But the danger to Israel's fidelity came when there began to be intercourse with the people of Canaan, now sunk from the purer thought of early times. Everywhere in the land of the Hittites and Amorites, Hivites and Jebusites, there were altars and sacred trees, pillars and images used in idolatrous worship. The ark and the altar of Divine religion, established first at Gilgal near Jericho, afterwards at Bethel and then at Shiloh, could not be frequently visited, especially by those who settled towards the southern desert and in the far north. Yet the necessity for religious worship of some kind was constantly felt; and as afterwards the synagogues gave opportunity for devotional gatherings when the Temple could not be reached, so in the earlier time there came to be sacred observances on elevated places, a windy threshing-floor, or a hill-top already used for heathen sacrifice. Hence, on the one hand, there was the danger that worship might be entirely neglected, on the other hand the grave risk that the use of heathen occasions and meeting-places should lead to heathen ritual, and those who came together on the hill of Baal should forget Jehovah. It was the latter evil that grew; and while as yet only a few Hebrews easily led astray had approached with kid or lamb a pagan altar, the alarm was raised. At Bochim a Divine warning was uttered which found echo in the hearts of the people.
There appears to have been a great gathering of the tribes at some spot near Bethel. We see the elders and heads of families holding council of war and administration, the thoughts of all bent on conquest and family settlement. Religion, the purity of Jehovah's worship, are forgotten in the business of the hour. How shall the tribes best help each other in the struggle that is already proving more arduous than they expected? Dan is sorely pressed by the Amorites. The chiefs of the tribe are here telling their story of hardship among the mountains. The Asherites have failed in their attack upon the sea-board towns Accho and Achzib; in vain have they pressed towards Zidon. They are dwelling among the Canaanites and may soon be reduced to slavery. The reports from other tribes are more hopeful; but everywhere the people of the land are hard to overcome. Should Israel not remain content for a time, make the best of circumstances, cultivate friendly intercourse with the population it cannot dispossess? Such a policy often commends itself to those who would be thought prudent; it is apt to prove a fatal policy.
Suddenly a spiritual voice is heard, clear and intense, and all others are silent. From the sanctuary of God at Gilgal one comes whom the people have not expected; he comes with a message they cannot choose but hear. It is a prophet with the burden of reproof and warning. Jehovah's goodness, Jehovah's claim are declared with Divine ardour; with Divine severity the neglect of the covenant is condemned. Have the tribes of God begun to consort with the people of the land? Are they already dwelling content under the shadow of idolatrous groves, in sight of the symbols of Ashtoreth? Are they learning to swear by Baal and Melcarth and looking on while sacrifices are offered to these vile masters? Then they can no longer hope that Jehovah will give them the country to enjoy; the heathen shall remain as thorns in the side of Israel and their gods shall be a snare. It is a message of startling power. From the hopes of dominion and the plans of worldly gain the people pass to spiritual concern. They have offended their Lord; His countenance is turned from them. A feeling of guilt falls on the assembly. "It came to pass that the people lifted up their voice and wept."
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This lamentation at Bochim is the second note of religious feeling and faith in the Book of Judges. The first is the consultation of the priests and the oracle referred to in the opening sentence of the book. Jehovah Who had led them through the wilderness was their King, and unless He went forth as the unseen Captain of the host no success could be looked for. "They asked of Jehovah, saying, Who shall go up for us first against the Canaanites, to fight against them?" In this appeal there was a measure of faith which is neither to be scorned nor suspected. The question indeed was not whether they should fight at all, but how they should fight so as to succeed, and their trust was in a God thought of as pledged to them, solely concerned for them. So far accordingly there is nothing exemplary in the circumstances. Yet we find a lesson for Christian nations. There are many in our modern parliaments who are quite ready to vote national prayer in war-time and thanksgiving for victories, who yet would never think, before undertaking a war, of consulting those best qualified to interpret the Divine will. The relation between religion and the state has this fatal hitch, that however Christian our governments profess to be, the Christian thinkers of the country are not consulted on moral questions, not even on a question so momentous as that of war. It is passion, pride, or diplomacy, never the wisdom of Christ, that leads nations in the critical moments of their history. Who then scorn, who suspect the early Hebrew belief? Those only who have no right; those who as they laugh at God and faith shut themselves from the knowledge by which alone his can be understood; and, again, those who in their own ignorance and pride unsheathe the sword without reference to Him in Whom they profess to believe. We admit none of these to criticise Israel and its faith.