JUDGES iii. 1-11.
We come now to a statement of no small importance, which may be the cause of some perplexity. It is emphatically affirmed that God fulfilled His design for Israel by leaving around it in Canaan a circle of vigorous tribes very unlike each other, but alike in this, that each presented to the Hebrews a civilisation from which something might be learned but much had to be dreaded, a seductive form of paganism which ought to have been entirely resisted, an aggressive energy fitted to rouse their national feeling. We learn that Israel was led along a course of development resembling that by which other nations have advanced to unity and strength. As the Divine plan is unfolded, it is seen that not by undivided possession of the Promised Land, not by swift and fierce clearing away of opponents, was Israel to reach its glory and become Jehovah's witness, but in the way of patient fidelity amidst temptations, by long struggle and arduous discipline. And why should this cause perplexity? If moral education did not move on the same line for all peoples in every age, then indeed mankind would be put to intellectual confusion. There was never any other way for Israel than for the rest of the world.
"These are the nations which the Lord left to prove Israel by them, to know whether they would hearken unto the commandments of the Lord." The first-named are the Philistines, whose settlements on the coast-plain toward Egypt were growing in power. They were a maritime race, apparently much like the Danish invaders of Saxon England, sea-rovers or pirates, ready for any fray that promised spoil. In the great coalition of peoples that fell on Egypt during the reign of Ramses III., about the year 1260 B.C., Philistines were conspicuous, and after the crushing defeat of the expedition they appear in larger numbers on the coast of Canaan. Their cities were military republics skilfully organized, each with a _seren_ or war-chief, the chiefs of the hundred cities forming a council of federation. Their origin is not known; but we may suppose them to have been a branch of the Amorite family, who after a time of adventure were returning to their early haunts. It may be reckoned certain that in wealth and civilization they presented a marked contrast to the Israelites, and their equipments of all kinds gave them great advantage in the arts of war and peace. Even in the period of the Judges there were imposing temples in the Philistine cities and the worship must have been carefully ordered. How they compared with the Hebrews in domestic life we have no means of judging, but there was certainly some barrier of race, language, or custom between the peoples which made intermarriage very rare. We can suppose that they looked upon the Hebrews from their higher worldly level as rude and slavish. Military adventurers not unwilling to sell their services for gold would be apt to despise a race half-nomad, half-rural. It was in war, not in peace, that Philistine and Hebrew met, contempt on either side gradually changing into keenest hatred as century after century the issue of battle was tried with varying success. And it must be said that it was well for the tribes of Jehovah rather to be in occasional subjection to the Philistines, and so learn to dread them, than to mix freely with those by whom the great ideas of Hebrew life were despised.
On the northward sea-board a quite different race, the Zidonians, or Phoenicians, were in one sense better neighbours to the Israelites, in another sense no better friends. While the Philistines were haughty, aristocratic, military, the Phoenicians were the great _bourgeoisie_ of the period, clever, enterprising, eminently successful in trade. Like the other Canaanites and the ancestors of the Jews, they were probably immigrants from the lower Euphrates valley; unlike the others, they brought with them habits of commerce and skill in manufacture, for which they became famous along the Mediterranean shores and beyond the Pillars of Hercules. Between Philistine and Phoenician the Hebrew was mercifully protected from the absorbing interests of commercial life and the disgrace of prosperous piracy. The conscious superiority of the coast peoples in wealth and influence and the material elements of civilisation was itself a guard to the Jews, who had their own sense of dignity, their own claim to assert. The configuration of the country helped the separateness of Israel, especially so far as Phoenicia was concerned, which lay mainly beyond the rampart of Lebanon and the gorge of the Litany; while with the fortress of Tyre on the hither side of the natural frontier there appears to have been for a long time no intercourse, probably on account of its peculiar position. But the spirit of Phoenicia was the great barrier. Along the crowded wharves of Tyre and Zidon, in warehouses and markets, factories and workshops, a hundred industries were in full play, and in their luxurious dwellings the busy prosperous traders, with their silk-clad wives, enjoyed the pleasures of the age. From all this the Hebrew, rough and unkempt, felt himself shut out, perhaps with a touch of regret, perhaps with scorn equal to that on the other side. He had to live his life apart from that busy race, apart from its vivacity and enterprise, apart from its lubricity and worldliness. The contempt of the world is ill to bear, and the Jew no doubt found it so. But it was good for him. The tribes had time to consolidate, the religion of Jehovah became established before Phoenicia thought it worth while to court her neighbour. Early indeed the idolatry of the one people infected the other and there were the beginnings of trade, yet on the whole for many centuries they kept apart. Not till a king throned in Jerusalem could enter into alliance with a king of Tyre, crown with crown, did there come to be that intimacy which had so much risk for the Hebrew. The humbleness and poverty of Israel during the early centuries of its history in Canaan was a providential safeguard. God would not lose His people, nor suffer it to forget its mission.