Judges 1:1-10 The children of Israel asked the Lord.Simplicity in prayer Just that! How we have modernised and complicated and destroyed prayer! “ The children of Israel asked the Lord.” How simple, how direct, how sensible, how likely to succeed! The altar may have lost its power: no atheist has pulled down the altar, no outsider has taken away one stone from the holy pile; the suppliants may have torn down their own altar. We will modernise and invent and enlarge and embroider the simplicity that would have saved us. “ The children of Israel asked the Lord,” whispered to Him, hailed Him, arrested His condescending attention by some sign of necessity. They whispered to the Lord, they told Him plainly the condition in which they were placed, and brought the whole need under His attention; they wanted leadership and captaincy and guidance, and they said, “ Who shall do this?” The method has not been changed; Jesus Christ added nothing to this old method. Said He, “ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” “ If any man lack wisdom, let him ask.” We have changed all that; we now are in danger of approaching the Lord as if He were an infinite Shah, and must needs be approached with long words and logical sequence. Speaking to God elevates the mind; prayer, however brief and however tremulous, takes the suppliant up to a higher level than he has ever scaled before. The whole idea of religion is intellectually elevating; no man can be truly religious and meanly little; to touch the Divine garment even at its edge is to rise to a new stature and to breathe a new air. I repeat, therefore, that asking God, talking to God, communing with God, elevates the mind. It is the spiritual exercise that elevates the soul; the words themselves may be poor, they may be ungrammatical, they may be uttered in a very halting and stumbling tone, but the exercise, spiritually understood, rightly interpreted, lifts the soul world on world a thousand worlds higher than can ever be occupied by a mere denizen of this world of dust. We cannot look God in the face without catching something of the brightness of His smile. Do they take knowledge of us that we have been with the literature of the day, with the journals of the morning, with the gossip of the time? or do they take knowledge of us that we have just come from the altar, that we have just seen the King, that we have not a moment ago been closeted with Christ, having shut the door, and do we come out of the presence-chamber new born, newly ordained, just crowned with the approbation of the Divine love? Talking to God, asking God, laying the whole case before God, sometimes laying it before Him without words, sometimes simply looking into His face, sometimes letting our throbbing, aching misery look into the infinite peace of the Divine tranquillity, will lift a man to a new status and clothe him with a new influence and enrich him with an abiding benediction. Let your misery seek the face of the King. Do not keep anything from God; yon know perfectly well that you cannot keep anything from His omniscience; that is not the meaning of the exhortation; the meaning rather is, tell God everything as if He had never heard it; go and tell Jesus. Do not ask the man who never prayed to tell you what he thinks of prayer. People are tempted to make a great mistake in that matter. They are going to hear an agnostic lecture on the subject of prayer! A prayerless man cannot lecture on that theme. Sooner ask a dead man to tell you his candid opinion of Beethoven than ask a prayerless man to tell you what he thinks of prayer. Ask the man who never was an inch from his own fireside what he thinks of the climate of the North Pole or the South. Consult saintly souls about the value of prayer. “ The children of Israel asked the Lord.” They did not dictate to Him. Prayer is not dictation; prayer is not always even suggestion, and when prayer is suggestion it is offered with halting breath and with a most reverent faith, lest a suggestion should be not only a sophism but an expression of selfishness. Ask God about everything; you undervalue life if you think there is anything beneath His attention; the very smallest thing that concerns you concerns Him; He has told us so in many a beauteous parable. Saith He, “ A sparrow cannot fall to the ground without My notice.” Observe, the people in question were “ the children of Israel.” Character is implied; character is not only implied, it is recognised and held up as a lesson. They belong to a praying host, to a covenanted ancestry, they were involved in the baptism of an oath. Do not imagine that a man can leap out of atheism and begin to pray for some selfish purpose, and have his answer on the spot. Character determines prayer; the simple heart suggests the right petition; the sincere spirit, praying at the Cross and in the name of Christ, can alone pray with lasting and ennobling effect. In this respect there is something in heredity, there is something in the covenant, something in the eternal decree. We stand the last members up to this moment of a great ancestry of prayer. (J. Parker, D. D.)Who shall go up for us against the Canaanites first, to fight against them?--Dead leaders and living duties I. A great leader dead, and life’ s duties as pressing as ever.1. Let who will and what will pass away, our own work only passes with our own life. 2. The advancement of God’ s purpose is dependent on no life in particular. 3. Great lives are sometimes removed that other lives may better feel their responsibility and cultivate their strength. II. human direction suddenly failing, and Divine guidance specially sought.1. Prayer prompted by the removal of long familiar light.2. Prayer over unfulfilled commandments.3. Prayer provoked by gathering dangers.4. Prayer for God’ s appointment of our post in life.5. The realism of prayer to every true-hearted suppliant. III. An eminently faithful past demanding a no less vigorous future. Judah had already done well. He who has done well in the past is under perpetual obligation to do no less well in the future. God also chooses those for new duties who have best served in the past. IV. God specially choosing some of His servants, but leaving them liberty to seek the help of others.1. The benefits of co-operation. What one cannot do, two can. What one can only do with difficulty, two can do easily. 2. The limits of co-operation. Judah might only seek aid from his own brethren, not from idolaters. V. The Lord’ s call to great duties followed by His rich blessing on those who seek faithfully to perform them. “ The Lord delivered the Canaanites and the Perizzites into their hand.”1. God calls and sends none of His servants in vain. 2. God’ s blessing answers to His own promise of blessing. 3. God’ s blessing satisfies His people’ s highest hopes. (F. G. Marchant.)Dead heroes missed 1. In that this people was now constrained to look about them, and (now Joshua was dead) to do that themselves for their peace and quiet which he was wont to do for them, we are taught that when special persons are taken away then they who were left behind must put forth themselves and take the more pain than before. The which being so, men should make this use of such changes to provide and learn to want their good helps and friends beforehand. They should also acknowledge daily with hearty thanks to God what a benefit they have of them, while they enjoy them, and do all good that they may by the help of them. Which they cannot do, but they must of necessity feel the loss of them to be very great, and see that they must now lay their shoulders to the burden. For the which purpose this I add--oh, how sweetly and to their good liking have many lived when they had others to bear their burdens for them--as husbands, wives, subjects, children, neighbours: there is no doubt but that (which is the chiefest of all they have therewith, that God is their friend also. But seeing many depend only on them in a carnal manner, and on their living still with them, and rest not on God, therefore their props fail them, and their desolation cometh upon them as the enemy upon an unarmed man. 2. We are taught here by their example, who sought to God in their doubts for counsel and resolution, that in all our doubtful eases, partly touching our estate towards God, and partly particular duties and actions if our special callings and conditions of life, while we remain here on earth we should consult with and ask counsel of God for our resolution, in such manner as He hath taught us, and in no wise to conceal and bury our wants and defects that trouble us, or pass by the sins that cleave to us, or other difficulties in our dealings and business that oppress us, for so we provide ill for ourselves, even to live in ignorance and sorrow (with ether inconveniences annexed thereunto) for ever after. (R. Rogers.)And the Lord said, Judah shall go up. God sovereign over His servants May we not pause here to allow this oracular response to sink into the heart? How full it is in its manifold meaning! It asserts the sovereignty of God in disposing and ordering the work which His servants have to perform. It reminds us that every one is not to attempt everything; for Judah is to fight the enemy and the other tribes are to remain at home. It promises victory, not to every ardent soldier who might volunteer to take the field, but to the tribe whom the Lord shall order to the battle. It disturbs all rule-of-three calculations of success in proportion to the number of agents men may induce to go to work; success is for those whom the Lord shall send. It allows of no objection, no plea of incompetency, no deceitful humility, on the part of the called soldier: “ Judah shall go up” ; it is the word of a King. It hides pride from man, by declaring that although Judah would conquer, it would be only through Divine ordination and help. (L. H. Wiseman, M. A.)Adoni-bezek.-- The punishment of Adoni-bezekI. The instability and uncertainty of worldly greatness. Look at this man--and behold in what slippery places God sets the mighty and noble. From the eagerness with which mankind pursue the distinctions of life, we should conclude, not only that they were very valuable in themselves, but that no kind of precariousness attached to them. But let not the strong be secure; let not the honourable be vain; let not the rich be high-minded. What is all history but a narrative of the reverses to which all earthly things are liable, however firmly established they once appeared to be; of the revolutions of empires; the destruction of cities; of the mighty put down from their seats; of counsellors led away spoiled, or politicians disgraced, generals banished, and monarchs put to death! II. Judgment overtaking the sinner in this life. Nor does Adoni-bezek stand alone as an instance of the present punishment of sin. Adam and Eve driven out of paradise; flood; cities of the plain; Lot’ s wife; Gehazi; Ananias and Sapphira, etc. This, however, is not always the case. The misery of the sinner is principally reserved for a future world, and we are now in a state of probation. But God would confirm our faith in His adorable providence. If all sin was punished here, we should look no further; if no sin, we should not easily believe in the power, the holiness, the truth of God. We may add that the punishment of sin in this world is sometimes unavoidable. If nations are punished at all, they must be punished in time--for in eternity men exist only as individuals. Nearly the same may be said of a family. Yea, the present punishment of sin is in some measure natural. For how frequently do men’ s sufferings arise from the very sins they commit! Extravagance breeds ruin--indolence, poverty--intemperance, disease. III. Punishment inflicted after long delay. Behold the career of this sinner! What a lengthened course of iniquity was here! “ So long and so often had I done this, that I thought God had not seen, or did not remember. But He has found me out; and I live long enough to be a miserable instance of this awful truth--that however long punishment may be delayed, it will at last be inflicted--as I have done, so God hath requited me.” IV. A correspondence between sin and suffering: “ What I have inflicted upon others, is now inflicted upon me; and in my very punishment I read my crime--as I have done, so God hath requited me.”1. Between sin and punishment there is sometimes a comparative conformity. This is the case when we suffer things which have some resemblance to our crimes. 2. Sometimes there is also between them a direct conformity. This is the case when we suffer in the same way and in the same things in which we sin. 3. But there is a future conformity still mere dreadful (Galatians 6:7). V. The hand of God acknowledged, while men are only employed--“ God hath requited me.” But who saw anything of Him? A good man perceives the hand of God in all events, and he wishes to see it. But it is otherwise with the sinner. His apprehension of God is forced upon him; he would gladly get rid of the conviction: it is all terror and dismay to him--for he knows that God is his adversary, and He may now be coming to lay hold of him; he knows that he has a long account to give, and this may be the time of reckoning. Hence the bitterness of affliction: it is regarded not only as a trial, but as a punishment. Lessons:1. Abhor cruelty. It is equally disgraceful to religion and humanity. It renders you unpitied of God and man. 2. Improve the case of examples. If they were not particularly adapted to do us good, the Word of God would not be so full of them. Lodge them in your memory. Often reflect upon them. And make use of the dreadful as well as the pleasing. It is necessary that we should be awakened to flee from the wrath to come. (W. Jay.)The story of requital I. The life of man cannot escape the judgment of God: “ Be not deceived, God is not mocked,” etc. Man may deny it, may theoretically disregard it, but cannot escape it! At the heart of things is the spirit of judgment. Human life appears to be confused, but before the Almighty it has shape, and plan, and purpose. II. Let no man take the law into his own hands: “ Vengeance is Mine, I will repay, saith the Lord.” Why have we suffered loss in business? May it not be that we have oppressed the poor and needy? Why are our schemes delayed and thwarted? Probably because we have been obstinate and unfriendly towards the schemes of others. Why are we held in disesteem or neglect? Probably because of the contempt in which we have held our brethren. So we are to look at the moral working of things, and to see in the results which are forced upon us, not the petty anger of men, but the holy and righteous judgment of God. III. Every good deed will be honoured with appropriate reward.1. Good deeds are their own reward.2. Deeds done merely for the sake of reward cannot be good. IV. Though justice be long delayed, yet it will be vindicated eventually. (J. Parker, D. D.)Adoni-bezek; or, righteous retribution In the accompaniments of war, not only have the most terrible injuries been inflicted during the battles, but when over the persons of the conquered have sometimes been subjected to worse torments than any they could have endured on the field. These doings have often been defended on the ground that they were necessary to self-defence and self-preservation. Alas! they are sometimes only to be explained by the depraved desire in the human heart of exercising arbitrary and cruel power. The practice referred to in this chapter--that of excision of the thumbs of captives--comes under this class. Probably it was to brand men as cowards that Adoni-bezek carried on such a cruel practice. He had evidently delighted in practising as much cruelty as possible. If he had thus treated seventy-two kings, it is probable that he had maltreated, or caused to be tormented, many others of inferior rank. The victorious Israelites advance, and Adoni-bezek has to fight a battle in which, instead of being the victor, he is the captive. He was taken and led, a prisoner, into the presence of another. Never had he anticipated this; much less that he would have to suffer as others had done through him. With hands and feet writhing from the recent excision, he makes this acknowledgment: “ As I have done, so God hath requited me.”1. Adoni-bezek notices the remarkable correspondence between previous barbarity and present suffering. He takes it in the sense of retribution. 2. The evil which falls upon us may ofttimes be the consequence of the wrong-doing of others. Sometimes various circumstances connected with bringing the offender to justice are so remarkable, and seemingly so responsive to crime, that there arises in the minds of others the belief that it is a special and divinely-imposed retribution. 3. The recognition of the correspondence between past acts and his present misfortune leads Adoni-bezek to ascribe it to a Divine hand: “ God has requited me.” He was not an Israelite, had probably been an idolater, and may have trusted in false gods for a long time, He had heard of God, and what He had done to other nations; now he finds himself conquered, and is led to attribute his personal sufferings to the God of the Israelites. God has so arranged natural law that it works in harmony with eternal justice. There is a subtle connection between our acts and our sufferings. We may see illustrations of this every day. A man may act in a certain loose and careless way and prepare for himself consequences the most terrible and unlooked-for. Another gives way to fierce, ungoverned passions, and makes himself, thereby, wretched. Another chooses to spend his time only in the pursuits of pleasure, and to squander his money on every foolish thing that pleases his eye; he soon finds himself without the power to enjoy, and without money to procure such enjoyment. Another gives way to pilfering, and soon finds himself discharged, characterless. Even if he is not punished by law, he is dishonoured. Or a youth may have kind parents, and every opportunity of making his way in the world, but he gives way to dissipated habits, and finally, when character is gone and friends are dead, is glad to earn the most trifling sum under men whom he once despised A just retribution in all such cases certainly follows the sin. Like Adoni-bezek, such must confess that God “ hath requited” the wrong-doing. 4. This acknowledgment concerning the just requital of sin is sure to take place in the other world, if not in this. Pagan mythology taught that the mean and sly will, in the other world, take the lynx form; the slanderers, that of the vampire fanning ever to sleep, and sucking the life-blood at the same time; that the hypocritical will be as crocodiles, crawling in mud and shedding false tears; and that the narrow and bigoted, fearful of truth and loving error, may be as owls, hooting amid darkness and ruin, in the forsaken and desolate regions of the other world. May not the dishonest man there have to cringe and hide himself still more? May not the drunken man have a constant craving, a burning thirst, a racking brain? May not the ambitious man have a constant anxiety to obtain power, and the torment of always being supplanted, or effectually checked, by others? May not the avaricious man be in a constant fever of suspicion? May not the ill-tempered man be in a constant whirl of passion, and make himself more and more wretched? May not the ruthless and cruel fear the scorn of their victims and clutches of their enemies? May not the voluptuary have to bear the torment of an inflamed heart and ungratified lusts? (Fred. Hastings.)A thrilling life and its lessons I. The life. Brief biography. Throned. Successful in war. Cruel. At last a defeated tyrant, Three scenes.1. Celebrating his victories.2. Feeding royal captives.3. The defeated tyrant’ s unsuccessful flight. II. The lessons. Note three--1. To what depths of cruelty it is possible for some to sink themselves. How came Adoni to be such a tyrant? (1) Possibly, in part, through parental neglect.(2) Through neglect of self-discipline. 2. Honoured men sometimes fall from palace to prison. 3. “ Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap.” (Homiletic Review.)Punishment delayed God often forbears and defers His punishments. “ As I did long ago,” saith Adoni-bezek, “ yea again and again, seventy times one after another--so long and so often that I thought God had either not seen or quite forgotten me; yet now I see He requiteth me.” How true this observation is, is sufficiently witnessed by their experience who have little less than stumbled hereat. This made Care, a heathen man, to cry out: “ The disposals of Divine providence are not a little cloudy and dark.” This made David, a man after God’ s own heart, to confess and say: “ My feet were almost gone, my steps had well-nigh slipped.” This made Jeremiah cry out from the bottom of an amazed soul: “ Righteous art Thou, O Lord, when I plead with Thee; yet let me talk with Thee of Thy judgments. Wherefore doth the way of the wicked prosper? Why are they happy that deal very treacherously?” Yea, those martyred saints (Revelation 6:10) are heard to cry from under the altar, “ How long?” etc. Now as these forenamed have stumbled at God’ s delaying His judgments, so others there are who have been quite deceived, verily believing that with God what was forborne was also forgotten. Such an one was Adoni-bezek here, who, having escaped so long, thought to have escaped ever. And such were those whereof David spake (Psalms 10:6). Such an one is the great whore of Babylon, that sings: “ I sit like a queen, and am no widow, and shall see no sorrow.” Such an one was Pherecydes Syrins, master of Pythagoras, and a famous philosopher, and one that is said to have been the first philosopher that taught among the Greeks the soul to be immortal; and yet among all his knowledge had not learned this one principle: “ The fear of the Lord is the beginning of wisdom.” For, as AElian reports, he used among his scholars to vaunt of his irreligion after this manner, saying that he had never offered sacrifice to any god in all his life, and yet had lived as long and as merrily as those who had offered several hecatombs. But he that thus impiously abused the long-suffering of God came at length to an end as strange as his impiety was unusual; for so they report of him that he was stricken, like Herod by the angel of the Lord, with such a disease that serpents bred of the corrupt humours of his body, which ate and consumed him being yet alive. But that we may neither distrust the righteous ways of God, nor prevent His unsearchable counsels with our over-hasty expectation, let us a little consider of the ends why God oftentimes defers and prolongs His judgments.1. For the sake of godly ones, for whom God useth to forbear even multitudes of sinners. So had there been but ten righteous persons in Sodom, Sodom had never been destroyed: “ I will not destroy it for ten’ s sake.” So for good Josiah’ s sake God deferred the plagues He had decreed to bring upon that people (2 Kings 22:20). 2. To give time of repentance and amendment (2 Peter 3:9). This is shown by the parable of the fig-tree (Luke 13:7). A hundred and twenty years the old world had given them before the flood came. 3. The opportunity of example by them unto others and of manifesting His own glory. God is Lord of times; and as He created them, so He alone knows a fit time for all things under the sun. He, therefore, who knows all occasions, when He seeth a fit time for His judgments to profit other men by example, and most of all to set forth His own glory, then He sends them forth and till then He will defer them. 4. When God, intending some extraordinary judgment, suffers men’ s sins to grow unto a full ripeness that their sin may be as conspicuous unto the world as His purpose in their punishment shall be. Thus God punished not the Canaanites in Abraham’ s time, but deferred it till Israel’ s coming out of Egypt; and that, as Himself witnesseth (Genesis 15:16): “ Because the iniquity of the Amorites was not yet full.” And therefore is not this last end to be looked for in all God’ s delays; but it seemeth proper to His extraordinary punishments--when God meaneth, as it were, to get Himself a name amongst men, then God stays to have the sin full, upon which He will pour a full vial of wrath and indignation. (Joseph Mede, B. D.)Adoni-bezek’ s confession I. The suffering of punishment extorts the confession of sin. The reason whereof is the very nature of punishment, which always implieth some offence, and therefore is a good remembrancer of the same. Thus Joseph’ s brethren, when they were distressed in Egypt, cried, “ We are verily guilty concerning our brother.” Proud Pharaoh, when he saw the plague of hail and thunder, said: “ I have now sinned; the Lord is righteous, and I and my people are wicked.” The proud stomachs of the Israelites came down when once the fiery serpents stung them, and then they came to Moses and said: “ We have sinned; for we have spoken against the Lord and against thee.” Manasseh, whom all the threatenings of God’ s prophets in fifty years’ space could never move, yet when he was bound in fetters and carried prisoner unto Babylon, “ then he besought the Lord his God, and humbled himself greatly before the God of his fathers.” Whosoever, therefore, he be that feels not this fruit and makes not this use of his afflictions is worse than hard-hearted Pharaoh, worse than cruel Adoni-bezek. But if by this means we come to see and acknowledge our sin, then may we say with David: “ It is good for me that I was afflicted,” and give praise unto our God, who is able out of such hard rocks as these to make flow the saving waters of repentance. II. God’ s judgment for sin is one of the strongest motives to make an atheist confess there is a God. Those who say, “ There is no God,” David accounteth them in the number of fools (Psalms 53:1). Solomon styleth punishment the schoolmaster of fools. If for all fools, then also for atheistical fools, that they, either by their own or by example of God’ s plagues upon others, may be taught to put away their folly. Most certain it is, the not observing of God’ s judgments, or the supposed examples of some who seem to escape the hand of God in the greatest sins, is a main occasion of atheism. For this cause, therefore, David, as jealous of God’ s honour and knowing what force God’ s judgments have to keep atheism from creeping into the hearts of men, desireth God (Psalms 59:13). Hence it is also that God often in Ezekiel doth plainly affirm this to be the end of His judgments, that it might be known that He was the Lord. As in Ezekiel 6:6 thus He threatens Israel: “ Your cities shall be laid waste, and your high places shall be desolate,” etc. verse 7: “ And the slain shall fall in the midst of you; and you shall know that I am the Lord.” And again, verses 12, 13: “ He that is far off shall die by the pestilence; and he that is near shall fall by the sword. Then shall ye know that I am the Lord.” And Ezekiel 25:17, concerning the Philistines: “ I will execute great vengeance upon them, saith the Lord, with furious rebukes; and they shall know that I am the Lord when I shall lay My vengeance upon them.” If this, then, be so as ye have heard, let us learn hence a good preservative against atheism and all the ill motions of the devil and our flesh drawing thereunto; not lightly, as most men do, to pass over the judgments of God upon sin, but duly and diligently to observe them; if in ourselves, then more severely; if in our neighbours, curiously but charitably. III. As punishment in general bringeth sin to mind which else would be forgotten, so the fashion and kind thereof well considered may lead us as it were by the hand, to know the very sin we are punished for. God’ s visible judgments have usually in them a stamp of conformity with the sin for which they are inflicted; for either we suffer the same thing ourselves that we have done to others or something resembling or like unto it, or else are punished about the same thing wherein our sin was, or, lastly, in the place or time where and when we sinned. I am persuaded there is no judgment which God sends for any special sin but it hath one of these marks in it. Come, therefore, to Adoni-bezek, and let us learn of him by God’ s stamp in our punishment to find out what sin He aims at. If we would once use to read this handwriting of God in our afflictions, what a motive would it be to make us leave many a sin wherein the devil nuzzles us the greater part of our life without sense and feeling? For if anything would scare us from sin, sure this would, to hear word from God Himself what the sin is He plagues us for and so sharply warns us to amend. Whensoever, therefore, any cross or calamity befalls us or any of ours, either in body, goods, or name, or in the success of anything we take in hand, let us not rebel against God with an impatient heart, or fret at the occasion or author of our misery; but let us take a just account of our life past, and thus reason with ourselves: “ This is surely none other but the very finger of God; I am punished, therefore have I sinned. I am punished thus and thus, in this or that sort, in this or that thing, in this or that place or time; therefore God is angry with me for something I have done, the same with that I suffer, or something like unto it, or because I sinned in this thing, or at this time, or in this place, when and where I am now punished. ‘ As I have done, so surely God hath requited me.’ Therefore I will not look any longer upon any other cause or occasion of this misery, of this cross or calamity, but look unto my sin and give glory unto God who sent the hand which hath done all this unto me.” (Joseph Mede, B. D.)The law of retribution “ The fox finds himself at last at the furrier’ s,” and his fate is all the more certain because of the foxy conduct in which he has been engaged. They say “ A bad deed never dies” ; and they might further say that its life is quickened and its sting intensified by the cumulative influence of time. “ He can’ t reap wheat that sows hemlock” ; the harvest must be to the full as poisonous as the seed. As we brew, we must drink; so we cannot be too prudent as to the purity of the materials or too careful of the mixing. “ Do well, and have well; do ill, and look for the like.” “ Remember the reckoning” is a pregnant old saw that might well be suspended in home and office, hearthstone and wayside; it would often save men a tremendous balance on the contra side of the ledgers both of money and morals. Sin and punishment are like the body and the shadow, never very far apart. Who sin for their profit will not profit by their sin; you may see nothing but well in its commission, you will see nothing but woe in its conclusion. The law of retribution is as fixed as the law of gravitation. There is a connecting string between ourselves and our misdeeds. We tie ourselves by an invisible and enduring thread to every evil deed we do. There is an Australian missile called the boomerang, which is thrown so as to describe singular curves, and falls again at the feet of the thrower. Sin is that boomerang, which goes off into space, but turns again upon its author, and, with tenfold force, strikes him who launched it. (J. Jackson Wray.)The retribution of God acknowledged In saying, “ God hath requited me,” it is to be noted that he, an heathen idolater, could see so far as to ascribe to God his affliction. Whereby we may see that very bad men do acknowledge God to be the striker and punisher of them. But where should he learn it? for though it did him no good to acknowledge it, yet it is that which many who have been baptized do not come to, but curse and ban, rage and fret, in their afflictions, crying out of their ill-fortune, as they call it, so far are they from resting in the justice of God, and to say, “ He hath done righteously.” Also as they ascribe to chance and fortune their calamities, so do they run for help to witches and sorcerers when they be oppressed with them, which is greatly to the convicting of them. (R. Rogers.)Retribution inevitable Gravitation is not more unerring than retribution. Sin and punishment have been said by Emerson to “ grow out of one stem.” Sin is like the flower that appears first; but punishment is the fruit lurking and swelling within, and destined to appear when the flower is blown. (G. A. Sowter, M. A.) Judges 1:11 Kirjath-sepher.The Book-Town The name Kirjath-sepher, that is Book-Town, has been supposed to point to the existence of a semi-popular literature among the pre-Judaean inhabitants of Canaan. We cannot build with any certainty upon a name, but there are other facts of some significance. Already the Phoenicians, the merchants of the age, some of whom no doubt visited Kirjath-sepher on their way to Arabia or settled in it, had in their dealings with Egypt begun to use that alphabet to which most languages, from Hebrew and Aramaic on through Greek and Latin to our own, are indebted for the idea and shapes of letters. And it is not improbable that an old-world Phoenician library of skins, palm-leaves or inscribed tablets had given distinction to this town lying away towards the desert from Hebron. Written words were held in half-superstitious veneration, and a very few records would greatly impress a district peopled chiefly by wandering tribes. Nothing is insignificant in the pages of the Bible, nothing is to be disregarded that throws the least light upon human affairs and Divine providence; and here we have a suggestion of no slight importance. Doubt has been east on the existence of a written language among the Hebrews till centuries after the Exodus. It has been denied that the law could have been written out by Moses. This difficulty is now seen to be imaginary, like many others that have been raised. It is certain that the Phcenicians trading in Egypt in the time of the Hyksos kings had settlements quite contiguous to Goshen. What more likely than that the Hebrews, who spoke a language akin to the Phoenicians, should have shared the discovery of letters almost from the first, and practised the art of writing in the days of their favour with the monarchs of the Nile valley? The oppression of the following period might prevent the spread of letters among the people; but a man like Moses must have seen their value and made himself familiar with their use. The importance of this indication in the study of Hebrew law and faith is very plain. Nor should we fail to notice the interesting connection between the Divine lawgiving of Moses and the practical invention of a worldly race. There is no exclusiveness in the providence of God. The art of a people, acute and eager indeed, but without spirituality, is not rejected as profane by the inspired leader of Israel. Egyptians and Phoenicians have their share in originating that culture which mingles its stream with sacred revelation and religion. Letters and religion, culture and faith, must needs go hand in hand. (R. A. Watson, M. A.) Judges 1:12-15 To him will I give Achsah my daughter.Difficulties and hardships in life There was more difficulty and danger in the winning of this city than others; which teaches us that we must not think it strange if some part of our life be more encumbered than other parts and times. The husbandman is hindered sometimes by the rainy weather: but yet so, as he hath his seasons free from it, to do his business in. The artificer is troubled about putting away his wares, and the falling of the price, so that he cannot always make his advantage of them, as ordinarily he doth, for the maintaining of himself and his charge. But God changeth those times so that they do not always keep at one stay. In more particular manner I might show the disappointments that all sorts of people meet with and have. And why do I set down all this about the matter in hand? but that we may see the wisdom and mercy of God herein, who mixeth both together, because if all our life should be smoothly carried, and easily passed, we should be made thereby unfit for our change, especially for great trials, when they come; and so likewise, if it should be for the most part tedious and troublesome, there should be nothing but weariness and discomfort. And therefore all sorts should seek to be in God’ s favour, that so they may also be under His government in both estates. (R. Rogers.)Thou hast given me a south land; give me also springs of water. The blessings given in the gospel To Achsah Caleb gave a south land--a plot of land with a southern aspect. It did not face the dark and chilly north; but the midday sun beat full upon it. But still she has a request to make: the blessing given her is not enough. The text reminds us of the blessing God has given us in the gospel. “ A south land.” What splendour of light--what a clear revelation of His mind and will! Never has anything been seen on earth to rival it! Think of this! The splendour of gospel light--the clear discovery of the way of our salvation--the vision of a perfect harmony between all God’ s attributes, no less than between the creature’ s highest good and the Creator’ s highest glory! Ours is a “ south land.” The light does not come to us refracted through an atmosphere of types and shadows; but falls full, so that our eyes are dazzled and filled with tears; for it is “ the light of the knowledge of the glory of God” seen “ in the face of Jesus Christ.” What fervour of love! There is light in the wintry meteor that blazes across the northern sky, but there is no warmth in it--nothing to stir the dulness of sleeping germs or folded buds, to bring the blade through the soil or the blossom on the tree. But sun-rays have heat as well as light in them--they have a quickening as well as an illuminating power. And so the gospel is as fervent as it is splendid--it brings near to us a God of light and love. Such is the blessing already given to all who are faithfully taught the glorious gospel. The text tells us of another blessing yet to be implored. See the case of Achsah. The mere possession of south land was not enough for her; the light and heat of the noonday sun were not enough. Her heritage needed another kind of influence to make it fruitful--that influence that comes with springs of water. Without this the sun might shine and glow in vain--nay, worse than in vain: it might soon become a curse rather than a blessing. When “ the heavens are as brass, and the earth is as iron,” that land fares badly that faces the southern sun, and is without springs of water. How naturally, then, might Achsah put up the prayer, “ Thou hast given me a south land; give me also springs of water.” See our case. Oh, it is very terrible to think of, but plainly declared--that the great blessing of the gospel may become a curse! If it is not “ a savour of life unto life,” it will prove “ a savour of death unto death.” If it does not make us fruitful to man’ s good and God’ s glory, it will only harden us, wither us, consume us. O dwellers in the south land, awake! Awake, and cry aloud for “ springs of water.” See the work of the Holy Spirit. That work is very frequently referred to in Holy Scripture under the figure of rain from heaven: rain, sometimes filling the wells and watercourses, and sometimes feeding the secret springs. Observe--there is no antagonism between the work of Christ and the work of the Spirit, any more than between sun and rain. The one is the supplement to the other; both co-operate harmoniously together to one blessed end. (F. Tucker, B. A.)Achsah’ s asking a pattern of prayer I. Her consideration of the matter before she went to her father.1. She naturally wished that her husband should find in that estate all that was convenient and all that might be profitable; and looking it all over, she saw what was wanted. Before you pray, know what you are needing. “ Oh!” says somebody, “ I utter some good words.” Does God want your words? Think what you are going to ask before you begin to pray, and then pray like business men. 2. This woman, before she went to her father with her petition, asked her husband’ s help. When she came to her husband “ she moved him to ask of her father a field.” It is often a great help in prayer for two of you to agree touching the thing that concerns Christ’ s kingdom. A cordon of praying souls around the throne of grace will be sure to prevail. 3. Achsah bethought herself of this one thing, that she was going to present her request to her father. I suppose that she would not have gone to ask of anybody else; but she said to herself, “ Come, Achsah, Caleb is your father. The boon I am going to ask is not of a stranger, who does not know me, but of a father, in whose care I have been ever since I was born.” This thought ought to help us in prayer, and it will help us when we remember that we do not go to ask of an enemy, nor to plead with a stranger; but we say, “ Our Father, which art in heaven.” 4. She went humbly, yet eagerly. If others will not pray with you, go alone; and when you go, go very reverently. Thou art on earth, and God is in heaven; multiply not thy words as though thou wert talking to thine equal. II. Her encouragement. “ Caleb said unto her, what wilt thou?”1. You should know what you want. Could some Christians, if God were to say to them, “ What wilt thou?” answer Him? Do you not think that we get into such an indistinct, indiscriminate kind of a way of praying that we do not quite know what we do really want? If it is so with you, do not expect to be heard till you know what you want. 2. Ask for it. God’ s way of giving is through our asking. I suppose that He does that in order that He may give twice over, for a prayer is itself a blessing as well as the answer to prayer. Perhaps it sometimes does us as much good to pray for a blessing as to get the blessing. III. The prayer itself.1. A good beginning: “ Give me a blessing.” Why, if the Lord shall hear that prayer from everybody in this place, what a blessed company we shall be; and we shall go our way to be a blessing to this City of London beyond what we have ever been before! 2. Notice next, how she mingled gratitude with her petition: “ Give me a blessing: for thou hast given me a south land.” Go back in grateful praise to God for what He has done for thee in days gone by, and then get a spring for thy leap for a future blessing or a present blessing. Mingle gratitude with all thy prayers. 3. There was not only gratitude in this woman’ s prayer, but she used former gifts as a plea for more: “ Thou hast given me a south land; give me also,” etc. Oh, yes, that is a grand argument with God: “ Thou hast given me; therefore give me some more.” Every blessing given contains the eggs of other blessing within it. Thou must take the blessing, and find the hidden eggs, and let them be hatched by thine earnestness, and there shall be a whole brood of blessings springing out of a single blessing. See thou to that. 4. But this woman used this plea in a particular way: she said, “ Thou hast given me a south land; give me also springs of water.” When you ask of God, ask distinctly: “ Give me springs of water.” You may say, “ Give me my daily bread.” You may cry, “ Give me a sense of pardoned sin.” You may distinctly ask for anything which God has promised to give. IV. Her success1. Her father gave her what she asked. And God gives us what we ask for when it is wise to do so. But sometimes we make mistakes. 2. He gave her in large measure. The Lord “ is able to do exceeding abundantly above all that we ask or think.” Some use that passage in prayer, and misquote it, “ above what we can ask or even think.” That is not in the Bible, because you can ask or even think anything you like; but it is “ above all that we ask or think.” Our asking or our thinking falls short; but God’ s giving never does. 3. He gave her this without a word of upbraiding. Now, may the Lord grant unto us to ask of Him in wisdom, and may He not have to upbraid us, but give us all manner of blessings both of the upper and the ‘ nether springs, both of heaven and earth, both of eternity and time, and give them freely, and not say even a single word by way of upbraiding us! (C. H. Spurgeon.)The upper springs and the nether springs What is told us about Caleb’ s daughter is an illustration of the life of the soul.1. Every earnest Christian, realising the seriousness of life, the meaning of his profession, the destiny which is before him, ought to ask of God a field; that is, a vocation. God individualises His servants. He has endowed each one in His own wise way, and He expects each one to exercise His own particular endowment for the glory of the Master and Lord. At the same time it is also true that He allows us a great deal of liberty in adapting our vocations to our lives, or perhaps one should rather say, adapting our lives to our vocations. One who believes himself called to the ministry may not take up any other profession, yet may without sin choose whether he will devote himself to mission work or minister as opportunity may present itself in parish life. In like manner the less marked commonplace vocations of everyday Christian life are largely shaped by the earnest disciple himself following the bent of his own enthusiasm, though it must be always in deference to the will of God, when that is in any way specially manifested. Even in cases where there seems to be no possibility of individual choosing, where one’ s way seems marked out by circumstances, and there is nothing to do but to go on in it, there should still be conscious recognition of the opportunity of a willingly accepted vocation; there should be the asking for a field on the part of the loyal soul; that is, the asking for grace to do a true and useful work for God in the circumstances He has prepared for us. 2. It does not take us long to discover that our fields are in the land of the south--arid, hard to cultivate, lacking moisture. All true vocations are hard and trying. The purpose of the existence of the kingdom of heaven upon earth is the conquest and overthrow of the kingdom of evil; that means that all who will serve in the Master’ s service have to fight. It often happens that, because vocations are found to be very hard, the disciple comes to the conclusion that what he thought to be his calling is not truly so, that he has made a mistake. 3. What then? The undaunted soul betakes itself to prayer. The vocation is hard, almost unendurable; never mind, light down from off the ass and pray for a blessing. There is here no thought of surrendering one’ s calling; of saying, “ This is too hard a thing for me; take it away, and give me an easier lot in Thy service.” Caleb’ s daughter did not ask her father to exchange the arid field for a fruitful and better situated one; she asked him to give her something besides it, however. God loves to have us develop our vocations by prayer. We must have especial and particular times of prayer set apart for that purpose, wherein we light down, as it were, from our daily duties and make our petitions to the Most High. 4. Did Caleb respond to his daughter’ s petition? Aye, surely, but no more surely than God responds to the prayers of His children who are striving to live loyally in the vocations He has assigned them. She asked for springs of water, for with springs of water to irrigate it the south land might be made most fertile and profitable for every sort of good fruit. It is said significantly that he gave to her both the upper springs and the nether springs. For the lower springs, that is the wells, supplement the waters of the upper springs. These last coming down abundantly in torrents from the mountains, guided by the hand of man through the fields, make them exceeding fertile, and then the superabundance of their waters is stored, according to nature’ s wise provision, in the lower wells, which do not dry up with the long-continued heat of the summer, but remain an ever reliable and constant supply. If God has given to His children hard and arid fields of labour, in which they are to find their several vocations, we are not to forget that to those who seek His help in prayer He grants abundantly the upper and the nether springs. 5. What, then, are these upper springs, the fresh, cooling waters from the hills, flowing down in copious streams, for man’ s use and profit, that the dry ground may be refreshed by them, and made to blossom as the rose and to be fruitful with all manner of good things? Evidently these upper springs of God’ s gift are the waters of supernatural, sacramental grace; the waters that flow down from the delectable mountains, the heavenly provision in overflowing abundance for earthly spiritual drought. We were never meant to fulfil our vocations without the help of grace. We think so much of our own energy, gifts, work, money, as if these things earnestly and heartily applied were to make the arid south land of God’ s calling for us fertile. They are all very well, but do not anything more valuable than dig the irrigating trenches which shall carry the sparkling waters of the upper springs down through the dry land, and make it productive. 6. And the nether springs, the lower wells, what are they in the Christian life? They are those blessed reservoirs of the sacramental grace which has been drawn in and assimilated by the correspondence of earnest disciples, ready for use in the times when the upper springs do not seem to flow freely, and to make fertile the field of the soul’ s labour. They are living fountains of God-given water, staying us when the special help from on high seems for the time withdrawn. (1) There is the nether spring of love. As the wells in the lowlands are filled from the upper springs, so love of God, fed by sacramental grace, becomes a living fountain of perennial freshness in the soul. (2) The sacramental life teaches one patience; the graces which flow from Holy Communion fill up this deep fountain, so that it never runs dry. (3) There is yet another fine nether spring of precious value in the devout Christian life--the spring of confident expectation, the spring which combines faith and hope in one great wealth of unshaken trust. This too is filled by the upper springs of sacramental grace. One learns by his experience in confessing his sins how true and real is the pardon that comes through the precious blood. One learns, as the result of his communions, how mighty is the transforming power of the Christ-life so lovingly imparted to us. Thus he becomes sublimely sure, magnificently confident, with a sureness and a confidence that are not inconsistent with genuine humility. (Arthur Ritchie.) Judges 1:17-19 Zephath . . . Hormah.Zephath and Hormah In the world of thought and feeling there are many Zephaths, whence quick onset is often made upon the faith and hope of men. We are pressing towards some end, mastering difficulties, contending with open and known enemies. Only a little way remains before us. But invisible among the intricacies of experience is this lurking foe who suddenly falls upon us. It is a settlement in the faith of God we seek. The onset is of doubts we had not imagined, doubts of inspiration, of immortality, of the incarnation, truths the most vital. We are repulsed, broken, disheartened. There remains a new wilderness journey till we reach by the way of Moab the fords of our Jordan and the land of our inheritance. Yet there is a way, sure and appointed. The baffled, wounded soul is never to despair. And when at length the settlement of faith is won, the Zephath of doubt may be assailed from the other side, assailed successfully and taken. The experience of some poor victims of what is oddly called philosophic doubt need dismay no one. For the resolute seeker after God there is always a victory, which in the end may prove so easy, so complete, as to amaze him. The captured Zephath is not destroyed nor abandoned, but is held as a fortress of faith. It becomes Hormah--the consecrated. (R. A. Watson, M. A.)Judah . . . could not drive out the inhabitants of the valley. What hinders the gospel Infinite Intelligence has a plan by which He does all things. He never works by impulse or caprice.1. God frequently makes human agency the condition of His own action. 2. So entirely does the Almighty abide by this plan, that if the required human agency is not put forth, He will not work. These “ chariots of iron” so discouraged and terrified the Israelites that they would not do the part which God designed them to do; and because God would not violate His own plan, He “ could not” drive them out. God’ s plan is the best, and He cannot deviate from the best. Now, the plan by which He promotes the circulation of the gospel amongst men is most clearly revealed in the Bible; and it is this--a proper human representation of it. The Divine idea is to be reflected on man through man. Why the great Author of the gospel should proceed on such a plan is a question which, if proper, it is not necessary to determine. We may as well ask why He has left the life of the world, vegetable and animal, to depend upon the solar beams and the fertile showers. It is enough for me to know, as the reasons of His procedure in any case, that as His nature is love, the ultimate reason of every act is some benevolent idea. Love is the planning genius of the universe: it frames and fashions all. Nor is it difficult to see love in the plan in question. What an honour does it confer on human nature to make it the reflector and exponent of Divine ideas! What benign power, too, is there in the arrangements to stimulate the devout to benevolent effort, and to unite the human family in the bonds of gratitude and compassion! Three general remarks may suffice to show that there has been sufficient mal-representation to account for its present limited influence. I. That the gospel regards the ceremonial as subordinate to the doctrinal. Though the Old Testament had many rites, the New has only two--baptism and the Lord’ s Supper. But the rites of both the Old and the New were intended to answer the same functions in the economy of revelation, namely, to adumbrate doctrines. II. That the gospel regards the doctrinal as subservient to the ethical. And if this is so, a mere theological manifestation is a mal-representation. Christianity consists mainly of two elements--doctrines and precepts: subjects for faith and rules for life--theology and morality. Doctrines and precepts are rays from the same eternal sun of truth; the former, however, throwing their radiance upwards--revealing the vast heavens that encircle us, and impressing us with ideas of infinitude; the latter flowing down upon our earthly path, and guiding our feet in the way of life. Of what use would the sun be to us if all its rays streamed upwards, unfolding the boundless blue, and none reached our earthly sphere, to show us how to act? The theology of the Bible is useless to a man unless it changes his heart and moulds his life anew. The doctrines of Christ are not learnt like the doctrines of Newton or Euclid, by mere intellectual study; they are learnt by the heart and the life. Action alone translates Christian doctrines into meaning. III. That the gospel regards the true ethical as embodied in the life of Christ. And if this is so, a mere dry legal manifestation of it is a mal-representation. Where are the ethical elements whose illustration, enforcement, and promotion, all doctrines are to subserve, to be found? Are they to be found in the statutes of governments, the rubrics of Churches, or the practices of religious sects? No! Men have often made sound doctrine subservient to the corrupt ethics drawn from such sources; but the ethics to which all sound theology should ever minister are embodied in the life of one Being--Christ. Our whole duty is summed up in His command, “ Follow Me.” Assimilation to Christ is the perfection of man. Another train of thought may further serve to illustrate the various forms of the mal-representation, and to sum up our observations upon this truly momentous theme.1. The ceremonies of the gospel being only intended as the symbols of its doctrines, a mere ritualistic ministry of it is a mal-representation. 