(4) That the Israelites were often led away into this worship and that of other gods there is abundant evidence, as well as that later writers saw in this fact ample explanation of the fre quent calamities which overtook the nation (Judg.
:11-19 ; iii :7, 8 ; vi :1-28; viii :33; x:6, 7, etc.). Moreover, even where the worship of Jahvch was retained, the elements of the Baal worship were mixed with it. High places like Bethel, Beer sheba, Shechem, Hebron, Gilgal, Permel, Ramah, and Mizpeh werc resorted to as sacred. Children were named for Baal even in families where .1 ah veh was worshiped (see JERUBBAAL), and it is not unlikely that the word Baal, e., "lord," may have been applied to Jahuch through custom. Micah, the Danite, a worshiper of Jahvell, uses an ephod and a teraph which thc writer of the narrative explains as images, the one graven and the other molten, representing probably Jahveh and the dead ancestor of the family, as was usu ally thc casc with teraphim (Judg. xvii :t-6). Gideon is reproached for making an image (ephod) with the golden spoil of battle, which was used as an object of worship (Judg. viii: 24-27). The Danites carried off these same images and set up one in their new sanctuary at upper Dan (Judg. xviii:I4-3I).. At the same time it must bc noted that the pure imageless worship of Jahvch was carried on at Shiloh, wherc the tent of meeting, with its ancient ark and its Levitical pricsthood, was established after their removal from Gilgal (Josh. xviii :I, sq.; I Sam. i :3). The leadership of Jahveh was recog nized, and this was especially thc case in times of war. In peace there might be relapses into the seductive cult of thcir neighbors, but when a war was to be waged Jahreh alone was the God of Israel (Judg. i:19. 22; iv :6, 15). The Song of Deborah, one of the oldest fragments of the na tional literature (Judg. v), bears witness to the lofty religious enthusiasm of the people on oc casion. Indeed such cnthusiasm reveals the power of the true religion manifesting itself in the midst of such unfavorable conditions; and in its power to inspire high ideals, not alone of heroism, but of moral conduct, lay the supremacy of this faith.
The principle of monolatry is recognized. Jahvch is the God of Israel, and should alone be worshiped by his people; but outside of this na tion other gods have sway, and bring their people into posscssion of thcir territories, as in the case of Chentash and thc Ammonites (Judg. xi:24).
(5) It was an age of contradictions. Cruelty, violence, feuds, license in conduct, polygamy and deceit were perinitted. Yet along with these go hospitality, even at the risk of life, and ven geance taken on an inhospitable city; gentleness toward neighbors and friends, a forgiving spirit toward a runaway wife, love for the customs and ideas of Israel. it is, in a word, an age in which the normal characteristics of simple and joyous life appear. However late the Book of Ruth may be, the picture which it gives of these times seems truthful and lifelike, and it is like a charming glimpse into the inner life of the people, whose career at first glance seems to be marked at this time only by the elements of storm and struggle.
(6) It has been said that it was a period of re trogression; yet it was also a period of progress. While the enthusiastic spirit of the days of Moses and Joshua had passed away, there were in fluences at work preparing for better things. The work of the Judges, disconnected and transient as it seemed, prepared the people for the closer organization of the monarchy. The character and ideals of Jahveh as the true God were more firmly fixed in the heart of the people. It was one of those periods of silence when energies are maturing for a larger activity ahead. Such times arc ever the birth-hours of great forces. NVith much that was barbarous and debased there was also much that was noble and inspiring. Taken all in all, it may be said that real progress was made under the Judges, and this progress came to its full disclosure under the ministry of Sam uel, the last of the Judges.
(4) Samuel, David, and Solomon. (I) Un der the leadership of Samuel the nation passed from the anarchy and confusion of the period of the Judges to rthe organization and order of the days of David. Samuel was as prophet a worthy successor to Moses; and in him it seems that the promisc of a line of prophets, which may be as early as the time of Moses, was beginning to be fulfilled (Dent. xviii:15). The picture of worship at thc time he first appears is simple and natural, yet corrupted by the vicious practices of the priests in office. The tent in which the ark was kept at Shiloh WaS lighted at night by a lamp, and in it slept the priest and his attend ants (I Sam. iii 3-3). Samuel, though not of the tribe of Levi, but of Ephraim (I Sam. i was taken into the tabernacle service and minis tercd often throughout his life in priestly offices, as did others of non-Levitical families (Judg. xvii :I, 5; 2 Sam. viii :18, R. V.). After the death of Eli, the pricst in office, and the temporary loss of the ark, Samuel undcrtook the leadership of Israel, and for a score of years workcd silently toward the realization of national ideas. Little appreciated at first, and regarded as a mere clair voyant whose advice might be sought by those in trouble (t Sam. ix :6-o), he came at length to be regarded as the real leader of the people. Per haps the sincerest compliment ever paid him was the popular demand for a king, which indicated the sense of unity, solidarity and national pride fostered by him, so foreign to the days of the Judges. Whatever may have been the reluctance felt by Samuel, as set down in one of our sources (I Sam. viii :6), the step was a wise one, and Saul, whatever his limitations, served to set the type of royalty, tried unsuccessfully and for but a brief period in the days of Gideon and his son Abime Lech (Judg. viii :22, 23 ; 1X:6).