one who had light. It was not, however, what Lapidoth was doing; formation and activity were in Deborah. There was light in the Reformation; the husband was there, but not the mother. Our attention is here called to the power of that feature.
GWH Do you think that further light came in Mr. Darby’s day in view of assembly features?
JT Exactly; the Head in heaven and the body on earth.
Rem The element of Barak is to be seen in the religious world generally even now, associated with many who are strong in mental qualities which are utterly insufficient unless the Deborah element is along with [p. 142] them; so that the mental must be accompanied by the subjective.
JT That brings into evidence the economy of the church, the brethren moving in relation to it locally. You get the mother spirit, and then you get a Barak coming in, a brother who has signalised himself in the service, but he is moving now in relation to the mind of God expressed in the local company.
NMcC What was the matter with Barak?
JT I do not think we should complain much of him. Hebrews 11 mentions him honourably. He was not equal to Deborah, but that brings into relief what Deborah stands for — the revival of church traits, the mother spirit, as we have been noting. Barak responds to her call: “And she sent and called Barak the son of Abinoam out of Kedesh-Naphtali, and said to him, Hath not Jehovah the God of Israel commanded?” That is the mind of God expressed in the subjective qualities of the saints, as in the light of the church. And she says further, “Go and draw towards mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun, and I will draw unto thee, to the torrent Kishon, Sisera, the captain of Jabin’s army, and his chariots and his multitude, and I will give him into thy hand”. Barak is an available vessel at her call; the only provision he makes is that she must go with him.
Ques As elements in the church, there is nothing abnormal about these movements, is there?
JT The responsible side is somewhat behind; we also see this in Manoah’s case. This book shows that the subjective side, when in evidence, eclipses the responsible side; it does not set aside those responsible, but the work of God is greater, which is represented in Deborah and Jael here.
Ques Would, “Deborah arose”, indicate that the work of God makes room for itself?
JT [p. 143] The work of God needs no advertisement. It is its own advertisement, as in John 9: “that the works of God should be manifested in him”.
BTF Would you say that Barak rather emphasises the importance of the prophetic word?
JT He does. He recognises its value, which is a good trait in him; he does not despise Deborah, but puts her before himself.
ANW Deborah judges before salvation is effected.
JT She judged Israel while the oppression existed. It shows great moral power.
JEN Deborah stands for the church; so that no person, however gifted, could intelligently go out in service apart from it.
JT However gifted or influential one may be, he moves in relation to the work of God in the saints. It is of great importance that each should be attached to a local company. Administration is not in the whole body of saints on earth, but in the local companies. That is church economy. We have to wait for the millennium for the whole great scheme of God. But now it is in the local companies.
Ques Were not those features in the assembly at Antioch?
JT Exactly. There was the recognition of the gifted man on the part of the local company. “Separate me now”, says the Holy Spirit, “Barnabas and Saul for the work to which I have called them”, (Acts 13:2). And they came back to Antioch after their great service “and they stayed no little time with the disciples”, (Acts 14:28).
FHL An unjealous spirit is seen in Deborah inasmuch as she calls Jael “blessed above women”, (chapter 5:24).
JT Jael had an earlier history, as the song would indicate, in which things were not going so well, yet Deborah gives her credit for the victory. The Lord [p. 144] delivered Sisera into the hand of a woman; that is what is emphasised.
ANW I was wondering why Deborah says, “above women”; Mary in Luke 1:28 is blessed “amongst women”.
Rem Jael was blessed above women in the tent.
JT Her dwelling was a tent, not a house, The Kenites were nomads and so dwelt in tents, even in the land of Canaan. That God should use one of such in this signal way is a testimony to His sovereign resourcefulness.
WBH-w Is Jael an extension of the power seen in Deborah?
JT I think it is the Ephesian position. The bringing in of the Kenite here points to Jew and gentile brought together. The universal bearing of Ephesians lifts us out of what is national and local into what is general. And so Deborah emerges from her own locality into what is general. For while the local company is according to the economy of the church, we must never lose sight of the assembly as a whole. The Kenite is, I think, the gentile typically. Jabin was head of the gentiles, but God meets that in this conflict. Politically Rome was the head of the nations; later she was head of the nations spiritually. God meets that by the truth of Ephesians; for it is the only true way of meeting Romish pretensions. If you have the divine position of the church before you in the local boundary, you can afford to move out into the fullest position of it.