2. The doctrines of the gospel being coincident with human reason, any irrational manifestation of it is a mal-representation. 3. The meaning of the gospel being only truly reached by experience, a mere professional manifestation of it is a mal-representation. Christianity is only thoroughly understood by the heart. 4. The genius of the gospel being that of benevolence, any unloving manifestation of it is a mal-representation. Does the Church represent love? warm, self-denying, world-wide love? If not, it does not represent the gospel. 5. The provisions of the gospel being for universal man, any restricted offer of them is a mal-representation. Let the narrow-minded bigot preach that the sun was lit up for a class; or that the ocean was poured forth for a class; or that the sea of air, whose every wave is life, rolls through the world for a class; and his sermons will be as true to nature as those sermons are to the gospel, that proclaim that God’ s mercy is only for a “ favourite few.” My conclusion is, that the first thing to be done in order to convert the world is to reform the Church. You may have your missionary societies, you may send forth your emissaries, you may stud the globe with your missionary stations; but unless the Church will give the Christianity of Christ in His own spirit of love, it will be labour lost. (Homilist.)Chariots of iron.-- Chariots of iron I. The Lord’ s power was trusted and magnified: “ The Lord was with Judah.”1. Great victories.2. Numerous victories.3. Brotherly action (Judges 1:3). 4. God gave great proofs of His presence and power by raising up, here and there, a man in their midst who performed heroic deeds. Caleb shall be gathered to his fathers, but Othniel shall follow him, who shall be as brave as he. 5. The reason why the men of Judah were successful was because they had full confidence in God. The Lord will not fall short of the measure: let us not make the measure short. II. The Lord’ s power restrained because distrusted. The men of Judah could drive out the inhabitants of the mountain, but they could not drive out the inhabitants of the valley, because they had chariots of iron. As far as their faith went, so far God kept touch with them, and they could do anything and everything; but when they despondingly thought that they could not drive out the inhabitants of the wide valleys, then they failed utterly.1. They retained too much confidence in themselves. If their confidence had been in God alone, these chariots of iron would have been ciphers in the calculation, The bare arm of God is the source of all power. 2. They believed one promise of God and did not believe another. Beware of being pickers and choosers of God’ s promises. 3. There was a further reason for failure arising out of this imperfection of their faith: they could not conquer the chariots of iron, because, first, they did not try. The Hebrew does not say that they could not drive them out. What the Hebrew says is that they did not drive them out. Some things we cannot do because we never make the attempt. I wish we had among Christian workers the spirit of the Suffolk lad who was brought up in court to be examined by an overbearing lawyer. The lawyer roughly said to him, “ Hodge, can you read Greek? . . . I don’ t know, sir,” said he. “ Well, fetch a Greek book,” said the lawyer, and showing the lad a passage he said to him, “ Can you read that?” “ No.” “ Then why did you not say that you could not?” “ Because I never say I cannot do a thing till I have tried it.” If that spirit were in Christian people we should achieve great things; but we set down such and such a thing as manifestly beyond our power, and, silently, we whisper to ourselves, “ therefore beyond God’ s power,” and so we let it alone. No chariots of iron will be driven out if we dare not make the attempt. 4. Next, I suspect that they did not drive them out because they were idle. If cavalry were to be dealt with, Judah must bestir himself. If chariots of iron were to be defeated they must enter upon an arduous campaign; and so, taking counsel of their fears and their idleness, they said, “ Let us not venture on the conflict.” There are many things that Christ’ s Church is unable to do because it is too lazy. 5. Then, again, they were not at all anxious to meet the men who manned those chariots, for they were afraid. These men of Judah were cowards in the presence of chariots of iron, and what can a coward do? He is great at running away. They say that he “ may live to fight another day.” Not he: he will live, but he will not live to fight, depend upon it, any more another day than he does to-day. 6. There was no excuse for this on the part of Judah, as there is really no excuse for us when we think any part of God’ s work to be too difficult for us--for, recollect, there was a special promise made about this very case holy (Deuteronomy 20:1). III. The Lord’ s power vindicated. I could tell you of women, sick and infirm, scarcely able to leave their beds, who are doing work which, to some strong Christians, seems too hard to attempt. Have I not seen old men doing for the Lord in their feebleness that which young men have declined? Could I not tell you of some with one talent who are bringing in a splendid revenue of glory to their Lord and Master, while you fine young fellows with ten talents have wrapped them all in a napkin and hid them in the earth? I wish that I could shame myself, and shame every worker here, into enterprises that would astonish unbelievers. God help us to do that which seems impossible. (C. H. Spurgeon.) Judges 1:22-26 The house of Joseph . . . went up against Bethel; and the Lord was with them.Success in carrying out God’ s commands This work of the house of Joseph which they went about, namely, to take this city Bethel, as God had injoined them, doth lively set before our eyes the duty of all God’ s people, that is to say, readily to go about and set upon the work that God hath appointed them, yea, and this is to be done, whatsoever discouragements may stand up in the way to hinder them. For hath not He commanded them? And is not He able to remove those impediments, rather than they shall hinder His work in the hands of His servants? For otherwise, if we look not to God by faith, but what let is in the way, and be hindered thereby, we shall cast the commandment of God behind our back, and do as they who observe the wind, and therefore sow not; and look too much to the clouds, and therefore reap not; and so for fear of inconveniences we shall let pass necessary duties. Again, when we thrive and have good success, we bless God, and are merry; but if we be crossed, we curse ourselves with impatience. Whereas it ought to be enough to us, that God hath brought it to pass either thus, or otherwise. And beside the authority He hath over us, His bountiful rewarding of us in His service, ought to encourage us to address ourselves to all such work; and not only so, but further, seeing He commandeth and would have us do it, as it may be most for our own ease, that is, willingly, readily, cheerfully; for the Lord loveth that, in all His service, as He loveth a cheerful giver. And we know (for our own parts) that men go untowardly about that work which they take in hand unwillingly. But I would that even they who are so, did go about that which they do by God’ s commandment cheerfully, and with delight for the Lord’ s sake; then should there many excrements be cut off from the infinite actions which are done in our lives, and with so much sin removed; many plagues and annoyances should be avoided from men’ s lives also. (R. Rogers.)The spies saw a man come forth. The spies and the man of Bethel In this verse, where it is said that the spies met this man coming out of the city, somewhat is to be noted by occasion of the man and somewhat from the spies. By the man first, going in his simplicity out of the city (whether to save his life or upon some other necessary occasion), meeting with these spies, and falling into such a fright thereby, that either he must lose his life or betray the city (for the spies said to him, “ Show us the way into the city and we will show thee mercy” ). We may see what straits and difficulties we meet with in this life; for that peril which we neither fear nor once think of, may befall us, even to the hazarding of our lives, much more of our undoing, or the loss of the best of God’ s blessings that we enjoy, as wife, children, goods, dec. The Shunammite’ s child went into the field in the morning well, but died at noon. This we have to learn by occasion of the man. Now of the spies. The spies offered him kindness, if he would show them the way into the city; in that they dealt kindly with him, rather than roughly and cruelly, seeking such a matter at his hands, they did as became them. But he being one of the cursed nations, how could they promise him mercy? For though they did so to Rahab before, yet she turned to their religion; and so did the Gibeonites serve them as bondmen, and embraced their religion also. But no such thing can be said of this man, for he went unto the Hittites, out of the seven cursed nations, and dwelt there. I answer, we must interpret the laws of God against the Canaanites, and concerning the rooting them out, by mitigating them with this equity, that if they made peace with Israel, they should not root them out. And this appears by that which is written in Joshua, that these nations were rooted out, seeing none of them save the Gibeonites, made peace with the Hebrews. And this being so, teacheth all men to deal even with the bad kindly, and to be harmless toward them. And again, oh that we could deal pitifully, kindly, and lovingly with the miserable and the afflicted; and that all the gentlest means were used to reclaim offenders, of whom there is hope, such as are as this man of Bethel was, in great distress, which is not done but very rarely, and therefore is there much hardness of heart in those to whom it is neglected, and wilfulness, that carrieth them to all profaneness and impenitency. (R. Rogers.) Judges 1:27-28 Neither did Manasseh drive out.Forsaking the Lord’ s work Manasseh and Ephraim, and the rest of these tribes, did not fail in completing their warfare because they had begun imprudently, but because they did not continue believingly. The tower of conquest was unfinished, not because they had not counted the cost at the beginning, but because they forgot their infinite resources in the help of Jehovah. I. Men forsaking a work which had been begun after long preparation. The plagues of Egypt, the miracles of the wilderness, the gifts of the manna and other supplies, and the long period of discipline in the desert, were all designed to lead up to the full inheritance of the land. II. Men forsaking a work which had already seen prosecuted with great energy and at great cost. The Church has thrown away not a little energy for want of just a little more. III. Men forsaking a work about which they had cherished ardent hopes. The whole way up from Egypt had been a long path of expectation. We see here brilliant hopes blasted for ever for want of a little more faith and a little more service. How many of our once cherished visions have fled for the same reason! IV. Men forsaking a work in which they had already won splendid triumphs. The path of their past prowess was almost vocal against this sinful inaction and unbelief. V. men forsaking a work to which God had commanded them, in which God had marvellously helped the, and in which He no less waited to help them still. They did not “ remember the years of the right hand of the Most High.” “ They forgat His works.” No less did they forget His absolute commands, and His unbroken promises. (F. G. Marchant.)A good work forsaken We here learn how ready men are to leave and forsake a good course, although they have hardly, and with much ado, been brought to embrace and fasten upon it; which much concerneth us to mark. For we are easily deceived about this, and think both of ourselves and others, that if we begin to dislike and turn away from some gross and common faults that we were wont to commit, then the worst is past with us, and that we ought justly to be reckoned among the godly; whereas it is nothing so, but we be yet, for all that, far off. For a far greater matter is required to the endeavour effectual calling to repentance may be approved of God, and be sound indeed, how we ought to try and search into ourselves, and cannot now stand about it. But although we were truly turned to God, and had, as these, obeyed God for a time with a good heart, yet ought we to fear danger, in respect of our own frailty, and according to the present occasion, when we see to what point these tribes came, for all they had followed the Lord commendably for a time, in beginning to cast out the nations as they were commanded. And the reason of this, to wit, that we should thus carefully look to ourselves, is this, that we are reformed but in part, and that in small part; in which respect yet, because we have received some grace, we are able thereby to desire and go about to do God some service, and specially at some time, namely, while we be watchful to hold under our rebellious passions, assisted by grace; but what then? For we having a sea of corruption ever flowing in us, and our own concupiscence beside outward objects enticing us a contrary way; it must be drained and purged out daily, by little and little, and not be let alone in us, lest it should choke and drown the grace that we have received; which if it be, we become impotent by and by, so that we do not only cease to obey, but we are carried rather as with a stream to any evil that we be tempted to; and namely, to this one here mentioned that overtook these tribes; that is, to be weary of well doing; and so much the rather, seeing there are so many allurements and occasions in every place to provoke us and set us forward. And although we are not without hope, nor naked in the midst of all these storms, yet if we know not these things, yea, and if also we do not resist carefully such evil as I have mentioned, neither strive to nourish such sparkles of grace as are kindled in us, our hearts being set wholly hereupon, as the weightiest thing that we have to deal in; what marvel is it, though we fall from the goodness that was wrought and begun in us, and so become others than we were before? (R. Rogers.)Attitude of the world towards the Church “ The Canaanites would dwell in that land,” says the historian, repeating the words used in reference to the same tribe and the same places elsewhere (Joshua 17:12). The Hebrew word rendered “ would dwell,” intimates that the Canaanites wished to arrange the matter agreeably; that they made friendly overtures to the men of Manasseh to be permitted to remain--a permission which was granted them on condition of their paying tribute. Such is the attitude which, in these latter days, the world frequently assumes towards the Church of Christ in Christian countries. It is willing enough to pay tribute, both in gold and outward forms of deference, if only the Church will allow it a peaceable lodging and refrain from using against it the sword of the Spirit. Too often has the Church, like the men of Manasseh, consented to accept tribute money, whether of the State or of private individuals, as the price of permitting the world to remain unmolested within its borders; and how often has she found, in her bitter experience, the degrading and enslaving effect of such compromises--verifying to the letter the prediction of Joshua in regard to such unhallowed connections (Joshua 23:13). (L. H. Wiseman, M. A.) Judges 1:34-36 The Amorites forced the children of Dan into the mountain.A neglect of duty injurious to others So that we see that the negligence of the other tribes in suffering the forbidden nations to remain and wax strong caused these their brethren to be wronged, and to go without their due which God had allotted them. For if they had kept their enemies out they might have been able now to help this tribe of Dan: who, if the house of Joseph had not done more than the rest, they had been left almost without habitation. And by this way we may see that men’ s sins do not only redound to their own hurt, but also to the hurt of others. Whereas none are hurt, neither themselves, by those that fear to offend God, and be careful to do their duties, but they may receive great benefit thereby. But the other hurt many as well as themselves. As we see bad parents, what woe they hoard up for their unhappy children, as Ahab and the like. As also, how many souls doth an ignorant, idle, or scandalous minister destroy and cause to perish. (R. Rogers.). Judges 2:1-5 An angel of the Lord came up from Gilgal to Bochim.The Israelites at Bochim I. The Assembly convened: “ All the children of Israel.” II. The messenger employed. This “ angel of the Lord “ is said to “ come up from Gilgal to Bochim.” Gilgal was the scene of interesting transactions between the Lord and the Israelites. The Lord, therefore, in the riches of His mercy, again visits this people; and at Boehim revives the impressions which had been felt and the resolutions which had been formed at Gilgal. III. The address delivered.1. A statement of what the Lord had done for this people: “ I made you to go up out of Egypt,” that land of slavery, that scene of degradation and toil, “ and have brought you unto the land which I aware unto your fathers.” This was the completion of His work. It was a proof of the exceeding greatness of His power, and also of His faithfulness; for Canaan was the inheritance which He had engaged to give. 2. Next they are told what the Lord had promised to them: “ I said, I will never break My covenant with you.” Here was additional favour, and a solemn engagement of fidelity. It had been well if their fidelity had resembled His; then would their peace have been as a river and their prosperity permanent as a rock! 3. They are also reminded of what the Lord required of them: “ Ye shall make no league with the inhabitants of this land.” Nothing could be more reasonable. One would naturally have expected their prompt and persevering compliance. 4. But it is affecting to learn what the Lord received from them--the manner in which He was requited for all His favours: “ Ye have not obeyed My voice.” The charge is express and pointed. They had leagued with the Canaanites, spared their altars, connived at their idolatry; and all this in direct opposition to the command of Jehovah: “ Why have ye done this?” Their sin may be accounted for, but it can never be justified. Indolence may partly account for it: to oppose evil required vigilance and exertion. Covetousness, perhaps, had its influence; they might join with the Canaanites in hope of sordid gain. Love of idolatry, a secret inclination to the practices of heathen nations, might induce them to spare their altars and to palliate their sin. But unbelief was the grand cause, and lay at the root of all their disobedience. 5. Lastly is recorded what the Lord threatened against them: “ Wherefore I also said, I will not drive them out,” etc. Here was righteous retribution; they were punished by weapons of their own making; nor can we wonder at this mark of the Divine displeasure. IV. The effect produced (Judges 2:4-5). From this remarkable fact let us apply a question to ourselves: what influence has the Word preached among us? In other words, where are your tears, and where are your prayers? Thank God, neither the one nor the other are altogether restrained. But why are they not more frequent? It is owing to the hardness of the human heart, and is an affecting proof of the deep degeneracy of man. Terrors do not move; mercies do not melt; the most attractive truths are often heard without emotion or concern; and when some appearance of penitence does exist, how transient its continuance, and how unfruitful its influence! (T. Kidd.)Thy weepers The voice of that weeping echoes through the ages, and Bochim becomes classic ground in the moral history of the world. I. There is a terrible physical and moral confusion palpable on the very surface of man’ s life, which appears darker and deadlier the more you penetrate the depths; while the profound instinct of his being, made in the image of the one God, demands order and unity. All the heathen hecatombs, all the theodicies of philosophy, are attempts to explain the mystery. They are at least man’ s protests against, his struggle to be free from, the desperate confusions of his physical and moral life. II. There is in man a native tendency to mistake the kind of help which he is to expect from God. From the Old and from the New Testament we hear alike the cry of man’ s natural heart, “ The rest is near.” There is the undying hope in the heart of humanity that God will give rest. Lamech thought that Noah would give it, Abraham that Isaac would give it, the Jews saw it in Canaan, David in Solomon, Ezra in the restoration, the early Christians in the Church. Suffering is to be destroyed, so runs the human dream, by the destruction of sin. The devil is to be slain, and all things that now tempt man to transgression shall woo him sweetly to virtue and joy. III. God’ s rest, the true Canaan for which we all are pining, must spring from within, and be dependent on the vigour of the inward life. IV. In this scene of discipline, where man exists of necessity as an imperfect moral being, he must have throngs of tempters around him. He gives them strength by his want of firmness, by his system of foolish and timid compromise. But you have God’ s covenant as a rock to stand on, God’ s promise as a star to cheer, God’ s strength to nerve the spirit and to harden it to endurance, and God’ s sword, sharp and gleaming, to cut out before you the path to victory. V. The bitter truth, discovered at Bochim, is the deep, sad undertone of the music of history. Perhaps those who are most alive to its higher interests and aims find it saddest. But for them this sadness becomes holy; it is part of the sorrow of Christ, which is the germ of everlasting joy. It is not in anger, in its deepest purpose, but in love, that this weeping is ordained to us. Life is richer, nobler, if sadder, under such conditions, as we shall understand at last when we stand white-robed before the throne. (J. B. Brown, B. A.)Thorough-going Christianity The picture here presented to us is that of the people of God stopping short in their career of triumph, not following up and following out the great salvation which the Lord has wrought. They thus incur His stern rebuke and questioning: “ Why have ye done this?” Many reasons, more or less plausible, might be given. They were weary of the wilderness and of war; they had had enough of wandering and fighting; they longed for quiet rest and peace. Motives also of seeming pity and prudence might sway them: how hard to cut off with so fell a swoop, and in one wholesale sacrifice, so many hosts and households, of whom some at least might yet be reclaimed to Jehovah’ s service, or made useful in some way to His people. Then, as these relentings of tenderness or considerations of expediency occasioned hesitation and delay, their enemies recovered courage and became formidable again. No wonder if, under some such influences as these, proposals of truce and compromise began to be welcome to Israel; and the wisdom of God gave way before the policy of man. It was a policy, however, alike unwarrantable and disastrous; unwarrantable, considering all that God had done for them and the assurance they had that He would not break His covenant with them (Judges 2:1); and disastrous in the issue, for the error was irretrievable. I. The sin. Let me speak to the young Christian, the recent convert. What now have you more urgent on hand than to make good your position and reap the full fruit of the deliverance wrought out for you? What better opportunity for carrying out fully the sternest injunctions of your Lord regarding them? How does He bid you treat these enemies? “ Mortify your members that are on the earth.” “ They that are Christ’ s have crucified the flesh with the affections and lusts.” Or take another instance. Such a season as I am speaking of is the very season for remodelling your whole plan of life--its pursuits, its habits, its companionship. You come out, O believer, from the secret place of your God, where He has been speaking peace to you--you come out into the world a new man; and now, when all is fresh, and before you have committed yourself, now is the very time for arranging methodically your general course of conduct and all its details. How are you to meet with your former associates? On what terms and with what degree of intimacy? When and how are you to join yourselves to the company commonly called godly, cast in your lot with them, and avow your self partakers of their toils, their trials, and their joys? What, moreover, are to be your rules for the exercise of private devotion and the cultivation of personal piety? What the system of your studious preparation for heaven? You may take your ground, unfurl your standard, and announce your watchword so unequivocally that few ever after will think of trying to shake or to disconcert you. But alas! too generally, as to all these matters, you have no definite plan of life at all. Hence vacillation, fitfulness, inconsistency, excess, and deficiency by turns. The opportunity of setting up a high standard and a high aim is lost; and soon, amid the snares of worldly conformity and the awkwardness of the false shame that will not let you retrace your steps, you deeply sigh for the day of your visitation, when you might have started from a higher platform and run a higher race than you can now hope ever to realise. II. The inexcusableness of the sin. Hear the remonstrance which God addresses to Israel (Judges 2:1), and consider His threefold appeal. Look back to the past, and call to mind from what a state the Lord has rescued you, at what a price, by what a work of power. Look around on your present circumstances; see how the Lord has performed all that He sware to your fathers; the land is yours; and it is a goodly land. And if, in looking forward to the future, you have any misgivings, has He not said, “ I will never break My covenant with you” ? “ What can you ask more? Are these considerations not sufficient to bind you to the whole work and warfare of the high calling of God, and to make cowardice and compromise exceeding sinful? III. The dangerous and disastrous consequences of the sin. Hear the awful sentence of God (Judges 2:3), and then see how the children of Israel ilft up their voice and weep (Judges 2:4). Well is the place named Bochim: it is indeed a melting scene. The golden opportunity is lost: their error is not to be retrieved; its bitter fruits are to be reaped from henceforth many days. A sad sight truly; but sadder, if possible, is the spectacle of a Christian professor suffering, in after-years, from the insufficiency of his works and the first foundation of his Christianity; from his having allowed some evil thing in his bosom, some Achan in his camp; from his having stopped short when he should have gone on unto perfection. (R. S. Candlish, D. D.)From Gilgal to Bochim Gilgal was the first camp of Israel after Jordan was actually crossed; it was at once a goal and a starting-point. To Christians it represents that position of vantage, that excellence of endowment whence they go forth in obedience and faith to subdue their spiritual foes. Had Israel been wise, they would have abode in Gilgal until their work of conquest was complete and the land all their own. Doubtless the angel first appeared in that deserted camp, doubtless he followed the people thence, in order to remind them that he ought to have found them there. But they had not been wise; they had not extirpated the nations, but had mingled with them and learnt their works; they had abandoned Gilgal, from whence, under the strong restraints of religious and military discipline, they might have carried through the work of conquest, and had settled themselves in some place of their own choosing: therefore, the angel of the Lord followed and found and reproached them; then they wept, and named the place Bochim--“ the weepers.” “ From Gilgal to Bochim?’ In nature it is an ascent, but in grace it is a tremendous fall; the one named from what God did, the other from what they felt. And surely it is very expressive of a great deal amongst ourselves; surely many of us are settled in a place of feelings without acts, emotions without results, reproofs which only produce tears. “ From Gilgal to Bochim.” How often is the story repeated in our spiritual life! Canaan is our kingdom--that kingdom of life and immortality, of light and holiness, which is already ours; not, indeed, for quiet and absolute possession, but for steady and victorious occupation. The seven nations of the Canaanites, alien intruders on the sacred soil, are the seven deadly sins which, with all their evil kith and kin, withstand our entry and dispute our enjoyment of that holy land whereof God hath made us kings and priests in Christ. It is our duty and our charge, as well as our interest, to extirpate these sins--to make a clean sweep of them, great and small. But we do not; we gain some splendid victories, we lay some threatening strongholds low, we deliver some large territories from the dominion of the foe, we do enough to show that we could do all; and then we cease. Because we would not be at the trouble, relying on the grace of God, to cast out all the sins which He detests; because we held our hand and allowed some of them to remain in their old places in our life and character; therefore hath God also restrained the working of His grace, and hath allowed those very faults to become our constant plagues, thorns in our sides, unfailing causes of irritation, self-reproach, and weakness. What we want is to be up and doing, to make a vigorous move, to get back to Gilgal, and from thence to go forth patient and resolved to complete the conquest of our own spiritual realm. Let us occupy once more that place of vantage to which God hath brought us by election and by grace; let us realise the invincible strength which is assured unto those Christians who wait upon their God in prayer and sacraments; let us rely upon that strength not to be the substitute for our own efforts, but to inspire them with supernatural ardour,to crown them with supernatural success. (R. Winterbotham, M. A.)Bochim; or, the weepers I. How hopeful. One could not desire anything better apparently than this.1. They were all attentive hearers. There was not one that looked about him, or that forgot the pointed words that were spoken. It is a great thing to win people’ s attention. 2. They were very feeling people. 3. They were all sorrowful hearers. Alas! that such drops did not precede a shower of grace, but passed away as the morning cloud. 4. Aye, and they all became professing hearers; for as soon as ever that service was over they held another, and “ they sacrificed unto Jehovah.” Now let me turn to the other side and show you that there was nothing permanently good in Bochim’ s sudden water-floods. II. Their weeping was very disappointing.1. I half suspect that their tears and lamentations were produced as much by the preacher’ s person as by anything else. It was the Angel of the Lord, and who would not be moved at His presence? It may be a great blessing to you to hear a very useful preacher, but if you depend upon him in the least it will be mischievous to you. Seek that your repentance may be repentance which is wrought by the Spirit of God in your heart and conscience. Sham religion is an injury rather than a benefit. 2. Again, I am afraid that the repentance of these people had a great deal to do with their natural softness. They were tender and excitable because there was little grit in their nature; their manliness was of a degenerate type. They feared to go to battle for God; they dreaded the noise and the slaughter. They were, moreover, easily moved by their fellow-men, and took shape from those who lived near them. One grain of faith is better than a gallon of tears. A drop of genuine repentance is more precious than a torrent of weeping. 3. There is another thing about the weeping of these people, and that is, that it was caused a great deal by threatenings of punishment. Every murderer repents at the gallows, they say; that is, he repents of being hanged, but he does not repent of having killed others. We ought clearly to discern between the natural terrors that come of vivid descriptions of the wrath to come and that real spiritual touch of God the Holy Ghost which breaks and melts the heart and then casts it into another mould. These people were deceived as to the depth and sincerity of their own feelings. Doubtless they reckoned themselves choice penitents when they were only cowardly tremblers, labouring under impressions which were as useless as they were transient. Their feeling was but as a meteor’ s blaze, shedding strong but momentary day. 4. Next, these people had not repented, for they did not bring their children up rightly. The next generation, it is said, knew not the Lord, neither the mighty works of the Lord. If parents make known the things of God to their children it cannot be said that the children do not know the works of God. If parents teach with affectionate earnestness, their children learn at least the letter of the truth. Woe unto you, with all your tears, if you have no regard for your household, and no care to bring up your children in the fear of God. 5. I know that these people did not repent aright, because they went from bad to worse. They went from weeping before God to worshipping Baal. The more tender you are, if afterwards you harden yourselves, so much the greater will be your guilt; and if you humble yourselves before God in mere appearance, so much the more terrible will be your doom if that humbleness departs and you go back to the sin from which you professed to turn. 6. I know that these people were not penitents, because God did not take away the chastisement. The punishment which He threatened He brought upon them: He gave them over to the spoilers and sold them to their enemies. But where there is a hearty repentance of sin, God will never lay punishment on a man. He will forgive him and receive him to His bosom and restore him. (C. H. Spurgeon.)The failure of obedience The accusation against them at Bochim was negative rather than positive. They were not charged with any specific act of avowed rebellion, but with having failed to obey the voice of God. But when the Church has begun to habitually neglect any one of her Lord’ s known commands--still more when she begins to “ break one of these least commandments, and teach men so“ --the day is not far distant when, unless arrested in her career by the mercy or the judgments of God, she will be found openly consorting with the mammon-worshippers by whom she is surrounded. Even so it was in the history before us.1. The Canaanites in this history represent the enemies of the Church of God, and also the inward besetting sins of individual members of that Church. Need we name pride, and lust, and covetousness, and self-conceit, and envy, and worldliness, and impatience, and fretfulness, and revengefulness--a band of brothers, tall sons of Anak, diverse in feature, yet all showing the ancestry and lineaments of the serpent? Need we mention others of the same kindred--jealousy, and sloth, and worldliness, and levity, and procrastination, and presumption, and unbelief? 2. It follows, then, that the believer’ s warfare is not completed when he has been made a partaker of peace through believing in Christ; for “ we are made partakers of Christ” only “ if we hold the beginning of our confidence steadfast unto the end.” “ Put off,” says the Scripture, “ the old man, which is corrupt according to the deceitful lusts.” Mighty task!--for this “ old man“ is not easily ousted from his ancient habitation. He fights hard for possession; and we must “ give diligence,” even after we have obtained our “ calling and election,” to “ make it sure.” 3. We are reminded that many of the spiritual Israel stop short of a full salvation, for it is to be remembered that these men had partially obeyed. They had begun well. 4. The history illustrates the causes of the weakness of the Church and people of God. (1) One of these causes was indolence. “ They neglected to destroy the nations, not because of want of inclination, but because they were deficient in strength in consequence of their guilt; not from feelings of compassion, but from want of holy zeal and from slothfulness,” The athlete cannot retain his strength without daily exercise; the vocalist cannot retain his power and command of voice without incessant practise; and the child of God cannot go on to perfection without a daily spiritual gymnastic, “ exercising himself with a view to godliness,” as an athlete with a view to the games. Faith and love, correcting the indolence of our nature, will make this holy toil delightful. (2) Another cause of spiritual weakness is a secret love of sin. In our own day there are degraded Englishmen who have settled among the savages of New Hebrides or Fiji on purpose to be free from all moral restraint, and who outdo the worst of the heathen in every kind of abomination. In religious families there are sons and daughters who, although outwardly restrained by the circumstances of their position, cherish a bitter hatred of religion and a secret love for a dissipated life. And even in the hearts of the faithful what strange occasional lingerings towards evil! What treacherous trifling with things fordidden! (3) Another cause of spiritual weakness is unbelief, if indeed this one cause does not sum up and exhaust the whole subject. Unbelief is vitally connected with that alienation of heart and affections from God in which the deepest ruin of man consists. And is it for this cause, O ye Israel of God, that ye are so slow to believe even in the possibility of being sanctified wholly, and of being preserved blameless unto the coming of the Lord? Is this the reason why ye so stoutly contend that although the inbred foe, the spiritual Canaanite, may be humbled and put to tribute, it is impossible he should be utterly destroyed on this side the grave? When the heart pants after the living God, is it pleasant to think that, in this life at least, He will never take full and complete possession, but that some damnable lust will always be there to dispute with Him for the supremacy? (L. H. Wiseman, M. A.)The evil of disobedience to God Mark and note right well that it is an evil thing under any pretext whatever to depart in any degree from the commandment of the Most High God. Whatsoever may be the law which God gives, either to the whole race or to His chosen, they will find their safety in keeping close to it. But Israel forgot this. Soldiering was hard work--storming cities and warring with men who attacked them with chariots of iron was heroic service. All this required strong faith and untiring perseverance, and in these virtues the Israelites were greatly deficient; and so, in certain places, they said to the Canaanites, “ Let us be neighbours: let us dwell together.” At any rate, it could do no harm to study their archaeology, and go to their temples, and see the gods they worshipped, and get a general acquaintance with the advanced thought of the period; for the Canaanites were a greatly advanced people--they were the advanced thinkers of the period. Tolerance led to imitation, and Israel became as vile as the heathen whom the Lord had condemned, and the Israelites became a mixed race, in whose veins there flowed a measure of Canaanite blood. Yes, if you depart from God’ s Word by a heir’ s breadth you know not where you will end. I would to God that in these degenerate times we had back again somewhat of the stern spirit of the Cameronians and the Covenanters; for now men play fast and loose with God, and think that anything they please to do will satisfy the Most High. The offal and the refuse will suffice for sacrifice for Him; but as to strict obedience to His Word, they can by no means abide it. Mischief will surely come of this lax state of things to the Churches of this day as surely as affliction came abundantly to Israel of old. Note, next, that whenever one sin is allowed we may say of it, “ Gad, a troop cometh.” It seemed a pardonable sort of sin to be gentle to these people and not to obey God’ s severer word; but then, what came next? Why, soon they, the children of Jehovah, were found worshipping before the horrible Baal. Soon they had gone farther, and the unclean goddess Ashtaroth became their delight; and anon they forgot Jehovah altogether amid their deities and demons. With these errors in religion there had come in all sorts of errors in morals, for every fashion of immorality and lewdness defiled the worshippers of Baal-Peor, Baal-Berith, and Baal-Zebub; and the chosen people of God could scarcely be distinguished from the heathen nations among which they dwelt, or if distinguished at all, it was by their greater sin, inasmuch as they were transgressing against superior light, and holding down their consciences which God had rendered by His teaching much more tender than the consciences of those about them. Backslide a little, and you are on the way to utter apostasy. The mother of mischief is small as a midge’ s egg; hatch it, and you shall see an evil bird larger than an ostrich. The least wrong has in it an all but infinity of evil. So Israel went aside farther and farther from God because they regarded not their way, and did not in all things obey the Lord. But then comes in a truth which, though it may seem black in the telling, is bright in the essence of it. God did not leave His people without chastisement. The Lord laid His blows upon them thick and heavy. But, before He did this, He sent a messenger to rebuke them. It is ever the Lord’ s way to give space for repentance ere He executes vengeance. The axes which were carried before the Roman magistrates by the lictors were bound up in bundles of rods. It is said that when a prisoner was before the magistrate the lictor began to untie the rods, and with these the culprit was beaten; meanwhile the judge looked in the prisoner’ s face and heard his defence, and if he saw reason for averting the capital sentence, because of the repentance which the offender expressed, then he only smote him with the rod, but the axe remained unused. But if, when every rod was taken off, the culprit was still hardened, and the crime was a capital one and clearly proven, then the axe was used, and used all the more sternly because space had been given for penitence, and the rods had been used in vain. When the rod is despised the axe is ready. It is certainly so with God: He waiteth to be gracious, but when patience cannot hope for penitence then justice takes her turn, and her stroke is terrible. (C. H. Spurgeon.)The rushing of tears If this hour we could realise God’ s goodness toward us, and our conduct toward Him, a great grief would seize upon us, and repentance would meet remorse, and remorse would meet ingratitude, and memories of the past would jostle the fears of the future, and silence would be broken by sobs and shrieks.1. I have first to remark that many Christian people have reason for a good deal of mourning. What have you been doing these ten, twenty, thirty, forty years? Did not God lead you out of Egypt? Did He not part for you the Red Sea of trouble, and has He not rained manna all around about your camp? Did He not divide the Jordan of death for your loved ones, until they went through dry-shod, not wetting even the soles of their feet? Has He not put clusters of blessings upon your table, and fed you with the finest of the wheat? And yet, we must confess, we have, like the Israelites, made a league with the world. Three-fourths of our Christian life has been wasted. Oh, weep for our derelictions! weep for our wanderings! weep for our lost opportunities that will never return! There is great reason for sadness on the part of some parents when they look over their families. You know that there must be a mighty change in your household before you can all live together in eternity. Can you placidly contemplate an eternal separation from any of your loved ones? Things are looking that way. Their opportunities of salvation less and less; your opportunities of plying them with religious motives less and less. The prospect that God’ s invitation will continue to them, less and less. The day of their mercy almost gone, yet they have not put up one earnest prayer, or repented of one sin, and not given one hopeful sign, and death coming to snap the conjugal bond, and break up the fraternal and the filial tie. An aged woman came to me. I said, “ Are you seeking the salvation of your soul?” She said, “ No, I have sought and found. I came in to ask your prayers for my sons. They are on the wrong road.” O Lord Jesus, are we to be parted from any we have loved? Will some of us be saved and some of us be lost? Which one will it be missing, missing, missing, for eternity? I say farther: there are impenitent souls who ought to be sad from the fact that there are sins they have committed that cannot be corrected either in this world or the world to come. Suppose a man at fifty years of age becomes a Christian, but he has been all his life on the other side. He is a father. He comes to Christ now; but can he arrest the fact that for twenty or thirty years over his children he was wielding a wrong influence, and they have started in the wrong direction? And if you come to God in the latter part of your life, when you have given your children an impulse in the wrong direction, those ten, or fifteen, or twenty years of example in the wrong direction will be mightier than the few words you can utter now in the right direction. So it is with the influence you have had anywhere in community. If you have all these years given countenance to those who are neglecting religion, can you correct that? Your common sense says “ No.” Here is an engineer on a locomotive. He is taking a long train of cars loaded with passengers. He comes on and sees a red flag. He says, “ What do I care for the red flag?” He pushes on the train, and comes to another red flag. He says, “ I don’ t care for the red flag.” After a while he sees that the bridge is down; but he is by a marsh, and he leaps and is not damaged. Does that stop the train? No! It goes on crash! crash! crash! That is the history of some men who have been converted. I congratulate them, but I cannot hide the fact that they started a train of influences in the wrong direction; and though, in the afternoon of their life, they may leap off the train, the train goes on, So, also, there is occasion for sadness in the peril that surrounds every unforgiven soul. And so you may go on placidly, smoothly, gaily for a while in your sin, but the hurricane will swoop upon your souls. Without God, without hope! Oh, what an orphanage, what an exile, what a desolation! Moan! moan! for thy lost estate. Have you not had a chance for heaven? “ Ah,” you say, “ that is the worst of it. That is what makes me weep.” Was your father bad? Was your mother wicked? “ No,” you say. “ Say nothing against my mother. If there was ever a good woman, she was one; and I remember how, in her old days, and when bent with years, and in her plain frock she knelt down and prayed for my soul, and with her apron wiped away the tears. Oh, I have trampled on her broken heart. I am a wretch undone. Who will pray for me? I am so sick of sin. I am so weary of the world! “ No wonder you weep, for the greatest condemnation of the last day will be for those who had pious parents and who resisted their admonition. But what is a sadder thought is, that some of these people not only stay out of the kingdom of God themselves, but they will not let their children come in. “ You never invited me to Christ. You stood in my way. You gave a wrong example. Father, mother, you ruined my soul!” 2. But I remember that there are tears of joy as well as tears of sorrow, and how the foundations of the deep would break up if one hundred or one thousand souls would march up and take the kingdom of heaven! But there are some who have not come. They will not come. They will not repent. (T. De Witt Talmage.)Sorrow not repentance “ Bochim” might be widely inscribed in the land of Palestine, if thereby to mark the place where universal lamentations have been heard. Crying was a frequent sight and sound there. It was sometimes uncontrollable. It was often mechanical and artificial. Trouble usually provokes it, and fears and tears are closely related. But sobbings and penitence are not so nearly allied as we might expect. The vain Xerxes, as he sat on his silver throne, overlooking his vast fleet and outstretched army, and weeping to think how in a hundred years every life before him would have perished, yet who arrayed his thousands for needless and speedy slaughter, might have better spared his grief, while curbing his pride. Sentiment is not sanctity. Sorrow is not sobriety. In the abodes of shame there are burning tears and pitiful groans without a wish for a better life. The trappings of woe are common; the resolve to remove its cause is not as common. Reformatories are full of victims of their own evil choices, and many a sigh they heave over a wicked past, but it is only because of the ills it has brought upon them. They like the sin as well as ever. Could it be separated from its penalty they would be only too willing to commit it. There are three classes of weepers: the repentant, mourning both over the wrong done and the result it has necessitated, and determined never to offend again; the regretful, intending to keep from the like in future, but only slightly moved because of its evil character; the suffering, thinking only of the disaster, but ready to repeat the deed so soon as it is safe. To the second class, for the most part, the “ Bochimites” belong. They wish for prosperity and ease, and are more sorry for the “ thorning” and “ snaring” in store than for having disobeyed the word of Jehovah. (De Witt S. Clark.)Bochim I. Observe, first, that the reprover of the people is termed “ an angel.” “ An angel of the Lord came up from Gilgal.” But the first utterance carries us to the thought of One higher than angel or archangel. The speaker describes Himself as the deliverer of Israel out of Egypt, and He finishes with the denunciation, “ Ye have not obeyed My voice.” The burden of His prophecy is worthy of the Divine speaker, for it is the simple enunciation of the fundamental truth of all religion--man in covenant with God, and bound to comply with the terms of that covenant. II. Consider the result of the prophesying. The general result was but transitory. The people wept and sacrificed unto the Lord. But no amendment ensued. The whole effect was a momentary outburst of feeling and a hasty sacrifice. Most true picture of the reception of the Word of God in after-time. It is sensational or emotional religion against which Bochim is our warning. There are two principal elements of this fruitless sorrow.1. The first is want of depth of soul. 2. The second is the “ after revolt of the human mind against the supernatural.” Godly sorrow issues in a repentance not to be repented of, in that thorough turning of the life to God’ s service from which, in the hottest fire of temptation, there is never a turning back to the way of evil again. (Bp. Woodford.)Wasted emotion In California, where so much of the land requires irrigation, there is a serious effort being made to devise some scheme by which the water that goes to waste in times of flood can be stored up and used in times of drought. It has long been known that enough flood water flows back to the sea in the rainy season to more than multiply the state’ s resource for irrigation. Therefore it is felt that if some system is workable whereby flood waters can be impounded and saved from waste, hundreds of thousands of acres of now useless lands would be made fruitful. What a wonderful thing it would be if some such scheme could be devised in the higher realm of human emotion! There is enough real heart-benevolence stirred up to fill the land with kindness and bring about human brotherhood everywhere. But it often goes to waste without producing any practical result. Many people are moved to tears by a novel or the story of some suffering fellow-being, and for a time there is a flood of charitable feeling that surges through the soul; but it runs to waste, and when opportunity for real helpfulness comes the emotion has passed away. (L. A. Banks.) Judges 2:6-10 The people served the Lord all the days of Joshua.Joshua and “ another generation” I. The power of a great man to adapt himself to changing circumstances, and to be equally great under varying conditions. Many a man great in conquest is a nonentity in peaceful times. The great warrior does not always make a great statesman. Joshua, on the contrary, was the moral ruler of the nation in peace as well as the military commander of the army in war. The Romans are said to have conquered like savages and ruled like philosophic statesmen. Joshua, too, excelled in war and peace. Perhaps he was greatest in peace, because “ he that ruleth his spirit is better than he that taketh a city.” Contrast Napoleon in St. Helena with Joshua at Timnath Heres. II. The formative influence of one great life in giving character to an age. Such men as Joshua are necessarily exceptional, There is a Divine economy in the sending of great men. Like miracles, they must not be allowed to degenerate into commonplaces. There is a reserve in producing great leaders: they come one in a century--in some instances, one in a millennium. Men of the Joshua type are sent to give a character to their time. The history of the world is largely the history of single champions. III. The limitations of a personal influence--even one of the most powerful kind; for we see here the strange capacity of one age to prove untrue to the best traditions of that which preceded it: “ There arose another generation,” etc.1. This generation suffered from the lack of direct personal testimony. They could not say, “ We speak that which we do know, and testify that which we have seen.” All they knew was by hearsay, and spirituality must be very vigorous and intense to breathe life into hearsay. 