God, knowing what the people were, and what was their condition, had left within the borders of their land that which put obedience to the proof-the Philistines, the Sidonians, etc., that they might learn war, and experience the ways and the government of Jehovah. Thus the wisdom and foreknowledge of God, who knows what is in man, turned the unfaithfulness of the people into blessing. Outward prosperity, without trial, would not have remedied unbelief, whilst it would have deprived them of those exercises and conflicts in which they might learn what God was, His ways and His relations to them, as well as what their own hearts were. We go through the same experience, and for the same reasons.

I will now go over the principal subjects presented in the history of this book. Othniel, Ehud, and Shamgar were, in succession, the first instruments raised up by God to deliver His people. First we have to remark the failure of the people, who begin to serve false gods; thereupon their servitude. In their distress they cry unto Jehovah. This is always the way in which deliverance comes (Judges 3:9; Judges 3:15; Judges 4:3). In this last instance Jehovah departs from His usual ways. The nation had lost its strength and energy, even as to its internal affairs. This is the effect of repeated falls; the sense of God's power is lost.

At the period of which we speak, a woman judged Israel. It was a sign of God's omnipotency, for she was a prophetess. But it was contrary to God's ordinary dealings, and a disgrace to men. Deborah calls Barak (for where the Spirit of God acts, He discerns and directs); she communicates to him the command of God. He obeys; but he lacks faith to proceed as one who has had direct instruction from God and consequently needs no other. These direct communications give the consciousness of God's presence, and that He interposes on behalf of His people. Barak will not go without Deborah. But this want of faith is not to his credit. Men will keep the place which answers to the measure of their faith; and God will again be glorified through the instrumentality of a woman. Barak has faith enough to obey if he has some one near who can lean immediately on God, but not enough to do so himself. This is too often the case. God does not reject him, but He does not honour him. In fact, it is by no means the same faith in God. And it is by faith that God is honoured.

We have, moreover, in this case, not the immediate destruction of the enemy, but the discipline of the people in war to recover them from the state of moral weakness into which they had fallen. They began with small things. A woman was the instrument; for fear does not honour God, and God cannot allow His glory to rest on such a condition as this. But little by little "the hand of the children of Israel prevailed against Jabin until they had destroyed him." The usual effect of such a work of the Holy Ghost as this is to present the people as willingly offering themselves (Judges 5:2). Nevertheless the Spirit of God has shewn us that unbelief amongst the people had caused many of them to stay behind; and thus they lost the manifestation and the experience of the power of God. The judgment of God amounts to a curse where there was an entire holding back, a refusing to be associated with the people in their weakness.