GWH And Luther did not meet Rome with Ephesians; he met it rather with Romans.
JT He met it with Romans and set aside James; and he did not bring in the church at all.
BTF Would you say that Rome religiously claims to be the one church today; while in the true sense the one church is emphasised in Ephesians?
JT Yes. Ephesians emphasises the fact that Christ has reconciled both Jew and gentile in one body by the [p. 145] cross, and that there is one body, one Spirit. That is the truth that effectually meets Rome; it overthrows in the souls of God’s people the system of christendom.
WM He has brought in a corresponding subjective state in both Jew and gentile.
JT That is the thought. We are reconciled in Romans severally; but in Ephesians it is in one body.
WB-w So that Ephesians shows that our struggle is not against blood and flesh.
JT You may depend upon it that with Sisera who dwells at Harosheth-Goim, representing the military side, and Jabin who resides in Hazor, there is typically a powerful organisation with universal bearing. How can you meet it save in a spiritual way? Deliverance begins in a locality. Deborah dwelt between Ramah and Bethel; and then moves from there to the universal position: “Deborah arose, and went with Barak to Kedesh”. Deliverance begins locally and extends universally. Here Israel prevails, and Deborah and Barak celebrate the victory in a striking way in chapter 5.
CB Jael found the tent-pin and hammer and used both to good effect.
JT The milk comes first; we must get the thing in its order. It says: “Blessed above women shall Jael the wife of Heber the Kenite be, Blessed above women in the tent! He asked water, she gave milk; In the nobles’ bowl she brought forth cream. She put her hand to the tent-pin, And her right hand to the workmen’s hammer” (chapter 5:24 - 26). It was not accidental; they were furnishings which she knew how to employ to the best effect. They were all in the tent.
[p. 146] Rem It is remarkable that Deborah knew all these details.
JT It suggests the perfectly good relations that existed. Had Deborah been jealous of her sister she might have neglected all this. The nobles’ bowl would mean that Jael was a woman of quality. God meets quality with quality. Sisera represented quality in a worldly sense. Jael represented quality in a spiritual sense; the vessel that belonged to nobles would suggest that.
AFN What about verse 26?
JT It goes on: “She put her hand to the tent-pin, And her right hand to the workmen’s hammer”. You descend from the nobles’ bowl to the workmen’s hammer. She knew how to use that implement; she was not left-handed. That is to say, it is order here. In Ehud’s case it was irregular, the left hand. Peter took hold of the right hand in raising up the lame man (Acts 3:7); it is the divine order, indicating strength. That was the hand Jael used.
CB The whole truth.
JT That is Ephesians. You act according to God in a skilful and powerful way. The next thing is: “She smote Sisera, she struck through his head” (verse 26). That is the thing. It is not a matter of dealing with outposts. Saul dealt with them (1 Samuel 10:5); but David, in meeting Goliath, had to do with the champion of Philistine power. He smote him in the head. Jael smites Sisera there also. Hazor was the centre of the oppression. Ephesians shows where the centre of opposition is; it is not mere detail; it is principalities, powers in the heavenlies; it is the universal lords of this darkness.
ANW The struggle is not against blood and flesh.
Rem I suppose with Eglon it was the lower passions and evil lusts and motives which corrupt; but here it is the intelligence.
JT It is man’s mind in opposition to God.
WM It speaks of the Lord prophetically as crushing the serpent’s head, (Genesis 3:15).
JT Satan has been met, the Lord has annulled him; he is not literally destroyed yet, but he is nullified for faith.
AFM As with Goliath, the stone sank into his forehead. What would you say about verse 27? “Between her feet he bowed, he fell, he lay down”.
JT It is in keeping with what we have been saying. It is a question of the complete overthrow of that which dominates, wherever it takes form. It is very beautiful to see how Deborah speaks about her sister; she is not “a little sister” to her. Sometimes we have to deal with meetings in that way, through lack of formation in them. But here it is as on equal terms. The working of love amongst us gives the credit to others. You go to Ephesians to get the full working of love in a universal way.
JS “Faith working through love”, (Galatians 5:6).
JT “The love which ye have towards all the saints”, (Ephesians 1:15). We should be rejoicing in what we hear as to what others have done. Jael’s great exploit could not have damaged Deborah. It would only enhance her position. Deborah inaugurated the movement; Jael finished it. Barak represents headship. However poor the head may be, we must never lose sight of the fact that headship belongs to man.