2. These people sadly under-estimated, and therefore ignored, the value of historic record--“ knew not,” etc. They severed themselves from the past. 3. This was an age of ease, and, as such, the least productive of noble manhood. These were poverty-stricken times. The nation was no longer braced by one common ambition, or bent upon one object. They had lapsed into a state of indolence and indifference. Moreover, there was no central supreme power, for they had leaders only in times of war, and the old leader and his subordinates were dead. This was a time when a great character was most needed to save the nation from degeneracy. Such ages often succeed the iron ages of history. I am not sure that we, as Christians, have not lost much of the robustness of the past age. IV. What a responsibility is involved in this succession of ages to maintain the continuity, to be worthy followers of those who through faith and patience have inherited the promises; to be, of a truth, successors of the apostles and of other holy men! V. Thank God, the record in our text is only fragmentary. That age was not a final break upon the progress of revelation. History is progressive after all. Span the centuries. Don’ t let the point of observation be too narrow or near. Ascending from lowlands to highlands there are undulations; but take a span large enough, and you will find that it is an ascent all the way. So in the history of our race. God has been advancing throughout all time in spite of the ” dark ages“ of the world, and in spite of human relapses into sin. (D. Davies.)Man I. The moral obligation of every member of our race (Judges 2:7).1. All creatures are the servants of God, but they serve Him in different ways. (1) Some without a will. Inanimate matter and insentient life.(2) Some with their will. Brutes--instinct.(3) Some against their will. Wicked men and fallen angels.(4) Some by their will. Saints and angels. 2. To serve Him in this way is the obligation of the race. But there is one condition indispensable to this--supreme love for Him as the Sovereign. This will-- (1) Induce man to attain an understanding of His law;(2) prompt him cheerfully to obey it. II. The service of one good man to our race.1. That a man can induce his race to serve the Lord. Joshua did. 2. That a man, to do this, must himself be a servant of the Lord. Joshua was. 3. That, however useful a man may be to his race in this respect, he must die. Joshua died. III. The melancholy succession of our race (verse 10).1. The succession involves no extinction. The mighty generations that are gone live on some other shore. 2. The mode of the succession involves a moral cause. We say the “ mode,” not the “ fact.” If the race continue to multiply as now, the limitation of the world’ s area and provisions would require a succession. This planet was probably intended as a stepping-stone to another. Had there been no sin, however, instead of the succession taking place through the grave, it might have been through a “ chariot of fire,” as in the case of Elijah. IV. The degenerating tendency of our race.1. This degenerating tendency is often found stronger than the most elevating influences of truth. Peter fell in the very presence of Christ. 2. This degenerating tendency indicates the necessity of a conscious reliance upon the gracious help of God. (Homilist.)Israel’ s apostasy I. The character of the Jews at the death of Joshua. II. The apostasy of the succeeding generation.1. The nature of their apostasy. God is jealous of His own honour; and to unite His name with idols, and to His worship to join the revolting orgies of Ashtoreth, was diabolism, and must be judged and punished. 2. Their apostasy was intensified by all the distinguishing privileges and blessings they had enjoyed. As virtue is proportioned in vigour to the temptations resisted, so transgression is proportioned to the forces of conscience, education, example and blessing which have been fought with and conquered. Nor was this all their sin. To the list must be added disobedience. They refused to execute the Divine command to expel the Canaanites from the land. It was terrible surgery, and not murder, that the Israelites were commanded to perform as touching the heathen idolators--a true and just surgery, cutting away unflinchingly the diseased part, that themselves might remain sound. Stopping short in the operation, they became infected with the moral leprosy which made the Canaanites loathsome to heaven and earth (Leviticus 18:21-30; Deuteronomy 12:30-32). (1) Mercies despised, privileges scorned, pledges made to God in covenant and broken, become the foundation for towering iniquity. The best things perverted are the worst. (2) Nothing is more fatal to the Christian calling than alliances with the ungodly. He who makes the experiment of such entangling alliances will speedily discover that his power is lost; that what he builds with one hand he pulls down with the other; that he does not win the world to God: the world wins him. It is a notorious fact that alliances with the wicked do not command the respect of the very men for whose favour they are formed. The world scorns those who sacrifice their religious principles to worldly policy or social ambitions. III. The punishment of their apostasy.1. No two ideas are more inseparably linked together than these two of sin and suffering. The one follows the other by a law as fixed and imperative as the agony of a burning hand. They are the “ twin serpents” of the race, inseparable companions. 2. But all suffering is not penal. With respect to God’ s people it is remedial and corrective. Moses Browne truly saith, “ A great deal of rust requires a rough file.” IV. God’ s merciful provision for Israel’ s deliverance. God answered the cries of distress by sending them Judges--men chosen and qualified to act as His vicegerents in the emergencies of the nation. Let no Christian despair or be discouraged even in the most adverse circumstances. Evermore it is true that “ Man’ s extremity is God’ s opportunity.” (W. G. Moorehead, D. D.)There arose another generation after them, which knew not the Lord. Israel forsaking God With ages of schooling, and always the same lessons, mankind is slow to learn the absolute and unalterable conditions of prosperity; equally slow to note and steer clear of the reefs and shoals on which nationality after nationality has gone to wreck. I. The drift of human nature. It is towards sin, and away from God. The Israelites were men no better and no worse than other men. Sentimental philosophers of the modern type may write out in soft phrase their exalted estimates of human nature; they may enlarge upon its beauties and excellences; but, in spite of their fancies and ecstacies, here the fact asserts itself in the record, as it does on every page of history, that human nature, left to itself, gravitates downward. II. The influence of men in high station. The significant fact is recorded that “ the people served the Lord all the days of Joshua,” etc. A great responsibility rests upon those who occupy prominent places in society or in the State--a responsibility that is not discharged by fidelity to the specific duties of their position. There is that undefined, incalculable something of influence which is inseparable from their station, which they are to guard and direct. III. The danger of religious insensibility. It is twofold. There is danger that men will come into a state of mind and heart where they will be unmoved by Divine truth, and there is great danger in that state. The children of Israel did not sweep over at once and in a body into idolatry. They drifted, by slow and unrecognised gradations, from the service of God to the worship of Baal and Ashtaroth. Carelessness about single duties, indifference to single truths--here were the causes of their final detection. The process has been often repeated, is still in progress. Men and women walk our streets to-day utterly indifferent to the most solemn truths of religion, to whom all the truths of God were once intensely real. There was a time when conscience was quick, and the least wandering from duty brought sorrow and repentance. There was a time when immortality, with its heaven of blessedness and its land of infinite sorrow, loomed colossal on the horizon of thought. There was such a time, but it has passed, perhaps for ever. Neglect of duty, lack of watchfulness against sin, disobedience to many a heavenly calling--things like these, slight and unnoticed in themselves, have swept them away from the moorings of faith and interest, and they are adrift on the dark sea of unbelief and indifference. IV. The secret of prosperity. The Israelites had all the human factors of success--a fruitful country, a genial climate, experience in the arts of war and peace, and the prestige of a triumphant march from Egypt to Canaan. These were seemingly enough to make them a power among the nations. But one thing, the indispensable thing, was missing--the Divine favour which they had forfeited by their sin. Is God for us or against us? is the decisive question. If He frown, empires with the glow of centuries of art and culture transfiguring them may crumble to dishonoured dust, and the shame of their defeat become greater than the splendour of their conquests. From the tawny sands that cover the old-time magnificence of Babylon and Nineveh, and the scores of historic centres that have faded out of sight, comes one and the same declaration, voiced by the desert wind that moans over their graves, “ Even so shall it be with the nations that forget God.” And what is true of men in the mass is true of individuals. The conditions of real and enduring success in life are always the same. “ If God be for us, who can be against us?” Many things are rightly estimated as elements in what is called a successful life. Enterprise, thrift, patience, energy--all these are helpful and desirable forces; but it still remains unalterably and everlastingly true that the sovereign maxim of political and social economy is that given long ago by Jesus on the mount: “ Seek ye first the kingdom of God,” etc. (Sermons by the Monday Club.) Judges 2:11-15 They forsook the Lord God of their fathers.Israel’ s obstinacy and God’ s patience This passage sums up the Book of Judges, and also the history of Israel for over four hundred years. Like the overture of an oratorio, it sounds the main themes of the story which follows. That story has four chapters, repeated with dreary monotony over and over again. They are: Relapse into idolatry, retribution, respite and deliverance, and brief return to God. The last of these phases soon passes into fresh relapse, and then the old round is gone all over again, as regularly as the white and red lights and the darkness come round in a revolving lighthouse lantern, or the figures in a circulating decimal fraction.1. The first is the continual tendency to relapse into idolatry. The fact itself, and the frank prominence given to it in the Old Testament, are both remarkable. As to the latter, certainly, if the Old Testament histories have the same origin as the chronicles of other nations, they present most anomalous features. Where do we find any other people whose annals contain nothing that can minister to national vanity, and have for one of their chief themes the sins of the nation? As to the fact of the continual relapses into idolatry, nothing could be more natural than that the recently received and but imperfectly assimilated revelation of the one God, with its stringent requirements of purity and its severe prohibition of idols, should easily slip off these rude and merely outward worshippers. Instead of thinking of the Israelites as monsters of ingratitude and backsliding, we come near the truth, and make a better use of the history, when we see in it a mirror which shows us our own image. The strong earthward pull is ever acting on us, and, unless God hold us up, we too shall slide downwards. Idolatry and worldliness are persistent; for they are natural. Firm adherence to God is less common, because it goes against the strong forces, within and without, which bind us to earth. Apparently the relapses into idolatry did not imply the entire abandonment of the worship of Jehovah, but the worship of Baalim and Ashtaroth along with it. Such illegitimate mixing up of deities was accordant with the very essence of polytheism, and repugnant to that of the true worship of God. These continual relapses have an important bearing on the question of the origin of the “ Jewish conception of God.” They are intelligible only if we take the old-fashioned explanation, that its origin was a Divine revelation, given to a rude people. They are unintelligible if we take the new-fashioned explanation that the monotheism of Israel was the product of natural evolution, or was anything but a treasure put by God into their hands, which they did not appreciate, and would willingly have thrown away. 2. Note the swift-following retribution: “ The anger of the Lord was kindled against Israel.” That phrase is no sign of a lower conception of God than the gospel brings. Wrath is an integral part of love, when the lover is perfect righteousness and the loved are sinful. The most terrible anger is the anger of perfect gentleness, as expressed in that solemn paradox of the apostle of love, when he speaks of “ the wrath of the Lamb.” God was angry with Israel because He loved them, and desired their love, for their own good. The rate of Israel’ s conquest was determined by Israel’ s faithful adherence to God. That is a standing law. Victory for us in all the good fight of life depends on our cleaving to Him, and forsaking all other. The Divine motive, if we may so say, in leaving the unsubdued nations in the land, was to provide the means of proving Israel. Would it not have been better, since Israel was so weak, to secure for it an untempted period? Surely it is a strange way of helping a man who has stumbled, to make provisions that future occasions of stumbling shall lie on his path. But so the perfect wisdom which is perfect love ever ordains. There shall be no unnatural greenhouse shelter provided for weak plants. The liability to fall imposes the necessity of trial, but the trial does not impose the necessity of falling. The devil tempts, because he hopes that we shall fall. God tries, in order that we may stand, and that our feet may be strengthened by the trial. 3. Respite and deliverance are described in verses 16 and 18. The R.V. has wisely substituted a simple “ and” for “ nevertheless” at the beginning of verse 16. The latter word implies that the raising up of the judges was a reversal of what had gone before; “ and “ implies that it was a continuation. And its use here carries the lesson that God’ s judgment and deliverance come from the same source, and are harmonious parts of one educational process. Nor is this thought negatived by the statement in verse 18 that “ it repented the Lord.” That strong metaphorical ascription to Him of human emotion simply implies that His action, which of necessity is the expression of His will, was changed. The will of the moment before had been to punish; the will of the next moment was to deliver, because their “ groaning” showed that the punishment had done its work. But the two wills were one in ultimate purpose, and the two sets of acts were equally and harmoniously parts of one design. The surgeon is carrying out one plan when he cuts deep into quivering flesh, and when he sews up the wounds which he himself has made. God’ s deliverances are linked to His chastisements by “ and,” not by “ nevertheless.” 4. A word only can be given to the last stage in the dreary round. It comes back to the first. The religion of the delivered people lasted as long as the judge’ s life. When he died, it died. There is intense bitterness in the remark to that effect in verse 19. Did God then die with the judge? Was it Samson, or Jehovah, that had delivered? (A. Maclaren, D. D.)The anger of the Lord was hot against Israel. God’ s methods with nations I. Some characteristics of national sins (Judges 2:11-13). There is an amazing tendency in communities to commit the same sins. We are such creatures of imitation that every community develops a certain individuality; all composing it, while having personal peculiarities, do yet have many modes of speech and thought and habits of life in common. Every nation, every city, has its characteristic virtues, its characteristic sins. It is easy to “ follow a multitude to do evil.” So the Jewish people developed a propensity to idolatry. But a still more striking fact regarding national sin is the way it is promoted by the influence of other nations. Israel followed the gods of the people that were round about them. II. The retribution of nations (verses 14, 15). A nation must be punished in this life if at all, for it has no hereafter. Consequently, in national experience the connection between sin and the loss of prosperity is most distinctly seen. III. The importance of good men as leaders (Judges 2:16-18). It is God’ s method to elevate and save nations by the influence of men whom He brings forward for the purpose. They may hold very different positions in public life, they may be men of very different character and abilities, but we are to recognise the work they do as made possible through the goodness of God. We must trust God more in national emergencies, and pay more heed to the counsels of men who are appointed of God to be our leaders. It is worth our notice here that the judges of Israel were simply the vicegerents of God. God was the Chief Magistrate of the nation. He claimed absolute authority. The government was a theocracy; that is, God enacted the laws of the nation, interpreted them, and enforced them. He combined in Himself the three departments of government--the legislative, the judicial, and the executive. Our governments are under equal obligation with the judges of old to bring God’ s thought before the people and to enforce His will. Our rulers show themselves to be raised up of God, and are delivering us from the misery of our national sins only as they act for God and express His will in their government of the people. IV. The amazing tendency of nations to relapse into sin (Judges 2:19). It is a sad record, but true to nature and repeated in every age of the world. Reform makes progress, as the tide advances, by refluent waves, only each succeeding wave rolls a little higher up the beach. The wave sweeps in, but it does not stay there. It rolls back and leaves the shore bare, and everything seems swept out to sea. That is a very discouraging feature to the eager reformer. There is need for us of to-day, in view of this law of retrogression in progress, of two things. One is never to be discouraged by any seeming discomfiture. There are undoubtedly moral lapses in communities. In Cromwell’ s day, in England, there was a great advance in morals and high purpose, but with the death of Cromwell and the accession of Charles II. the wave of progress flowed back again and left the unhappy kingdom demoralised and given over to folly. But this was only a temporary reverse. In time the right re-asserted itself, morality triumphed, and the nation rose to a higher level than ever before. We may be sure this is God’ s design for us. V. The probation and discipline of nations by trial (Judges 2:20-23). Just as David was fitted for kingship by the rude discipline of his life as an outlaw, so was Israel fitted to introduce Christ to the world by its bitter experiences in the time of the judges, in the days of the captivity, and under the hated Roman yoke. God is doing the same thing for this nation, training it for great usefulness, or at least giving it opportunity to be so trained, by its successive trials. (A. P. Foster.) Judges 2:16-23 The Lord raised up Judges.The judges, their choice, function, and administration I. These men, in some of whom the miraculous operations of the Holy Spirit were singularly manifested, were not chosen, like the suffetes of Carthage, with regal powers for a year; nor like the archons of Athens, with divided and carefully defined responsibilities; nor like the dictators of Rome, chosen to exercise uncontrolled power during extraordinary emergencies. They were not chosen by the people at all. They were sent forth by the Divine King of Israel--impelled by an inward inspiration, which was in several instances confirmed by outward miraculous signs to act in His great name. They were raised up as the exigencies of the times required; and their presence and their absence were alike calculated to keep alive in the nation a sense of dependence upon its invisible King. II. The functions which the judges were called upon to discharge may be partly understood by referring to the position in which Moses and Joshua stood in relation to the twelve tribes. The judges were God’ s vicegerents. The parallel between the office of the judges and that of Moses or Joshua was not, however, complete. In so far as they were specially raised up to be God’ s vicegerents in Israel, it holds good; yet it was a separate and distinct form of government, and is recognised as such by St. Paul. Moses and Joshua was called, each of them, to introduce a new order of things. But during the period of the judges, nothing, in respect of God’ s covenant, was put upon a new footing. The history of the people is a succession of various fortunes, afflictions, and deliverances, alternating according to their public sin or their repentance: but no change occurred, permanently or deeply affecting their public condition. As often as the sins of the people brought down God’ s chastisements, and chastisement produced repentance, judges were raised up to repel the invader, and to restore peace and tranquillity. Hence they are frequently called, in the sacred history, “ deliverers and saviours.” The judges were the chief magistrates of the Hebrew commonwealth. As such, they had to deal with religious, no less than with civil, affairs; for the sharp line of separation between these which modern ingenuity has invented did not then exist. It became the duty of the judges to stir up the people to return to the Lord; and hence they needed to be themselves men of faith. III. With regard to the effect of their administration upon the nation of the Jews, I think the period of the judges was, upon the whole, a period of national advancement. For, in the first place, the rule of the judges secured long periods of public tranquillity. Gloomy and fearful as are some of the details furnished in the Book of Judges, the Hebrew nation was nevertheless in a better state during that period, morally, politically, and spiritually, than it became afterwards during the reigns of the later kings. Not only the intervals of repose, but also the periods of warfare, must be taken into account in estimating the benefits of their rule. In general, they exerted themselves to prevent idolatry, dissuading the people from their besetting sin; but there were times when the people “ would not hearken unto their judges” ; and further, “ when the judge was dead,” they took advantage of the interregnum which sometimes occurred, and “ returned, and corrupted themselves more than their fathers.” These apostasies were followed by chastisements. The Lord forsook them; He permitted their enemies to oppress and torment them; “ the east wind from the wilderness” dried up the fountain of their strength, until, at the point to die, they bethought themselves of His holy name. Miserable and forsaken, their name might have been blotted out for ever but for the “ saviours” --figures of a greater Saviour--whom their God raised up to deliver them. Nor was success denied to these men in that which they undertook. The kings of Mesopotamia, of Moab, and of Canaan, the fierce mountaineers of Ammon: the innumerable hordes of the Bedouin; the lordly and persistent Philistines, were in turn humbled and subdued by these men who, through faith, “ quenched the violence of fire, escaped the edge of the sword, waxed valiant in fight, turned to flight the ninnies of the aliens.” (L. H. Wiseman, M. A.). Judges 3:1-5 The nations which the Lord left, to prove Israel by them.The trial and chastisement of an unfaithful people I. It was God’ s own thought to put them to the proof.1. Far otherwise were the thoughts of the nations. (1) When Israel was strong their thoughts were of alliances.(2) When Israel became weak their thoughts were of conquest and revenge. 2. The nations could do nothing without God’ s permission. 3. This proving of character was done out of respect to His covenant. (1) God acted by principle and not by temporary impulse.(2) He acted according to His established manner of dealing with His people’ s sins.(3) Provision made for this through the intervention of the coming Messiah, the real Mediator of the covenant. 4. God puts His people under discipline to serve wise and holy ends. (1) Nor real injury is ever intended.(2) Never is the rod without some gracious instruction: “ Hear ye the rod, and Him who appointeth it.” 5. God Himself determines the time, manner, and severity of the trial. II. It was necessary to put Israel to the proof.1. Their allegiance to their God must be ascertained. (1) God’ s jealousy required it.(2) Without allegiance the people were not in a fit state to receive Divine blessings.(3) Ways and means were easy where there was allegiance. 2. Human protestations of obedience are little to be trusted. III. This testing of character was made in love, not in anger.1. All God’ s dealings with His covenant people are necessarily in love. This is the very spirit of His covenant: “ Your God” --“ God is for you” --always on your side.2. It was love to prevent a breach of the covenant.3. It was love to teach the heart the bitterness of sin.4. It is love to teach self-knowledge and humility.5. It is love where a false character exists to have the discovery of it made known in good time. IV. Obedience is with God the all-important requirement.1. Obedience is the index which shows that the heart is right with God.2. Obedience springs naturally from the fear and the love of God.3. In the gospel obedience must spring from love.4. Obedience in the gospel is the obedience of children.5. Obedience must be shown in the face of opposition. (J. P. Millar.)Tests and chastisement I. the work to be done.1. Chastisement as well as trial.2. A special mark is put on the reason for this course of dealing (chap. 2:20-23). II. God’ s choice of instruments.1. God designates His own agency to do His work.2. God selects His instruments from the camp of His enemies equally with His friends.3. A sinning people often supply the means of their own correction.4. God can turn the most unlikely persons into fit instruments for doing His work. III. The tendency of the covenant people to apostatise from their God.1. It is what might have been least expected.2. The root-cause lies in the depravity of the human heart.3. Remissness of parental training one of the immediate causes. IV. Each new generation requires in some degree to be taught by an experience of its own.1. The strange incapacity of the human heart for receiving Divine lessons. 2. Personal experience is the most effective method of teaching. (1) A more vivid impression is made.(2) Personal interests are more deeply touched. 3. Each generation must have a character of its own, and answer for itself. (J. P. Millar.)To teach them war. It was God’ s will, then it was a necessity for the Israelites that they should “ learn war.” In their case “ learning war” meant learning that God alone could fight for them. Do not the Canaanites of unbelief, heresy, and worldliness still remain? And is not the evil of their remaining presence overruled for a twofold good--that of teaching His Church how to make war, and of proving their faithfulness toward Himself? (L. H. Wiseman, M.A.) Judges 3:6-7 Served their Gods . . . forgat the Lord, and served Baalim and the groves.The downward course of sin I. The form of their sin. One of omission (Judges 2:2).1. No sin of omission is ever small. (1) It slights God’ s authority.(2) It implies alienation of heart from God.(3) There is no fear of God before the eyes. 2. Sins of omission may become indefinitely great. II. The tendency of sin to multiply itself.1. No sin stands alone.2. The root-sin here was failure to exterminate the Canaanites.3. It led to their dwelling among the idolators.4. Their intermarrying with the ungodly.5. Their worship of false gods.6. The facility with which they made the change. III. The deplorable end to which their evil course led.1. There was entire abandonment of God as their God. Sin is a great-- (1) Spoiler;(2) madness. 2. There was sinking down to the level of heathen worship and heathen practices. (J. P. Millar.) Judges 3:8 Sold them into the hand of Chushan-rishathaim king of Mesopotamia.Israel in servitude 1. This was the first servitude of the Israelites ever since they came out of their house of bondage in Egypt; for now such detestable apostasy was found in Israel as heaven and earth had caused to be ashamed of (Jeremiah 2:12-13); therefore is he made a slave and servant (Judges 3:14). They that would not serve the Lord in the abundance of all things with gladness shall serve their enemies in the want of all things with sadness (Deuteronomy 28:47-48); therefore God forsook them, that they might know the worth of His service by the want of it under woful miseries (2 Chronicles 12:8). 2. As this was the first oppression that Israel met with after their coming out of Egypt, so this king of Syria was their oppressor. This king had God’ s commission to oppress Israel, for God sold them into this king’ s hands, and yet was he but a lessee; his possession was by virtue of a lease, and that only a lease limited to eight years. It surely seemed very long for those “ children of light” to walk in such a place of darkness for eight years together; if so, the time of their suffering bears a due proportion to the time of their sinning. 3. The marvellous proportion God observed in proportioning Israel’ s suffering to the proportion of their sinning. As Israel’ s sinning increased in magnitude so their suffering increased in multitude, every term of their slavery rising higher and higher. They served this Chushan eight years, and, because not bettered thereby, they served Eglon eighteen years (Judges 3:14) and afterwards Jabin twenty years (Judges 4:3, etc.). With the froward God will deal frowardly (Psalms 18:26). When lesser corrections could not restrain them from sin, God laid heavier punishments upon them, and punishes them seven times more; yea, and seven times more, and yet seven times more to that, as He had threatened (Leviticus 26:18; Leviticus 26:21; Leviticus 26:24; Leviticus 26:28). God will not give over punishing until men give over sinning. 4. The redeemer that the Lord raised up to redeem Israel out of their first slavery was Othniel (Judges 3:9), which God would not yet do for them until they humbled themselves, when God, they saw, would get the better of them. And this deliverer, whom God sent to redeem Israel, when sold into the hands of this terrible tyrant, was a type of our Redeemer the Lord Jesus, who was sent of God to redeem us, and thus all the other judges be types of Christ, though some more eminently than others. Here the Spirit of the Lord came upon Othniel, gave him prudence, prowess, and magnanimity to make war against this tyrannical oppressor, and having vanquished him in battle, he restored rest to God’ s Israel, governing his people in peace and in the profession and practice of God’ s true religion according to His law. (C. Ness.) Judges 3:9-11 Othniel the son of Kenaz . . . and the Spirit of the Lord came upon him.The controlling man It is the personal soul that is the basis of all action. Your machinery is soulless, and the true driver, after all, is the man with his hand on the throttle. You invent, and you multiply motions, and actions, and skilled operations; but you never can dispense with the brain and mind and heart of the controlling man. In the same way, all movements on this earth need to head up into personal souls. God sets a man in charge of the machinery, and as the stars and suns revolve in their cycles, as the events of the human race happen and are run off the reel, they get their explanation only from the personal souls that have been in the movements. When the time of the Reformation was at hand, Luther shakes himself in yonder cell and comes forth. When the thick mists of Popish darkness were to be rolled away from Scotland, John Knox appeared. It is the same all down the ages: men, personal souls, are called forth to lead events to their God-destination and God-purpose. Events need men. So with God! When the time came, God found the Person who would undertake this great purpose of redeeming love, who would atone for man, and suffer on the Cross. (John Robertson.)Othniel Othniel, the first of the judges, seems one of the best. He is not a man of mere rude strength and dashing enterprise; nor is he one who runs the risk of sudden elevation of power, which few can stand. A person of acknowledged honour and sagacity, he sees the problem of the time and does his best to solve it. He is almost unique in this, that he appears without offence, without shame. And his judgeship is honourable to Israel. It points to a higher level of thought and greater seriousness among the tribes than in the century when Jephthah and Samson were the acknowledged heroes. The nation had not lost its reverence for the great names and hopes of the Exodus when it obeyed Othniel and followed him to battle. (R. A. Watson, M. A.)Political leadership In modern times there would seem to be scarcely any understanding of the fact that no man can do real service as a political leader unless he is a fearer of God, one who loves righteousness more than country, and serves the Eternal before any constituency. Sometimes a nation low enough in morality has been so far awake to its need and danger as to give the helm, at least for a time, to a servant of truth and righteousness and to follow where he leads. But more commonly is it the case that political leaders are chosen anywhere rather than from the ranks of the spiritually earnest. It is oratorical dash now, and now the cleverness of the intriguer, or the power of rank and wealth, that catches popular favour and exalts a man in the State. Members of parliament, cabinet ministers, high officials need have no devoutness, no spiritual seriousness or insight. A nation generally seeks no such character in its legislators, and is often content with less than decent morality. Is it then any wonder that politics are arid and governments a series of errors? We need men who have the true idea of liberty and will set nations nominally Christian on the way of fulfilling their mission to the world. When the people want a spiritual leader he will appear; when they are ready to follow one of high and pure temper he will arise and show the way. But the plain truth is that our chiefs in the State, in society and business must be the men who represent the general opinion, the general aim. While we are in the main a worldly people, the best guides, those of spiritual mind, will never be allowed to carry their plans. And so we come back to the main lesson of the whole history, that only as each citizen is thoughtful of God and of duty, redeemed from selfishness and the world, can there be a true commonwealth, honourable government, beneficent civilisation. (R. A. Watson, M. A.)Prayer helpful to leadership You may be as unlike a warrior, as unlike one of the Lord Jesus Christ’ s Ironsides as unlike can be, yet you have a great deal to do with the making and shaping and sending of them. Can you feel the woes of Israel? Can you shed tears over her? Have you a large, sympathetic heart? And, summing it all up in one word, can you cry? can you pray? “ When the children of Israel cried unto the Lord,” the Lord sent this mighty Othniel, upon whom the Spirit of the Lord came Ah! I think we are weak there. We would have more great preachers, we would have more revival movements, in the large meaning of the word revival--not only the ingathering of sinners, but the up-building and brightening of saints--if we had more people who sigh and cry for the sad condition of God’ s inheritance. “ Ye that make mention of the Lord, keep not silence.” Tossing often on a bed of sickness, or weakness, or pain, do you sigh and cry? Then will God be getting ready His Othniels, and Ehuds, and Shamgars. (John McNeill.)The gift of “ the Spirit of the Lord” This clearly teaches us that all gifts of the Spirit, and all excellent effects thereof, they are none of ours--they are the Lord’ s; He giveth and distributeth them at His pleasure, as we see here that it was the Spirit of the Lord that came upon Othniel, whereby he brought to pass the great things that he did. And whatsoever is of any note in man for price and excellency it is all of God, and cometh from His mere bounty. Alas! there is no bird stripped of her feathers more bare and naked than man in himself is void of goodness; for what hath he that he hath not received? Insomuch as all that he hath to glory of is his sin--a most holy and approved truth, which giveth God His due, and layeth out man in his colours, that he is nothing else, if he rob not God of His honour, and prank not up himself in his gifts, he is nothing else but naked, poor, and a mirror of misery: (R. Rogers.)Judgment, then deliverance Judgment and then deliverance; judgment of the mistakes and sins men have committed, thereby bringing themselves into trouble; conviction of sin and righteousness; thereafter guidance and help that their feet may be set on a rock and their goings established--this is the right sequence. That God should help the proud, the self-sufficient out of their troubles in order that they may go on in pride and vain glory, or that He should save the vicious from the consequences of their vice and leave them to persist in their iniquity, would be no Divine work. The new mind and the right spirit must be put in men, they must bear their condemnation, lay it to heart and repent, there must be a revival of holy purpose and aspiration first. Then the oppressors will be driven from the land, the weight of trouble lifted from the soul. (R. A. Watson, M. A.)The making of a hero This is a book of heroes, of strong men, and strong women too, who, in a time of storm and stress, saved their own souls and the souls of those around them also. It will brace you up, invigorate, and inspire you. It is said of Pitt that he breathed his own lofty spirit into his country. “ No man,” said a soldier of the time, “ ever entered Mr. Pitt’ s room who did not feel himself a braver man when he came out than when he went in.” And no man can read this book sympathetically without being moved to emulation of the mighty souls that move across its pages. It tells us very briefly, but suggestively, the story of twelve people who helped to make Israel, and of these the first, and in some respects the best also, is Othniel, the son of Kenaz. Many of these “ saviours,” as they are called, were far from being perfect characters. But in Othniel’ s life, as we have it, there is no hint of anything that offends either the taste or the conscience. His name means God’ s Lion; and throughout he seems to have been a brave, pure, noble man. And yet the age in which he lived was a very corrupt one. His surroundings were very unfavourable to the growth of character. There was no king or leader in Israel--every man did that which was right in his own eyes. Idolatry and licentiousness abounded. And the task set before you, young men and women, is not so very unlike that which faced Othniel. You must first save yourselves--you must, by God’ s help, save your own souls. You must also help God to save the world. This is your task and your privilege--both to be saved and to be saviours. But how did Othniel become a hero and a saviour of his people? I. “ Caleb said ‘ He that smiteth Kiriath-sepher and taketh it, to him will I give Achsah my daughter to wife.’ And Othniel the son of Kenaz took it.” That is the first fact given us from Othniel’ s life, and that is all that is said about it--Othniel took it--took the stronghold of the mighty sons of Anak--the oracle city of idolatry before which even Caleb quailed. Othniel took it. But many things go to the making of such a deed as that.1. First, of course, comes courage. It was an undertaking full of desperate difficulties. What was needed was not so much physical as moral courage. The courage to follow is common enough; it is the courage to lead that is rare. Othniel had this soul-quality. He led the way and took the city. Well, if you young people are bent upon saving yourselves from the evil that is in the world, you too must have and must exercise this soul-courage. It often needs more courage to handle the yard-wand than the sword--to be a business-man than to be a soldier. Daily life, all hum-drum as it looks, has its Marathons, its Waterloos, and its Minas; its Six Hundreds that ride into the jaws of death. 2. But courage, what is it? How does any one get courage? Well, if we take another look at Othniel we shall see that the lion in him was not born on the day Debir was taken. It was already strong, matured, full grown. Born long before this in the desert, it had been nourished by daily deeds of unrewarded valour. Acts such as this take years to grow. All his life he had been unconsciously preparing for this. Yes, that is the story of all courage. God gives it to us as He gives all things in seed form. Every heart is full of germs--courage-germs among them. If we cultivate any germ it grows and bears fruit; if we neglect it it dies. If you want courage you must grow it from a seed--that is you must practise the little you have. 3. Once more: This deed of Othniel’ s lays bare to us the central secret of all true power--faith. You are familiar with great facts of which Othniel never even dreamt. But your salvation does not depend on how many beliefs you carry about with you, but on how much do you believe any of them. Any truth becomes a saving truth to the soul that trusts it and through it trusts God. Thus this little sentence, unpromising as it looks, gives us three things that go to the making of a hero: courage, habit, faith, and the greatest of these is faith. II. “ And he (Caleb) gave him Achsah his daughter to wife: and it came to pass when she came unto him that she moved him to ask of her father a field.” This, the second of the three facts of Othniel’ s history, introduces us into a very different set of circumstances, a different climate of life in fact.1. Debir is taken; Caleb has kept his word; the bride is coming to her new home. Applause is not much for a young pair to live on; so, amid the excitement and the joy, this fair daughter of the wilderness kept her eyes open and her wits about her. She noted the situation in which her new home lay. It was south land. It had no water. She moved her husband to ask for the field that had the springs of water. But Othniel is better at fighting than asking. Her humour, her sense, and her exquisite tact carried all before them. Caleb gave her “ the upper springs and the nether springs.” 2. But what has this to do with the making of a hero? Much in every way. Othniel was brave enough but he had a great deal to learn. He had taken Debir with his sword, but here at his own door he is confronted with a situation in which his sword is useless. Evidently he must learn the use of other weapons. He must master the art of gracious speech. He must acquire tact. There are knots which it avails not to cut, they must be patiently untied by skilful fingers. He is to help in making a people who shall never become formidable as a military power--never produce an Alexander or a Caesar--who shall ultimately lose all their swords, lose every inch of their territory and every stone of their citadels, and yet shall overcome their enemies through sheer force of character. That he may do this God sent him to the home-school and the farm-school to learn those homely virtues of common sense, patience, and tact, without which strength and courage were of little avail. 3. Well, you too, young people, must not despise these. III. “ The children of Israel did that which was evil in the sight of the Lord . . . the children of Israel served Cashan-rishathaim eight years . . . the children of Israel cried unto the Lord.” Many years--forty, perhaps, or even more--have passed since Othniel and Achsah took possession of their new home, and we are confronted with a new and painful situation. The Lord’ s people “ forgat the Lord and served the Baalim“ --that was their sin! “ They served Cushan, King of Mesopotamia“ --that was their punishment Egypt and Pharaoh were not so far away as they thought. Egypt, the land of bondage, is wherever sin is, and Pharaoh follows iniquity as the night the day. “ And the Lord raised up a saviour . . . even Othniel, and the Spirit of the Lord came upon him.” He raised him to this glorious height of manhood by breathing into him His own breath of love and life. There were many reasons why Othniel should do nothing. The chief, perhaps, was that apparently he could do nothing. Perhaps Achsah was another--and the farm a third. Yes, depend upon it there were many voices both within and without that bade Othniel beware of meddling with things beyond his power. But the still small voice called. He put himself, all that he was, all that he had, upon the altar, “ and he judged Israel.” He called the erring people back to truth and duty. Led by God’ s spirit he began there, with the people’ s own sin first. Then he “ went out to war . . . and his hand prevailed against Cushan, and the land had rest forty years.” Thus Othniel, even Othniel, became a saviour of his people, and the lion-like man of war, under the influence of God’ s spirit, was changed into a living prophecy of the Lamb of God, the Saviour of the world. “ And Othniel, the son of Kenaz, died,” having in a rude, hard age, nobly sustained the character of the Happy Warrior. The phase “ Othniel--a saviour,” is at once his epitaph and his eulogy. Well, even so are noble lives still made. Faith, patience, wisdom, and the breath of God are the great life-building powers. Saviourhood is the end of all the ways of God in a soul. He makes some men strong in order that they may help the weak. He gives wisdom to some that they may thereby guide the foolish. He makes men holy in order that they may turn the unholy from the error of their way. Now, young people, will you be made strong in the Lord and in the strength of His might? Around you, in numbers that Othniel never dreamed of, are men that “ serve the Baalim and serve Cushan,” that sin, and suffer for their sin in mind, body, and estate. Will you help to save these? (J. M. Gibbon.) Judges 3:12-30 The Lord strengthened Eglon the king of Moab against Israel.Sin--suffering; penitence and deliverance repeated I. New sin added: “ Again”1. A painful surprise. 2. Deeper guilt. It showed more deliberation in the act of rebellion, more stubborness of will, and greater defiance of the Divine authority. It also implied the heavy guilt of despising all the argument involved in the close and faithful dealing God had with them, in the terrible chastisements He had already brought down on their heads. 3. A perplexing problem to solve. Why should the children of such holy men as Abraham, Isaac, and Jacob become such incorrigible rebels? This is the puzzle that meets us everywhere in the history of God’ s Israel. (1) The people had lost their leader.(2) Apostasy was due in part to the universal bad example.(3) Idolatry was their easily besetting sin.(4) A new generation had sprung up.(5) The inveterate depravity of the human heart. II. New chastisement inflicted.1. The Lord chastises in faithfulness.2. He makes use of a new rod.3. He sends a more severe token of His displeasure. We do not know, indeed, that the oppression of the Moabites was heavier than that of the Mesepotamian hordes. Probably there was not much to choose between them. But it was certainly much longer continued. Now it is eighteen years of servitude, whereas formerly it was but eight years. In this respect, the scourge was much more severe, not only because the lash was longer applied, but also because God showed that His ear was more heavy to hear their prayer. It was also a deeper humiliation to be trodden upon by a people whom till now they had despised, from their birth onwards, and who had been accustomed for more than three generations to tremble at the name, and the mention of the God of Israel.4. He helps His enemies against His own people. III. New expressions of penitence.1. In distress they flee to the universal refuge. 2. They had a special plea with God as children of the covenant. 3. Their temporary apostasy did not shut them out from the privilege of prayer. (1) They had a mediator to plead for them in their priesthood, and the continual sacrifices were laid on the altar, as the means of propitiating. (2) Their apostasy was not allowed by their covenant God to become permanent. IV. New deliverances experienced.1. This deliverance came in answer to prayer.2. It was brought about by a suitable instrument. (J. P. Millar.)Ehud the son of Gera. The summer parlour I. A man under great physical disadvantages may accomplish wonders. Ehud was left-handed; and the original implies some serious defect in the right hand. So it has often been. Among poets, the three greatest of all times were totally blind, viz.: Homer, Ossian, and Milton. Among sculptors: Gambassio could not see the marble or the chisel. Among authors: Pope, the poet, was a wretched invalid. Among preachers: Robert Hall, Richard Baxter, Edward Payson, Samuel Rutherford, and Dr. McAll were all invalids. These men in the battle of life fought with the right hand tied behind them; but they had something better, viz., the spirit of consecration to a righteous and noble life. II. Ehud teaches us to make thorough work of what belongs to our deliverance from sin. Some are content to cut down sins which may be ranked as kings, princes, and captains: but Ehud slew the common soldiers as well. It is to work as thorough that each of us is called. This is no easy work. But heaven is not to be reached by easy-going people. III. God makes ready in some sense every instrument of death, and is the sovereign disposer of all events. There are three kingdoms--of Nature, of Providence, and of Grace. Of each and all Jehovah is King. In the kingdom of Providence, some of the instruments of death are common sickness, epidemics, accidents in erecting houses, accidents at sea, accidents on the rail-train. These are no accidents! God has perfect right to slay a man either by malaria or by the instrumentality of man. He alone has the keys of the grave. IV. Nobody steps out of life as he expects. It was so with the king of Moab. Death to him was a great surprise. There was but a step between him and death; but he knew it not. “ The unexpected is the probable!” The manner in which we step out of life is pre-eminently unlooked for. If so, we press an inference: Prepare! Be ready! The accepted time is now! (W.F. Bishop.)I have a message from God unto thee.-- A message from God I. Before proceeding to the delivery of this message, I would insist upon The fact here stated--namely, that I come to you, as a messenger “ from God.” One chief reason why mankind hear with so much indifference and with so little effect upon themselves, is simply that they fail to recognise that he who thus speaks to them does come from God. Suppose, however, that yonder heaven should open, and that down through the “ everlasting gates” and along the fields of air should come an angel burning with celestial glory and should stand suddenly in your midst. Would not your minds be instantly raised to a fixed and reverent attention? Would you not almost seem to hear in the tones and words of the heavenly messenger the very voice of the Mighty One by whom he was sent? But I claim that I as truly come “ from God.” II. We pass on then, to The delivery of this message. It is a message from God; there is no place for argument. It is a message to a soul in imminent danger of destruction; there is no room for the play of imagination.1. Man of the world, absorbed in the occupations of this present life, whatever those occupations may be, “ I have a message from God unto thee.” “ Riches and honours,” He declares, “ come of Me alone.” “ Riches,” He affirms, “ certainly take to themselves wings, they fly away as an eagle toward heaven.” “ Riches,” He warns you, “ profit not in the day of wrath.” God declares to you, that if you allow mammon to have a higher place in your hearts than Himself and His service, you must expect nothing else but that He will strip you of all your gains when perhaps you least expect it, and render all your labour of none effect. He reminds you that you “ can take nothing out” of this world. And He bids me remind you that after death there is a judgment. 