Faithfully Turned Over & Overwhelmed (part 2 of 2)

How do the implications of Leviticus and Deuteronomy relate to the text with which we began?  Israel is said to have done evil, and is subsequently subjected to Midian.  This is to be understood and being in accordance with the covenant of their Creator God.  So having done evil, it can be said that the Lord faithfully turned Israel over to Midian.  Faithfully?  Yes, for Israel’s God is understood to be faithful to His promises.  If He was not, and if the Scriptural record could not be looked to as the record of that faithfulness, then Israel would not be recognize Him as a God that was worthy of trust. 

The Scriptural narrative informs Israel that through Moses, God had warned His people, saying “if you ignore the Lord your God and are not careful to keep all His commandments and statutes I am giving you today, then all these curses will come upon you in full force” (Deuteronomy 28:15).  Moses begins outlining curses and comes to the point where he says, “The Lord will allow you to be struck down before your enemies” (28:25a), which sounds suspiciously like being turned over to and overwhelmed by Midian. 

With our return here to Judges then, we read that “Whenever the Israelites planted their crops, the Midianites… would attack them.  They invaded the land and devoured its crops…  They left nothing for the Israelites to eat, and they took away the sheep, oxen, and donkeys.  When they invaded… they were as thick as locusts… They came to devour the land” (6:3-5).  Looking again to the curse tradition as recorded in Deuteronomy, in an effort to make sense of the plight of Israel, what do we find?  “You will plant a vineyard but not even begin to use it.  Your ox will be slaughtered before your very eyes but you will not eat of it.  Your donkey will be stolen from you as you watch and will not be returned to you.  Your flock of sheep will be given to your enemies and there will be no one to save you” (28:30b-31).  In Judges we can read that their invaders were as thick as locusts that devour the land, and in Deuteronomy, we find that “You will take much seed to the field but gather little harvest, because locusts will consume it” (28:38).  Clearly, the author of Judges well understood the terms of God’s covenant, along with His blessings and curses---his worldview shaped by the Levitical and Deuteronomic traditions.   

Yes, and that tradition includes the sense that their God will fulfill His promises.  The faithfulness of Israel’s God is not limited to doing only what His covenant people will view and agree upon as good (blessings), though all things to which God subjects His people (even His curses) are ultimately for the working of His good.  The words of this message are not offered as a warning, but rather, as a reminder of the steadfast, promise giving and promise fulfilling nature of that God.  Though we can read about His people suffering for their failure to perform as God would have had them perform in accordance with His covenant with them, and though we can read about the curses that could and would come upon His people as a result of those failures, and though we can certainly accept them as warnings about the wrath of that God in response to sin (word and deed not in keeping with His covenant, failure to bear the divine image), we are best served by letting these things remind us of the steadfast love and faithfulness of the God that reached out and chose a people for Himself---a renewed Israel---by and through which to bring the blessings of that God into the world. 

Faithfully Turned Over & Overwhelmed (part 1 of 2)

The Israelites did evil in the Lord’s sight, so the Lord turned them over to Midian for several years.  The Midianites overwhelmed Israel. – Judges 6:1-2a  (NET)

Along with many other things, including being something of a story or script that the people of the covenant are expected to understand and use to guide their actions in and for this world, the Bible can certainly be understood as the record of the covenant faithfulness of the Creator God of Israel.  The Hebrew Scriptures reflect the way that Israel understood and came to understand their God.  With the composition and collection of these writings, Israel would possess something that served as a constant reminder and evidence of His faithfulness to His covenant, of His faithfulness to His covenant people, and of His faithfulness to His covenant promises.  The idea of a covenant-making-and-keeping-God would be top of mind for a member of the Israelite people, so that even though a modern reader may miss it at first glance, what is to be found in this verse points back to the covenant and faithfulness of Israel’s God. 

What is to be understood when we read that “The Israelites did evil in the Lord’s sight”?  As we comb through the book of Judges, we find a highly representative example that “The Israelites did evil before the Lord by worshiping the Baals.  They abandoned the Lord God of their ancestors Who brought them out of the land of Egypt.  They followed other gods…  They worshiped them and made the Lord angry.  They abandoned the Lord and worshiped Baal and the Ashtoreths.” (2:11-13).  This made the Lord “furious with Israel” (2:14a).  We also find that “they prostituted themselves to other gods and worshiped them” (2:17b).  We read this while remembering that this narrative will be compiled after the fact, as part of the story by which later generations would define themselves.  

It is said that “When a leader died, the next generation would again act more wickedly than the previous one.  They would follow after other gods, worshiping them and bowing down to them” (2:19a).  To drive the point home further, the writer repeats himself, saying “The Lord was furious with Israel” (2:20a).  What was the basis for the fury?  Naturally, it can be presumed that it was the idolatry, but more specifically, it is said that it was because “This nation has violated the terms of the agreement I made with their ancestors by disobeying Me” (2:20b).  This is covenant language.  We can take these words from the second chapter, safely apply them to the sixth chapter, surmise that Israel’s doing of evil was something along these lines, and rightly understand the coming execution of the Lord’s fury. 

Now, when we read about terms of agreement with ancestors in conjunction with references to being brought out of the land of Egypt, we should be mindful of what it was that their God was said to have demanded of His people following the exodus, which was the ultimate defining event for the nation.  In the twenty-sixth chapter of Leviticus (26:1-2), which may very well have been composed after the time period of the stories of the book of Judges (the Israelites of that period may not have had a written Leviticus as a guide, but written accounts of both, all understood together and instrumental in the self-definition of the covenant people and their relationship with their God, would certainly have been available to Israel at the time of Jesus, along with the earliest members of renewed Israel that is the people of the covenant through belief in Jesus as Lord,), we find Israel’s God insisting that His people refrain from idolatry, that they keep His Sabbaths, and that they reverence His sanctuary (the place of His presence).  Thus, even if there was not a composed Leviticus at the time of the Judges, the author of the Judges assesses the behavior of the people according to the basic principles of honoring their God that are offered therein, thereby suggesting at least a strong oral tradition. 

If they were to have success in these areas, then they would experience the blessings that are to be found outlined in the twenty-eighth chapter of Deuteronomy, which is another text, possibly composed later than Judges, but which offers thoughts of which the author of Judges seems to be aware.  On the other hand, failure in these areas would bring the curses that are to be found in the same chapter.  Regardless of the time of composition, it seems obvious that Israel’s actions in the Judges time period are to be judged against the ideals of Leviticus and Deuteronomy.  Additionally, their experience is explained as the response of their God, with that response understood in accordance with those same ideals.