Ques What does the mother of Sisera represent?
JT There is a difference between the mother of Sisera and a mother in Israel. Sisera was her progeny, a great oppressor of the people of God. It is not hard to find her. She is the one who begets the great oppressors of the people of God.
AFM It is Rome, I suppose.
WM The way Deborah speaks of Jael reminds one of Philippians 2:4: “Regarding not each his own qualities, but each those of others also”.
JT [p. 148] It would encourage attention to commendable details in another.
AJD What would you say about, “Shattered and pierced through his temples” (chapter 5:26)?
JT I suppose that would indicate the completeness of the work. In David’s case he brought Goliath down with a stone, typically the word of God. But he was not content with that; he took Goliath’s own sword, and cut off his head, and took the head to Jerusalem (1 Samuel 17), suggestive of leading captivity captive. The head of Goliath was thus in the centre of God’s system, Jerusalem, as the evidence of the complete overthrow of the devil.
Rem I suppose the mother of Sisera would answer to Babylon — “Happy he that taketh and dasheth thy little ones against the rock”, (Psalm 137:9). The children of that system should be utterly destroyed.
Ques What about the sun rising in its might?
JT It is the complete domination of Christ in a benign way, as against Jabin and Sisera, who prefigure the universal lords of this darkness. I suppose, apart from those in the truth, Satan is the most intelligent of God’s creatures, and uses his great intelligence by means of counsel — like the gates of hades. It would be on that line to secure results. So that the struggle here is against the head and centre of satanic power. Now the sun is over against that; how benign and glorious it is, dispelling the darkness as it rises! What takes the place eventually of all this darkness is the church, coming down out of heaven from God, having the glory of God; she will shine like Christ.
AR There is no need of the sun there.
JT Not in the church; but from it there will radiate all the light of God upon this dark world.
WB-w It is a kind of prayer: “But let them that love him be as the rising of the sun in its might” (verse 31).
JT It shows the great thought of Deborah; she would [p. 149] voice the mind of God as to what He was going to do.
AJD “Let them ... be” would have present application.
JT It suggests how we are to shine here. God would always give a light to David (see Psalm 132:17). The point is, do we love God?
Ques Would you say that love really is the background to the writing of Revelation in which there is so much judgment?
JT Revelation brings the saints in as the reflection of the light of heaven. The elders have spiritual intelligence and would be over against the universal lords of this darkness. They know what to do. And then there is the great universal thought in the assembly coming out, her shining like a most precious stone, as a crystal-like jasper stone.
BTF Does the Lord take up His power on earth in connection with this?
JT Yes. He is known through the church. The great desire in the end as regards those who love God, finds its answer in the church.
JS Loving God suggests the rising sun, which is Christ; and then the land rests forty years.
AFM Rest would have an end in view. There are periods of warfare and then periods of rest in this book. Would rest be to develop in us the truth of the church?
JT After war there is opportunity to develop family affections and moral growth. “The assemblies then throughout the whole of Judaea and Galilee and Samaria had peace, being edified and walking in the fear of the Lord, and were increased through the comfort of the Holy Spirit”, (Acts 9:31).
WB-w Is something in connection with the battle set forth in the torrent Kishon?.
JT I think what you get there is the display of God’s military skill. I suppose for light in military affairs we should go to Joshua who is the great military leader. But [p. 150] even he gave place to another who said: “As captain of the army of Jehovah am I now come”, (Joshua 5:14). If God is going to enter into battle, as He will by and by, this will be the great battlefield of the world, “the waters of Megiddo”, (Judges 5:19). But for us it is spiritual. We are to be strong in the Lord in Ephesians, it is the Lord. The lordship of Christ in Ephesians is not simply to subdue our wills but to act against Satan. It is a military position. And so if He is in command, He will draw the enemy to a place of advantage to the saints and disadvantage to him. That is a great point in military tactics. So that Deborah indicated for Israel the position having every advantage for the attack. The river Kishon is sometimes dried up; it is no great river; water might or might not be there. It is a question of God’s ordering and will. It is all a matter of depending upon God. God might send a torrential rain, which doubtless He did, for the Canaanites were swept away.
GMcP It is like the exceeding greatness of God’s power.
Rem So that there are no accidents or mere happenings in spiritual warfare.
JT If you are with God, everything goes well.
AJD And we are to be strong in the Lord as having to meet universal lords of this darkness.