2. Young man and young woman just entering life, “ I have a message from God unto thee.” God bids me tell you that you have in your possession a priceless treasure which He has committed to you to be used for His glory, and for which He will hold you hereafter to a strict account. You are in the possession of sensibilities not yet dead to the influence of His grace. He has afforded you a perfect knowledge of His will, and He has, moreover, brought to bear upon your hearts the power of His Spirit. He tells you that you may squander and lose all the advantages which you now possess, but He warns you of the result. 3. Lukewarm Christian, “ I have a message from God unto thee.” God bids me tell you, in few words, just what your religion means, and what it is worth. You profess with your lips to serve God, while you plot in your heart how you may serve God and the world. But God tells you that while you imagine you are deceiving Him, He sees through the duplicity, the meanness of your conduct. 4. Daring and impenitent man, you who can violate God’ s law without a feeling of alarm or remorse, “ I have a message from God unto thee.” You have travelled far. If ever you repent now, to the saving of your soul, it must be by a severe and terrible struggle. You have trifled with God’ s mercy, but His justice has abated not one tittle of severity. God, however, sends me once more, to tell you that if you will even now put forth all your strength to break the cords wherewith sin has bound you, He will still vouchsafe to assist and bless you in your endeavours. But if you are deaf to this message, if you will still go on in impenitence and sin if you refuse to be reconciled to Him, He informs you that He “ reserveth wrath to His enemies.” (W. Rudder, D. D.)The gospel message I. The Tidings I bring to-day are very different from those which Ehud carried to the King of Moab, and my design in delivering them is very opposite to his. He came, evidently, with an hostile intention, and concealed, under his garment, a deadly weapon. The message he brought was a message of vengeance, and though artfully disguised, was to prove fatal to the King of Moab. But the message I bring is a message of peace and goodwill to men, and my intention in delivering it is the most kind and friendly.1. In the first place, let me beseech you to awake from that slumber and insensibility in which, perhaps, you have too long remained. If you were hanging upon the brink of a precipice, would you not haste away to some place of safety? 2. A second message which I have from God to you is, to intreat you to be reconciled to Him. Will you persist in your enmity to God when He is willing to become your friend? 3. A third message I have got from God to you is to beseech you to kiss the Son; that is, honour, love, and obey the Son lest He be angry, and ye perish from the way. It was the great object of our blessed Lord’ s ministry to recommend Himself to the affections of men, and to persuade them to come to Him. 4. A fourth message I have from God to you is, that you be prepared to meet Him. 5. A fifth message which I have got from God to you is, that you set your hearts and your house in order, for you must die and not live. II. I go on to urge you to comply with the gospel message, by a few motives and arguments.1. Reflect first on the authority of the Person who sends the message. 2. A second argument to persuade you to comply with the gospel message, is the vast importance of it. It is not of a trifling nature, like a piece of idle news, to which you may listen or not as you please. It is the most interesting which was ever published to mankind. What is the history of all the arts and sciences, when compared with the life and doctrine, with the sufferings and death, with the resurrection and glory of the Son of God? Are they not mere childish tales? And shall we prefer what tends to amuse and entertain us, to what contributes to enlighten and to save us? S. A third argument to engage you to comply with the gospel message is the encouraging and precious promises contained in it. It is suited to our guilt and depravity as sinners, and to our weakness and imperfection as creatures. 4. One argument more to engage you to comply with the gospel message is, that your ruin is certain and inevitable if you do it not. Perhaps the message I have now delivered you may be the last you ever shall receive; and is not this a strong argument for complying with it? (D. Johnston, D. D.)I have a message from God unto thee And perhaps you are ready to say, If we were certain you had, we should hang upon your lips with the utmost attention. Have you, indeed, had any immediate communication from heaven concerning us? No. Have you any new revelation to deliver to us? No: and yet, “ I have a message from God unto you” : that message is in this book--this book that many of you neglect and despise. “ I have a message from God unto you.” You are all equally interested in it. I. To the young. It may be you start astonished that I begin with you. You fancy I should begin with the aged who are just stepping into the grave. But how do you know they are nearer death than you? II. I have a message from God unto you who are in the meridian of life. You who are engaged in its active business--ye merchants, ye tradesmen, I have a message from God unto you: “ Be careful for nothing,” etc. “ Seek ye first the kingdom of God,” etc. “ What shall it profit a man, if he should gain,” etc. III. I have a message to the old and grey-headed: “ The hoary head is a crown of glory, if it be found in the way of righteousness.” Is that honour yours? “ Though you walk through the valley,” etc. But are you an aged sinner, a hoary-headed trifler, scoffing at eternity, with one foot in the grave? Alas! alas! I have a message from God unto you: “ The Judge standeth at the door.” “ Behold, I come quickly,” etc. IV. I have a message from God unto the rich. I have a message of warning: “ Charge those that are rich in this world,” etc. It is a message of caution: “ How hardly shall they that have riches,” etc. It is a message of admonition. What says the wise man, “ Wilt thou set thine eyes upon that which is not?” “ Riches make to themselves wings,” etc. Are riches the right soil for piety? No--but the most formidable obstruction to its growth. V. I have a message to the poor. Are you poor and pious? Then yours is the kingdom of heaven. “ The poor have the gospel preached unto them.” The promises of Scripture are principally applicable to the poor. VI. Are any of you sceptical? I have a message from God unto you. Are you sincere? Do you really wish to ascertain the truth? I have a message from God unto you: “ If any man will do His will,” etc., that is the man who shall ascertain the truth, and be emancipated by its freedom. But it is not the man who comes to speculate--who comes to gratify an idle curiosity--who comes cherishing the love of sin; that is not the man who shall know the truth. VII. is your mind deistical? You want more evidence to prove that this holy book is the Word of God. Do you want mathematical demonstration? It were madness to ask it upon a moral subject. What evidence do you want? Is it evidence of testimony? You have it; and, I venture to say, there is more evidence of the Scriptures than of any other history on the face of the earth. What evidence do you want? Is it the evidence of prophecy? You have it. The Jews, at the present day, are a living and a mighty argument in proof of the truth of the Scriptures. What evidence do you want? Is it the evidence of miracles? That evidence was given in the first ages of Christianity, in order to establish the Divine authority of the Christian system, and, having accomplished it, it is done away; for if miracles had continued to the present hour, they would have ceased to operate in the way of miracles. There is sufficient evidence to justify the ways of God to men in your condemnation, if, after all this evidence, you reject Him. VIII. Do I speak to any who are desponding and penitential? What a sudden change! what a delightful contrast! “ I have a message from God unto you.” “ Come, and let us reason together,” etc. (T. Raffles, D. D.)The gospel message I. The ministers of the gospel are God’ s messengers. II. The ministers of the gospel must be faithful in delivering their message. III. If men refuse to attend to the message thus delivered to them, it is at their own peril. IV. A more direct application of the text: “ I have a message from God unto thee.”1. To the careless, thoughtless person. 2. To the ungodly and the profane. 3. To the humble and serious inquirer after Divine truth (Hebrews 10:38; Revelation 2:5). 4. To those who, having once known the way of righteousness, are turned from the holy commandment delivered unto them. 5. To him whose heart now labours under a sense of sin; who, being brought to see his guilt and danger, is full of fear, and trembles for the consequences. How shall he escape the sentence of His righteous law? What shall he do to be saved? “ Believe in the Lord Jesus Christ,” etc. 6. To the established Christian; the man who, having fled to Christ for refuge, from the guilt and power of sin, has found peace and joy in believing; and being now professedly devoted to the Lord’ s service, is living in hope of the glory that shall be revealed. “ Be faithful unto death,” etc. “ Be not weary of well-doing.” “ Grow in grace,” and “ Let thy profiting appear unto all men.” (E. Cooper, M. A.)God’ s messages I. God’ s messages are of different kinds.1. Reconciliation.2. Repentance.3. Faith.4. Life and salvation.5. Gospel privileges.6. Special tokens of Divine favour.7. Deliverances.8. Warning and threatening.9. Calls to duty. 10. Commands. 11. Encouragement. 12. Doom. II. Every man has Divine messages sent to him personally. In the gospel, in the ordinary providence of God, and in the workings of his own conscience.1. God individualises every man. 2. The wise thing for every man is to act as if he were the only person dealt with. 3. The messages are framed so as to have always an individual application. III. God’ s messages are always to be reverently received. IV. it is dangerous to turn a deaf ear to God’ s messages. V. Messages of good to the righteous and of evil to the wicked often come together. VI. God sends messages of mercy before he sends messages of judgment. VII. It is our duty and our wisdom to be always ready to receive the Lord’ s messages. Most men are not ready when the message comes (Luke 17:27-30; Luke 12:20; Luke 16:19, with 23; Matthew 25:5; 1 Thessalonians 5:3; 1 Kings 22:26-27, with 34-37; Proverbs 14:32; Matthew 7:13; 2 Samuel 18:9). Some are ready (Luke 2:29-30; 2 Timothy 4:6-8; Acts 7:59-60; Hebrews 11:13-16; 2 Corinthians 5:2; 2 Corinthians 5:9; 2 Samuel 15:26; 1 Chronicles 23:5; 1 Samuel 3:18). (J. P. Millar.)A distinct message Can there be any person to whom God has never sent a message? Is He your Creator? And has He made you to drift on the tempestuous sea of life in solitude without compass or guide? I. Messages from God. This Bible is in the house of every Englishman. It is “ a message from God unto thee.” Other messengers you have had. Ought not the kindness and compassion extended to you in providence to have led you to say, “ How can I grieve such a God?” Other messages have come to you draped in black. Can you forget the season when life trembled in the scale, and the physician knew not which way it would turn? Another dark messenger has come to you. Death has bereaved you of friends and comrades. Are there those whom thou didst ensnare who have gone their way before thee to feel their terrible remorse? Let the remembrance of them make you pause and think and turn from your sins to the living and true God. II. The gospel of the grace of God is in itself a message from God to you. Be sure of this, let our case be what it may, the gospel preached is a message from God to our souls. The hypocrite cannot long attend upon the means of grace without finding that its doctrines are very heart-searching. They pierce his thoughts; they hold a candle up to him, and if he would but look they would expose his desperate condition. The formalists, the men who delight in ceremonies, cannot long frequent God’ s hallowed courts, where His true ministers proclaim His name, with out perceiving that there is a message from God to them. The most careless spirit will find in the Word a looking-glass held up to his face in which he can see a reflection of himself. III. If there be such a message as this from God to us, how should we treat it? (C. H. Spurgeon.)The Christian minister bearing a message from God to man I. The bearers of the message. II. The nature of the message. Ehud. III. The danger of neglecting this message. (H. S. Plumptre, M. A.)A message from God I. It is a message of truth. II. It is a message of love. III. It is a message of peace. IV. It is a message of reconciliation. V. It is needed by thee. This alone is the message humanity needs; it alone meets the breadth and depth and multitude of its necessities. The light of nature is Cimmerian darkness. It reveals your danger, but reveals no means of rescue. VI. It is suited to thee.1. It is suited to your ignorance, “ making wise unto salvation.”2. It is suited to man’ s sin, expiating its guilt by the blood of the Cross,3. It is suited to man’ s misery. VII. It is sufficient for thee. No want is there in our being which it cannot fill--no multitude it cannot minister to. VIII. It is sent to thee. (J. Cumming, D. D.)A message from God Think, first of all, of the feelings with which we should expect such a message to be received. For, consider the scene from which that message comes: from God’ s throne on high. And consider the Presence from which that message emanates--even from our Creator, our Preserver, in whose presence we may at any moment be called to stand. And think next of the effects which we should expect the delivery of such a message to produce--profound attention, deep gratitude, perfect obedience. “ A message from God! “ Is such a thing possible? Has there ever come to earth, and to us men, a message from God? Surely. The whole world is full of voices of God. The night wears away--the grey light comes stealing on. And the sweet dawn of early day says, “ I have a message from God unto thee.” To the sick--“ I have a message to thee.” “ There shall be neither sorrow, nor crying . . . neither shall there be any more pain.” To the mourner--“ I have a message to thee.” “ God shall wipe away all tears from their eyes.” To the secret sinner--“ I have a message from God unto thee.” “ God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” The day goes on--a clock strikes. “ I have a message from God unto thee,” it says: “ to thee, O careless one. The sands are fast running out--take heed how you waste time.” Men are at work in the fields. Suddenly there comes a booming sound, borne towards them on the breezes, “ Hark! that’ s the passing bell.” “ I have a message from God” --“ It is appointed unto men once to die; and after this, the judgment!” (J. B. C. Murphy, B. A.)Application of the truth D. L. Moody was first awakened to an interest in spiritual things while sitting drowsily in Dr. Kirk’ s church in Boston, by some one suddenly rousing him and telling him that the sermon “ meant him.”Ehud . . . took the dagger . . . and thrust it into his belly.-- Ehud: left-handedness According to the Septuagint, Ehud was an ambidexter; that is, a man who could use both hands with equal facility. Hector boasted ” Many a Greek hath bled by me, and I can shift my shield from right to left.” Of the children of Benjamin we read (Judges 20:16). Plato recommended all soldiers to acquire equal facility in the use of both hands. It is evident from all this, as well as from what is known amongst ourselves, that left-handedness has always been considered peculiar, otherwise it would, not have been pointed out as a feature in any case. We never say of a man that he is right-handed, but we do remark upon any man whom we see using his left hand for purposes which are usually assigned to the right. I. Many men may be dependent upon one man.1. The one man may be in a better position than the many, and this may account for his influence. Take the case of a besieged city: one man outside the walls may work out the deliverance of the whole, etc. 2. The one man may be able to move about more quickly than the many. Crowds cannot be hurried to any wise action. They soon lose themselves in confusion. They need leadership to give unity and precision to their movements. 3. Specially is one good man more than all the hosts of evil. For the sake of the one God preserves the many. II. The instruments chosen of God may often surprise and disappoint men. God sent a left-handed man to deliver Israel! It seemed like a mockery. In view of this apparent eccentricity of the Divine method we should remember--1. A man is not a great man merely because he is left-handed. Bunyan was a tinker, but it does not follow that every tinker is a Bunyan. George Whitefield was cross-eyed, but it does not follow that squinting is a condition of good preaching. 2. No man should be condemned merely because he does not take hold of things in the common way. Give every man an opportunity of proving himself. III. Some good use may be made of the most unlikely qualifications. Many are secretly lamenting some peculiarity of temperament, some defect of body, or some circumstance which seems to shut them off from the general band of workers. Let such persons look at the text and take heart again! (J. Parker, D. D.)Lessons from the death of Eglon I. The power of left-handed men. There are some men who, by physical organisation, have as much strength in their left hand as in their right hand; but there is something in this text which implies that Ehud had some defect in his right hand which compelled him to use the left. Oh, the power of left-handed men! Genius is often self-observant, careful of itself, not given to much toil, bringing increase to its own aggrandisement, while many a man with no natural endowments, actually defective in physical and mental organisation, has an earnestness for the right, a patient industry, an all-consuming perseverance, which achieves marvels for the kingdom of Christ. Though left-handed, as Ehud, they can strike down a sin as great and imperial as Eglon. But! don’ t suppose that Ehud, the first time he took a sling in his left hand, could throw a stone a hair’ s breadth and not miss. I suppose it was practice that gave him the wonderful dexterity. Go forth to your spheres of duty, and be not discouraged if in your first attempts you miss the mark. There was an oculist performing a very difficult operation on the human eye. A young doctor stood by and said, “ How easily you do that--it don’ t seem to cause you any trouble at all.” “ Ah,” said the old oculist, “ it is very easy now, but I spoiled a hat full of eyes to learn that.” Be not surprised if it takes some practice before we can help men to moral eyesight, and bring them to a vision of the Cross. Left-handed men, to the work! Take the gospel for a sling, and faith and repentance for the smooth stone from the brook. Take sure aim, God directs the weapon, and great Goliaths will tumble before you. II. The danger of worldly elevations. This Eglon was what the world called a great man. There were hundreds of people who would have considered it the greatest honour of their life just to have him speak to them; yet, although he is so high up in worldly position, he is not beyond the reach of Ehud’ s dagger. I see a great many people trying to climb up in social position, having an idea that there is a safe place somewhere far above, not knowing that the mountain of fame has a top like Mont Blanc, covered with perpetual snow. Oh, be content with just such a position as God has placed you in. It may not be said of us, “ He was a great general,” or “ He was an honoured chieftain,” or “ He was mighty in worldly attainments” ; but this thing may be said of you and me, “ He was a good citizen, a faithful Christian, a friend of Jesus.” And that in the last day will be the highest of all eulogiums. III. Death comes to the summer-house. Eglon did not expect to die in that fine place. Amid all the flower-leaves that drifted like summer snow into the window; in the tinkle and dash of the fountains; in the sound of a thousand leaves fluttering on one tree branch; in the cool breeze that came up to shake feverish troubles out of the king’ s locks--there was nothing that spake of death, but there he died! In the winter, when the snow is a shroud, and when the wind is a dirge, it is easy to think of our mortality. And yet my text teaches that death does sometimes come to the summer-house. He is blind, and cannot see the leaves. He is deaf, and cannot hear the fountains. Gather about us what we will of comfort and luxury, when the pale messenger comes he does not stop to look at the architecture of the house before he comes in; nor, entering, does he wait to examine the pictures we have gathered on the wall. (T. De Witt Talmage.)Unexpected perils 1. I daresay you think it was a rash thing of Eglon to receive Ehud in private, when he knew very well that the man who asked to see him was one of a people that hated him and longed to be rid of his oppression. And what is more extraordinary in his rashness is that he suffers Ehud to come to him with that great dagger a cubit long on his thigh. It is true that Ehud had a cloak, but I do not think it could altogether have concealed the weapon. I believe the reason why Eglon was easy in mind was this, Ehud had got his dagger slung on the wrong side. He left the fact of Ehud being left-handed entirely out of his calculation, and that was his ruin. 2. “ Let him that thinketh he standeth take heed lest he fall.” We have enemies, temptations without and within, to watch against. It is just when, and where, and how you least expect danger, that a fall may come. Take care! be sober! be vigilant l (S. Baring-Gould, M. A.)Effective preachers compared to Ehud When you see a man with a gift in his right hand, and his dagger concealed where only his left hand could get at it, that man is worth the watching. There is no preacher in the world worth his salt who is not like that. Like Ehud, have the right hand filled with the gift, with the gospel offer and present, if you like, but for God’ s sake, and for the sake of everything, hit hard with the left! Preaching that does any good is typified in Ehud. The gift, and the gift in the best hand, and the gift put first; but look out for the left, look out for the blow. It is not to be all coddling, and wheedling, and coaxing, and pleading, “ Oh!” and “ Ah!” and “ Won’ t you come?” There must be the law, the terror, the close-quarters, the words that are daggers, and the daggers driven home, and that unexpectedly. For that is another element in Ehud. Ehud is what we may call a man who does his work in his own way, and therefore he abounds in what I may call ” surprise.” In the Church, in all our pulpits, in all our active operations for God at home and abroad, would that we had more of the surprise; more unexpected things happening. More men who can work the left hand when the right hand gets tired, And when God sends a surprise-man to us, don’ t you turn round and find fault with that man. Encourage him; cheer him on. He doesn’ t do as you do--he does, it may be, the other way; don’ t find fault with his methods. The test of all preaching styles is, do they hit? Do they go home? Do they minimise man and magnify God? Then they are all right. (John McNeill.)They took a key.-- A sermon upon keys There are many different kinds of keys in the world, but I think we might select one or two of them, and try if we can make them keys of wisdom, to open our understandings. We shall, then, begin with a small but a very important key, namely-- I. The Watch-Key. The heart of the watch is the mainspring. The watch will not go unless the main spring is right. II. The “ Safe” Key. Two burglars have been trying hard for hours to break into a merchant’ s safe. At last they give it up as hopeless and make their escape. In due time the merchant opens his shop, and takes a small key out of his pocket, and in less than a minute, and as if by magic, the heavy iron doors swing open. Then he takes out the gold, silver, and other valuables that he only can reach. The Bible is the “ safe” of the Christian. Many people look at it, but only a few possess the key and are able to get at the treasures. Some people are so foolish as to deny that there are treasures in the Word of God because they cannot find them. III. The House Key. To be presented with the key of a house signifies to have liberty to go in and out of that house. Christ speaks of a house of which He is the door (John 10:9). Faith is the key to open it, for He again tells us that (John 3:19). All who are in Christ are safe from the many dangers that ruin the souls of men. Within the fold there is pasture for the sheep. So in Christ there is refreshing and satisfying pasture. Nothing else can satisfy us. (John Mitchell.) Judges 3:31 Shamgar the son of Anath.Shamgar This is one of the most singular and astonishing battles in the history of the world. If Shamgar had been stationed in some Thermopylae, where the foe could only come one or two at a time it would not have been so wonderful; but he was in the open field, literally surrounded by six hundred desperadoes, bent on plunder and death. It gives us some idea of what pluck can do for a man when fired with the love of home and country. To my mind, there is something wonderful, almost miraculous, in this strange battle and unparalleled victory. I wonder, first of all, how he could muster courage to face so many, and how he escaped when surrounded by such a multitude. I wonder also, that when the Philistines saw that they were being slaughtered at every blow, and that they had no power to injure their mysterious antagonist, that they fought on and stood their ground until the last man was slain. It only shows that men may have courage in fighting on the side of evil without a particle of truth or righteousness to inspire them; that they will sacrifice their lives on the altar of a bad cause as well as a good one. I. Men determine their future by the manner in which they meet the duties and provocations of the present. God never selects a lazy, idle man, when He is going to choose a person to do some noble work. He promotes none but busy men. Shamgar was ploughing when the Philistines came upon him. It speaks well for him that he had heart to plough at such a time, for the whole country was thrown into great fear and discouragement. Few men, I am inclined to think, had courage enough just then to plough. Such men are an inspiration and a blessing to any community. So far as we can ascertain, Shamgar was an humble labouring man. Yet his heroic conduct on this occasion brought him into notice, and raised him to be one of the judges of Israel. The world is looking for men who can bring things to pass. Noble deeds are the stairway leading to greatness and honour. If you would be trusted, first learn to be honest; if you would rule, first learn how to obey; if you would rise to a more important position, fill the place where you are to overflowing with yourself, and God will soon beckon you to a wider sphere. II. In the absence of success, it is poor logic to throw the blame on our instruments or surroundings. The workman is more than his tools. The spirit and skill of the worker tower above his surroundings, and give value and significance to the instruments he wields. Shamgar fought this battle with an ox goad. However discouraging your circumstances, if you give yourself fully to God, and walk in the full honours of uprightness before Him, the great Captain of our salvation will not only give you blessed foretastes of the “ rest that remaineth for the people of God,” but He will also enable you to cut your way to victory through all the spiritual Philistines that may confront you, even though your instruments may be as insignificant as those of Shamgar. III. In our life work we should be natural, and use the instruments we know best how to handle. Shamgar fought with the ex-goad. He knew so well how to handle it that, at close range, it was a terrible weapon to come in contact with. He could kill more men with it in a crowd than with sword or musket. He knew the spring and feel of it so perfectly that every stroke brought two or three Philistines to the ground. What we want in order to our greatest possible efficiency is, not somebody else’ s way of doing things, but our own, trained and sanctified by the grace of God. No two persons are exactly alike; and so there are phases of work which each individual is constitutionally fitted to do which no other person can ever do quite as well. IV. New instrumentalities should not be condemned simply because they are new and out of the regular order, but should be judged and valued according to their results. As a weapon of destruction the ox goad was unknown up to this time; but, judged of by its results, it was worthy of high appreciation. It may be that, in the past, the Church has been a little too conservative in the matter of new agency; that she has been too much inclined to condemn any agency that was not officially sanctioned or technically approved. There is nothing that carries conviction like the logic of facts, and nothing succeeds like success. Think of one man against six hundred, with nothing in his hands but an ox goad. You may not be as well qualified for the work as some others; but still God has a work for you to do, and He will help you to do it if you do your best and trust Him. It may be that your sphere is humble and obscure, but you can live a noble life and do grand work in obscurity. Some of the greatest evangelists of our own day teach us two lessons--1. That sanctified individuality is the condition of usefulness and the great want of the times. 2. That the vast majority of Christians have talent enough to become each a mighty power, in the hands of God, to hasten the millennial glory of the future. (T. Kelly.)A man for the time From this let all true patriots take heart--with the hour and the peril comes the man required. I. The apparent incompatibility and insufficiency of the deliverer and his weapon. A herdman carrying a goad, an ugly implement some eight or ten feet long, and shod with iron. Uncouth, without such military training as the science of the times could give, destitute of such arms as the Philistines would be likely to fear. He could only be looked upon as an improvised leader with an extemporised armament. Opposed to him was a host led by hereditary chieftains. Now, as ever, the Philistine opponents of Christ and the truth grin inanely at the rabble rout, as they deem the Lord’ s host to be. They sneer at the Word, albeit they bear many scars inflicted by that old Damascene blade. They laugh at the praying, the preaching, and the labour of the “ unlearned and ignorant men” whom the Lord has called to do His work. II. The triumphant efficacy of both. Shamgar’ s generalship, strong arm, awful ox-goad, proved to be no laughing matters. The soul of a patriot, the genius of a leader, the skill of a strategist, were all in him. Neither devil, lords, nor army had much time to sneer when Shamgar reached them. They had mistaken the man, the instrument, and the God behind all. History repeats and spiritualises itself. For, we ask, in what is the augury, whence is the success of our Christian warfare, waged against the enemies of God and man? In numbers, literary efficiency, dialectical skill, scientific theology? Not so; Satan can beat us out of the field in every one of these. He is constantly doing it. Not all the drum-beating, banner-waving, and shouting of our conferences and demonstrations ever frighten him. But his doom is sealed when a Christ-filled Shamgar leads. That man who on his knees pleads and waits to know, “ Lord, what wilt Thou have me to do?” --such are the men we want, the men we should pray for, the men we ought to be. The fact that we are Christians should be a certificate that we are surrendered, Christ-filled men, or our profession is a lie. Would that all were so. Oh, that all may become so! Whatever the sacrifice involved, there is no more happy life, and, at its close, can be no more glorious epitaph than “ he saved Israel!” (James Dann.)Shamgar: mean instruments 1. How absurd it is for any man to blame his tools for bad work. Shamgar used an ox-goad; Samson wielded the jawbone of an ass; David had but a sling and stone. Some times we think what wonders we could do if we had better instruments. 2. How important it is that men should use those instruments which they can handle most skilfully. Shamgar knew how to use the ox-goad, and David knew how to use the sling and stone. 3. How foolish it would be to ridicule the instruments when the results are so obviously good. Look at the six hundred dead men! Look at the slain giant! Look at the prostrate walls of Jericho! The rule applies to every department of life. It applies to preaching. It applies to foreign missions. It applies to every Christian effort. 4. How victories are sometimes won in the face of the greatest improbabilities. One man against six hundred! Some men would have succumbed under the mere pressure of numbers, but Shamgar fought the crowd. Do not let us blame men for working with instruments that have not been officially or technically approved. The one great object is to do good. What meaner instrument can there be than the Cross? (J. Parker, D. D.)Shamgar’ s ox-goad Shamgar considered not whether he was equipped for attacking Philistines, but turned on them from the plough, his blood leaping in him with swift indignation. The instrument of his assault was not made for the use to which it was put: the power lay in the arm that wielded the goad and the fearless will of the man who struck for his own birthright, freedom--for Israel’ s birth right, to be the servant of no other race. Undoubtedly it is well that in any efforts made for the Church or for society men should consider how they are to act, and should furnish themselves in the best manner for the work that is to be done. No outfit of knowledge, skill, experience, is to be despised. A man does not serve the world better in ignorance than in learning, in bluntness than in refinement. But the serious danger for such an age as our own is that strength may be frittered away and zeal expended in the mere preparation of weapons, in the mere exercise before the war begins. The important points at issue are apt to be lost sight of, and the vital distinctions on which the whole battle turns to fade away in an atmosphere of compromise. (R. A. Watson, M. A.)Shamgar’ s ox-goad The ox-goad was not much; but Shamgar with the ox-goad, that was the sight to see. Perhaps you cannot work the ox-goad. It fitted Shamgar, and he fitted it; but, after all, it was the man. It is the man. I read Wesley’ s sermons--those sermons that routed the Philistines of a hundred years ago, and delivered Israel over all this England; I read those sermons of Wesley and Whitefield, and, I say, what is in them? You would be tired of them from me. Why? You see the obvious answer. You look at that ox-goad and say, “ There is not much in that” ; neither is there. It was the man, and God in the man. One was taken to see a famous sword that had belonged to a famous swordsman, and when he saw it he said, “ I do not see much in that sword,” and there came the obvious answer, “ No, but you should have seen the arm that wielded it.” Shamgar’ s hand grew into the hilt of that ox-goad, and it became part of him. The ox-goad and Shamgar, again, became part of the arm of the Lord God Almighty. That was all in it, and that may be in you and me, God taking our individuality and consecrating it and using it for His eternal glory. Now, be yourself, whether you be at the plough or at the desk; God can do His work with the ox-goad; He can do it with the pen; He can do it with anything if it lies near His hand. And, last of all, what honourable mention this ploughman gets: “ He also delivered Israel.” Why, the mighty Joshua did no more! (John McNeill.)Great results with imperfect tools Many of the discoveries in astronomy, chemistry, mathematics, navigation, and science generally, were made with very imperfect instruments. Dr. Valentine Mott’ s remarkable surgical skill is the more honourable because of his comparatively poor instruments. True genius shows itself in accomplishing grand results with imperfect tools. Rittenhouse, whose name is a synonym for marvellous scientific attainments, worked in boyhood on his father’ s farm, and calculated eclipses on plough-handles and fences; and, although studying alone, made himself master of Newton’ s “ Principia,” and discovered for himself the method of fluxions when in his nineteenth year. It is little wonder that when he observed the transit of Venus (June 3, 1769), while in his private observatory at Norriton, he fainted from excitement at the moment of apparent contact. Benjamin West, the Anglo-American painter, made his first colours from leaves and berries, and his first brushes were taken from a cat’ s tail. Thus self-taught, at the age of sixteen he practised portrait-painting in the villages near Philadelphia, his first historical picture being “ The Death of Socrates.” Humphry Davy had but little opportunity to acquire scientific knowledge, but he made old pans, kettles, and bottles contribute to his success as he experimented in the attic of the apothecary shop in which he was employed. Over a stable in London lived Michael Faraday, a poor boy who made a living by carrying news papers to customers. While apprenticed to a bookbinder and engaged in binding the “ Encyclopaedia Britannica,” his eyes fell on the article on electricity. He had only a glass vial, an old pan, and a few other articles with which to make experiments. A friend took him to hear Sir Humphry Davy lecture on chemistry. Later the great Davy called on the humble Michael. The years pass, and Tyndall said of Faraday, “ He is the greatest experimental philosopher the world has ever seen.” . Judges 4:1-3 Israel again did evil . . . the Lord sold them into the hand of Jabin.Reappearance of vanquished foes Their ancient foe, whom they had conquered, rose gradually from his prostration. He rebuilt his castle; he repossessed the lands; he multiplied his armies. At length he defied and “ mightily oppressed” the chosen people. How has this history been re-enacted a thousand times in the experience both of individual believers and of Christian Churches! How many there are who answer to the description (1 Peter 2:20). The Canaanite was slain, but he reappears and resumes his ancient tyranny. Exploded errors revive. Slain heresies live again, and triumph on the very spot where they received what was deemed their death-blow. The subjugation and prostration of the Church may not be as complete as was the twenty years’ slavery of Israel under the second Jabin, yet is not the fortress of Hazor being rebuilt in this land? Are not the furnaces of Harosheth being rekindled? And are not the Papal workmen busy fabricating chariots of iron wherewith anew to scour the plains which valiant Protestants of old won in the name of the Lord and of His truth? (L. H. Wiseman, M. A.) Judges 4:4-11 Deborah, a prophetess . . . Judged Israel.Deborah: woman’ s attribute 1. Amongst the women of the Bible Deborah stands out in great prominence, though we know but little of her character. She is one of those who show forth a distinctive characteristic of women--the power of contrivance and design carried out to such an extent as to make some doubt whether her acts were within the limits of religion and morality. 2. Deborah seems to have been a kind of oracle in the unsettled state of things that existed among the Jewish tribes; her advice was attended to and her voice followed by leaders and by armies with the most implicit devotion. Her parallels are many, both in Scripture and history. We are irresistibly reminded of one whose spirit once bore up the flagging energies of France in the annals of the latter, of Judith in those of the former. One circumstance strikes us as highly significant. Starting up close beside her was the kindred spirit of Jael, the wife of Heber the Kenite. Though not strictly answerable for the act of Jael, she nevertheless celebrated that act as one of her objects of gratulation in her magnificent hymn. 3. We must view her in two lights. She was of course under a heavenly inspiration, as well as under the guidance of a strong natural character. In the former capacity she is simply to be viewed as one of those instances in which God chooses to show forth His power through the weak things of this world, and to bring about great national crises through the instrumentality of the weaker sex. But placing this view of the subject aside, I will consider her in reference to her natural character and ordinary position, as a woman in the midst of vast and depressing circumstances rousing by the vigour, boldness, and freshness of her character, the flagging energies of men. We see this in many instances of life, public as well as private. How remarkable and almost miraculous it is that the wife, who shares the anxious cares of the husband, be he labourer or mechanic, is able to keep up her spirit and to hope to the end! How often would the man, who has had to contend with the waves of constant trouble, succumb to increasing difficulties; and how many a crisis of difficulty, in connection with illness, accidents, or the like, in the domestic circle, calls forth the presence of mind of the mother, when the father would shrink from the difficulty, and lend no hand to help. Nor is it only this power that is felt so beneficially in the cottage as well as in richer homes. The eye that sees a brighter day and that pierces the fast rolling clouds of present adversity, perceiving the glow of a brighter morning when “ the tyranny will be overpast,” is especially the eye of woman. One other attribute of woman which comes out in Deborah’ s story is the deep impression that her mission was Divine, and that the instincts of nature were the gifts of inspiration. There is that spirit in the weaker sex which, in the moment of high crisis and difficulty, would often justify the impression; but this spirit is the gift of God for a special purpose, and is a substitute for those bolder and more persevering qualities which belong to the stronger sex. There are many periods, both in private and in public life, which need rather light shed by a ready and present mind than the steady beam of the more enduring fire. From the lack of it we may miss the object of our life’ s search. It is the want felt in such conjunctures as these that woman supplies; she bears the lamp of the midnight; and sometimes when with weary watching other lamps have gone out, hers is trimmed. 4. Such is woman’ s prerogative, such her peculiar characteristic. For though Deborah may be an exaggeration in a remarkable crisis of the characteristics of her sex, they nevertheless exist in more or less force in every representative of it. It is seemingly paradoxical, but no less true, that women should have the power of meeting imminent danger with a calmness and perseverance often denied to man. Let them view these gifts as the direct ordering of Heaven, and, while they glory in them as their heritage, let them cultivate and improve them as the talents committed to their trust. (E. Monro, M. A.)Lessons from an old story 1. In an age and a season of perpetual unrest, how refreshing is it to the spirit to have before us the example, albeit in a remote past, of one judge who could dwell under the palm-tree between Rama and Bethel, and to whom the children of Israel could go up for judgment. If the right kind of men, a few of them, could be set free to think, to advise, to originate, to counsel, what a gain would this be to a people laden with care, full of intellectual and spiritual perplexities, and feeling themselves terribly alone in their difficult and embarrassing way. For lack of this many lives go utterly astray, and many minds are wrecked on shoals and sandbanks of doubting. It might be said that the two offices of action and thought are only kept distinct in the present state of things, and that those who want counsel have no lack of help from an innumerable crowd of writers. Unhappily the thinkers are too often too much isolated from action, so that they run into vain and profitless speculation, having neither help for this life nor hope in that which is to come. It is the combination which helps: the judge sitting under the palm-tree, but Israel coming up to him for judgment. The moral of it all is, busy men, snatch moments for reflection! let no day be quite without it! 2. We see the true place and dignity of woman here in the positive and in the negative. Deborah was a prophetess. God spoke to her. She saw within and beneath the appearance of things. She did not allow the visible to crush out the invisible. She was not appalled by the nine hundred chariots of iron. She knew that there was still a God in Israel who rules in the kingdom of men, and though He bears long with evil, and sometimes sets up over nations the basest of men, He can yet be called on by prayer, and in the long run will make it to be well with the righteous. In a great emergency she became an influence; she called Barak to her, set him his task, assured him of his commission, and even consented at his request to accompany him on his march. This was heroic, but it was also feminine. Deborah did not assume the command of the army; she was the influence, she was the inspiration, but she left the leadership and the generalship to another. Not for nothing have we the record of another woman on the same page with that of Deborah. We shrink instinctively from the bloodstained hand of Jael. She has overstepped the line between the feminine and the masculine--nay, between the enthusiast and the fanatic. The excitement of victory might draw forth the impassioned cry even from one of the male sex, even from one of God’ s utterers, “ Blessed above women” ; but that cry has never found even an echo in evangelical hearts; that cry has given trouble and pain to champions of revelation. We cannot receive it as the voice of God’ s Spirit, except in some modified and softened-down form, in which it hails, and justly hails, the victory as a victory of the cause of the monotheistic idea as against the polytheistic; as a victory of the cause of progress, of the cause of development, and therefore in some sense the cause of mankind and of the world. 3. One last thought occurs, and it might seem at first hearing to conflict with the foregoing; but it is not so. Deborah says to Barak, “ Hath not the Lord God of Israel commanded?” And he replies to her--a woman--“ If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go.” She rejoined yet again, “ I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the Lord shall sell Sisera into the hand of a woman.” We are not concerned with the last phrase--“ God shall sell Sisera into the hand of a woman.” Scripture readers see the hand of God every-where--go so far as to say, “ Shall there be evil in the city, and the Lord hath not done it?” We ask what was the point, what was the characteristic, the differentia in the faith of Barak, that the Epistle to the Hebrews should single him out for mention? And we find it here in the self-forgetfulness of Barak in doing God’ s work. What if one woman set him on it, and another woman is to finish it? What if the journey he took was not to be for his own honour? Shall that stop him? What will the troops say if they see a woman marching by his side; see him consult her about his tactics; hear him confess that she is his monitress and his inspirer? Shall that thought deter him? No. He has God’ s cause in hand; God’ s honour, not his, is the thing to aim at. Here is faith forgetting itself in the cause. It is a grand heroism; for lack of it much good work is spoilt and much forborne. There is a phrase which more often disguises than precludes the self-glorifying. Humble instruments all call themselves; yet the same modest disclaimer asserts the instrumentality. Propose to omit the name from the subscription list or the list of patrons, where will the humble instrument be then? “ The journey which thou takest shall not be for thine honour.” No, for one woman suggested it and another woman shall complete it. What then? Faith is willing to have it so; for faith is the sight of the invisible, and this arrangement will show the Invisible, the Doer. (Dean Vaughan.)The duty of woman to women It is a suggestive and on the whole perhaps a creditable fact that heroic women are not so interesting to women as to men. We read about that German prophetess who roused her people against the invaders from Rome, or about Joan of Arc, who, simple peasant girl that she was, communing with mysterious angels’ voices (as the legend runs), kindled the French nation against the English dominion when princes and statesmen had well-nigh given up the cause; or we read about Deborah, like St. Louis under the oak at Vincennes, sitting under a Judaean palm, not with downcast eyes and folded hands and extinguished hopes, but all on fire with faith and energy, with the soul of courage and the voice of command, and we are constrained to pay homage to her daring and her fearlessness, to her strong will and her unshrinking purpose. But if I were to ask any young girl whether she were ambitious of such a career, there is not one in a score who would say so. A woman’ s idea of happiness and usefulness ordinarily centres in a home. We have been accustomed to hear the constantly reiterated assertion that “ woman’ s sphere is the home.” I confess for one that in view of the actual facts of society, as they exist around us, there is often in such words a sound of cruel irony. Do not you and I know, that there are thousands of women to whom a home is as impossible a thing as a castle in Spain? Do we not know that there are thousands of young girls who have no human being but themselves to depend upon, and who must somehow make their way and earn their own bread in life? Will you tell me how a home or anything else than a room and a hard, stern struggle for life is possible to these? We have now reached a point in the social progress of this age when it is necessary that we should every one of us recognise the crisis that is upon us. A much larger number of women must hereafter support themselves than have ever done so before. There are some callings from which, as it seems to me, women must for ever remain shut out. Any calling which requires conspicuous publicity, masculine activities, and out-door leadership is not, I venture to submit, for a woman. For one, I should not care to see her hanging from a yard-arm, driving a steam-engine, digging in a coal-mine, or vociferating in congress. But when we have eliminated from the question those occupations from which healthy self-respect would restrain any really womanly woman, there remain a vast range of employments on which women have not yet entered, but for which, nevertheless, they have singular and supreme qualifications. Already women have acquired the science of telegraphy, and they are, of course, more expert in it than men can possibly be. Women are already training themselves to be phonographic reporters. And here again their peculiar aptitudes are a pre-eminent qualification. Why should they not oftener provide for them an honourable maintenance? It is a curious and scarcely known fact that in the middle ages, the daughters as well as the sons in a family often inherited and carried on the family art or handicraft. When one goes to Nuremberg, or Prague, or Heidelberg, he will find bits of wood carving, artistic work in metal or stone, which no modern hand can pretend to rival. How are we to explain this earlier perfection? Simply on this wise: the calling of the father was the calling of the children. Exquisite workmanship was a hereditary trait. “ Among goldsmiths the daughters executed chasing, among furniture-makers carving, among stone-masons sculpture, among engravers drawing and graving.” Could there be more pleasing or wholesome employment of one’ s best aptitudes? It is time that every woman among us, and especially every young girl with culture and influence and social power, should awaken to the needs of her own sex. What Deborah was under the palm-tree at Mount Ephraim every brave and true-hearted woman is called to be in the service of as holy a cause and as precious interests. We call Deborah a prophetess, and so she was. We regard her as somehow separated by her rare natural endowments and her exceptional inspiration from the other women of her time, and so she was. But in a very real and a very living and lofty sense every woman is a prophetess, with a prophet’ s gifts and a prophet’ s calling. For what are prophets’ gifts but that Divine insight, that swift and heaven-born intuition, which is your rarest gift, your loftiest endowment? Shall I be opening an old wound if I say that it was a woman’ s voice and pen that, more than any other, roused this land to the evils and the cruelties of slavery? and as truly I believe they must be women’ s voices that must waken us men to the cruelties of that other servitude in which too often and too widely the weak of your sex are to-day oppressed. Do not, then, be afraid to lift your voice in any good cause that aims to elevate women to equal chance and equal respect and equal emolument with men in the great struggle of life. Be, each one of you, a Deborah to cry to some slumberous and sluggish Barak, “ Up and do the Master’ s Work, in the spirit of the Master’ s example!” (Bp. H. C. Potter.)If thou wilt go with me, then I will go. Self-reliance It was very natural that Barak should desire the presence of Deborah. She was a woman of natural influence, possessed of sagacity, able to read the signs of the times. As it has been said the best definition of a fool is a man who is wise too late, so the best definition of wisdom is wisdom at the right moment; and she possessed that wisdom, and understood what was the proper occasion when it was desirable to strike the blow for freedom. Her intellectual powers had made her influence great among the people; difficult cases were brought to her; her knowledge and her sagacity had won its way and established its influence in Israel. But it was not only natural; there was a certain appearance of piety in the profession. Deborah was not merely one of those persons whose gifts give them a high dominating influence over their fellow-beings, but she was believed by the people to be inspired by the breath of the Spirit of God. And, therefore, there was in their view a certain sanction of the Divine power which came, as it were, from her lips. Was it not, then, because he regarded her as the Divine representative that he said, “ If thou wilt go with me I will go” ? May we not argue further, and say precisely, because she was the one person in Israel at that time in whose words you could trace the meanings of the Divine Spirit, therefore was it not an attitude of the spirit of piety which would say, “ I Cannot undertake this expedition alone; I must be assured of the presence of the prophetess of the Lord” ? Is there not piety in the resolution, “ If thou wilt go with me, then I will go” ? And yet, it is necessary for us to try and understand the motive before we declare whether it is good or bad. “ If thou wilt come with me, then I will go.” In what strain ought a man to face the obvious duties of life? Is it true that we are always to wait for the assistance of others, or are we bound to do what lies before us, regardless of the sympathy we may receive? The message sent by Deborah was an emphatic message, “ Go there with ten thousand men, and I,” says the voice of the Lord, “ will draw thy adversaries to the river Kishon.” There is not the slightest hint or any suggestion of condition; it is a plain, simple, and absolute order. The hour is come; the blow is to be struck; it is your duty to do it; here are your instructions. You know the class of persons who are never able to do any duty without the assistance of others; you know the schoolboy who always does his work when he can get his sister to stand beside him; you know the class of man who is always reluctant to quit with company and undertake any irksome duty by himself. He is not the character which impresses us as possessing strong, marked, or admirable lines. You want some one more determined and self-relying. If a duty has to be done, in the name of that duty, and in the name of your God who gives you that duty, do it like a man, and do not stop to make conditions which betray your weakness, and say, “ If this condition be fulfilled, if I am assisted by the presence of another, then I think I can do my duty, but I do not think I can face the frowning face of duty alone.” I say this is a character which does not possess the highest order of self-reliance. It is also an answer which betrays slackness and feebleness of life. By the very law by which Israel was then governed, by the law of that very religious sentiment which had been operating in the minds of the chosen people, one thought was predominant in all their minds, “ The Lord is the God of Israel.” It is the realisation of the Divine presence, and that alone, which marks the higher range of faith; the power to say, “ I will go in His strength because He sends me, and I ask not Deborah to go with me to jeopardise her life; she has her work to do and I have mine to do, and the God who inspired her can make my hand strong.” But what was the result? As a fact the victory was won; but you know how truly the scorn of Deborah burst forth when she received the conditions of Barak, “ If thou wilt go with me.” “ Then let it be known that the laurels of this victory are not for thy brow. If thou hast thought that only with a woman at thy side thou canst face the crowning hour of battle, those honours which you would boast are reserved for a woman. The Lord shall sell Sisera into the hand of a woman.” Barak sinks down into the second place in the story, and the opportunity which might have been his was snatched from his hand, as in the hour when he was tested he betrayed weakness. What, then, should we gather from this? The enormous and measureless importance of self-reliance in every affair of life. Life is a constant movement from companionship into isolation. As I pass through the road of life I have to determine certain questions, and I must determine them by the law of my own existence and my own conscience as in the sight of God. Over and over again we are bound to have that experience. We think we have others to help us in certain matters, but the final decision rests with us. Does it not mean that in the purposes of God we are to be taught self-reliance? Sometimes we are told that Christianity is deficient in the virile virtues. That is only because we have misunderstood the story. What is the story of the Redeemer? Is it the story of one who relied so completely upon others that by a dexterous adjustment of His teaching to the wants of the day He was able so to establish His ascendancy over others as to be able to bring forward a community willing to be called by His name? That is the very reverse of the genesis of Christianity. (Bp. Boyd Carpenter.)Influence Every human being has influence, which is a part of himself, and helps to make up his personal being. And as long as he lives it goes out from him to others, for weal or for woe. Nay, more; it is not limited to time. Once having lived, it never dies. For the individual may go down to the tomb and perish; but his influence shall go on evermore. I. We are accountable for our influence. This is evident from the very nature of influence. What is it? It is power; the power of one will over another. This power and authority go forth from us to others in various ways--in speech, by action, by the glance of the eye, by the expression of feeling, by the show of passion, by the play of the countenance, by the motion of the hand, by our dress, our habits, our style of living, and our conduct. And now I ask--if I cause a man to do an act, am I not responsible, i.e., so far forth as I lead him to do it? Of course I am not to bear the entire burden of his conduct, for he is a man as well as I, and he is bound to think and judge for himself. But if I am the stronger, more controlling character, and use my influence to guide him astray, and start him on his way to ruin, surely I am responsible for what I do. But it is manifest that this principle is not one that is local, partial, or limited. It is a broad, general, universal principle; pertaining to souls under all circumstances. And see how it reaches our fellow-creatures on every side, with awful significance and tremendous power. I am responsible for my influence; I am held accountable by the Almighty for the way in which I affect and prompt the souls of my fellow-men. Then I am responsible for my influence upon you. Then you are responsible for your influence upon me; and each and every one of us is responsible for the influence we exert upon our neighbours. Then we are responsible for the channels by which our influence goes forth from us to others. And we are responsible for their outflowings; and though the influence of a man differs somewhat, in kind, from his specific acts, yet the law of Divine justice comes in here, with the same force and authority as in any outward deed. II. The measure of our responsibility is proportioned to our influence. Herein lies our stewardship. We are stewards of God in the particular item of influence. A little girl is beloved by her schoolmate; and so great power has she over her, that that schoolmate will do anything she wants her to do, good or bad. She is responsible for her control over that child’ s soul, and to God. They are both responsible for the power they possess, the one over the other. Here is a man in a community, of such commanding power, whether through wealth, talent, or character, that everybody quotes him as authority, and aims to follow in his track. As sure as God liveth, He will hold him responsible for his popularity and his power. III. Influence is an awful, a perilous thing when it assumes the form and proportions of mastery and control. And this is often the case. The mass of men, the world over, are governed by opinion and example. Imitation, too, is a most powerful agent in deciding the convictions and habits of men. No doubt it is God’ s will that certain prominent men should have authoritative influence; that is their calling; to that they are elected by the Almighty Himself, to the end that they may help to quicken inferior wills, and to decide human destinies. Thus in the family relation the words of a father or mother go with children to mature manhood, and may descend to children’ s children. How in our school-days our hearts have become knit “ as with hooks of steel” to companions whom we have loved as Jonathan loved David, with a “ love passing the love of women.” I have myself seen men moving about through a nation, after whom millions of men flowed as with the mighty current of a torrent; and when they spoke, momentous questions were settled, as though decisive utterances had come forth from an oracle or a god. But the illustrations of this controlling influence of men is as common in the lowlier spheres of life as in the higher. Sometimes a grand, noble parent serves his generation and blesses it, and then sends down the crystal purity of his honour and the odour of his sanctity to children’ s children. Sometimes it is the reverse, and the alcoholic blood and the alcoholic breath of a drunkard triumphs over the dominion of the grave, and reaches over a whole generation of men to his descendants, poisoning the atmosphere and polluting society by the sottishness of sons and grandsons. (A. Crummell.)Is not the Lord gone out before thee?-- A sermon for the new year Wherever we may be called upon to go, our Lord has gone before us. I. We are entering into darkness. God is light. What does it matter what we see, or whether we see at all, if He has seen and known that the way is safe? II. We are entering upon uncertainty. But all things are fixed and ordered by God’ s power, and from knowledge. III. We are entering upon difficulty. God is almighty in power. IV. We are to meet with pain and death. God cannot die. Learn:1. To distrust all human help and consolation.2. To trust in Him who is so well able to do for us, and to be to us all we need.3. To implicitly follow and confidently resign ourselves to His leadership. (Homilist.) Judges 4:18-24 Jael went out to meet Sisera.Life’ s crises Emphatically are we reminded that life continually brings us to sudden moments in which we must act without time for careful reflection, the spirit of our past flashing out in some quick deed or word of fate. Sisera’ s past drove him in panic over the hills to Zaanaim. Jael’ s past came with her to the door of the tent; and the two as they looked at each other in that tragic moment were at one, without warning, in a crisis for which every thought and passion of years had made a way. Here the self-pampering of a vain man had its issue. Here the woman, undisciplined, impetuous, catching sight of the means to do a deed, moves to the fatal stroke like one possessed. It is the sort of thing we often call madness, and yet such insanity is but the expression of what men and women choose to be capable of. The casual allowance of an impulse here, a craving there, seems to mean little until the occasion comes when their accumulated force is sharply or terribly revealed. The laxity of the past thus declares itself; and on the other hand there is often a gathering of good to a moment of revelation. The soul that has for long years fortified itself in pious courage, in patient welt-doing, in high and noble thought, leaps one day, to its own surprise, to the height of generous daring or heroic truth. We determine the issue of crises which we cannot foresee. (R. A. Watson, M. A.)Jael and Sisera “ What then!” might we, upon the first cursory perusal of this narrative, be inclined to exclaim. “ Has the all pure and all holy Jehovah belied His unspeakable attributes, has He laid aside His thunder, and renounced those direful visitations which, by the mouth of His servant Moses, He had threatened against the wilful shedder of man’ s blood? Why are the rights of hospitality, so jealously hedged in, in the Mosaic law, and so sacredly observed in many previous instances (as in the preservation of his guest by the besieged Lot and the sparing of the Gibeonites by the deceived yet forbearing Joshua), why are these rights, here first, with impunity violated?” I. The whole of the Canaanitish nations had long since by their idolatrous iniquities and abounding profligacy and wickedness, merited the condemnation and fiery wrath of Jehovah, which had indeed been denounced against them unambiguously by the mouth of Moses on the other side of Jordan in the wilderness. No one who has read the intimations of their guilt in the Book of Leviticus can question for one moment the justice of the Almighty in blotting them from the face of the earth. Jabin, king of Canaan, trusted in the number and weight of his iron chariots, and in the almost countless host of his armed men. The God of Israel designed, therefore, to humble him to the dust by scattering his forces before the resolute assault of but a few ill-equipped Israelites, while He would sell the mighty leader of all this armament into the hands of a weak and unarmed woman. Thus would He teach the rebellious nations to “ put not their strength in horses, nor in the sons of men,” but to fear and reverence the one true and only God, the Lord of lords, and King of kings--the fearful God of Sabaoth. II. The Scripture narrative simply details the progress of these wonderful events for our warning and exhortation, but not necessarily for our example. It would be as reasonable to assert that, because in the book of God’ s revealed truth we read of the cruelty of Saul and the transgression of David, that therefore we are to imitate them in their wickedness, as to infer from this history of the slaughter of Sisera that hence treachery is allowable. Jael’ s conduct, like that of the unjust steward in the parable, is commended to our notice--not for imitation, but for warning. (F. F. Statham, B. A.)The defence and example of Jael If Jael received Sisera into her tent with the intention of murdering him, she must be left to the execrations of posterity. But there are, we think, plain and straightforward reasons from which to infer that Jael had no design of killing Sisera--that she acted, therefore, with perfect honesty, and not with atrocious duplicity, when she offered him shelter. What likelihood is there that Jael proposed to murder Sisera? He was not her enemy, for there was peace between her husband’ s family and the Canaanites. She had nothing to gain by his death; and if she had, she needed only to refuse him a shelter. The enemy was in pursuit, and would quickly have overtaken the fugitive. Had she wished his death ever so much, she had nothing more to do than to leave him to his fate. He was a doomed man, and there was no necessity that she should endanger herself to ensure his destruction; for let it be well observed that the killing of Sisera was a most dangerous undertaking for a lonely woman. Whatever account may be given of her subsequent conduct, the only candid construction to be put on this part of the narrative is that Jael was thoroughly sincere in offering an asylum to Sisera--that it was not with the language of deceit, nor in order to cloak a bloody purpose, but simply in truthfulness of heart, and with the earnest desire of succouring a distressed man, that she invited the fugitive into her tent, covered him with a mantle, and refreshed him with milk. “ Nevertheless,” you will say, “ she killed Sisera; whether premeditated or not, the murder was committed. What is to be urged in extenuation of so barbarous a deed? “ This brings us to examine by what motives Jael was instigated, or on what principles she acted in putting to death her slumbering guest. We reckon it a satisfactory explanation of her conduct, and one which removes every difficulty, that she was led by a Divine impulse, or in obedience to a Divine command, to take away Sisera’ s life. She had probably acted from her natural feeling when offering shelter to the fugitive and giving most hospitable entertainment. We only think it a kindly part that she should go out to meet Sisera in his distress, and endeavour to shield him from further injury; but when the deep slumber was on him there came an intimation to Jael, I cannot tell you how conveyed--but certainly in such a manner as that there could be no doubt of its origin--an intimation from God that her guest must die, and that, too, by her hand. And if such were the case, again we remind you that nothing but a Divine command will explain a Divine approval. If such were the case, we challenge you to find in all the annals of Scripture a mightier display of the power of faith than was exhibited by Jael. What if Sisera should awake just in time to discover and defeat the murderous design! It was likely. He seemed indeed in deep sleep, but fresh as he was from battle, his brain must have been full of confused imagery, and the least noise must startle him as though his foes were at the door; and she having but a woman’ s hand and a woman’ s strength--shall she dare to attempt the nailing the sleeping warrior to the earth? Will not her courage fail her at the most critical moment, when there is enough done to arouse Sisera, but not to overcome? Besides, why must she be the executioner? There was little probability that Sisera could escape; in a short time the pursuers would arrive, and then the fate of Sisera could be sealed without her interference, We will believe that thoughts such as these crowded into Jael’ s mind; we can believe that it was a moment of terrible perplexity when she felt that she had received a commission from God, and considered the fearfulness and the peril of its execution. There must have been the natural shrinking from the shedding of blood; there must have come the cutting reflection that Sisera was her guest, and that she was pledged to his defence; there must have been dread of his revenge if she should betray her cause in its execution; but the faith of this woman triumphed over all that is most calculated to confound and dismay her. There is yet another question, which will, perhaps, suggest itself to your minds as full of great importance as those already considered. You may, perhaps, now be disposed to allow the great probability, if not the certainty, that Jael acted on a Divine command, conveyed to her after Sisera had been admitted into the tent, and you may on this account acquit her of any charge of treachery or cruelty. Then you will ask, how it could be consistent with the character of God to issue such a command? Since murder is a crime which is expressly forbidden, with what propriety could He enjoin its perpetration? Now, just think! No one would have felt any surprise had Sisera perished in the battle. He was the oppressor of the Lord’ s people: what marvel, then, that he should be overtaken by vengeance? Thus also with the Canaanites; their wickedness marked them out for extermination, just as did that of the unbelief of the world before the flood came; so that if in place of employing the sword of the Israelites, God had employed a deluge, or a pestilence, we should not have had a word to say, but must have admitted the justice of His ridding the land of those by whom it was profaned. And could either Jael or the Israelites be charged with murder in performing by Divine command a just though severe action? They were only the executioners of a righteous sentence: could they on that account contract guiltiness? Why, when the law of the land has condemned a man to death, who thinks of charging the executioner with murder, because he is instrumental in executing the penalties of that law? Indeed, he has not actually invaded and rifled the sanctuary of life, as a midnight assassin who steals on his victim, and leaves him weltering in his blood; but because a competent authority has directed him to inflict death, he is no murderer, but only an obedient servant of the State when he takes the life of a fellow-man. And now having vindicated Jael, we shall not hesitate to go further, and hold her forth as an example which it should be your endeavour to imitate. We do not merely mean that having displayed strong faith, and obeyed the law, when obedience was beyond measure difficult, she has left a pattern to be followed by all who are summoned to special difficulties and sacrifices in the service of God; over and above this, the case of Jael and Sisera has a peculiar similarity to many--yea, even all--amongst yourselves, who are required by God to inflict death where they have offered hospitality. Yea, if it be the Scriptural demand that we “ crucify” --“ crucify the flesh with its affections and lusts” --oh, then, there is vast similarity between our own ease and that of Jael. We too must put to death the enemy whom we have cherished and received. We too must determine that we will act the executioner where we have been the patron and the host. We too must be ready to strike down that which we have embraced, and pierce that which we have admitted not only into the tent, but into the heart. (H. Melvill, B. D.)Jael, a type of the unscrupulous helpers of a good cause Long has the error prevailed that religion can be helped by using the world’ s weapons, by acting in the temper and spirit of the world. Of that mischievous falsehood have been born all the pride and vainglory, the rivalries and persecutions that darken the past of Christendom, surviving in strange and pitiful forms to the present day. If we shudder at the treachery in the deed of Jael, what shall we say of that which through many a year sent victims to inquisition, dungeons, and to the stake in the name of Christ? And what shall we say now of that moral assassination which in one tent and another is thought no sin against humanity, but a service of God? Among us are too many who suffer wounds keen and festering that have been given in the house of their friends, yea, in the name of the one Lord and Master. The battle of truth is a frank and honourable fight, served at no point by what is false or proud or low. To an enemy a Christian should be chivalrous, and surely no less to a brother. Granting that a man is in error, he needs a physician, not an executioner; he needs an example, not a dagger. How much farther do we get by the methods of opprobrium and cruelty, the innuendo and the whisper of suspicion? Besides, it is not the Siseras to-day who are dealt with after this manner. It is the “ schismatic” within the camp on whom some Jael falls with a hammer and a nail. If a Church cannot stand by itself, approved to the consciences of men, it certainly will not be helped by a return to the temper of barbarism and the craft of the world (2 Corinthians 10:4). (R. A. Watson, M. A.)Sin slain If the story of the world’ s sufferings under different tyrants could all be written, there would be no man found who would be capable of reading it. I believe that even the despots themselves, who have committed the atrocities to which I refer, would not be sufficiently cold-blooded to sit down and read the account of the agonies which their own victims have endured. I have been struck in passing through many lands with the horrible sufferings which in the olden times were endured by the poor at the hands of the rich kings and lords who were their oppressors. In almost every town in which you enter, you either have shown to you the rack, the dark dungeon, the thumb-screw, or the infernal machine, or instruments too horrible to describe--that make one’ s blood run chill at the very thought and sight of them. Sin has brought more plagues upon this earth than all the earth’ s tyrants. I. First let us try to picture The sinner growing uneasy under the yoke of his sins, and planning a revolt against his oppressors. It is said that when a man is born a slave, slavery is not near so irksome as when he has once been free. You will have found it, perhaps, in birds and such animals that we keep under our control. If they have never known what it is to fly to and fro in the air from tree to tree, they are happy in the cage; but if, after having once seen the world, and floated in the clear air, they are condemned to live in slavery, they are far less content. This is the case with man--he is born a slave. Until the Spirit of God comes into the heart--so strange is the use of nature--we live contented in our chains; we walk up and down our dungeon, and think we are at large. It is one of the first marks of Divine life when we grow discontented and begin to fight against sin. II. And now we have the second picture--the sinner having gone to war with his own sins has, to a great extent, by God’ s grace, overcome them; but he feels when this is done, that it is not enough, that external morality will not save the soul. Like Barak, he has conquered Sisera; but, not content with seeing him flee away on his feet, he wants to have his dead body before him. Rest not content till the blood of thine enemy stain the ground, until he be crushed, and dead, and slain. Oh, sinner, I beseech thee never be content until grace reign in thy heart, and sin be altogether subdued. Indeed, this is what every renewed soul longs for, and must long for, nor will it rest satisfied until all this shall be accomplished. III. I stand at the door to-day, not of a tent, but of a tomb, and as I stand here I say to the sinner who is anxious to know how his sins may be killed, how his corruption may be slain, “ Come, and I will show thee the man whom thou seekest, and when you shall come in, you shall see your sins lying dead, and the nails in their temples.” Sinner, the sin thou dreariest is forgiven, thou hast wept sore before God, and thou hast cast thyself on Christ and on Christ alone. In the name of Him who is the Eternal God I assure thee that thy sins are all forgiven. Further--dost thou ask where thy sin is? I tell thee thy sin is gone, so that it never can be recalled. Thou art so forgiven that thy sins can never have a resurrection. The nail is not driven through the hands of thy sins, but through their temples. The spear that pierced the Saviour’ s heart pierced the heart of thine iniquity; the grave in which He was buried was the tomb of all thy sins; and His resurrection was the resurrection of thy spirit to light and joy unspeakable. God forbid we should ever glory in sin, but it is a theme for joy to a Christian when he can look upon his sins drowned in the blood of Jesus. (C. H. Spurgeon.)Jael’ s deed When Jael received him, she did so no doubt in good faith, nor had she heard of his overwhelming disaster. She would be only too ready to afford shelter to the proudest warrior of those regions. It is not unlikely that while he was sleeping she began to reflect upon the strangeness of his being in a condition to need such succour, and that from fugitives and others passing by she learned the story of that eventful day. She found that it was no longer a victor, but a baffled and helpless fugitive, who lay in her tent. She probably had a dim idea also of his character, as an enemy of the God of heaven whom the Israelites worshipped. A sudden impulse seized her; she would despatch him as he lay. Was he not the worst of oppressors? Did he deserve to live? Besides, the cries of the pursuers already echo through the mountains, and their weapons flash amid the foliage. The wretched Sisera is too exhausted to offer a dangerous resistance. She enters the apartment and strikes him. He staggers up; then in a swoon he falls at her feet. An iron tent pin, to which the cords of the tent were fastened, is in her hand, and a mallet. She drives the iron pin through his temples into the earth, with a blow given in the superhuman strength of frenzied excitement. Then voices are heard in the forest. The pursuers have come up; it is Barak himself (Judges 4:22). The whole story appears perfectly natural; nor is there any need for the supposition of Jael acting under a Divine impulse or a special Divine commission. Her act was dictated as much by self-interest as by any other motive. It was a moment of wild excitement, and cannot be judged by the rules of our peaceable and decorous time. If in the great Indian mutiny we had heard of Nana Sahib having been entrapped and killed by some wild woman of a wandering tribe, the public opinion of England would not have scrutinised too closely the morality of the action, in its joy at being rid of the most infamous of murderers. It is, in fact, the eulogy pronounced by Deborah which has constituted the difficulty. And a difficulty it must always remain to those who believe that every word uttered by those who of old had the name and rank of prophets is a direct utterance of the Divine will. The difficulty, however, disappears if we view the splendid ode of Deborah as being included by the guidance of the Spirit of God among the records of His ancient Church, and as expressing the feelings of an Israelite patriot of that day. The holiest and most devout of the Church of that age would respond to Deborah’ s language. Whether such sentiments would be appropriate in our own day is not in question: we believe in the doctrine and in the fact of progressive light. (L. H. Wiseman, M. A.) Judges 4:20 Thou shalt say, No.Thou shalt say, No A human being has his destiny, in some measure, in his own hands, depending on his own voluntary determinations. We cannot define exactly the limits of the province of free-will, but that it has a province, and an important one, all consciousness attests. It is true that man, like the animals and the vegetables, is subject to those laws of his being which he had no choice in enacting, and to the outside influences which he does not invite, and they must needs go far towards deciding his character. But not exclusively. He can enact laws for himself, impose actions upon himself, and, what it is our business to consider now, he possesses a certain qualified, but real veto-power. He can, to a large extent, not suppress, but repress and hold in check, some of the laws and tendencies and demands of his own nature. And he can, in a degree, reject outside influences and solicitations, push them aside, defy them, avert them. He can veto them, can say “ No” to them. And according as he says it, and says it on right occasions, says it promptly, decisively, he maintains the splendid self-sovereignty of manhood. A brave, frequent, and absolute exercise of the veto-power with which he is endowed, is one of the fixed conditions of success and honour in the world, of self-respect and dignity of character, of harmony with God and the happiness of life. I. The exercise of this supreme power in reference to the tendencies and inclinations within one’ s self. There are tendencies and appetites in every man which, if allowed a free course and full swing, would drag him in the mire and hurry him to his ruin. The meanest of them has slain its thousands. So mean and paltry an appetite as that for stimulating drink counts its victims by millions, and our nature is largely made up of such dangerous proclivities, some inborn and some acquired. There is in man, also, a certain inscrutable, central authority, the mysterious Ego, the indefinable “ I myself,” whose office is to watch over these necessary but dangerous members of the internal commonwealth, and keep them to their limits, and say, “ No” to each and all their demands for undue power and over-indulgence. No man can live at all without exerting this power at some points; and no man can live nobly, and to the highest purposes of his being, without exerting it constantly, at all points, and with absolute supremacy. In the biographies of all persons eminent for character and achievement, you will notice how they have striven to acquire perfectly this form of self-mastery. What ingenious devices and shrewd practices they have resorted to, to this end. In some ages, what fasts and penances and seclusions and all forms of asceticisms, and in all ages what vigorous efforts, what watchfulness, and what contrivances and habits of self-discipline, whereby they might be able with promptitude and effect to say “ No” to any tendency that is getting too strong, and any desire that is too clamorous! And success in that is their salvation, the open secret of their success in their high aims, and the glory of their lives. II. The circumstances and events around us. These are very powerful, seemingly irresistible often. They claim to take full possession of a man, to carry him whither they will, and make of him what they will. They seem to say to him, “ We are a part of the irresistible order of nature; we move according to the eternal laws; we represent the forces of the universe; we come backed by the omnipotence of the Creator. What can you, poor, puny mortal, do in resistance to our overwhelming might? A pitiful speck of being as you are, an evanescent bubble on this vast sea of matter and force, what is there for you but to drift whithersoever we may carry you, and sink where we drop you?” But not so, thou majestic universe, bearing upon man as you do with all your infinite might in the events and circumstances around us--not so! The soul in man, that mysterious essence, whose very existence you bring into question, is in its rightful province a match for you, can resist you, set you aside, say “ No” to you, and in the ethereal, Godlike power it is endowed with, and with the humility of a little child, make good its audacious defiance. The brave but wary seaman knows the tremendous power of an adverse wind, a power that nothing can withstand, knows it and respects it, yet he is master of the situation. He can anchor in the roadstead, and look the very hurricane in the face, and let it blow. He will not budge. He can wait. That force will be spent before his will be. He will yet lay his course right along the pathway of the storm, and he does, and makes his voyage triumphantly. Or in another ease he refuses to drift with it. He will move right on against the opposing force, and never stop a moment, nor furl his sails; he must beat, go zigzag, tediously, but he gets on against it, and if need be, he will make the entire Atlantic voyage without one favourable breeze, with hard struggles but no yielding, delayed but not defeated. So in all human life. The power of circumstances must be respected, and dealt with valiantly but warily. The true man will accommodate himself to them, and yet refuse to drift with them; nay, will circumvent them, outwatch them, and make them serve his purpose. They may delay him, but not turn him back; discourage him, but not pluck heart of hope out of him. They may change his direction, but not stop his progress. They may change the form of his duty, but cannot hinder doing. They may combine to tempt and assail his integrity or purity, but if he say in God’ s name, “ No!” they cannot touch it. III. It is most practical to consider the exercise of this veto-power in refusing the requests of other persons. There are always about us those who ask us or propose to us to do things that we ought not or had better not do. And such is the strength of the social tie, and so potent the influence of another’ s desire, that there is always a disposition to comply, and an amiable disposition it is in itself. But it is often very misleading, and sometimes fatal to honour and integrity, to purity and peace and every sacred interest of life. Many a youth and many a man, not depraved, but simply weak and unestablished, has thus been led to his ruin, out of mere good-natured compliance and the difficulty of refusing a solicitation. Balancing between good and evil, with the promise and possibility of the best, he has gone to the bad, because he could not, or felt that he could not, say, “ No!” The dangerous tendencies that are in him, and that are in everybody, acquire tenfold power when reinforced by the importunity of a friendly companion to join him in giving way to them. That little off-hand suit, “ Come along,” coupled with the suggestion, “ What’ s the harm?” or “ Who will know it?” or “ Just this once,” or “ Don’ t be a coward,” we cannot tell how many it leads astray every day, initiates in the downward path, and that too when every instinct of the conscience, every sentiment of honour, every affection of their heart, and every hope of their lives, is breathing its protest, and would hold them back. If all those hesitating consents could now be recalled, that fatal compliance reversed, and it should be as if the rightful refusals had been spoken in place of them, what blessed results should we see. Oh, learn betimes to say, “ No!” when you know you ought to say it. Fear not the sneers of the evil-disposed, the corrupt, or the merely thoughtless, but fear rather the anguish and tears of those who love you, the strings of your conscience, and the displeasure of your God. Be prompt and strong to say, “ No!” when you ought, and your better nature bids you, and so march on through your career in safety, honour, and peace. And it is not only to the solicitations or the suggestions that would lead us in fatal directions, into enslaving vices, or the outright sacrifice of truth, honour, and purity that we need to exercise this great prerogative of downright refusal in the thick of this our social city life, we have need to exercise it daily, and almost hourly, in respect to requests and invitations that have no bad intent, but are meant in courtesy and kindness, and that in other circumstances, and at other times, might be complied with in all propriety. We need, on moral grounds, to guard with some jealousy our personal independence, and let nobody unduly or unreasonably invade it. We cannot afford to hold ourselves, our time, faculties, thoughts, or even sympathies, entirely at the beck and call even of the best people or of the kindest-meaning friends. That high independence which never hesitates to say, “ No” whenever and to whomsoever it should be said commands respect. It is a chief element of all nobleness and strength of character. It is essential to feminine dignity, and to the highest manhood. It makes you worth seeking, and causes your refusals to be better taken than the loose assents of those facile persons who from sheer weakness in the fibre and the making up of their character can never say, “ No!” or say it as if guilty of an offence and fearful of your displeasure. (George Putnam.)Thou shalt say, No Here is one of the shortest words in our language; yet there is none which persons of an easy and yielding disposition find it so difficult to pronounce. To say it, however, is one of the first lessons which we have occasion to learn, and one of the most frequent we are called upon to practise. You can hardly mention a cause which has done more to lead men into embarrassment, distress, and crime, than disregard of this caution. A young man just entering into life is solicited by his gay companions to take part in their dissipations. He feels that it would be wrong; that it can lead to nothing but evil. And yet he cannot muster resolution enough to say, “ No.” He consents, goes on from step to step, and in the end is ruined. An affectionate mother is besought by her children to grant them some improper indulgence. She feels that it would be an improper indulgence; that it can only do them harm. And yet she cannot find it in her heart to say, “ No.” I. In the first place, then, Let us learn to respect our own judgment in what we do. If, on a view of all the circumstances, we think we ought to say, “ No,” let us have the courage and firmness and independence to say it. A man who dares not act according to his own convictions of what is right, for fear that after all he may be mistaken--I will not say that he has no regard for conscience, but this I will say: he has no confidence in conscience, which in practice amounts to nearly the same thing. Besides, with respect to the construction which other people may put on our motives, if we only take care that our motives are what they should be, and that our whole conduct is in keeping, we need not entertain any apprehensions but that in the long run ample justice will be done them by all whose approbation is worth having. I have shown that it is but the part of a manly independence to have the courage and firmness to say, “ No,” when we are convinced that this is the proper word. II. I proceed to show that it is no less a dictate of prudence, and practical wisdom. You can hardly step your foot on the threshold of life without encountering seduction in every possible shape; and unless you are prepared to resist it firmly, you are a doomed man. What makes it still more dangerous is, that the first solicitations of vice often come under such disguised forms, and relate to things seemingly so trivial, as to give hardly any warning of the fatal consequences, to which by slow and insensible gradations they are almost sure to lead. As you value, then, your health and reputation, your peace of mind and personal independence, learn to say, “ No.” Inquire into the sources of human misery, study the first beginnings of crime, and, meet with it where you may, by tracing it back to its first cause you will find it to have been, in almost every instance, merely because they could not say, “ No,” to the tempter. Put the question to one who has wasted his substance in riotous living. The burden of their confession will be, that they owe every calamity which has befallen them to their not having had firmness enough, at some turning-point of their destiny, to say, “ No.” As you would avoid their fate, let me then conjure you to avoid its cause. III. The same conduct which I have shown to be necessary to a manly independence and to a prudent regard to our own interest I shall next prove to be in no sense inconsistent with a benevolent and truly generous disposition. One of the most common mistakes on this subject is to confound an easy disposition with a benevolent disposition: two things which in fact are as wide asunder as the east from the west. A man of an easy disposition is so commonly merely because he will not make the effort a more firm and steady conduct requires. And why will he not make this effort? Because he will not take the trouble of making it. But is this benevolence? Is it so much as an abuse of benevolence? Is it not sheer selfishness? IV. Having shown that independence, prudence, and benevolence alike require the conduct I have been recommending, it only remains for me to urge it upon you as a matter of moral and religious duty. It is a great error, though a common one, not to suppose that the principle of duty extends to almost all our actions; requiring them or forbidding them, as being either right or wrong. We talk of actions as being honourable or dishonourable, as being prudent or imprudent, as being benevolent or otherwise, but what is honourable or prudent or benevolent is also right. Everything, therefore, which has already been said to prove the conduct in question a dictate of benevolence, prudence, and manly independence, goes also to the same extent to prove it to be our duty, our imperative duty. Besides, take the words as they stand. If, considering all the circumstances, we ought to say, “ No,” then it is our duty to say it, let the consequences be what they may. Some men can never say, “ No,” unless they are in a passion, and are therefore driven to the mortifying necessity of working themselves up into a passion before they can find the courage to do it. Again, there are others, who will trust themselves to say, “ No,” only as a matter of policy; and with whom, therefore, the question is not, “ What ought I to say?” but, “ What will it be for my interest to say?” There is also a third class that will say, “ No” --and say it often enough too, if that were all--from mere churlishness and ill-humour; but I need not observe that this is very far from being the conduct I am here recommending. Putting aside all such considerations, let us learn to resist improper solicitations from a sense of duty. It should be enough to know that it is our duty. Let us act on this principle, and we shall never refuse except when duty requires it; but at such times our refusal will be much more decided and effectual, while it will be made under circumstances of much greater dignity on our part, and of much less irritation on the part of those whom it may disappoint. Moreover, while we act from a sense of duty, we should connect with this feeling a conviction that it is one of religious obligation. God has required us to pursue a course of undeviating rectitude. Whoever, therefore, would seduce us from this sets himself against God, and we must deny one or the other. Whether in such a case we should deny God rather than man let conscience judge. (James Walker.) Judges 4:23 So God subdued on that day Jabin.A great victory--but God’ s I. What he did: “ God subdued . . . Jabin the king.”1. This is the normal issue of God’ s activity. For God to act is for Him to conquer. Where the victory tarries, it is only God waiting.2. He subdued Jabin the king of Canaan. Who is able to stand against Him?3. Every oppressor of God’ s people becomes His foe. He who molests them virtually challenges God. II. How he did it: “ So.”1. By inspiring Deborah with a holy courage.2. By arrangement. The plan of salvation is only one grand instance of the Divine order, III. When he did it: “ On that day.” God never miscalculates. The Eternal is never late.1. It was as soon as they wanted it.2. It was when they were most ready to receive it. IV. Where he did it: “ Before the children of Israel.”1. There are many things which God must do out of our sight.2. There are instances when He works by signs which are visible--Red Sea; Carmel. This victory was not only decided, but manifest. (E. M. Mouchin.). Judges 5:1-11 Then sang Deborah and Barak.Leaders who lead This is far better given in the Revised Version: “ For that the leaders took the lead in Israel, for that the people offered themselves willingly, bless ye the Lord.” The poetess gives two reasons why her enterprise was successful. I. The first reason of success was that the leaders took the lead. They were not engaged elsewhere; they did not linger; they were not too excessively modest. They were in the forefront of the enterprise in resource and enthusiasm and execution. The leaders in those days in Israel were the heads of the tribes. In ancient society there was always an arrangement which provided natural leaders to whom the people could look. In spite of what some people may say to the contrary, there is a great deal of loyalty still in the people to what might be called their natural leaders, and I may say this, that our aristocracy have immense advantages on their side if only they have the heart to give themselves to public work. It is the man with the biggest and clearest and keenest brain that is the leader in modern times. The thinker, the orator, the author, the journalist, the inventor, the scientist--these are the men to whom we now look to give the watchword and lead us in public work. I think it is vain to deny that money is great power in modern times, and the making of it is a rough test of ability, although it is a very humble illustration of my text. In politics and in reforms in the Church and the municipality we should get quit of those awful wrongs and abuses which disfigure our life, and we could raise our people to higher and nobler life if only the leaders would take the lead. Unfortunately they do not do it. Very often the best causes have to do without those that should be the leaders. They do not get the people with ten talents, and have to struggle along as best they can with the people who have one talent, and who use it for the glory of God and the good of men. This may be due to the fact that those who should be leaders are occupied with their own affairs, and have no heart for the public interest. Those who have most of this world’ s means and influence are often living a life of frivolity and selfishness. Those who are engaged in the struggle of life are often thinking of nothing but enriching them selves. Those who have the finest culture often keep aloof from the profane multitude. Or the fact that the leaders do not take the lead may be due to timidity and over-caution. Any change that alters the status quo must give annoyance and cause loss to somebody. When once a reform is matter of history, and is put down in books of history, all men praise it, but while it is being accomplished few men praise and many oppose. I remember a few years ago there was hardly a newspaper in the country in which there was not a leader in praise of Wilberforce and the noble men who co-operated with him in that great reform. But in his own day Wilberforee and his coadjutors were not praised at all. They were even exposed to personal violence. Every evil name was flung at them. Drunkenness is inflicting on our country evils so vast and potent that any considerable diminution of it, say the reduction of it by half, would be a reform infinitely greater than those reforms by which our statesmen are at present winning their laurels. But if a statesman of the first mark, a man of the calibre of Mr. Balfour or Mr. Chamberlain or Mr. Morley, were to take the lead on this subject, he would simply be shrieked at by all who are engaged in that traffic. II. The other reason given by this ancient heroine for her success was that the people willingly followed. Leaders cannot win a cause; it is won by the followers. Now sometimes the people do not follow even when the leaders take the lead.1. Instead of that, they wish themselves to take the lead. Many a cause has been wrecked by the jealousies and suspicions of those who have thought they were fit for positions greater than were assigned to them. We often hear of the need of first-class leaders, but I sometimes think what the world needs most is great numbers of men who are willing to take the second place, or the third place, or the fourth place, and to work as heartily there as if they were in the first place. That requires even more heroism. The man who is in the first place attracts the eyes of all, and may receive his reward in fame, but the man who works well in an obscure place only receives the reward of the cause itself. 2. Another reason why the people do not always follow is that they are criticising instead of following. Now I should not like to conclude without referring to the last words of my text, “ Bless ye the Lord.” Deborah attributed the success to the leaders taking the lead and the people following willingly, but she went beyond these means, and traced all to the Lord. (J. Stalker, D. D.)Leaders Now in this text we are called upon to celebrate our leaders, “ for that the leaders took the lead in Israel.” Deborah, with a fine instinct, perceived the singular value of great and heroic leaders. In some directions to-day there is a disposition to obscure greatness, to deny, I was going to say, the supreme value of splendid talents. Oh, let us recognise the rights of the people. We must never forget in this world the wonderful importance of the man as against the multitude. The Roman soldier was a master in his art and profession, but what would all the Roman soldiers have been but a rabble without Caesar? I dare say those sailors four centuries ago were brave and skilful Italians and Spaniards, but they would have done very little with that barque on the Atlantic without Columbus. You may have fine masons and painters, but if St. Peter’ s is to be built in Rome or St. Paul’ s in London you must have Michael Angelo in one place and Sir Christopher Wren in the other. Oh, no, let us acknowledge the multitude, and all the rights that pertain to them, but that need not for a moment obscure our mind as to the appreciation of men of supreme genius. “ For the leaders that took the lead bless ye the Lord.” The great architects, the great navigators, the great captains; they are all great gifts of God to humanity. Outside a great leader is the architect of civilisation, and in the Church a great leader is the organiser of victory. (W. L. Watkinson.)Deborah: a mother in Israel Deborah was an extraordinary woman. In strength of understanding, in strength of will, in soundness of judgment, in splendid courage, in warmth of heart, and, withal, in what we would nowadays call literary genius, Deborah was an absolute miracle of many sides. There was neither king, nor captain, nor judge, nor prophet, nor psalmist, nor a man to be called a man in all Israel in those evil days till Deborah arose with all those things in herself. To begin with, Deborah’ s name came to be known outside of her own house by her strong sense and her open, fair, masculine mind. Her neighbours were constantly falling into disputes and quarrels, and the way Deborah dealt with all those disputes and quarrels soon made her name famous. Her house in Mount Ephraim was a refuge to all the oppressed. Her palm tree was a strong tower to which all the afflicted people continually came up. At the same time, with all that, Deborah’ s name would never have come down to us had it not been for the terrible oppression that lay on all Israel from their enemies round about. But while all this went on Deborah was only walking all the closer with her God at Bethel. Deborah does not put it into her song--she cannot put everything into one song--but how she would go out to meditate and to pray under Jacob’ s ladder after her day’ s work was done! How she would seek wisdom and direction at that House of God. What was it that made Deborah arise at last and come forth from her own house to be the mother in all Israel she was and is? Was it the death of Lapidoth, her husband, that made her a widow indeed, and set her free to fellow out her mighty hopes for the house of Israel? Had her sons been carried into captivity of the King of Canaan; and had it been better for her daughters that they had never been born? It was some of these things, it was all these things taken together that at last roused up the slumbering lioness in Deborah’ s bosom, and made her swear beside the sacred stone in Bethel that Israel should be set free. But, after all, Deborah was only a woman. And to discomfit Sisera and his nine hundred chariots of iron demanded a man at the head of ten thousand men; while in all the tribe of Ephraim there was nothing but women. And Deborah sent, says her history, and called Barak the son of Abiuoam out of Kadesh-Naphtali, and said unto him, Hath not the Lord God of Israel commanded, saying, go, and draw toward Mount Tabor, and I will draw out Sisera the captain of Jabin’ s army, and I will deliver him into thine hand. Arise, Barak, and lead captivity captive, thou son of Abinoam. In what is perhaps the most beautiful volume of sermons that has been published in England since Dr. Newman came down from the English pulpit, though a very different volume in many ways, the late Master of Balliol says that the first of Christian duties in our day is the removal of the evils of our great towns. Now one of the two worst evils of all our great towns will never be removed till a mother like Deborah arises in our Israel. There is one evil in all our great towns that our Barak-like men may and must remove. And my heart is toward the governors of Israel that offered themselves willingly among the people. But the other great evil is one that the women, and more especially the mothers, of our great towns must take into their own hands. It will need Deborah and Barak too. It will need all Deborah’ s strength of understanding, and all her strength of will, and all her soundness of judgment, and all her warmth of heart, and all her splendour of courage, and all her wholeness of devotion, as well as all her genius, to speak it home and to write it home to our slow and selfish hearts. But you are not a queen, or a princess, or a peeress, and because you cannot do everything you sit still and do nothing. No. But have you not a fire-side, and a lady friend or two, and a spare hour on a Saturday or a Sabbath night? Have you no imagination? Have you no heart? Have you no apprehension? Have you no son or nephew? (A. Whyte, D. D.)National mercies and national sins I. The grounds of thankfulness which Deborah thought she and the whole nation had.1. She insists, first, upon the cheerful willingness of the people, their ready alacrity in obeying the call of the Lord their God, when by her voice He summoned them to arms. Oh! that there were such a heart in each one of us! Spiritual readiness is the attitude and the grace of angels. God desires, and will have, from us all, hearty service. Whether as regards our substance or our time, our talents or our affections, the Word declares, “ God loveth a cheerful giver.” 2. Deborah notices gratefully the interference of God Himself in behalf of the nation. What could Israel, in their enslaved and enfeebled state, have done against Jabin’ s nine hundred chariots? Of what avail would have been the willingness of the people or the valour of the chiefs if the Lord had provided no succours? But the Lord had provided them. And like mercies have been vouchsafed to us with regard to our personal and individual conflicts with sin and Satan. Satan is especially called the “ prince of the power of the air “ ; what would the rude implements of earthly warfare avail against such an antagonist? No; God puts the spiritual against the spiritual; He brings the arms of an invisible providence to bear upon the spiritual fortunes of a child of God, and to keep him from falling. Angels are ministering to us whilst we sleep; the elements are combining for our good, even when we know not the very existence of evil; and never till we are beyond the reach of evil and sin shall we know how the Lord “ fought” for our souls “ from heaven,” or how “ the stars in their courses fought against Sisera.” 3. Deborah finds matter of thankfulness in the peaceful and happy state of the country contrasted with its condition under the oppressions of Jabin; and to this part of Deborah’ s song I entreat your special attention. Her picture of two countries, or at least of the same country under two different governments, will be found to have such an astonishing parallel that I hope every heart amongst us will be lifted up to God with silent thankfulness. Observe, then, first, Deborah speaks of a country where all trade was stopped: “ In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied.” The great public thoroughfares were all closed; the caravans could no longer convey their merchandise from city to city; the merchants found their occupation gone. Then, secondly, she says that in this country travelling had become unsafe: “ The travellers walked through byways.” The complete lawlessness of the people and the bold effrontery of the robber made those who had occasion to travel seek the most lonely and unfrequented byways. Every step they took was taken with fear; they saw death or danger at every turn. Then, thirdly, she says that there was no tilling of the ground: “ The inhabitants of the villages ceased.” The constant incursions of lawless hordes had driven the villagers from their peaceful employments; the cessation of commerce throughout the land had closed the market for their grain; whilst for the sake of personal safety the poor villagers were obliged to leave their humble abodes and take refuge in walled and fenced cities. Fourthly, she says that there was no administration of justice. The “ people of the Lord” could not “ go down to the gates” --“ the gates” signifying, as you are aware, in the Jewish language, the courts of justice. In the eighth verse she gives the reason why all judicial proceedings were suspended: “ Then was war in the gates.” The courts of justice resounded with the noise of arms; the gravity of the judge was merged in the zeal of the soldier; the magistrates had lost all dignity and the people all respect for law. Lastly, she says that no dependence could be placed on the military strength of the country: “ Was there a shield or spear seen among forty thousand in Israel?” All energy was now gone; all public spirit had decayed; anarchy and misrule held sovereign away, and order and good government were banished from the land. I need not stay to tell you where this awful picture of national misery and misrule has but a too faithful counterpart. I pass on to another picture, which, God be praised, hath its counterpart also. “ What is the state of our country now?” asks Deborah. “ Why, our nobles ride secure on white asses; our judges, without fear, sit in judgment at the gates, undisturbed by the noise of archers in the places of drawing water; and the people, as they walk by the way, rehearse the righteous acts of the Lord. Now all is peaceful among us; our ships ride upon the sea; our caravans throng the highways; our villages revive amid the busy industry of pruning-hook and ploughshare; and now all that remains for us is to testify, by a song of thankfulness, our gratitude to God.” Neither should there be lost upon us Deborah’ s invitation to different classes of society to join in this song of gratitude. First, you will perceive, she calls upon the noble and the wealthy: “’ Speak, ye that ride on white asses.’ Who gave you your wealth? Who has preserved to you your wealth? To whom alone is the praise due that your substance has not been wrested from you by bands of marauders; that you have not been driven from your country by the insecurity of property; that, under the protecting shadow of equal laws, you can now lie down with safety, none making you afraid?” Then, secondly, she speaks to magistrates and judges. “’ Speak, ye that sit in judgment.’ Who has preserved your office in all its reverence? Who has continued your lives in all their sacredness? Who has kept your authority in all the respect in which the people hold it?” Then, thirdly, she addresses herself to those who are engaged in the ordinary occupations of life. “‘ Speak, ye that walk by the way’ ; following your peaceful employments without fear of the public robber, without dread of lawless assemblages, reposing under your own vine and your own fig-tree; rehearse the wonderful works of God. Yes, ‘ high and low, rich and poor,’ rehearse the righteous acts of the Lord, even His righteous acts towards the inhabitants of the villages of Israel.” And have we no part to bear in Deborah’ s song? Oh! shall there be a British heart cold or British tongue dumb while we think of our signal, eminent--I might almost say solitarily enjoyed blessings? “ Awake, awake,” England; “ awake, awake, utter a song.” Let us, while we bewail her sins and confess her pride, mourn over her luxurious living when thousands are starving for the bread of life--let us also bless God for His mercies to this our land. Let us bless Him that blood hath not yet stained our streets; that our ears tingle not with the sound of artillery; that the file and the hammer are yet heard in our shops; and that our churches are still open, where we may praise and worship God. II. Some causes of sorrow and stern rebuke. The Lord’ s cause had triumphed, as triumph it ever will, whether we “ come to the help of the Lord” or not. Still the names of those shall be told up who come to the Lord’ s help, in order that it may be seen who are to be shutout from the triumph, who are to have no part in the joy, who are to have no mention in God’ s book of remembrance, save to their dishonour and their shame.1. First, some are noticed reprehensibly by Deborah because of the contentions and strifes among them: “ For the divisions of Reuben there were great searchings of heart.” Oh! take ye good heed; for if at this moment you are cherishing an unkind feeling towards any human being, you are cherishing that which is an eternal foe to godliness; you are cherishing that which may drive the Spirit of God from your souls; you are cherishing that which in your dying hour will cause you bitter searchings of heart. 2. But another sin which Deborah notices, as excluding the parties who had committed it from all part in Israel’ s triumph, is the sin of slothfulness--the love of ease, an unwillingness to endure the hardships and encounter the difficulties of the Christian life: “ Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?” Are there not many who never make a sacrifice, never impose on themselves any form of restraint, who are conscious of nothing worthy of the name of effort, whose life is one of gilded, cushioned, luxurious ease, without one struggle or one act of self-denial? 3. But another occasion of unfaithfulness to the Lord’ s cause is an absorbing interest in worldly engagements: “ Dan remained in ships,” and “ Asher continued on the sea-shore.” Oh! be not deceived by that refined artifice of Satan which tempts you to persist in the pursuit of that which he persuades you is lawful. Heaven has fixed its own law of preferences, has determined which of two interests shall be sacrificed if an occasion arise in which we must sacrifice one. What amount of “ corn and wine and oil” will compensate us for the loss of the “ light of God’ s countenance” ? What emergency or extremity in our domestic affairs could ever supersede that imperative law, “ Seek first the kingdom of God and His righteousness, and all other things shall be added unto you” ? 4. There is one more excluding sin mentioned by Deborah, the sin of religious indifference--the sin of a Gallio-like, uncaring, unthinking spirit--the sin of a Loadicean lukewarmness about the things of God. “ Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof.” Why? For any positive sin which they had committed? For any great scandal which they had brought on the Lord’ s name and cause? No, but “ because they came not to the help of the Lord, to the help of the Lord against the mighty.” It seems as if God were speaking from the thick cloud to each one amongst us, and asking, not “ What have you left undone?” but “ What have you done?” --done for God, done for eternity, done for “ the help of the Lord against the mighty” ? And think not to escape with the plea that opportunity is wanting for thus serving God. I tell you that every relation in life affords scope for this pious activity. As masters, you may counsel; as parents, you may teach; as friends, you may speak “ a word in season” ; as rich, you may give of your substance to promote good works; as poor, you may promote benevolent objects by daily and earnest prayer. But if in none of these ways you are conscious of helping the Lord, if neither by your counsel, nor by your encouragement, nor by your example, nor by your prayers, you come to the Lord’ s help, then are you included among “ the inhabitants of Meroz,” and the curse of Meroz abides upon your souls. (D. Moore, M. A.)I, even I-- The big “ I” Archdeacon Hare tells us that of all peoples, so far as he knows, the English people are the only people who write the first personal pronoun in one capital letter, “ I.” He further tells us that this fact lets in a good deal of light upon the English character, much that is favourable to the Englishman, and perhaps a good deal that is unfavourable. Now I will dwell-- I. Upon two of the favourable things he mentions.1. He says that the letter “ I,” that stands up by itself, expresses the freedom and independency of the Englishman. It is a good thing to be free and independent. But I don’ t want you children to be independent in the wrong sense. You are very dependent little creatures, and have all been very dependent ever since you were born--so dependent upon your mother’ s care and your father’ s love. I want you to feel that you are very dependent indeed, and above all that you are very dependent upon God. But yet there is a sense in which we ought to be independent and free. The boy who does not insist upon exercising his own freedom and independency is very soon despised, and he very soon goes to the bad. 2. The letter “ I” also denotes the Englishman’ s firmness. It is wonderful how firm we can be if we have planted our foot in the right place. No one is so firm as the man who has planted his foot upon the Rock of Ages, or the Truth as it is in Jesus. When a man has learnt what the Saviour expects of him, and says, “ God helping me, I will do it,” he puts down his foot upon a foundation which can never give way. II. I will mention now two of the unfavourable things referred to by Archdeacon Hare.1. He tells us that the letter “ I” shows a certain amount of arrogance. He says that the proudest word in English, to judge by its way of carrying itself, is this “ I.” There it is, lifting its head up above everybody else, and looking down with contempt upon its little neighbours. Now theft is not a good thing. That is utterly unlike the Lord Jesus. He was meek and gentle in spirit: He never looked down upon any one, but welcomed poor broken-down sinners to His presence, and ever spoke a kind word to the world’ s outcasts. 2. The capital “ I” represents the Englishman’ s reserve and isolation. It loves to stand alone, and does not believe in mixing up with others. Let us no longer hold ourselves aloof, but be kind and gentle to all. Whenever you meet another, do not gather yourself up in your little coat, and conclude that you must be better than he; but be ready to draw near and shake hands with another little boy; and, if he is poorer than you, there is a special chance for you to do him a little kindness. Remember that it is the will of Jesus that we should be very kind to each other, and in His name, yea, and for His sake, bless all. (D. Davies.)They chose new gods; then was war in the gates. The soldier’ s honour Here is--1. The apostasy of the people: “ They chose new gods.” This I call the alarm; for ungodliness calls to war. If we fight against God, we provoke God to fight against us. Then-- 2. A laying on of punishment. God meets their abomination with desolation; the hand of justice against the hand of unrighteousness: “ Then was war in the gates.” This I call the battle. Then-- 3. A destitution of remedy: “ Was there a shield or spear seen among forty thousand in Israel?” Sin had not only brought war, but taken away defence--sent them unarmed to fight. And this I call the forlorn hope. I. The alarm: “ They chose new gods.” Their idolatry may be aggravated by three circumstances or degrees. They are all declining and downwards: there is evil, worse, and worst of all.1. “ They chose.” Here is a frank choice, no compelling. They voluntarily took to themselves, and betook themselves to, other gods. There is evil, the first degree. 2. “ Gods.” What! a people trained up in the knowledge of one God: “ Jehovah, I am; and there is none besides Me.” The bees have but one king, flocks and herds but one leader, the sky but one sun, the world but one God. 3. “ New gods.” Will any nation change their gods? No; the Ekronites will keep their god, though it be Beelzebub; the Ammonites will keep their god, though it be Melchom; the Syrians will stick to their god, though it be Rimmon; the Philistines will not part with their god, though it be Dagon. And shall Israel change Jehovah, the living God? This is worst of all. II. We come now to the battle: “ Then was war in the gates.” If Israel give God an alarm of wickedness, God will give them a battle of desolation. Idolatry is an extreme impiety; therefore against it the gate of heaven is barred (1 Corinthians 6:9). Let us view the punishment as it is described: “ Then was war in the gates.”1. The nature of it: “ War.” War is that miserable desolation that finds a land before it like Eden, and leaves it behind it like Sodom and Gomorrah, a desolate and forsaken wilderness. Let it be sowed with the seed of man and beast, as a field with wheat, war will eat it up. In itself it is a miserable punishment. 2. The time: “ Then.” When was this war? In the time of idolatry. “ They chose new gods; then.” When we fight against God, we incense Him to fight against us. Yet if timely repentance step in, we escape His blows, though He hath not escaped ours. But if Israel’ s sins strike up alarm, Israel’ s God will give battle. If they choose new gods, the true God will punish. “ Then was war.” It is a fearful thing when God fights. 3. The place: “ In the gates.” This is an extreme progress of war, to come so near as the gates. If it had been in the land of their enemies, a preparation of war a great way off, the noise of war--yea, if it had come but to the coasts and invaded the borders, as the Philistines did often forage the skirts of Israel, yet it had been somewhat tolerable, for then they had but seen it only. “ Thou hast shewed Thy people grievous things” (Psalms 60:3)--shewed, but not inflicted; shaken the rod, but not scourged us. But here war is come to their thresholds, yea, to the heart of the land, to defy them in the very gates. And now they more than hear or see it; they feel it. You now see the punishment. Happy are we that cannot judge the terrors of war but by report, that never saw our towns and cities burning, our houses rifled, our temples spoiled. We have been strangers to this misery in passion, let us not be so in compassion. Let us think we have seen these calamities with our neighbours’ eyes, and felt them through their sides. III. We now come to the forlorn hope: “ Was there a shield or spear seen among forty thousand in Israel?” Was there? There was not.This question is a plain negative. Here is the want of help; great misery, but no remedy; not a spear to offend, no, not a shield to defend. War, and war in the gates, and yet neither offensive nor defensive weapon! It takes away all, both present possession and future possibility; help and hope. You see now all the parts of the affliction: the alarm in sin, the battle in war, and the forlorn hope in the want of remedy. Two useful observations may hence be deduced--1. That war at some times is just and necessary; indeed, just when it is necessary: as here. For shall it come to the gates, and shall we not meet it? Yea, shall we not meet it before it come near the gates? There is, then, a season when war is good and lawful. Now there are two cautions observable in the justness of wars-- (1) That they be undertaken upon just and warrantable cause. That they be prosecuted with an honest mind. The cause must be just. (a) The peace of the people; for we must aim by war to make way for peace. We must not desire truce to this end, that we may gather force for an unjust war; but we desire a just war that we may settle a true peace. (b) The health and safety of our country: some must be endangered that all may not be destroyed. (c) The glory of the kingdom; and that is, the gospel of Jesus Christ. Wars for God are called God’ s battles. The destruction of their cities that revolt from God to idols, and the whole spoil, is for the Lord; it is the Lord’ s battle and the Lord’ s spoil (Deuteronomy 13:16).(2) The next caution, after a good ingression, is to be sure of a good prosecution. We say of the surgeon that he should have a lady’ s hand and a lion’ s heart; but the Christian soldier should have a lady’ s heart and a lion’ s hand. I mean, though he deal valiant blows, yet not destroy without compassion. 2. The other inference that may hence be deduced is this, that munition and arms should at all times be in readiness. Wise men in fair weather repair their houses against winter storms; the ant labours in harvest that she may feast at Christmas. Be long in preparing for war, that thou mayest overcome with more speed. A long preparation makes a short and quick victory. I have held you long in the battle; it is now high time to sound a retreat. But as I have spoken much of Israel’ s affliction, so give me leave to speak one word of the prophetess’ s affection, and of this only by way of exhortation: “ My heart is set on the governors of Israel, that offered themselves willingly among the people. Bless ye the Lord.” Here is the subject in which this affection resides and the object on which this affection reflects. The subject wherein it abides is the heart--a great zeal of love. Not only the affection of the heart, but the heart of affection: “ My heart is set.” The object on which it reflects is double, man and God; the excellent creature, and the most excellent Creator; the men of God, and the God of men. Upon men: “ My heart is towards the governors of Israel, that offered themselves willingly among the people.” Upon God: “ Bless ye the Lord.” Among men two sorts are objected to this love: superiors in the first place, inferiors in the latter. To the commanders primarily, but not only; for if they offered themselves willingly among the people, as we read it, then certainly the people also willingly offered themselves, as the other translations read it, “ Those that were willing amongst the people.” 1. To the governors of our Israel; that they offer for themselves willingly to these military designs, not on compulsion. His brows deserve no wreathed coronet that is enforced. Come with a willing mind. In every good work there must be cheerfulness in the affection and carefulness in the action. God loves a cheerful giver; so thou gainest no small thing by it, but even the love of God. “ Whatsoever good thing thou doest,” saith Augustine, “ do it cheerfully and willingly, and thou doest it well.” You that have the places of government, offer willingly your hands, your purses, yourselves, to this noble exercise. Your good example shall hearten others. 2. Now for you that are the materials of all this, let me say to you without flattery, Go forth with courage in the fear of God, and the Lord be with you. Preserve unity among yourselves, lest as in a town on fire, whilst all good hands are helping to quench it, thieves are most busy to steal booties; so whilst you contend, murmur, or repine one at the honour of another, that subtle thief, Satan, through the crack of your divisions, step in, and steal away your peace. Offer yourselves willingly; and being offered, step not back. Remember that it is base for a soldier to fly. And remember always the burden of this song, which everything that hath breath must sing, “ Bless ye the Lord.” (T. Adams.)Delivered from the noise of archers in the places of drawing water.--Songs of deliverance I. Our text tells us of wells cleared from the foe, and speaks of those who “ are delivered from the noise of archers in the places of drawing water.”1. We thank God that we who are children of the Most High have wells to go to. The world is a wilderness, say what we will of it. “ This is not our rest; it is polluted.” Our great inexhaustible well is the Lord Jesus Christ. He is, indeed, the great “ deep that lieth under,” the “ deep that coucheth beneath,” the secret spring and source from which the crystal streams of life flow, through the wells of instrumentality and ordinance. “ All my fresh springs are in Thee.” Whenever we come to the Lord Jesus Christ, we drink and are refreshed. No thirst can abide where He is. Arising out of this greatest fountain, we have wells from which we draw the waters of comfort. First there is this book, this golden book, this book of God, the Word of God, with its thousands of promises, suitable to every case, applicable to all seasons. So it is also with the well of ordinances--baptism and the Lord’ s Supper. I must not forget the mercy-seat. What a well that is to the Christian when he can draw nigh unto God with true heart! It is a glorious thing to have such a well as that in the family, where, in prayer with the children, you can bring all the necessities of the household before God. Let us never give up that well. But, as for private prayer, this world were drear indeed if we could not pour out our sorrows into our Father’ s ear. Over and above this, every form of fellowship with Jesus, wrought in us by the Spirit, is a well of salvation. He is our dear companion, our ever present help in time of trouble. 2. Thus have I mentioned some of the wells. Now, concerning them all, it may be said, that they can never be stopped up by our foes. If outward ordinances be stopped, yet the great deep that lieth under will find a vent somewhere. 3. Moreover, as they cannot be stopped, so neither can they be taken away from us. They are ours by covenant engagements; they are guaranteed to us by the solemn league of the Eternal Three; and none of these covenant blessings shall be wrested from the heirs of life, who are heirs of all things in Christ Jesus. 4. Though these fountains cannot be stopped up or taken away, yet we can be molested in coming near to them. It seems that archers and wells frequently go together. It was the blessing of Joseph.--“ Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall.” But what next? “ The archers have sorely grieved him, and shot at him, and hated him.” And so in the text: here are wells, but there is the noise of archers, which greatly disturbs those who go to draw water. I think you know what the noise of archers has been to you when you have tried to draw water. Years ago, with some of us, our sins were the archers that shot at us when we would fain come to Christ and drink of His salvation. When we bowed the knee in prayer a fiery arrow would dart into our hearts--“ How dare you pray? God heareth not sinners!” When we read the Word of God another barbed shaft would be shot against us” --What hast thou to do with God’ s Word? There can be no promise there for such as thou art.” I thank God, when our faith is in exercise, and our hope is dear, we can see our interest in Christ; we come to Him just as we came at first, and cast ourselves wholly upon him. Then we no longer fear the archers, but are rid of every fear. I should not wonder if another band of archers has sometimes attacked you when you have been at the wells, namely, your cares. Dear mother, the thought of the children at home has frequently disturbed your devotions in the assembly of the saints. Good friend, engaged in business, you do not always find it easy to put a hedge between Saturday and Sunday. The cares of the week will stray into the sacred enclosure of the day of rest, and thus the cruel archers worry you. It is well to be able to cast all our cares on Him who careth for us, and thus, by an act of faith in our heavenly Father, to be delivered from the noise of these archers. II. The songs by the well. As when the people came to the wells of old they were wont to talk with one another if all was peaceful, so when we come up to the ordinances of God’ s house, and enjoy fellowship with Jesus, we should not spend our time in idle chat, but we should rehearse the works of the Lord. Around all the wells, whichever they may be, of which we drink, let our conversation be concerning Christ and His dying love; concerning the Holy Spirit and His conquering power; concerning the providence of God and its goodness and its faithfulness; and then, as we wend our way to our different homes, let us go with music in our hearts, and music on our lips, to take music to our household, each man and woman magnifying the name of the Lord. Did you observe carefully what it was they sang of?--“ The acts of the Lord.” But there is an adjective appended, “ The righteous acts of the Lord.” Righteousness is that attribute which the carnal man fears, but he who sees the righteousness of God satisfied by the atonement of Christ is charmed even by the severe aspect of God dressed as a judge. Then, if you observe, it was “ the righteous acts of the Lord toward His people.” Yes, the very marrow of the gospel lies in special, discriminating, distinguishing grace. Note with care that the works which are to be rehearsed are done towards the inhabitants of the villages of Israel. Does not this suggest that we ought frequently to magnify the Lord’ s choice favour and tender indulgence towards the least and feeblest of His family? III. The text says, “ Then shall the people of the Lord go down to the gates,” by which several things may be intended.1. When the people of God are altogether delivered from their sins, and their cares, and their troubles, by the great redemption of the Lord Jesus and the power of His Spirit, then they enjoy great liberty. The liberty of the man of the world is liberty to commit evil without restraint; the liberty of a child of God is to walk in holiness without hindrance. When the believer’ s ways are enlarged, he delights to run in the statutes of the Lord; obedience is freedom to the Lord’ s servant. It is a most glorious liberty which a man possesses when he is no longer in bondage to men, to smart under their threats or to fatten in their smiles. Glorious was that ancient father who threw back the threatenings of his enemies, and laughed them to scorn. 2. To go down to the gates, however, means something else, for citizens went down to the gates to exercise authority and judgment. He that is in Christ discerneth spirits, and separateth between the excellent and the reprobate. “ The spiritual judgeth all things, yet he himself is judged of no man.” Instead of being judged and following others, they who love God become the leaders in right, and are as God’ s mouth rebuking iniquity. 3. To go down to the gates signified also to go forth to war. When a Christian man is saved, he is not content with his own safety, he longs to see others blessed. He can now go out of the gates to attack the foe who once held him in bondage, and therefore he girds on his weapon. When will the Church of God be inflamed by the sacred desire of carrying the war for Christ into the enemy’ s territory? (C. H. Spurgeon.)The noise of archer’ s in the places of drawing water I. These words make intelligible what has been called the savage act of jael in killing sisera, and the fierce words with which deborah praises the act. We see the place of drawing water--the well belonging to some little town or village. Thither in the still summer evening come the women and children. The men are absent at the wars. The women come to draw water for household and flock. As they wait their turn, the elder women talk together of their common cares and interests. The fair young maidens group together apart for the merry jest or confidential intercourse. Amongst them, moving in and out, are the laughing, bright-eyed children. What a pretty picture it makes--pretty, peaceful, glad! And then suddenly the whole is changed. The cruel, hated Canaanite is at hand. “ The noise of archers” is heard. The mothers fly to guard the little ones, some of whom are laid low by the arrows. In the confusion the band sweeps down upon the group of fair maidens. The brightest and youngest and most beautiful are taken to be the slaves of the tyrant conquerors. Oh, who wonders now at Jael’ s cruelty and Deborah’ s vindictive triumph? It was not because the fair gardens were laid waste, the homes burned, the cattle and household treasures carried off, that these women so hated the oppressors; but because in the division of the spoil there would always fall “ to every man a damsel or two,” each the bright, sweet flower of some home, to be degraded, spoiled, trampled down, and brought to shame. We from our lofty standpoint, in the very midst of the full light of Christ’ s gospel--we who have learned to be patient, long-suffering, forgiving, tender-hearted--may be able to condemn them. They lived in a darker age; they had not our advantages. And yet I sometimes think that if we fully realised what that twenty years of mighty oppression must have been, how the hearts of the people will have burned with indignation at the cruelties and abominations they had to witness, we should be forced to acknowledge that Jael and Deborah would have been either more or less than women if they had acted otherwise. Deborah’ s song is a thanksgiving to God for deliverance. The one point she wishes to be ever remembered is that the victory was of God alone. II. There is ever going on around us the great battle of good against evil, in which each of us is called to take our part. He who does not hate the evil with earnest hatred, who rests in selfish indolence like Asher, who lets his searchings of heart and all his religious purpose end in talk like Reuben, who is indifferent and lukewarm like Meroz, he must needs fall under the scathing curse of those who come not to the help of the Lord against the mighty. We are all bound to range ourselves on the side of the good; to fight bravely for it; if need be, to suffer or to die for it. Again, as Sisera fell at last, so will all God’ s enemies fall for ever one day. III. “ The noise of archers in the places of drawing water” --that is to say, the attack of the enemy upon those who only seek for peace, as they go about the innocent employment of daily life. How this makes us think of one great mystery of temptation. How depressing and terrifying to many a poor soul! “ I began the day with prayer not to be led into temptation; I resolved to be so careful. I was careful, and then all at once in my work it came. I was not thinking of it, till I found myself wounded with the poisoned arrows of temper, lust, selfishness, sloth, avarice, or pride.” More mysterious still, even amid our religious duties, the enemy can make his deadly onslaught--the distraction, the vain thought, the cruel doubt, even the blasphemous suggestion, come whistling like the deadly arrow, striking us back and wounding us, and marking us, as we think, for death. Well, all this is at least no difficulty to us who believe. The arrows do not come by chance. An enemy has done this. Whilst the war lasts, he is to be hated, avoided with watchful care. But there is deliverance. Even now the victory has been won, and protection assured, and none need fear the arrows who are willing to dwell under the defence of the Most High. And there shall be a hereafter, when the noise of archers shall be no longer heard; when we shall have our noble work assigned to us, such work as God has for His saints to do; when we shall go about the work in perfect security; when we shall rehearse one to another the righteous acts of the Lord who has wrought mightily for the deliverance of His people. (R. H. Parr, M. A.) Judges 5:12-22 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive.Magnificat I. First, then, a stirring up, of all our powers to praise God, according to the words of the holy woman in the text, “ Awake, awake” --repeated yet again--“ Awake, awake.”1. What is there that we need to awaken if we would praise God? I reply, we ought to arouse all the bodily powers. Our flesh is sluggish; we have been busy with the world, our limbs have grown fatigued, but there is power in Divine joy to arouse even the body itself, to make the heavy eyelids light, to reanimate the drowsy eye, and quicken the weary brain. We should call upon our bodies to awake, especially our tongue, “ the glory of our frame.” Let it put itself in tune like David’ s harp of old. Surely we should call on all our mental powers to awake. Wake up, my memory, and find matter for the song. Tell what God has done for me in days gone by. Awake, my judgment, and give measure to the music. Come forth, my understanding, and weigh His loving-kindness in scales, and His goodness in the balances. See if thou canst count the small dust of His mercies. See if thou canst understand the riches unsearchable which He hath given to thee in that unspeakable gift of Christ Jesus my Lord. Awake, my imagination, and dance to the holy melody. Gather pictures from all worlds. Bid sun and moon stay in their courses, and join in thy new song. But especially let us cry to all the graces of our spirit--“ Awake.” Wake up, my love, for thou must strike the keynote and lead the strain. Wake up, my hope, and join hands with thy sister--love; and sing of blessings yet to come. Sing of my dying hour, when He shall be with me on my couch. Sing of the rising morning, when my body shall leap from its tomb into her Saviour’ s arms! Sing of the expected advent, for which thou lookest with delight! And oh, my soul, sing of that heaven which He has gone before to prepare for thee. And thou, my faith, awake also. Sing of the promise sure and certain. Then let us wake up the energy of all those powers--the energy of the body, the energy of the mind, the energy of the spirit. You know what it is to do thing coldly, weakly. As well might we not praise at all. You know also what it is to praise God passionately--to throw energy into all the song, and so to exult in His name. So do ye, each one of you, this day. 2. But you say unto me: “ Why and wherefore should we this day awake and sing unto our God?” There be many reasons; and if your hearts be right, one may well satisfy. Come, ye children of God, and bless His dear name; for doth not all nature around you sing? If you were silent, you would be an exception to the universe. But, believer, shall not thy God be praised? I ask thee. Shall not thy God be praised? When men behold a hero, they fall at his feet and worship him. Garibaldi emancipates a nation, and lo, they bow before him and do him homage. And Thou, Jesus, the Redeemer of the multitudes of Thine elect, shalt Thou have no song? Shalt Thou have no triumphal entry into our hearts? Shall Thy name have no glory? Thou sayest, believer, “ Why should I praise Him?” Let me ask thee a question too. Is it not heaven’ s employment to praise Him? And what can make earth more like heaven than to bring down from heaven the employment of glory, and to be occupied with it here! Besides, Christian, dost thou not know that it is a good thing for thee to praise thy God? Mourning weakens thee, doubts destroy thy strength; thy groping among the ashes makes thee of the earth, earthy. Arise, for praise is pleasant and profitable to thee. “ The joy of the Lord is our strength.” But I ask you one other question, believer. Thou sayest, “ Why should I awake this morning to sing unto my God?” I reply to thee, “ Hast thou not a cause? Hath He not done great things for thee, and art thou not glad thereof?” 3. “ But,” saith one, “ when shall I do this? When shall I praise my God?” I answer, “ Praise ye the Lord, all His people, at all times, and give thanks at every remembrance of Him.” 4. Yet once more, you reply to me, “ But how can I praise my God?” I will be teacher of music to thee, and may the Comforter be with me. Wilt thou think this morning how great are thy mercies. Thou art not blind, nor deaf, nor dumb; thou art not a lunatic; thou art not decrepit; thou art not vexed with piercing pains; thou art not going down to the grave; thou art not in torments, not in hell. And is not this a theme for praise? Oh, must not you praise him, ye chief of sinners, whose natures have been changed, whose hearts have been renewed! II. “Arise, Barak, and lead thy captivity captive, thou son of Abinoam.” You understand the exact picture here. Barak had routed Sisera, Jabin’ s captain, and all his hosts. She now exhorts Barak to celebrate his triumph. This is a picture which is often used in Scripture. Christ is said to have led captivity captive when He ascended on high. He led principalities and powers captive at His chariot-wheels. But here is a picture for us--not concerning Christ, but concerning ourselves. We are exhorted to-day to lead captivity captive. Come up, come up, ye grim hosts of sins once my terror and dismay. Come up, ye sins, come up, for ye are prisoners now; ye are bound in fetters of iron, nay, more than this, ye are utterly slain, consumed, destroyed; you have been covered with Jesus’ blood; ye have been blotted out by His mercy. Arise, celebrate your triumph, oh ye people of God! Arise, my trials; ye have been very great and very numerous; ye came against me as a great host, and ye were tall and strong like the sons of Anak. Oh, my soul, thou hast trodden down strength; by the help of our God have we leaped over a wall; by His power have we broken through the troops of our troubles, our difficulties, and our fears! Arise, and let us lead captive all our temptations. You have been foully tempted to the vilest sins. Satan has shot a thousand darts at you, and hurled his javelin multitudes of times; bring out the darts and snap them before his eyes, for he has never been able to reach your heart. Come, break the bow and cut the spear in sunder; burn the chariot in the fire. (C. H. Spurgeon.)God’ s cause carried on by human agency I. The cause of true religion is eminently and emphatically the cause of God.1. It was His cause; for-- (1) It had the sanction of His express command.(2) God’ s hand was in it. 2. We have in view, under the blessing of God, the evangelisation of all mankind; and this is unquestionably the cause of God. (1) For God has commanded that the evangelisation of the world should be attempted by His people. (2) For God’ s honour is greatly involved in the success of it. Idolatry, in all its various forms, is a direct attack on God’ s supremacy and sovereignty. (3) In this cause we have the promise of God’ s presence and blessing. II. In carrying on this great work God has been pleased to demand and to bless human efforts. In the case before us the power of God was supernaturally exerted. The stars in their courses, the swelling of the river, the thunder and the tempest, were all effects of supernatural interposition. But, even in that age of miracles, these supernatural means were not intended to supersede those means which were ordinary. Deborah and Barak exerted themselves to the utmost; and, with many others, were required to come up to the help of the Lord, to the help of the God of miracles. And similar is the case as to the conversion of the world to Christianity. God “ gave some, apostles; and some, evangelists; and some, pastors and teachers; for the work of the ministry, for the edifying of the body of Christ.” It was by the instrumentality of holy, enlightened, zealous missionaries that our own country first received the glad tidings of salvation; it was through their agency that our rude ancestors were induced to change Thor and Woden, and all their bloody rites and awful abominations, for the simple and holy truths of the gospel. And the work we have to do must be done by the same agency. Ambassadors must be sent to the heathen, and they must declare God’ s message, trusting in His power and help. This is the established order of God, that they who love His cause should help it by their various instrumentality. III. The calls of God to engage in this cause experience a very various reception from those to whom they are addressed.1. Some are hearty in the cause of God.2. Others cherish a spirit of indolence and carelessness. IV. God takes especial notice of the conduct of His people in reference to the demand made upon them for this cause; and He makes an important distinction in His conduct towards those who come forward, or refuse to come forward, in His cause. Those who refused to come forward are recorded as infamous, and are covered with everlasting disgrace; those who came forward are mentioned with distinguished honour, and were no doubt blessed ever afterwards. For God will be no man’ s debtor; He may make us wait for payment, but, such is His condescension and grace, He will be in no man’ s debt. Come up to the help of the Lord, and you shall have the approbation of Almighty God. Come up to the help of the Lord, and you will gain the esteem and good wishes of your fellow-Christians and ministers, who, when they see their humble efforts are not unfruitful, but that you are becoming complete in every good word and work, will gladly spend and be spent in your service. Come up to the help of the Lord against His enemies, and you shall have the increasing influence of God to render beneficial all the means you enjoy. Come up to the help of the Lord, and your happiness shall increase, your consolations shall abound--you shall be blessed in the Lord. Come up to the help of the Lord against the mighty, and you shall have the satisfaction of knowing that your labour is not in vain. For the Word of the Lord shall not return unto Him void. You shall reap in due season, if you faint not. (J. Bunting, M. A.)By the watercourses of Reuben there were great resolves of heart. The apology of the non-fighters On account of their unfaithfulness the children of Israel were oppressed by Jabin for twenty years; then the oppressed people cried unto God, and Deborah and Barak were called to lead them to freedom. In this great song Deborah brings out the characteristics of the several tribes at the national crisis. She sets forth how some of them promptly entered upon the struggle for liberty; how others were miserably indifferent and unpatriotic; and in the text a vivid stroke or two shows that whilst Reuben was deeply interested and agitated by what was transpiring, he refrained from taking any part in the actual fight. “ By the watercourses of Reuben there were great searchings of heart,” and that was all. “ Great were the debates,” “ great were the resolves” ; but they never proceeded to action. I. The text is a rebuke to the theorist. The Reubenites were the thinkers of their age. They were not indifferent to public questions; they recognised the problems of their day, and mentally wrestled with them; but they drew the line at action. All action seemed so unsatisfactory that they could not persuade themselves to reduce their splendid patriotic theories to experiment. So to-day there is a tribe of idealists. They are full of thought, rich in ideas, masterly in systems; but they find it impossible to pass from reflection to effort. Thought is large, action is insignificant; thought is swift, action is tardy; thought is triumphant, action is full of interruption, shortcoming, and failure; and so the theorist abides in his arm-chair watching pictures in the fire. To follow the facts and movements of the world as a supreme game of chess delights the philosophic mind, but to interest ourselves in any commonplace practical endeavour to aid the needy is voted a belittling vulgarism. Amiel says, “ Reverie is the Sunday of the mind” ; and the whole life of some men is a Sunday, they know no working-days. They deplore personal defects, yet they do not bravely take themselves to task and struggle into a better life; they ponder social evils, but nothing comes of the intellectual agitation; they have their ideas and aspirations concerning the heathen world, yet they take no part in missionary enterprise. Their whole life is spent in observation, reasoning, and soliloquy. This will not do. Deborah scorns the idle theorists, and their position is always ignoble. We account men meritorious as they master the difficult conditions of human life; society has no prizes for mere dreamers. He who gives a cup of cold water to a thirsty soul is infinitely better than the idealist whose sparkling fountains and flowing rivers are mere mirages of the brain. We must have thought, theory, programme; we must have the dreamer, the philosopher, the debater, only the pondering of the mind must be succeeded by the labour of the hands. When Cavour died, Elizabeth B. Browning wrote: “ That noble soul who meditated and made Italy has gone to the diviner country.” “ Meditated and made.” It is all there. We must meditate and make. Not that we can by any means realise all our dream, but we must strive thereunto. Some hit of reality must testify to the genuineness of our great thought and purpose. II. The text is a rebuke to the critical. The Reubenites were the critics of the age. “ Great were the debates.” They read the minutes of the last meeting; they submitted a resolution as to what might be done; then they ably discussed the whole situation; the ornaments of debate shone out; an amendment was proposed that nothing be done, the vote was taken, the amendment was declared to be carried by a large majority, and the assembly retired to lunch. And one can easily imagine the course of the debate. Some would object to a movement led by a woman; others would question the qualifications of Barak; many would think that it was not the psychological moment; and those with a flavour of military genius would doubt the plan of campaign. The critical tribe is with us still. We have a host of people who are interested in the great struggle of light and darkness, but whose interest ends with information, discussion, and opinion. We have such critics outside the Church. They are prepared, at five minutes’ notice, to discuss any religious, moral, social, or political question; yet they make no practical effort whatever to grapple with the evils they dissect. Especially do these critics love to scourge the Church. How well they can describe the evil! How clearly they can see what ought to be done! How rough they are upon the blunders of philanthropists and evangelists! But all ends there; they spend no time, or gold, or blood in any form of practical amelioration. How false is the position of the critic, and how ignoble the whole spirit of barren criticism! How contemptible the carpet knight lecturing the scarred heroes of the battlefield! How ridiculous the musical amateur exposing the faults of Handel and Mozart! How despicable the scribbler of a day making merry over the shortcoming of literary masterpieces! “ Why abodest thou among the sheepfolds?” is the derisive question of Deborah. The Reubenites thought themselves superior persons, but the singer suggests a cutting contrary. A love of ease partly explained their conduct. They liked the shepherd’ s lute better than the war-trumpet with its toils and sufferings. The love of gain also explained the absence of the Reubenites from battle. And they were cowards. There was not a spear in Israel, and Jabin had thousands of chariots of iron. Deborah pours scorn on the windy orators. The day is coming, too, when God will pour scorn upon the phrase-makers. He will laugh at the laughers, criticise the critics, scorn the scorners. Let us act. “ God’ s words are things,” says Luther; and unless we strive to make our words things they become falsities, vanities, mockeries. One of the great heroes of to-day is the hero of the paper-knife, the critic who flourishes his wooden weapon as if it were some famous blade of victory. The poorest plough that will scratch the ground, the most ramshackle basket that will carry a little seed, the rustiest hook that will serve for a sickle, is better than the paper-knife. A drop of blood is more than a vat of ink or a world of talk. The poorest methods of service, the homeliest instruments of practical endeavour, count for far more in the sight of God than a magazine of polished and attenuated shafts which neither smite nor bite. Let us not waste life in opinion, discussion, or criticism, but deny ourselves in daily efforts seeking some real good. Our Master did not redeem us by words, but by tears and blood; and the best thing for us is with fewest words to take up our cross and follow Him. III. The text is a rebuke to the sentimentalist. There were “ great searchings of heart.” The Reubenites were men of fine feeling, of intense emotion; only the emotion evaporated when the resolution was duly entered upon the minutes. A large circle of these sentimentalists survive. They pride themselves on the depth and tenderness of their feeling, yet their feeling never compels action and sacrifice. They feel for the poor, the ignorant, the suffering, the fallen, and most for themselves. In prayers, sermons, hymns, and sacraments the fountains of the deep are broken up without leaving any fertilising stream. It is really a fearful thing that sentiment should be so constantly wasted that the very word itself comes at last to be regarded as expressing something unreal. Sympathy is the richest element in the human heart, and it is an awful loss to society that so much of it should be vainly lavished on unsubstantial scenes and images, on airy nothings. We talk of the loss of force in Niagara, but there is a far more terrible loss of precious energy in the unavailing stream of feeling which passes away in imaginative moods. If we could harness the Niagara of human sympathy, and set it to work in educating the ignorant, in helping the helpless, in nursing the sick, in reclaiming the fallen, what gracious revolutions would be worked in a day! Feeling is worth nothing if it bear no tangible fruit. Our Master wept, but He also bled. (W. L. Watkinson.)Why abodest thou among the sheepfolds?-- On shirking duty There is a touch of scorn, as well as of reproach, in the question of the prophetess. And the question is one which, in the spirit of it, may be addressed to thousands to-day. There is a great battle now going on in the world--the battle between truth and error, right and wrong, love and misery. The conflict involves self-denial; and we have simply no right to “ abide in the sheepfolds.” I. We have no right to sacrifice duty to comfort. We are all tempted thus to prefer our own ease to the doing of our duty. There are multitudes, indeed, who will sacrifice comfort for the sake of some selfish end: their love of money, or of fame, or of pleasure, will lead them to take upon themselves a large amount of toil and trouble. But when it is a question of simple duty there are many who will shirk such duties rather than sacrifice their own personal ease. They would like to do good in the world; but it is too much trouble! Many a man shirks the duties of citizenship on the plea that he has no ambition to distinguish himself in public life. He finds his fireside very comfortable; the bosom of his family is his “ sheepfold.” Others shirk their duty to the Church and the cause of Christ simply through their love of selfish ease; they will not take the trouble to “ do good as they have opportunity.” II. We have no right to sacrifice duty to peace. It is right that you should shrink from the din of controversy and strife, and that you should prefer to live in concord with your neighbours; but it is wrong that, on this account, you should withhold your testimony and your influence from the cause of truth and justice. III. We have no right to sacrifice duty to gain. When Christ calls you into the conflict against the world’ s evil, when He calls you to protest by your own example against all dishonesty and falsehood, then you must be prepared to sacrifice some of the profits which fall to the lot of less scrupulous men, and you must be content, if necessary, with a smaller sheepfold. (T. C. Finlayson.)The divisions of Reuben.-- The attitude of Reuben Could such a thing as actual neutrality have been possible under the circumstances, the men of Reuben would have represented such an attitude. But under the circumstances it was impossible. No member of the favoured race could be actually neutral when his brethren were struggling for liberty and life. Not to assist was to oppose. To look on coldly was to help the foe. They saw their brethren gathering on the opposite bank. They heard the sound of the trumpet and the noise of war. Would they not arise and join them? Could they be indifferent when the very existence of their nation was at stake? But against this higher impulse had to be set considerations of worldly profit and loss. “ Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?” It was this fatal sound that decided them. It was with them as it so often is with us--the nearer the temptation, the more powerful it becomes. Had they marshalled themselves for war, and left their homes, the bleatings of the sheepfold would never have reached their ears, and the higher impulse would have prevailed; but as they lingered vacillating by the sheepfolds, the nearer attractions of home and prosperity proved too strong. The great opportunity passed away, leaving an indelible stain on the history of the tribe. “ Unstable as water, thou shalt not excel.” Were they happy? A double-minded man is never happy. Unstable in all his ways, he can neither enjoy the world nor God. They might escape danger, but they could not escape the “ great searchings of heart.” Their conscience smote them, even while their worldly prosperity continued. They lost the power to enjoy what they had sacrificed their character to retain. Ah, how many Reubens have we still in the Church of Christ!--men who make fair promises under the influence of a momentary excitement or a higher emotion, but whose hearts are not fully surrendered to God. They grasp after the good things of the world, and love them. They seek the good opinion of their fellow-men, and love it. If a Christianity can be discovered which shall cost them nothing, which shall not even lower them in the estimation in which men of the world hold them, such a Christianity they are ready to accept; but the Christianity of the manger and of the Cross, of Gethsemane and Calvary, they shirk from with ill-concealed aversion. (W. Hay Aitken, M. A.)Divisions should be avoided How strong it makes a family when all the sisters and brothers stand together, and what an awful wreck when they disintegrate, quarrelling about a father’ s will and making the surrogate’ s office horrible with their wrangle! If you only knew it, your interests are identical. Of all the families of the earth that ever stood together, perhaps the most conspicuous is the family of the Rothschilds. As Meyer Anselm Rothschild was about to die in 1812 he gathered his children about him, Anselm, Nathan, Charles, and James, and made them promise that they would always be united on “‘ Change.” Obeying that injunction, they have been the mightiest commercial power on earth, and at the raising or lowering of their sceptre nations have risen or fallen. That illustrates how much on a large scale, and for selfish purposes, a united family may achieve. But suppose that, instead of a magnitude of dollars as the object, it be doing good and making salutary impression and raising this sunken world, how much more ennobling! Sister, you do your part, and brother will do his part. (T. De Witt Talmage.)Why did Dan remain in ships?-- Why did Dan remain in ships I dare say Dan could have given what might have seemed to himself a very sensible answer. Surely it would never have done for Dan to lose his commerce. Surely it was most important that he should retain his mercantile position. To leave his ships and go to fight the Lord’ s battle in the field would have been to turn his back upon his most obvious interests. He had no men to spare; no time to spare; no money to spare. Far too busy were the Danites to think of their brethren in the field. It mattered not that national liberty and religion might be lost so long as Dan retained his ships. Go to the streets of one of our great towns, and you will see the same thing re-enacted. Men running to and fro as though life were at stake in every effort, toiling at their business all day long, and when night comes too wearied to think of spiritual things. They have too much to do--are far too busy to think of the business of life! . . . Why! does he not know that his ships are doomed sooner or later to fearful shipwreck? Dost thou not know, O lover of the world, that the day must come when thou and thy darling idols will have to part? What profit on thy dying bed to remember that thou hast laboured here for that which thou canst not carry with thee? Thou hast enlarged thy barns, increased thy merchandise, raised thy family in the world, and left thy children in prosperity; and now the sentence falls upon thy trembling soul, “ Give an account of thy stewardship, for thou mayest be no longer steward.” Poor consolation under the sentence of doom to remember that thy coffers are full while thy soul was starved. (W. Hay Aitken, M. A.)Why did Dan remain in ships? Early in this century a minister in England, who has since spent many years in the foreign missionary field, was requested to preach, at a meeting of some of his brethren, on the too prevalent disposition among professing Christians to inactivity in religion. Somewhat to their surprise, he read as his text, “ Why did Dan remain in ships?” After explaining the text in its connection, and that the Danites resembled many Christians at present, he showed their inactivity to be--1. Unreasonable. They knew the state of the country, its dangers, and the assurance of victory;--how unreasonable that a whole tribe should under such circumstances remain inactive. 2. It was injurious. By their inactivity the hands of their brethren were weakened, an opportunity was given to the enemy to triumph, and personal injury was sustained. 3. It was sinful. The command of God was disregarded; they availed not themselves of opportunities to be useful, and forbore to destroy their enemies. That jeoparded their lives unto the death in the high places of the field.-- Life jeoparded in heroic service The late Wilmot Brooke, the pioneer missionary to the Soudan, who died on March 19th, anticipated his swiftly-approaching end. At the Church Missionary House just before starting on his last expedition in May, 1891, he remarked: “ I have five times had African fever of the most deadly kind. No one is ever known to have recovered seven times from this fever. You must expect that some of us will fall; I shall not be surprised if my call comes in six months. Still I am determined to go. Friends tell me what madness it is to run such risks. But when men were called to storm Delhi and Lucknow, they cheerfully came forward, knowing that death was certain. The strongholds of heathenism and Mohammedanism can only be stormed by acting for God in the same spirit. My action is not the outcome of rashness on my part. I am going after the calmest and fullest consideration.” The stars in their courses fought against Sisera.-- Sisera no match for the stars All things, even the stars in their courses, fight against every one who, like Sisera, puts himself in opposition to the plans of the Ruler of the universe. If you co-operate with, and act according to the laws of God, then you will in the long run prove victorious; if you do not, why then these laws will crush you. They are stronger than you. A man is powerful or powerless just in proportion as he submits to God’ s laws. And, first, to speak of physical laws, or those relating to matter. It is by obeying nature that we learn her secrets. A medical man in the kingdom of nature cures or kills, just in proportion as he has carefully or carelessly studied the laws of health and obeys them. By studying and making use of the physical laws of God’ s universe we can improve health and prolong life. On the other hand, there is no favourite of nature who can be intemperate and not suffer from ill-health, or live near bad drainage and escape fever. No matter how intellectual or even religious you may be, if you hold your hand in the fire it will certainly be burned. A Christian is as liable to losses in his business if he does not conform to the laws of commerce, on which wealth depends, as an atheist is. Transgress God’ s physical laws, and even the stars in their courses fight against you. Just so there are spiritual and moral laws, by compliance with which we receive blessings, and which, if not obeyed, are as ready as the stars to fight against us. Such laws are these: “ If we love one another, God dwelleth in us.” “ If any man will do His will, he shall know of the doctrine.” Without God we can do nothing. Let us conduct ourselves in every relation and occupation of life as if we believed we were what we are--“ workers together with God” --and all things must work together for good. Let us put ourselves in opposition to Him, and all things, even the stars in their courses, shall fight against us. (E. J. Hardy, M. A.)The stars fought against Sisera I. The literal sense.1. This lesson is a song of thanksgiving. It reminds us at once of the duty of gratitude to God at all times, but especially after any great deliverance. The miracle of the cleansing of the lepers puts in a picture the rarity of thanksgiving--when ten pray, but one gives thanks. 2. Then, this song was a spontaneous outburst of praise immediately after the reception of the blessing. Thanksgiving was, as it should be, prompt. 3. The victory was ascribed to God: “ Praise ye the Lord for the avenging of Israel.” Thanksgiving is only possible when there is faith, when the eye of the soul penetrates beyond what are called “ second causes,” and traces the events of this life to the providence of God. 4. But a particular instrument which God employed for carrying out His purposes is recognised in the text: “ the stars,” etc. Viewed literally, what is meant by this? It is the description of some wonder wrought by God in the battle, which aided the overthrow of Jabin’ s host and Jabin’ s general. II. The figurative sense.1. “ The stars in their courses” have been supposed to represent the angels of God. 2. Warfare against evil is one part of the angels’ functions. Holy Scripture recounts their military operations (Revelation 12:7). St. Jude describes another altercation (verse 9). Daniel relates a third (Daniel 10:13). And again, at the end of the world (1 Thessalonians 4:16; 2 Thessalonians 2:8), the angels “ shall sever the wicked from among the just,” and consign them to punishment (Matthew 13:49-50). 3. We may not know how these spiritual beings “ fought against Sisera,” any more than we can tell how the angel of the Lord caused the pestilence in the days of David (1 Chronicles 21:15); but we do know that angels are the ministers of God (Psalms 104:4), and carry out His behests. 4. If the stars represent the angels of God, then, on the other hand, the victory over Sisera, and the instrument by which it was achieved, form an apt image of the overthrow of Satan’ s power by the Cross. III. Lessons.1. When this lesson is said to contain “ praise of Jael’ s perfidy,” and that from the lips of an inspired prophetess, it may be urged in reply, that it is a commendation of the brave deed of Jael and her disinterested zeal for the welfare of God’ s people, whilst the treachery which accompanied it was in keeping with the low moral condition of the age and person--with “ the light of the times.” 2. We may learn from the general subject the duty of thanksgiving, and that its fulfilment involves a belief in the doctrine of Divine providence. 3. According to the literal interpretation of the text, we are led to the conviction that even such matters as the weather may be guided by God to fulfil His purposes, and that His directing touch is effective in a region far beyond the ken of human science, which can only extend to the proximate causes of things. 4. The spiritual meaning should remind us that the angels of God assist us in our conflict with the evil one, and by Divine appointment “ succour and defend us on earth” ; so that, in our struggles with the power of darkness, we may take the words of the prophet as a ground of confidence, “ Fear not: for they that be with us are more than they that be with them” (2 Kings 6:16). (Canon Hutchings.)O my soul, thou hast; trodden down strength.-- Interposition and victory I. The interposition by which the soul treads down all opposition and gains the victory. It matters not how weak the creature may be if the Lord interpose. They had nothing to do but follow on: it was the Lord that took spirit out of the enemy, and that caused the enemy to err. These things remind us of what an awful thing it is to be an enemy to God--under sin, under the wrath of God, under the curse of the law, and under the powers of darkness; and all the time we are there, we are reckoned enemies, and we are under judgment. What a fearful position! and yet we are by nature unconscious of it, and unconcerned about it. Let us, then, look at these interposing stars, by which we tread down strength. But in so doing we must be careful not to forget one thing, and that is the chief thing; and that is Jesus Christ, the Morning Star. He is that interposing light, by whom we have the victory. But it says, “ the stars in their courses.” The people of God at large are called stars, but ministers especially. Hence you read of His holding the seven stars in His right hand; the seven stars are the angels or messengers of the Churches. And so I take the stars, then, if I spiritualise it, fighting against Sisera, to mean the prophets testimonially standing against the powers of darkness. II. The vain attempt of the enemy to escape The river Kishon swept the enemy away. Many people say, “ Well, I am no enemy.” You are, unless you are a friend. (James Wells.) Judges 5:23 Curse ye Meroz . . . because they came not to the help of the Lord.The doom of Meroz I. The sin of the men of meroz is described in very remarkable terms, although we have grown so familiar with them as scarce perhaps to notice their strange character: “ They came not to the help of the Lord.” Everywhere we read of the Lord’ s coming to the help of man; but man coming to the help of the Lord seems strange. The Lord employs instruments for the executing of His purposes, though He needs them not. The tribes of Israel were summoned to this war, and the inhabitants of Meroz declined the summons. Well; but God had entered into marriage covenant with Israel. The kingdom of Israel was His kingdom. The interests of Israel were His interests; and He had bound up with them the glory of His own name. Accordingly it is not now said of the men of Meroz that they came not to Deborah’ s help, nor to Barak’ s help, nor even to the help of Israel, but that “ they came not to the help of the Lord.”1. A little more specifically, the sin of the men of Meroz had in it unbelief--criminal distrust of the word and promise and power of the living God. No doubt it was largely cowardice that led them to refuse their aid. But whence the cowardice? They did not believe that the Canaanites could be subdued. They would keep on good terms with the oppressors to save their own heads. 2. But besides criminal unbelief--that root and strength of all other iniquities--the sin of the men of Meroz had in it a vile preference of their own ease, and fancied present interest before the authority and honour and interest of the God of Israel. 3. And thus, further, their sin was nothing less than enmity, war, against the living God. Doubtless they would be fain to say, “ What have we done so much against Him? we have but sat still in our quiet homes.” Aye, and therein fought against Him. Oh, there is no possible medium between the love of the adorable God and the hatred of Him--between willing, active service rendered to God and hostility, war, against Him--“ He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.” 4. It was to “ the help of the Lord against the mighty” they refused to come--against the mighty. Had the enemy, that is to say, been a feeble, contemptible one in numbers and strength, they might have had some plausible pretext for leaving the struggle to others. But all was in reality at stake. II. Notice the judgment of the Lord against the men of Meroz for this sin. I think there can be very little doubt that there must have been some special aggravation in the case of Meroz which has not been placed on record--perhaps its having been in the immediate neighbourhood of the field of action, together with some more emphatic treachery of dealing in its refusal of aid. Lessons:1. First, a lesson of duty--very urgent duty. It will help to bring both the duty and the urgency of it better out if it is borne in mind that, from the fall of our race downwards, the Lord has had a controversy, so to speak--a quarrel in this fallen world--a war with mighty adversaries, Satan, sin, the world that lieth in the wicked one--His gracious purpose having all along been in that war to call a people out of the world for the glory of His own name--an innumerable multitude of all kindreds and peoples and tongues, to be “ washed, and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God.” 2. Observe a second lesson of a different character, one of precious and varied encouragement to all such as are disposed humbly, yet resolutely and prayerfully, to offer themselves to the help of the Lord against the mighty. See, for example, how He will condescend to receive and welcome your aid (Judges 5:9). And see the grateful mention, if I might so speak with reverence, which God makes of particular services (Judges 5:14). 3. Once more, we have a lesson here of solemn warning--duty, encouragement, warning. For observe that it is by no means any and every kind of help and service that will suffice to separate us from the class, and save us from the curse, of the inhabitants of Meroz. A man may come, for example, with a help so stinted and grudging as to make it quite manifest that it is but the covering up of a desire to be let alone altogether. Or he may come with a help not so stinted in the simple amount of it, yet not offered to the Lord Himself, which is the hinge, you will carefully observe, of this whole matter, “ they came not to the help of the Lord” --“ Ye did it,” or, “ ye did it not, to Me.” Assuredly, by how much the Lord has revealed His condescension and grace, in making offer to us of so marvellous a oneness of cause and interest and blessedness with Himself, by so much the more aggravated a judgment and doom must the contempt and rejection of that grace bring with it. (C. J. Brown, D. D.)Co-operation in God’ s cause required of all I. From the earliest periods of time God has been graciously pleased to provide for the deliverance of His people from the thraldom and bondage into which they have been brought by sin. II. In the prosecution of this work Jehovah meets with much and mighty opposition. III. The people of God are required to co-operate with Jehovah in reference to His designs as to the children of men. IV. Among those who are thus summoned to the help of the Lord, there are some who disregard the call. V. To withhold our co-operative aid in reference to the designs of God to bring the world from the bondage of sin to His own blessed service is most criminal and destructive. (W. Roby.)Why was Meroz cursed? What had Meroz done to deserve the punishment of God? In the first place, Meroz had omitted to do a positive and plain duty. They did not join with the enemy, but they refused to help the people of God. Then again, the sin of Meroz was a sin of lukewarmness, carelessness. Supposing England to have been overrun by an hostile army. Supposing that at last, gathering all her strength to repel her enemies from her fair country, one town in an important position refused to join in the battle at a critical moment, so that the enemies of England were not crushed as we desired to see them. Surely all England would ring with words of hatred for the people that could so act. Meroz was guilty of lack of patriotism, but a lack of patriotism in the case of the children of Israel was also a lack of proper religious zeal. Well, then, in the third place, Meroz let slip an opportunity; it neglected a crisis in its life. The war led up to the gates of Meroz, the opportunity was given to them of striking a blow for God against sinners. The opportunity was refused.1. From the conduct of the people of Meroz, then, we may take three great warnings; and in the first place a warning against sins of omission. People are apt to think a very great deal too little about sins of omission. We are all of us apt to slur over the good things which we have left undone, and to think that the only thing hateful in the sight of God or offensive to Him whom we call our heavenly Father are the gross sins which attract perhaps the observation and hatred of others, and from which our own consciences do naturally recoil. How very often do you hear a person say in a satisfied way that they have never done harm to anybody. Such persons who say that are in great danger. They seem to see no sins though there may be many in their lives; but they have forgotten altogether that the object of their own crisis, the very object of their coming into the world, was not to do no sin, but to glorify God by their lives. Neglecting prayers. When we lift up our hands to God on high and call Him our Father, when we have that mighty privilege and that great duty accorded to us and yet neglect it, is it no sin, I say, to go day by day with careless prayers, or neglected prayers, to God? Surely there is some sin in neglecting our Church and our duties of public worship. And then again, while we think of habits of evil and so forth, we are inclined not to think half enough about encouraging habits of good, doing what is right as well as avoiding what is wrong. Then again, faith--a great duty to us. Yet how many go on through life without ever troubling themselves to look into the matters of their faith, or how many dare to live on through life with a sort of lurking or lingering doubt at their hearts, which chills all their acts of devotion and makes their lives unlovely in the sight of God. The curse of God came down on Meroz; doomed to judgment was the city, not because it did that which was wrong in opposing the people of God, but because she neglected a plain duty that God had put before her plainly. 2. Then we see, in the second place, that the sin of Meroz was a sin of lukewarmness. We are warned very frequently and very earnestly in Holy Scripture about the sin of lukewarmness, not being eager to take the part of God, not being eager to proclaim ourselves His children and to show ourselves worthy of the membership of His Church. There are many warnings to this effect, notably, the character of Esau in the Old Testament. And then you remember, surely, those awful denunciations in the Book of the Revelation against the lukewarm Laodicea. We are inclined to be very hot and earnest and keen about matters of business, or about matters of pleasure, or about matters of politics, or perhaps we may even add about matters of Church partisanship. But how about true religion? Oh, we say, “ Let us take that easy. Our fathers did, perhaps, before us, why should not we? Do not let us take any trouble about that. That will come all right in the end.” 3. And again, in the last place, we notice that the sin of Meroz was neglecting to seize an opportunity, letting a crisis in its history pass by without making use of it. The opportunity was given for striking a blow for God, and it was let slip by. We are in danger in this way. There are crises in every man and woman’ s life, crises in the lives of all of us, which God gives to us; some of very vital importance--opportunities, which may perhaps never come again, of striking some blow for God, or of gaining some great spiritual victory over the sins which beset us. It is very important to remember this. (Cecil Hook, M. A.)Coming to the help of the Lord 1. Meroz is never again mentioned in Scripture, and its exact site is unknown. Its sin resulted in its extinction. What was that sin? (1) It was, first, an act of selfishness. The inhabitants of Meroz cared only for their own interests. The yoke of Jabin did not apparently lie so heavily upon them as upon the northern tribes. They could see no advantage to be gained for themselves by a military revolt, and they would run no risks in connection with it. (2) It was, therefore, a neglect of duty. They did not fight against their brethren, but they would not fight for them. It was a purely negative sin, a sin of omission, but it was none the less a distinct and positive “ No” to the call of duty. (3) This refusal was an act of impiety. It betrayed a sad lack of patriotism and a contemptible indifference towards national freedom and honour. These miserable lovers of case had the souls of slaves, and were unworthy of their ancestral traditions. Their indifference was, moreover, impious. It implied a disregard of God, whose worship they were bound to uphold. 2. Meroz has perished; but did none of its inhabitants escape? Have they not had a numerous progeny and become a great people spread over the face of the earth? Their descendants are not unknown among ourselves. Is there nothing in our life that corresponds to the sin of Meroz? Consider our position in relation to the gospel of Christ, and we shall see. Our Lord has summoned us to the conquest of the world. All souls are His--His by right of creation and redemption, as they should also be by willing submission. That submission is hindered by men’ s ignorance and error, by reckless indifference and deliberate sin, by calculating worldliness not less than by unbridled self-indulgence. Against these foes the whole force of the gospel is directed. Every man, be he learned or ignorant, an Englishman or a Hindoo, is interested in that fact, and needs the help of which it is at once the pledge and the source. Christ, and Christ only, is the Saviour of the world; even as, on the other hand, every man belongs unto Christ, and is bound by the most stringent and absolute obligation to Him who is Lord of all. Christ comes not to this conquest alone, but as “ Captain of the Lord’ s host.” He summons His people to His side, gives them spear and shield, and equips them for the fight. We have, of course, the power of refusal. Our Lord asks for willing service, and will have no pressed men in the ranks. You can escape this service if you are so minded, meeting Christ’ s call and your brother’ s need with a flat denial. Multitudes do so fail, and why?1. Some are influenced by a false intellectualism. Let us, as far as it is in our power, know the best that has been thought and said, come in contact with master minds, understand their working, see things as with their eyes, and catch the glow of their enthusiasm. To gaze on the fair forms of truth and beauty, to listen to the harmonies of perfect music, is a pure delight, and imparts an added charm to life. But such an aim touches only a small part of our duty. The knowledge of Christ--the crown of all science--can only be acquired by the obedience of faith and love; while no amount of self-culture or of aesthetic worship will justify us in ignoring the sins and sorrows of mankind, or in neglecting the opportunities we possess of meeting the terrible pressure of human need. 2. Other men are absorbed in business. Their main aim is to get on in the world, to become rich and prosperous, to make good bargains, and to ensure at any rate a steady increase of their capital or their savings. Coal, steam, and iron have their devout, if not their disinterested, worshippers. Money, which is designed to be a means, becomes an end in itself--committed to men in trust, it is hoarded or used as if it were their own, and they do nothing to rescue the heathen, because they are themselves the slaves of “ covetousness, which is idolatry.” 3. A third class make no response to the call of Christ because of their love of pleasure. They care only for amusement, for sensuous excitement, or something to relieve the weariness and ennui of life, and to make it bright, eager, and thrilling. Enslaved and befooled by passion, “ all that is within them doth condemn itself for being there.” 4. Yet others are prevented from joining us in our campaign because of their theological laxity. One religion, they urge, is as good as another, and to convert the heathen is a superfluous, if it be not an impossible, task. And similarly when men excuse their indifference to this great work on the ground of the coldness, the worldliness, and the strife of the Churches at home. The best of Christians are no doubt imperfect, the ideal of their life is but inadequately realised, and many who profess to be Christ’ s are sadly inconsistent. We deplore the fact, but it does not exempt us from a plain duty. Still the Saviour asks, “ What is that to thee? follow thou Me.” (James Stuart.)Religious indifference:-- I. The Lord’ s people identified with their Lord. Observe the bearing of this principle on--1. Sympathy (Acts 9:4).2. Power (Ephesians 1:22).3. Life and grace (John 15:1-27.). 4. Reproach (Luke 10:16). II. The sin of Meroz. This disregard of God’ s people implies--1. Ignorance of God’ s love to His children.2. An imperfect sense of the scheme of Divine government. By human means, etc.3. An imperfect sense of personal responsibility--Cain (Genesis 4:9).4. Indifference to God’ s truth and honour--Pilate.5. Selfishness--Balaam.6. Indecision--Peter in the judgment hall. III. The sin remains. It is ever displaying itself in new forms.1. The Church at home indifferent to the evangelisation of the heathen.2. Wealthy congregations indifferent to poorer localities.3. Women of ease and leisure to their burdened and weary sisters.4. Parents unwilling to give their sons for the ministry.5. Indifference to the conversion of souls. IV. The result is that punishment comes upon the defaulters.1. Of old it was, “ If the Lord be God,” etc. (1 Kings 18:21). Not less solemn and critical is the question now, “ What think ye of Christ?” Not to confess Him is to deny Him (Matthew 10:33). 2. So with our employment of gifts and opportunities. The buried talent and the hidden pound, or their ill-using, involve the “ darkness that is without.” 3. So of the “ brotherhood.” We are to love it, to promote and defend it. There may be flaws, but this does not justify separation. It calls for prayer and the active operation of faith, sincerity, and truth. “ They shall prosper that love thee.” V. Shun indifference and indecision. They bring men to perish, like Balaam, with the ungodly. Be decided as Paul, though, it bring the loss of all things. What is there so noble as to “ fill up that which is behind of the sufferings of Christ for His body’ s sake, which is the Church“ ? (Colossians 1:24). (H. W. Dearden, M. A.)The moral of the curse of Meroz In a way that in some respects reminds us of the German prophetess Velleda, of the British queen Boadicea, and of the French peasant girl Joan of Arc, does Deborah revive the national spirit, and summon the people to repel the national foes. In this verse she utters true scorn for those who were inactive and self-contained in a time when the nation was in its throes for liberty and independence. I. Our work for Christ is very analogous to war.1. In its fierce opposition.2. In its reverses of victory and defeat.3. In its call for a sacrifice. II. Neglect of such work involves us in a curse.1. The reproachful cry of the world’ s sin and sorrow.2. Conscious separation from God. Common aim and common work are indispensable for true fellowship.3. Loss of the rewards of true service.4. Rebuke of Christ: “ Ye did it not.” (U. R. Thomas.)Inaction Notice, first of all, that the sin for which Meroz is cursed is pure inaction. There are in all our cities a great multitude of useless men and of men perfectly contented with their uselessness. Consider some of the various points which uselessness assumes. I. The first source of the uselessness of good men is moral cowardice. The vice is wonderfully common. The fear is concentrated on no individual, but is there not a sense of hostile or contemptuous surroundings that lies like a chilling hand upon what ought to be the most exuberant and spontaneous utterance of life? Men do not escape from their cowardice by having it proved to them that it is a foolish thing to be afraid. Nothing but the knowledge of God’ s love, taking such possession of a man that his one wish and thought in life is to glorify and serve God, can liberate him from, because it makes him totally forget, the fear of man. II. The second cause of uselessness is false humility. Humility is good when it stimulates, it is bad when it paralyses, the active powers of a man. If conscious weakness causes a man to believe that it makes no difference whether he works or not, then his humility is his curse. Remember--1. That man judges by the size of things; God judges by their fitness. 2. That small as you think you are, you are the average size of moral and intellectual humanity. 3. That such a humility as yours comes, if you get at its root, from an over-thought about yourself, an over-sense of your own personality, and so is closely akin to pride. III. The third cause of uselessness is indolence. There is only one permanent escape from indolence and self-indulgence--the grateful and obedient dedication to God through Christ, which makes all good work, all self-sacrifice, a privilege and joy instead of a hardship, since it is done for Him. (Bp. Phillips Brooks.)Zeal lacking Take a heretic, a rebel, a person that hath an ill cause to manage; what he is deficient in the strength of his cause he makes up with diligence; while he that hath right on his side is cold, indiligent, lazy, inactive, trusting that the goodness of his cause will not fail to prevail without assistance. So wrong prevails, while evil persons are zealous and the good remiss. (Bp. Jeremy Taylor.) Judges 5:24-27 Blessed above women shall Jael . . . be.The blessing of Jael And whose lips are they which pronounce this blessing? Indeed, it is Deborah the prophetess who sings this song; it is Deborah, by whom God spake, who gives utterance to this strain. It is clear that, revolting as her action appears at first view, there must be a way of looking at it in which it deserves all our sympathy and applause. I. First, we would observe that human actions are, in God’ s holy Word, spoken of as good and righteous, although at the same time it is certain that the best deeds of the best men are alloyed with evil. It would not, therefore, be out of harmony with the tenor of the inspired volume, that Jael should be called blessed for her deed, that her deed should meet with commendation from the prophetess, without it being thereby implied that she was quite undeserving blame. If her act contained some elements of good, amidst much of evil, it might, if the good preponderated, be esteemed and proclaimed as blessed. To this general observation we would add another, namely, that under the Jewish dispensation there was a lower standard of religious perfection than under the Christian. Hence it is that you find the most renowned characters of the Old Testament polluted with sins from which men of ordinary morality among ourselves would recoil. So that Jael’ s deed is to be judged, not by itself in the abstract, still less by the light of the gospel, but in reference to the code under which she lived, in reference to the knowledge of the Divine will then published among men; and so judged, it is not requisite that it should have been free from all blame in order to obtain praise. II. But what were the elements of good in this famous act of the Kenite woman? Now we must here remind you of the real character of the Israelitish warfare. It is of course true that always the sword is God’ s weapon, as much as the famine or the pestilence. War is the scourge wherewith the Eternal lashes the nations when they wax proud against Him. But the difference between the case of the Israelites and every other conquering race is this, that the Israelites knew their mission, and went forth to execute it at God’ s bidding. And now, again, let us apply these principles to the case of Jael. The people of the Lord were in arms against the enemies of the Lord. We do not know whether Jael was a daughter of Israel; if not, her faith, as we shall see, is more remarkable. She had heard of the violence of the Canaanite for twenty years; she had heard that Deborah, in whom dwelt the spirit of prophecy, had aroused the men of Israel against Sisera. To her mind it was not a mere struggle of hostile nations for liberty and power. To her it was the battle of the Lord of hosts against the heathen who refused to worship Him; it was as the mustering of the armies of heaven against the armies of hell. We are aware that it is still open to you to object, that even if the killing Sisera can be justified, the craft which beguiled him must be reprehensible. In answer to this, we remind you of the observations wherewith we started, namely, that we need not prove Jael’ s act to be free from all defect, we are only concerned to show that it had in it many elements of good; and now we set it forth as an act evidencing strong faith in the God of Israel (faith still more marvellous if the Kenite’ s wife was not a daughter of Israel), as prompted by love for Him, and zeal for His cause. Such love and such zeal, even when evinced by an action not perfectly faultless, might well earn praise. But we go further. It may be doubted how far the treachery of the act, as it appears, was sinful. Is it wrong to use craft against Satan? May we resist the devil only by open force? May we not use prudence and tact and wiliness in avoiding temptation or in abating its force? III. The whole history of the Israelites is typical of the history of the redemption of mankind by Jesus Christ. The delivery of the Jews from their enemies, often as it occurs, is symbolical of the greater deliverance of all people from the thraldom of Satan. And whilst the general history is thus broadly significant, the distinct parts of that history lead us almost irresistibly to the remembrance of particular features in the history of Christ’ s salvation. (Bp. Woodford.)The blessing of Jael by Deborah I. The difficulty is not to be surmounted by denying the inspiration of Deborah’ s utterance. If this were so--if it might be maintained that Deborah is wrong when she pronounces Jael blessed--how are we to know that she is right in her other statements? Upon what principle are we to draw the exact line of demarcation? II. In what sense are we to understand Deborah’ s language, and how are we to reconcile it with what would seem, at first sight, to be the true character of Jael’ s action?1. Sisera’ s life was, in Deborah’ s judgment, rightly forfeited. He was the Lord’ s enemy. He represented, in Deborah’ s eye-- (1) An impure and cruel system of idolatry, which had been sentenced to extermination by God; (2) a long career of plunder and murder, which had brought untold miseries upon the poor peasants of Naphtali and Zebulun. 2. Deborah’ s language about Jael is relative language. (1) Relative to the conduct of other persons than Jael. The contrast is really between the motive and the absence of motive; between the will to do what is right and the absence of will. (2) Relative to the time and circumstances in which Jael lived, and to the opportunities at her command; or, rather, to the absence of such opportunities. Jael’ s loyalty to Israel, and to the one ray of truth she knew, is admirable; the method she chose for expressing her loyalty, though for her quite a matter of course and custom, is deplorable. For acting fully up to all the light she possessed she deserved the meed of praise awarded her by Deborah. III. Concluding lessons.1. Note the equitableness of Deborah’ s estimate of Jael. How often do we, in our judgment of others, measure their failures by some standard of which they have never heard, and refuse them credit for excellences which in them are even consummate! Their standard is a very poor and low one, it may be, but if they have had no chance of learning something better, it is the standard by which they will be judged. We do not risk loyalty to higher truth than any of which they know if in judging them we are strong enough to be equitable. 2. This history would be sorely misapplied if we were to gather from it that a good motive justifies any action that is known to be bad. Jael could not have been pronounced “ blessed” had she been a Jewess, much less had she been a Christian. The blessings which the ignorant may inherit are forfeited when those who know, or might know, more act as do the ignorant. (Canon Liddon.)Deborah’ s praise of Jael We need not weight ourselves with the suspicion that the prophetess reckoned Jael’ s deed the outcome of a Divine thought. No; but we may believe this of Jael, that she is on the side of Israel, her sympathy so far repressed by the league of her people with Jabin, yet prompting her to use every opportunity of serving the Hebrew cause. It is clear that if the Kenite treaty had meant very much, and Jael had felt herself bound by it, her tent would have been an asylum for the fugitive. But she is against the enemies of Israel; her heart is with the people of Jehovah in the battle, and she is watching eagerly for signs of the victory she desires them to win. Unexpected, startling, the sign appears in the fleeing captain of Jabin’ s host, alone, looking wildly for shelter. “ Turn in, my lord; turn in.” Will he enter? Will he hide himself in a woman’ s tent? Then to her will be committed vengeance. It will be an omen that the hour of Sisera’ s fate has come. Hospitality itself must yield; she will break even that sacred law to do stern justice on a coward, a tyrant, and an enemy of God. A line of thought like this is entirely in harmony with the Arab character. The moral ideas of the desert are rigorous, and contempt rapidly becomes cruel. A tent woman has few elements of judgment, and, the balance turning, her conclusion was be quick, remorseless. Jael is no blameless heroine; neither is she a demon. Deborah, who understands her, reads clearly the rapid thoughts, the swift decision, the unscrupulous act, and sees, behind all, the purpose of serving Israel. Her praise of Jael is therefore with knowledge; but she herself would not have done the thing she praises. All possible explanations made, it remains a murder, a wild, savage thing for a woman to do; and we may ask whether among the tents of Zaanaim Jael was not looked on from that day as a woman stained and shadowed, one who had been treacherous to a guest. Not here can the moral be found that the end justifies the means, or that we may do evil with good intent; which never was a Bible doctrine, and never can be. On the contrary, we find it written clear that the end does not justify the means. Sisera must live on and do the worst he may rather than any soul should be soiled with treachery or any hand defiled by murder. There are human vermin, human scorpions and vipers. Is Christian society to regard them, to care for them? The answer is that Providence regards them and cares for them. They are human after all--men whom God has made, for whom there are yet hopes, who are no worse than others would be if Divine grace did not guard and deliver. Rightly does Christian society affirm that a human being in peril, in suffering, in any extremity common to men, is to be succoured as a man, without inquiry whether he is good or vile. What, then, of justice, and man’ s administration of justice? This, that they demand a sacred calm, elevation above the levels of personal feeling, mortal passion and ignorance. Law is to be of no private, sudden, unconsidered administration. Only in the most solemn and orderly way is the trial of the worst malefactor to be gone about, sentence passed, justice executed. (R. A. Watson, M. A.) Judges 5:28-30 Why is his chariot so long in coming?why tarry the wheels of his chariots? The delayed chariot The language of this hoping, yet half-despairing and disconsolate mother, has been, I presume, the language of multitudes some time or other in the stern fight of existence and the moral campaign of consecrated life. When God has tarried in His pavilion of cloud, withholding both Himself and His blessings, our hearts have struggled and our lips quivered with wondering desire to know the reason “ why,” until impatience has bubbled over in anxious inquiry, “ Why is His chariot so long in coming? why tarry the wheels of His chariots?” God stays not from us because, like Sisera, He is a dismounted general and a slain warrior: men fall, but He never. He always has a sublime design in His tarrying, a good and satisfactory reason for His delay, which He does not always make known, but leaves us to spell out as best we can for ourselves. He tarries to do us good, and not to taunt; to check our impatience and correct our hurrying spirit, and not to discourage or distress. He will come to us if we only wait long enough: and His coming shall be as the morning--fresh, fragrant, and radiant. I. Let us look at this text as the language of the universal church. The Church in the wilderness, the Church militant, for nearly nineteen centuries has been breathing fervently the prayer commanded by her Founder--“ Thy kingdom come.” And in her anticipation of the answer and the advent, in her longings after complete victory, universal regeneration, when truth and peace shall sway her sceptre in every land, and the Christ-King shall be enthroned in every heart--I say, in her longings after this glorious era, she plaintively ejaculates, “ Why is His chariot so long in coming?” “ Why does my Lord delay His coming?” The progress of Christianity, the achievements and triumphs of truth, we are told, have been so slow, so few, so limited, for the time in which it has been at work, that our learned doubters and avowed foes have written upon it in big letters, “ Failure!” Well, we are not surprised at that. Had there not been something about it which largely savoured of success, they would not have been so hasty to label it with failure! Moreover, slowness of progress, of growth, is no proof of failure. Are not the greatest works of God and man the result of slow processes? I would ask, must the corn be pronounced a failure because it does not wave in golden harvests after a night and a day’ s growth? Must the old sun be pronounced a failure because it does not march instantaneously, but by degrees, to the meridian? What if Christianity has been slow in its march?--it has been sure. It has been moving in no circle of uncertainty, no region of doubt and ill-based probabilities! It has been making solid headway. And if other systems of religion--false and flashy--have sprung up with the rapidity of the mushroom, they have been as fragile and unenduring. II. Look at this text as the language of the individual Church desiring and expecting a special visit from heaven. The chilling winds of worldliness have swept over the Church, or the mildew of indifference has fallen on some, and the cankerous rust of idleness on others, while some have become intoxicated with pride, and others poisoned with heresy, numbed with doubt, and wild with the delirium of controversy. So that the Church is bordering on lifelessness, its strength low, its energies exhausted, its influence and glory almost gone. The few in her that have not defiled their garments nor indulged in worldly ease, who are true and loyal, and steadfast and earnest, tremble for the “ ark of God,” and grieve to see it drifting to the fatal rocks; and in agony of soul cry, “ Why is His chariot so long in coming to our help?” Hold on faith, hold on patience, hold on pleading--loosen not your grasp of Omnipotence, your Jacob-like grip on God--cease not to ask, to seek, to knock, to wait: in Jehovah’ s own time the golden gates will open, the flaming steed will rush out. He who speeds His way through a wilderness of worlds, through untraversed solitudes of space, will steer His glad “ chariot” to your sanctuary and in the midst of the Church, and scatter the gifts of His grace and the benedictions of His love. III. Look at this text as the language of the penitent sinner seeking and desiring Christ. A penitent soul is one of earth’ s grandest pictures. When the obdurate heart melts and weeps, and the unwilling knees bend in lowly submission, and the prayer uprises to heaven, “ What must I do to be saved?” and the poor sinner is passing through the sharp ordeal of repentance, then it is we read in the mystic language of tears and sighs the plaintive words of my text, “ Why is His chariot so long in coming? why tarry the wheels of His chariot?” Should there be one such penitent soul waiting for the coming of Jesus, listening for the rumbling of His chariot wheels to give him “ beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness,” tarry on your knees, tighten your grip of faith, wait! and He that will come shall come; and His arrival shall be all the more welcome and blissful for the delay and the waiting. IV. Again, we may regard the text as the language of the consecrated but clouded child of God, mourning protracted delay of conscious communion. For a time God has seemed to depart: He has withdrawn His light, His conscious presence. No voice speaks, no face beams, no hands leads, no presence remains; the soul presses, as it thinks, near to Him, but lie is not there; it speaks, but there is no response; it gropes in the distressing darkness, but finds Him not. We should, however, never forget that the halting of Jehovah is not to tantalise, but to test; not to inflict unneeded pain, but to produce great spiritual profit. The hiding of His face is simply for the multiplying of His grace. Suspended communion is intended to do for us what the storm does for the tree, what the fire does for the silver and gold, what the lapidary’ s wheel does for the jewel. Such absence only makes the heart grow fonder. The longing desire for repossession and renewed fellowship is a pledge of a consecrated heart, and a prophecy that sooner or later He will return. V. Again, look at this text as the language of God’ s afflicted child daily expecting his chariot to take him home. Home, sweet home! what a precious monosyllable! God sometimes keeps His chosen ones a long time in the final fires, in the finishing process--a long time lingering between the two worlds--suffering, dying. With what a “ spirit of expectant hope” and holy calm did Francis Ridley Havergal contemplate and wait for death. There was acute and continued suffering--at times most severe; but the presence of “ the King” was fully realised, and His grace was sufficient for her. She startled her medical adviser on one of his early visits by the emphatic inquiry, “ Now tell me, doctor, candidly, is there any chance of my seeing Him?” Later on she said, “ Not one thing hath failed, tell them all round: trust Jesus: it is simply trusting Jesus.” “ Spite of the breakers, not a fear.” “ I am just waiting for Jesus to take me in.” “ I thought He would have left me here awhile, but He is so good to take me so soon.” “ I have such an intense craving for the music of heaven.” Then, as if “ longing to depart and be with Christ, which is far better,” she said, “ Why tarrieth His chariot?” (J. O. Keen, D. D.) Judges 5:31 So let all Thine enemies perish, O Lord.The imprecations of the Old Testament I have chosen this verse rather than any detailed utterances from the imprecations that are found in the imprecatory Psalms, because I believe it contains the key that will enable us to solve the inner meaning and the spiritual relations of these imprecations. It is always, I think, a wise thing to get a principle, if possible, where it is clearly stated, rather than where it is hidden by a mass of obscure material. Once we get the principle--the key of the question--we can then use it to bring order into what may appear at first sight to be disorder. I examine the modern theory that asserts that these imprecatory passages were inspired by unholy personal vindictiveness. The recoil from rigid theories of inspiration has caused some to run riot. They make swift work of anything that offends their taste or that they cannot immediately comprehend--they cut it out with the ready pen-knife. This seems an easy way of getting over difficulties. Yet, theory or no theory, there is a living unity and congruity in the Scriptures which demands recognition, and will revenge itself upon indiscriminate mutilation. But, someone may ask, is it not reasonable to suppose that even some of the Old Testament saints, under a fit of provocation, may have indulged in fierce imprecations, in such curses as these. I hesitate even to answer that in the affirmative. But that is not all you have to suppose. You have not only to suppose that one of these saints could lose his self-control and his spiritual sense so far as to indulge in terrible curses, inspired by personal malignity, but you have also to suppose that he deliberately threw that vindictive outburst into a high form of literary composition, bestowing upon it great literary care and skill; that he put it into the form of a sacred psalm, and deliberately designed that that furious outburst of evil and vindictive passion should be preserved and perpetuated. You have yet further to suppose that that man, inspired by the Satanic passion within him, having composed his psalm, was able to induce the elect nation, the people whose religious and spiritual intuitions were so marvellous, whom God was training in such a special manner, you have to suppose that that people adopted into their sacred book some of the most Satanic utterances ever given expression to by a member of their own or any other race. I would have you also note this. The most terrible imprecations occur in the Book of Psalms, and the Book of Psalms reaches the high water mark of spiritual thought and conception among the Jews. Such a supposition reduces the spiritual history of Israel to complete chaotic confusion. There is another consideration that is worthy of notice. These imprecatory Psalms, especially the 69th, are quoted in the New Testament more frequently perhaps than any other passage in the Old Testament Scriptures, quoted as forming a true and legitimate part of the sacred Scriptures of the Jews, quoted, mark you, not by fossilised and prejudiced Jews, but by the apostles of Jesus Christ. II. place these utterances in their true setting in the writings of the Old Scriptures. You will now understand why I have chosen these words as my text. “ So let all Thine enemies perish, O Lord.” “ Thine enemies.” This is the key that unlocks the whole matter. The ancient inspired writers never asked for the descent of judgment on their own personal account simply, but always as a vindication and assertion of eternal righteousness. There are two things we must remember, however, in considering these prayers for the extermination of the ungodly. The first is that these prayers refer primarily, almost, if not altogether, exclusively to the government of God upon this earth. When the psalmist prays that the wicked may be “ blotted out of the book of life,” he is not speaking in the language of the New Testament, but in that of the Old, and from the standpoint of the earth. He is not praying for spiritual and eternal condemnation; he is praying that the race of the ungodly may be exterminated from this world. We must remember, further, that it is the wicked, as such, upon whom these judgments are denounced. The imprecation has force only in so far as the wicked continues in his wickedness. III. Compare these utterances with the New Testament standpoint. It is easy to see, first, that the New Testament has a clearer view of the eternal scope of God’ s government. It does not trouble us as it did the Jew when we see the ungodly flourish here, because we know that this life is but a short time in the annals of human life. We know that this earth’ s history is only a speck in the history of the human race. Then there is another advance. We have larger conceptions of the love and forbearance of God. The ancient Jew could not understand the possibility of salvation for all. The world was divided into two parts for him--the righteous and the wicked; and they stood on each side of the moral line, and there was scarcely any crossing over. And especially did the Jewish nation in its entirety stand out in opposition to the other nations of the earth. The Jew had very little hope of God’ s loving them, and bringing them into the joy of His grace. The ancient Jew desired righteousness to be vindicated by the victory of the righteous over the wicked; we rather desire that righteousness may be glorified by the victories of love, and that all men may be brought out of the sphere of destruction into the life and glory of God. But do not forget that that old principle of judgment was true. It is still in force, although it is now subordinate to the principle of life and hope; but we must not lose sight of it. Do not spurn these old solemn, terrible denunciations because Christ has set them in a blaze of love. (John Thomas, M. A.)Jewish zeal, a pattern to Christians What a contrast do these words present to the history which goes before them! Here is the picture of indolence and unfaithfulness leading to cowardice, to apostasy, and to national ruin. On the other hand consider, by way of contrast, the narrative contained in the chapter which ends with the text. Here is a picture of manly obedience to God’ s will--a short trial of trouble and suffering--and then the reward, peace. What the Old Testament especially teaches us is this: that zeal is as essentially a duty of all God’ s rational creatures as prayer and praise, faith and submission; and, surely, if so, especially of sinners whom He hath redeemed; that zeal consists in a strict attention to His commands--a scrupulousness, vigilance, heartiness, and punctuality which bears with no reasoning or questioning about them--an intense thirst for the advancement of His glory; a shrinking from the pollution of sin and sinners; an indignation, nay, impatience, at witnessing His honour insulted; a quickness of feeling when His name is mentioned, and a jealousy how it is mentioned; a fulness of purpose, an heroic determination to yield Him service at whatever sacrifice of personal feeling; an energetic resolve to push through all difficulties, were they as mountains, when His eye or hand but gives the sign: a carelessness of obloquy, or reproach, or persecution, a forgetfulness of friend and relative, nay, a hatred (so to say) of all that is naturally dear to us, when He says, “ Follow Me.” These are some of the characteristics of zeal. Now, it has sometimes been said that the commands of strenuous and stern service given to the Israelites, for instance, those relative to their taking and keeping possession of the promised land, do not apply to us Christians. There can be no doubt it is not our duty to take the sword and kill the enemies of God as the Jews were told to do. But it does not hence follow that the temper of mind which they presuppose and foster is not required of us; else, surely, the Jewish history is no longer profitable for doctrine, for reproof, for correction, for instruction in righteousness. Man’ s duty, perfection, happiness, have always been one and the same. What was the holiness of an Israelite is still the holiness of a Christian, though the Christian has far higher privileges and aids for perfection. It is impossible, then, that all these duties imposed on the Israelites of driving out their enemies, and taking and keeping possession of the promised land, should not in some sense or other apply to us; for it is clear they were not in their case mere accidents of obedience, but went to form a certain inward character, and as clear is it that our heart must be as the heart of Moses or David if we should be saved through Christ. This is quite evident if we attentively examine the Jewish history and the Divine commands which are the principles of it. For these commands, which some persons have said do not apply to us, are so many and varied, and repeated at so many and divers times, that they certainly must have formed a peculiar character in the heart of the obedient Israelite, and were much more than an outward form and a sort of ceremonial service. Let us consider some of the commands I have referred to, and the terms in which they are conveyed. For instance, that for the extirpation of the devoted nations from the land of Canaan (Deuteronomy 7:1-5; Deuteronomy 7:16). Next observe this merciless temper, as profane people would call it, but as well-instructed Christians say, this godly zeal, was enjoined upon them under far more distressing circumstances, viz., the transgressions of their own relations and friends (Deuteronomy 13:6-9). Now, doubtless, we at this day are not to put men to death for idolatry; but, doubtless also, whatever temper of mind the fulfilment of this command implied in the Jew, such, essentially, must be our temper of mind, whatever else it may be also; for God cannot speak two laws, He cannot love two characters--good is good, and evil is evil (Psalms 19:7-8; Psalms 19:10-11). A self-mastering, fearless obedience was another part of this same religious temper enjoined on the Jews, and still incumbent, as I dare affirm, on us Christians (Joshua 23:6). It required an exceeding moral courage in the Jews to enable them to go straight forward, seduced neither by their feelings nor their reason. Nor was the severe temper under review a duty in the early ages of Judaism only. The Book of Psalms was written at different times, between David’ s age and the captivity, yet it plainly breathes the same hatred of Sin and opposition to sinners (Psalms 139:21-24). Further still, after the return from the captivity, after the prophets had enlarged the compass of Divine revelation, and purified and heightened the religious knowledge of the nation, still this rigid and austere zeal was enjoined and enforced in all its ancient vigour by Ezra. The Jews set about a reformation; and what was its most remarkable act? Let us attend to the words of Ezra (Ezra 9:3-4). Now, I do not say that every one ought to have done what Ezra did, for he was supernaturally directed; but would the course he adopted have ever entered into the mind of men of this day, or can they even understand or acquiesce in it, now that they know it? for what did he? He offered a confession and intercession in behalf of the people; then at length he and the people came to a decision, which was no other than this--to command all persons who had married foreign wives to put them away. He undid the evil as well as hindered it in future. What an act of self-denying zeal was this in a multitude of people! These are some out of many instances which might be brought from the Jewish history in proof of the duty of strict and severe loyalty to God and His revealed will. There was an occasion when our Lord is expressly said to have taken upon Him the zeal which consumed David (Matthew 21:12-13). Surely, unless we had this account given us by an inspired writer, we should not have believed it! To put aside form, to dispense with the ministry of His attendant angels, to act before He had spoken His displeasure, to use His own hand, to hurry to and fro, to be a servant in the work of purification, surely this must have arisen from a fire of indignation at witnessing His Father’ s house insulted which we sinners cannot understand. But anyhow it is but the perfection of that temper which, as we have seen, was encouraged and exemplified in the Jewish Church. Such is the pattern afforded us by our Lord; to which add the example of the angels which surround Him. Surely in Him is mingled “ goodness and severity “ ; such, therefore, are all holy creatures, loving and severe. We read of their thoughts and desires in the Apocalypse (Revelation 14:7; Revelation 16:5-7; Revelation 18:5-6), all which passages imply a deep and solemn acquiescence in God’ s judgments. Thus a certain fire of zeal, showing itself, not by force and blood, but as really and certainly as if it did--cutting through natural feelings, neglecting self, preferring God’ s glory to all things, firmly resisting sin, protesting against sinners, and steadily contemplating their punishment--is a duty belonging to all creatures of God, a duty of Christians, in the midst of all that excellent overflowing charity which is the highest gospel grace and the fulfilling of the second table of the law. And such, in fact, has ever been the temper of the Christian Church, in evidence of which I need but appeal to the impressive fact that the Jewish Psalter has been the standard book of Christian devotion from the first down to this day. Now I shall make a few observations in conclusion, with a view of showing how meekness and charity are compatible with this austere and valiant temper of the Christian soldier.1. Of course it is absolutely sinful to have any private enmities. Not the bitterest personal assaults upon us should induce us to retaliate. We must do good for evil, love those who hate, bless those who curse us, and pray for those who despitefully use us. It is only when it is impossible at once to be kind to them and give glory to God that we may cease to act kindly towards them. We hate sinners by putting them out of our sight, as if they were not, by annihilating them, in our affections. And this we must do, even in the case of our friends and relations, if God requires it. But in no case are we to allow ourselves in resentment or malice. 2. Next, it is quite compatible with the most earnest zeal to offer kind offices to God’ s enemies when in distress. I do not say that a denial of these offices may not be a duty ordinarily, for it is our duty, as St. John tells us in his second Epistle, not even to receive them into our houses. But the case is very different where men are brought into extremity. 3. And, further, the Christian keeps aloof from sinners in order to do them good. A true friend is he who speaks out, and, when a man sins, shows him that he is displeased at the sin. (J. H. Newman, D. D.)The enemies and friends of Jehovah I. The true character and certain doom of the ungodly.1. The term “ enemies” will apply to all the unrenewed portions of mankind. The heart is positively hostile, etc.. “ Carnal mind is enmity against God,” etc. (1) There are the daring enemies of God, who sceptically treat His revelation, yea, deny His being. They attack His rule; despise His word; rail at His servants; try to subvert His cause. (2) There are the profane and reckless enemies of God, who defy, contemn the Most High--Pharaoh, Belshazzar, Herod. (3) There are those who are wickedly neutral, and who temporise in religion. 2. Now as to the doom of the enemies of God they will all perish except they repent; all have one condemnation, sentence, woeful abode. It will include-- (1) Utter shame and confusion;(2) total wretchedness and misery;(3) eternal ruin and despair. II. The illustrious representation given of the friends of Jesus: “ Them that love Him.” In the enemy we look for hate; in the friend, love. Now love to Jesus is--1. A Divine principle of God and from God. The result of regeneration. 2. A pre-eminent principle. Above all, it has the centre, it reigns, it subordinates. 3. It is manifest. Lives, breathes, speaks, acts. Moves all the springs of the heart. Affects all the machinery of life. Loosens the tongue, employs the hands and feet. Mark the representation--“ Let them that love Him be as the sun,” etc. Now, the metaphor will apply-- (1) To the exalted station which they occupy. Sin debases, sinks, etc. Religion exalts. (2) To the spiritual rays they diffuse abroad. “ Ye were once darkness,” etc. Now lights, etc. “ Arise, shine,” etc. (3) As fertilising and beautifying all around. Now, believers shed moral beauty all around. Holy virtues, heavenly graces, Christ-like feelings, all tend to expel the winter of moral evil and misery, like the sun. (4) Irresistibly advancing in their glorious career. (5) Like the sun setting in celestial radiance and moral splendour. However bright the career, it must cease on earth. See the aged Christian declining, etc.; at last it sets--but watch the scene. No stormy sky, no threatening tempest, no cloud; all still and tranquil and clear; the whole horizon mellowed with the golden glory. (6) As the sun rising in another hemisphere and shining in fairer worlds. Is that setting sun annihilated? He rises in another land as he sets in this. So with those who once shone here, etc. They are lost to us but they still live, and are more radiant, shine brighter, etc. Application:1. Let the subject be the test of character. Are we enemies? etc. 2. Learn the supreme excellence of true religion. Godliness leads to honour, usefulness, blessedness, and glory. 3. Let the enemies of God consider. “ Kiss the Son lest He be angry,” etc. 4. Let the professed friends of Jesus exemplify their principles. (J. Burns, D. D.)The rival armies I. the enemies of the Lord.1. Their character. (1) The idolater. The giving up the throne of our being to any king but God. (2) The forgetful. (3) The indifferent. As God adds to His mercies we subtract from our thanks. (4) The undecided. An insult to God, for He has granted evidence sufficient. (5) The reckless. Those who defile, despise, and disgrace the unutterable goodness of the Lord. 2. Their doom. They perish, (1) As without God, and so cut off from the only source of true life. (2) As without God and so without hope. (3) As fighting against God and so doomed to certain defeat. II. The friends of the Lord. “ As the sun when he goeth forth in his might.” The figure refers not to the period from sunrise to sun set but from sunrise to the meridian of his splendour. It is a striking metaphor as setting forth the glorious ongoing and enlivening influence of the Christian character.1. Very quiet.2. Gladdening.3. Regular and sure.4. Increasing in brightness. (H. G. Parrish, B. A.)Rejoicing at the death of an oppressor Hearing a whole choir of birds chirping merrily together, my curiosity was excited to inquire into the occasion of their convocation and merriment, when I quickly perceived a dead hawk in the bush, about which they made such a noise, seeming to triumph at the death of an enemy. I could not blame them for singing the knell of one who, like a cannibal, was wont to feed upon their living bodies, tearing them limb from limb, and scaring them with his frightful appearance. Over this bird, which was so formidable when alive, the most timid wren or titmouse did not now fear to chirp or hop. This occurrence brought to my mind the case of tyrants and oppressors. When living, they are the terror of mankind; but when dead, they are the objects of general contempt and scorn. “ When the wicked perish, there is shouting” (Proverbs 11:10). The death of Nero was celebrated by the Romans with bonfires and plays; birds ate the naked flesh of Pompey; Alexander lay unburied thirty days; but a useful and holy life is generally closed by an honourable and lamented death. The victorious course of the Divine kingdom The song closes with an apostrophe or prediction of a similar and sure disappointment and fatal issue for every evil cause; while brighter and brighter must wax the course of God’ s kingdom on the earth, like the sun shining forth in its strength towards the effulgence of perfect day. It is at once a principle, a prediction, and a prayer.1. A principle: for there is a Divine cause and interest of God in the world, often obscured by human passion, often clouded with sad disaster, like the sun wading through mist and storm, but destined ever to re-assert itself and establish its bright ascendancy. 2. A prediction. Every inimical interest must and shall give way and succumb to His undying kingdom, with the seed Divine of immortal youth within its bosom-- “ And the power of each foe, as if smote with the sword, Shall melt like the snow in the glance of the Lord.” 3. A prayer. So is it, so it shall be: and so says the singer, let it be. (A. H. Drysdale, M. A.)Let them that love Him be as the sun. Christians like the sun I. The character of God’ s people: “ They love Him.”1. This love has been implanted in their hearts by the Holy Spirit. Formerly they hated Him and His service. 2. Their love is sincere. It must be so if the Spirit has created it in the heart (Ephesians 6:24). The love of many, however, is merely professional. 3. This love is supreme: “ Whom have I in heaven but Thee?” etc. 4. This love is practical. It dwells in the heart and shows itself in the life. 5. It is self-denying. II. The similitude by which the character of God’ s people is illustrated.1. The sun receives its light from the creative energy of God (Psalms 136:8). So Christians have derived their light from God Himself (2 Corinthians 4:6). 2. Christians resemble the sun in beauty: “ Truly light is sweet, And a pleasant thing it is for the eyes to behold the sun.” So Christians are beautiful in their individual spiritual character--in their associated character. 3. The sun is a visible object; it excites attention and inspires admiration. The course of Christians is not hidden; they are lights of the world, cities set on a hill, living epistles (Matthew 5:16). 4. The Christian resembles the sun in usefulness. What a dark world this would be if the natural sun were to cease its shining? What would the world be without Christianity? (1) As the rising sun dispels clouds and darkness, so the believer rises above the changes and calamities of life--he dispels the mists and darkness of prejudice; proves that religion does not tend to licentiousness, that it is not a system of melancholy. (2) Like the sun, the Christian spreads the most salutary and delightful effects around. The sun is the great spirit of the world, in the light of which all things are made to rejoice. So the life of the Christian and the benevolent efforts of the Church, in conjunction with Divine power, are calculated to make the desert blossom as the rose, etc. (Isaiah 35:1-2). (3) The influence of the sun is very extensive, reaching to every creature. The charity of Christians would save the whole world. 5. The light of the sun is irresistible. Who can say to it, “ Hitherto shalt thou come” ? etc. No one can stop the work of the Church, for it is God’ s work (Isaiah 55:11). O Christians, like the sun, shine more and more unto the perfect day. They grow in grace, in knowledge, purity, peace, joy, till their course terminates in the meridian noontide splendour of heaven. (Helps for the Pulpit.)Love makes suns If we think of the singer, of the age, and the occasion of the song, such purely spiritual, lofty words must seem very remarkable. I. Note, first, how here we have a penetrating insight into the essence of religion. This woman had been nourished upon a more or less perfect edition of what we know as the “ Mosaic law.” Her faith had been fed by forms. She moved amidst a world full of the cruelties and dark conceptions of a mysterious Divine power which torture heathenism apart from Christianity. She had forced her way through all that, and laid hold of the vital centre. And there, away out amidst cruelty and murder, amidst the unutterable abominations and terrors of heathenism, in the centre of a rigid system of ceremonial and retaliation, the woman’ s heart spoke out and taught her what was the great commandment. Deborah had got as far, in a moment of exaltation and insight, as the teaching of the apostle John, although her thought was strangely blended with the fierceness of the times in which she lived. Her approval of Jael’ s deed by no means warrants our approving it, but we may thankfully see that though she felt the fierce throbbing of desire for vengeance, she also felt this--“ Them that love Him; that is the Alpha and Omega of all.” Our love must depend on our knowledge. Deborah’ s knowledge was a mere skeleton outline as compared with ours. Contrast the fervour of emotional affection that manifestly throbbed in her heart with the poor, cold pulsations which we dignify by the name of love, and the contrast may put us to shame. II. Further, note the grand conception of the character which such a love produces: “ Let them be as the sun when he goeth forth in his might.” Think of the fierce eastern sun, with “ sunbeams like swords,” that springs up from the east and rushes to the zenith, and “ nothing is hid from the heat thereof” --a sun the like of which we, in our cloudy skies, know little about, but which, to the Oriental, is the very emblem of splendour and of continuous victorious power. There are two things here--radiance and energy, light and might. “ As the sun when he goeth forth in his strength.” Deborah was a “ prophetess,” and people say, “ What did she prophesy? “ Well, she prophesied the heart of religion in reference to its essence, and, as one sees by this phrase, in reference to its effects. What is her word but a partial anticipation of Christ’ s saying, “ Ye are the light of the world” ; and of His disciple’ s utterance, “ Ye were sometimes darkness, and now are ye light in the Lord: walk as children of the light” ? “ Is Deborah’ s aspiration fulfilled about me? “ Let each of us ask that. “ As the sun when he goeth forth in his strength” --would anybody say that about my Christian character? Why not? Only because the springs have run low within is the stream low through the meadows. Only because the love is cold is the light feeble. There is another thing here. There is power in sunlight as well as radiance. On that the prophetess especially lays a finger. “ As the sun when he goeth forth in his strength.” She did not know what we know, that solar energy is the source of all energy on this earth, and that, just as in the deepest analysis “ there is no power but of God,” so in the material region we may say that the only force is the force of the sun, which not only stimulates vegetation and brings light and warmth--as the pre-scientific prophetess knew--but in a hundred other ways, unknown to her and known to modern science, is the author of all change, the parent of all life, and the reservoir of all energy. And so we come to this thought: the true love of God is no weak, sentimental thing, such as narrow and sectional piety has often represented it to be, but it is a power which will invigorate the whole of a man and make him strong and manly as well as gentle and gracious; being, indeed, the parent of all the so-called heroic and of all the so-called saintly virtues. If you love God you will surely be a strong man as well as an emotional and affectionate Christian. That energy is to be continuous and progressive. The sun that Deborah saw day by day spring from his station in the east and climb to his height in the heavens and ray down his beams, has been doing that for millions of years, and it will probably keep doing it for uncounted periods still. And so the Christian man, with continuity unbroken and progressive brilliance and power, should shine more and more till the unsetting noontide of the day. III. Here is a prophecy of which the utterer was unaware. There is a contrast drawn in the words of our text and in those immediately preceding. “ So,” says Deborah, after the fierce description of the slaughter--“ so let all Thine enemies perish, O Lord! but let them that love Thee be as the sun when he shineth in his strength.” She contrasts the transiency of the lives that pit themselves against God with the perpetuity that belongs to those which are in harmony with Him, because the livers are lovers of Him. The truth goes further than she probably knew; certainly further than she was thinking when she chanted these words. Let us widen them by other words which use the same metaphor and say, “ They that be wise” --that is a shallower word than “ them that love Thee” --“ they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.” Let us widen and deepen them by sacreder words still, for Jesus Christ laid hold of this old metaphor and said, describing the time when all the enemies shall have perished and the weeds have been flung out of the vine-yard, “ Then shall the righteous blaze forth like the sun in the kingdom of My Father.” A brilliancy that will fill heaven with new galaxies, bright beyond all that we see here, amidst the thick atmosphere and mists and clouds of the present life! (A. Maclaren, D. D.)Interposing power I. The object: “ Them that love Him.” II. The request: “ Let them be as the sun.” I think the chief doctrine here intended is that of infallibility. First, the sun is a faithful witness in heaven. The sun has never failed yet, and never can fail. “ When He goeth forth in His might.” The Scriptures are clear that the people are all predestinated to be conformed to the image of Christ; that what He is they are to be. Did not Jesus Christ go forth in His might in His humiliation; and doth He not also go forth in His might in His exaltation? III. The repose here mentioned: “ The land had rest forty years.” How is it that they had rest forty years? Well, they had rest, liberty, and quiet, enjoying all the privileges of the promised land during these forty years, by one of the most simple things. It was by simply rejecting all false gods, and abiding by the God of Israel, and just bringing up a little of past history, and learning that this God, who had delivered them from Egypt, this God, who had sustained them through the wilderness, this God that brought them into the promised land and planted them there, He, and He alone, was God; and the consequence was that their liberty remained, their harvests were good, their vintage was good, their flocks and their herds increased, and they were every way happy. Just so now; if we would have spiritual rest, spiritual settlement, and real prosperity, it must be by simply abiding by that truth that represents the great God to us as a Saviour, that represents Him in a covenant ordered in all things and sure--simply abiding by that. Now how was it they had rest no longer than forty years? I can hardly tell; but you do not get through the next chapter before you stumble upon an altar, and say, “ What altar is this?” This is not the Lord’ s; no, it is Baal’ s. And here is a beautiful grove and gardens--everything made pleasant to the flesh, a great display. Well, how in the world Baal got in again I do not know, but I should not wonder if it was either by trade affairs, or else by matrimonial affairs, or else by both. (James Wells.). Judges 6:1-10 Because of the Midianites the children of Israel made them the dens . . . and caves and strongholds.Divine punishment through natural means Thus God gets at men through various means. The Midianites came out and spoiled the fields of the Israelites. The camels of the Midianites were without number; they entered the land to destroy it. Wheresoever they laid their hand they crushed the hope of Israel. Has God a way into our life, then, through corn and grass? Has He a way to chastise us through the medium of our business? Can He turn a client away and send a customer in another direction, and blind a man whilst he is counting his money? and can He so arrange things that prosperity shall crumble into adversity and a dense darkness shall settle upon the brightness of prosperity? This is God’ s way of doing. He gets at men through their skin; He smites them with leprosy that they may learn to pray; He curses their bread that they may cry out about the better life; He drops poison into their water that they may learn that they have committed two evils--they have forsaken Him, the fountain of living water, and have hewn out unto themselves cisterns, broken cisterns, that can hold no water. These things should bring us to study, to reflection, to inquiry. “ Why has this adversity come upon me? why do men actually pine and die? Is there not a cause?” (J. Parker, D. D.)Divine retribution The famished, terror-stricken fugitives, are they indeed the sons of the men of old before whom the elders of Moab and of Midian trembled, and against whom the prince of sorcerers confessed that no enchantments could prevail? These crouching slaves that timidly peep from behind projecting rocks, or shiver in the damp darkness of caverns, are they indeed the sons of the men who vanquished Sihon king of the Amorites, and Og king of Bashan? Where are the old traditions of victory? Where is the national character--the energy of the race? National character, ancestral traditions, energy of race! Yes; such things exist; they have potency and value. But there is one law higher, wider, deeper than all these, and which modifies and controls them all. It is the everlasting law of right and wrong; the law of conscience; the law of retribution. Israel had forsaken Jehovah and had fallen into the licentious practices of the heathen, therefore they became an easy prey to the spoiler, whose audacity increased, while Israel’ s strength diminished year by year of that calamitous seven. The same laws are still in force, for the whole world is a theocracy. If we act as the Israelites acted, we shall suffer as they suffered. Spoilers will come upon us--spoilers in the form of tumultuous passions; spoilers in the form of mighty lusts; spoilers in the form of wretched, remorseful thoughts, which will devour our happiness, and make us ready to skulk away into the farthest corner of the darkest cave, to avoid the light of the sun. This irruption of the Midianites into the fruitful vales of Palestine was no accident. The world is not governed by chance. Israel had bowed to the gods of the heathen, therefore they must bow to the tyranny of the heathen. (L. H. Wiseman, M. A.)The Midianite spoilers The narrative of the sacred historian, though brief, gives a vivid picture of the ravages of the Midianites, and of the pitiable distress to which Israel was reduced. They chose the spring when the seed had been sown, and came up with all the accompaniments of Bedouin life, “ with their cattle, their tents, and their camels.” They ranged over the entire plain, beginning at the bank of the Jordan, and proceeding farther and farther westward “ until thou come to Gaza,” on the low-lying sandy shore of the Mediterranean. They carried their plundering incursions far up into the hills of Manasseh, of Zebulun, and of Naphtali. They arranged no regular campaign, but pitched their tents wherever they pleased; roaming in armed parties over the whole country, and spreading terror in every direction. The farmers, instead of combining in self-defence, fled to the hills or sheltered themselves in caves; leaving their produce to the robbers, who “ destroyed the increase of the earth,” carried off the cattle, and ” left neither sheep, nor ex, nor ass,” nor any kind of sustenance for Israel. After they had plundered all, they withdrew till the following season, when they again came up from the desert, after the seed had been sown, to renew their depredations. For seven successive years were these ravages committed--ravages more terrible than those of war--until the Israelitish people had become not only “ greatly impoverished,” but utterly disheartened. (L. H. Wiseman, M. A.)The Lord sent a prophet. Divine reproof “ Thus saith the Lord . . . ye have not obeyed My voice.” Awful words, but not unmixed with mercy. If the wounds of a friend are faithful--if it be a kindness when the righteous smite us--how much more when our heavenly Father is pleased to reprove! Severe and unsympathising as the utterances of this prophet might sound in the ears of a crushed and dejected people, they were necessary preparation for the coming deliverance. Before the Lord sent them a deliverer, He sent to them a prophet to preach repentance; to remind them that their own disobedience had been the real cause of all their miseries; to prepare them for salvation by piercing them with a sense of sin. It is a mercy if the silence of the skies is broken, even though it be by the voice of correction. If that word which is like a two-edged sword be humbly and dutifully received, the word which heals and restores will presently follow. Thus it was in Gideon’ s time; a messenger of reproof prepared the way for a messenger of victory. (L. H. Wiseman, M. A.)The result of disobedience to God’ s voice God reads the book of history, and says, “ See what I did for you, where I found you, how I delivered you, how I interposed for you in the hour of extremity; see how, by a mighty hand and outstretched arm, I wrought out this whole salvation for you, and no sooner did I recover you to life and to hope, than you turned your backs upon Me and stopped your ears with your fingers, and your hearts went astray from My throne.” There is, then, a moral explanation of this whole thing that we call difficulty, or pain, or discipline, disappointment, sorrow, and death: “ Ye obeyed not My voice.” That is the explanation of it all. The explanation of death, pain, poverty, homelessness, friendlessness, sorrow of every degree, is to be found in the fact “ that we have disobeyed the voice of God.” There has been the moral lapse, the great spiritual slip, the heart has not retained its integrity, and we have got wrong at the centre, and having become disorganised there, all the outwardness of life has gone off into confusion and riot and darkness, and God has justly vindicated Himself by a multitude of pains and penalties, keen distresses and intolerable agonies, all of which are the servants of His righteous and gracious will. How long can God set Himself against the cries of the heart of His people? Not long. Israel cried unto the Lord! Did the Lord remove Himself ten thousand miles further into the depth of the great solitude that is above? No. He is full of compassion, He is tender in mercy, He is gentle in spirit. When Israel cried, God came. Though He might have said, “ No,” yet He came--for God is love. “ He knoweth our frame, He remembereth that we are dust.” (J. Parker, D.D.) Judges 6:11-24 There came an Angel of the Lord . . . Gideon threshed wheat.Gideon’ s angelic visitor I. That a man, when actively and unostentatiously doing his duty, is best fitted for the reception of heavenly visitants. II. That, however unconscious of the fact a man may be, God is really quickening him when he is on the path of duty. III. That afflictions are not always proofs of the divine displeasure, but are frequently sent as incentives to increased exertion on our part. IV. That God’ s thoughts are not as our thoughts. V. That we should not foolishly and profanely call on God to show us fresh individual signs. VI. That we should offer of our best to God. VII. That our earthly offerings are cleansed by their consecration to God’ s service. VIII. That the first step in righteousness is to purify the heart from its false idols, and that the second step is to set up in it an altar to the true God. IX. That our earliest efforts towards goodness wilt, probably meet with opposition from our companions. X. That when we are attacked by the scorners, help rises often from the most unexpected quarters. XI. That religion should not be a hindrance to the performance of our duty, or to the enjoyment of any innocent pleasure, but an incentive to both duty and pleasure. XII. That the first result of an angelic visitant to the soul of man, in whatever way through the Holy Spirit’ s action that visitant may come, is fear; the second result is peace; and the third is immortality.(R. Young, M. A.)Gideon’ s interview with the angel Amongst the various important lessons which the history of Israel sets before us, none are more plainly marked than this, viz. I. Sin carries its own punishment. Seven years did this bondage and misery continue. In all that time we do not hear one cry of repentance, nor see one act of faith in the true God, on the part of Israel. They hardened their heart under the sore affliction, and stiffened their neck under the galling yoke. Their sustenance was gone, their enemies held them in cruel subjection, and yet the cause of all the calamity was fostered and maintained; Israel worshipped Baal instead of Jehovah. Oh, how hard the heart becomes when it is in Satan’ s keeping! But at last, being convinced that no other means would bring relief, “ they cried unto the Lord.” II. As the first verse of this chapter connects the sin with the punishment, so the seventh verse connects the prayer with the answer: “ It came to pass, when Israel cried unto the Lord because of the Midianites, the Lord sent a prophet.” He might have said by the voice of that prophet, “ It is now too late to cry for deliverance. The door of mercy has been standing open during the seven years of your captivity, and ye would not enter; now it is shut, and ye cannot.” But Israel’ s God was a God “ merciful and gracious, slow to anger, and of great goodness.” And now whose history is this? Is it the history of the perverse and rebellious Israelites only? No, it is your history and mine. It is the history of that sin-distressed soul who is now perhaps weeping to hear it told. “ Yes,” says the penitent man, “ it is the account of my past life: I served other gods, I went astray, I did very wickedly year after year; I hardened myself even against His chastening hand; and it was of His mercy that I was not then consumed. But He let me alone, one year after another; till at length I began to think that for all these things God would bring me into judgment; I cried unto the Lord, and He heard me. He might have frowned me from His presence; He might have upbraided me for my long rebellion; but like the tender father of the prodigal son, He welcomed me back.” But when God had heard the cry of penitent Israel, and had determined to come down to deliver them, what were the means taken for this purpose? It is a national concern: shall not the chief men of the nation receive the first intimation of it? It is a matter of general importance: shall not immediate publicity be given to it? No, the Lord’ s way is not as ours; He is pleased to do it in a manner which shall show that He can raise up any instrument, and work by any means, in order that the pride of man may be abased, that the glory of the deliverance may be all His own, and that He alone may be exalted. He comes to a poor humble individual; and the beginning of the mighty work which He was about to perform is told us in these simple words: “ There came an angel of the Lord, and sat under an oak that was in Ophrah.” We mark next some points in Gideon’ s character.1. His consistency and decision. Notwithstanding his retired situation, he had testified, it seems, against the prevailing idolatry; and even in his father’ s house had kept himself from his father’ s sins. Let it comfort those who are serving God alone in their families to think of Gideon and God’ s favour towards him. You are not alone; and “ greater is He that is with you than they that are against you.” 2. Mark, next, Gideon’ s ardent patriotism. He does not distinguish himself from the rest of Israel, though God does. He identifies himself with his country. His thoughts were bent upon the welfare of Israel, as his prayers were offered up for it. It would be well if we were to endeavour, in our individual capacity, while walking humbly with our God, to serve the land in which we live. We may not be called to fight her battles, but we can pray for the peace of our Jerusalem. We may not be called to high public situations in life, but we may do private good, both temporal and spiritual. We have all a talent to exercise and to account for. Oh, see to it, that by your means your country is in some measure benefited. 3. Lastly, we are told from whence Gideon’ s might and valour were derived: “ The Lord looked on him,” and said, “ Go in this thy might, and I will be with thee; and thou shalt smite the Midianites as one man.” “ The Lord looked on him.” Oh! what a look was that! what a smile of encouragement cast on Gideon by his God! what a token of love! what a communication of strength and faith! “ Go in this thy might,” says the angel, “ I will be with thee.” Gideon need not any longer doubt or hesitate, after such encouragement as this. It is the word of the Lord; and Gideon has only to cast himself upon it in simple faith, and to act according to its precepts. May we be as sensible of our own insufficiency as Gideon was of his: and, at the same time, as “ strong” as he was“ in the Lord, and in the power of His might,” and may the Lord look upon you as He did upon Gideon, in mercy! (F. Elwin.)Gideon’ s triumph I. the distress of God’ s people is caused by their own sin. God turns His forces against those who forget Him, and makes use of those who are His own foes to punish His own people. II. God can always raise up instruments to accomplish his purposes when he needs. III. The utility and the strength depend on the call of God. IV. Humility is the distinguishing mark of the brave. How seldom do men deprecate their own importance! To form a low estimate of our own abilities not only keeps us from the danger of pride with its attendant snares, but is a test of character. It is not the learned who are proud, nor the skilful, nor the wise. The empty head, like the empty drum, makes the most noise. V. The service of God demands unrestricted devotion to His cause. VI. however valuable the services of the agent may be, God claims, as His just due, the glory of the transaction. VII. We cannot doubt of success when God takes a matter in hand, and gives His promise of aid. (Homilist.)Gideon’ s call to service This ancient history carries us back to a period when God’ s Israel was in poverty and want. It was not the action of laws passed in the interests of landowners which led to their misery; it came through the oppression of a foreign foe, whose merciless treatment of the people scarcely left them the means of life. “ They did evil in the sight of the Lord” may be written across the history of most suffering and sadness. This is the tap-root of much of our suffering and inconvenience. This is the poison which destroys our life. I. the text says it was an angel which came to call Gideon. II. Notice how the angel found Gideon engaged when he came to call him. The angel found Gideon at work. Work is honourable. God has often put honour upon the lowly worker. Let no man say that work is degrading, that work is low; to be an idler, to be a drone, is to be dishonoured. III. See the angel’ s estimate of Gideon. The angel addressed Gideon as “ thou mighty man of valour.” What! A man in apparent poverty; a man threshing a bit of wheat with his own strength; a man having to prepare his very food in secret, lest it should be stolen; that man called by the angel a mighty man of valour! Poor, yet valiant! “ Ah,” but you say, “ that belongs to an old world time. We have altered all this now.” Yes, indeed, we have made some changes, and changes which have not always been for the better. We call men noble now who are often ignoble. It is about time that we recognised to the full that poor men may be valiant men, and that lowly men may be noble men. ‘ Tis only noble to be good. Thousands of people, like Gideon, toil in secret, and are not known to fame, but are among the valiant and the mighty. Earth’ s scroll has no page for their names in golden writing, but the angels of God have written them down in the Lamb’ s book of life in heaven. IV. Gideon’ s complaint to the angel. I suppose we all find it easy to thank God and see God with us when all goes well. But wait until the lark sinks songless to his nest, and the path of life becomes a wearisome journey, filled with stones and thorns; wait until sickness, sorrow, and bereavement enter the dwelling; wait until the man stands in the darkness of a foggy night of pain, loss, and despair; how does he act then? How did you act when you were in this condition? Were you any better than Gideon? Could you see the Lord in it? And yet few things are more true in the experience of good men than the presence of God and the love of God in the loss and pain. (C. Leach, D. D.)The Lord is with thee, thou mighty man of valour.-- The man of valour 1. That valour does not despise lowly but necessary occupations.2. That valour is not incompatible with caution.3. That valour may have its misgivings.4. That valour may walk in the darkness of the Divine hidings. I. Valour is a Divine gift. II. Valour is developed by the Divine presence. III. Valour is more enlarged by the Divine vision. IV. Valour feels a sublime awe. Fear God in order to be delivered from all false human fear. V. Valour is prompt to obey. Moral hindrances must be removed before material success can be secured. VI. Valour braves the consequences. Duty is ours, results are God’ s. (W. Burrows, B. A.)Invisible might I. Valour unknown. Gideon was pronounced by the angel who appeared unto him as “ a mighty man of valour.” But did Gideon know his own might? It would seem that, as a valorous man, he was as much unknown to himself as he was unknown to Israel or to his enemies. His valour was real, but untried. His valour was living, but dormant. His valour was mighty, but un-exercised. Oft, too, is valorous faith unknown until it is tried. Great occasions make great men. Great trials make great believers. Faith as a grain of mustard-seed is as strong in its principle as is the faith which moves a mountain. But it needs growth and development. Unconscious strength is often the most potent. You cannot cast him down who is already low. You cannot rend him from the Rock of Ages who is resting on Christ as “ the chief of sinners.” There is unspeakable comfort in the fact that this “ man of valour” was unconscious of his might until the angel revealed to him his secret power. Many a faint-hearted believer is “ overcoming the world” (1 John 5:4-5) unconsciously to himself. His might is hidden, but it is no less real. II. Valour’ s weakness. The sun is often under a cloud. So is faith. The cloud, however, does not change the nature of the sun. Nor do beclouding dispensations, which chill the soul, affect the true nature of its faith. The Christian is often a paradox to himself. He is weak and strong at the same moment. “ When I am weak, then am I strong,” said one of the greatest believers. “ It is the nature of faith, not the quantity, which determines the character,” said an eminent divine; and he added, “ Samson was a riddle to me till I unriddled myself. He was an inconsistent believer.” Gideon is named with Samson among the mighty believers in the eleventh chapter of Hebrews. We shall now see his inconsistent weakness. The causes of it are laid open before us.1. He was now walking by sight, and not by faith. He could see no tokens of the Lord’ s presence; and therefore, in reply to the salutation, “ The Lord is with thee, thou mighty man of valour,” he said, in the weakness of unbelief, “ Oh! my Lord, if the Lord be with us, why then is all this befallen us?” Once suffer doubt to hint at the bare possibility that it may not be exactly true in all cases, at all times, that “ God is not a man, that He should lie,” and faith will lose its foothold, and stumble. 2. Gideon overlooked God’ s justice and man’ s sin. “ Why then is all this befallen us?” The reason was patent. Surely Gideon could not have closed his eyes to all the idolatry in the land! The chastisement of the Lord’ s people may often be traced up to the same cause. Does the afflicted child of God ask, “ Why is all this befallen me? “ He need not question the cause. It is not because the Lord is not with him. Far from it. It is the true vine that is purged. The barren fig-tree is plucked up by the roots and cast away. But there is some evil permitted, some idol worshipped, some idolatrous altar erected. 3. Hard thoughts of God were mixed with Gideon’ s faith. “ Now the Lord hath forsaken us,” he murmured. Was this true? The Lord had just sent a prophet to them, in answer to their prayer (verses 7, 8). Israel had forsaken the Lord, but the Lord had not forsaken Israel. His rod over them proved that He had not given them over to their sins. 4. False humility was another ingredient in the weak faith of Gideon. “ Thou shalt save Israel,” said the Lord: “ have not I sent thee?” This twofold promise should have been enough for any emergency. What could a creature need more? But Gideon, instead of fixing his eye of faith upon the Lord alone, began to think of himself. And he said, in reply, “ 0 Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father’ s house” (verse 15). Wherein would his confidence have been placed had his family been the richest in Manasseh and he the greatest in his father’ s house? There was a leaning to the arm of flesh in all this. “ Proud humility” is a fearful bane of the soul. It apes the most retiring and modest graces of the Spirit; but it usurps the throne and sovereignty of Jehovah. Under its mask Satan robs believers of their comfort and the Church of their zeal. Were the creature made nothing, and Jehovah everything, what Goliath could resist the sling and the stone of the veriest stripling? III. But now we turn and behold valour’ s might. Gideon was “ a mighty man of valour” notwithstanding all the weakness of his faith. We naturally ask, wherein was his might? What was its source? In himself he was as weak as a babe.1. The Lord’ s presence was one great source of valour’ s might. “ The Lord is with thee.” “ Surely I will be with thee.” Here was might irresistible. No enemy can withstand the presence of the Lord. 2. The Lord’ s look was another source of valour’ s might. “ The Lord looked upon Gideon, and said, Go in this thy might.” The Lord’ s look of grace and love imparts strength to the soul. 3. The Lord’ s promise was one chief source of valour’ s might. Faith lives upon promise. It is its food and daily sustenance. It is the very sinew of its might. “ Surely I will be with thee, and thou shalt smite the Midianites as one man.” “ Thou shalt save Israel.” These were the promises with which Gideon was to wage war and overcome. Promise is to faith what the rope is to the drowning man. Faith begins to rise from despair to hope by promise. Promise, descending into the heart of faith, rises like water to its own level, and upbears the reposing soul to the very throne and bosom of God. Promise, like light issuing from the sun, cannot be polluted by earth’ s contamination. It is pure in whatever degree it shineth. It cometh from one source, and tendeth to one end. 4. The command of the Lord, no less than promise, was the warrant of faith, and a chief source of valour’ s might. “ Go,” saith the Lord. “ Have not I sent thee?” The Captain of our salvation speaks as one having authority. Who can resist His will? Does He say, “ Go” ? Who, then, shall be able to let, or hinder, the servant in doing his Master’ s behest? Does he say, “ Go,” without providing “ grace and strength” equal to the need of going? True faith is an obedient grace. Let but the Lord issue His command, and faith will answer, “ Speak, Lord, for Thy servant heareth.” (G. A. Rogers, M. A.)If the Lord be with us, why then is all this befallen us?-- Gideon’ s attitude partly right and partly wrong He was right in refusing to believe God was present if things went on just as if He were not present, but he was wrong in not seeing what it was that prevented God from being present. He was right in arguing, “ What God was, He is; why then does He not do for us what He did for our fathers?” He was right in debating with himself, and asking “ Is this what it means to be God’ s people? What is the use of living at this price? “ But he was wrong in thinking that the fault lay with God, and not with himself; wrong in not seeing his very obvious duty, which, until he performed, God could not be expected to work for Israel. Just so we are right in refusing to accept a religion which makes no practical difference upon us; right in impatiently throwing aside the mere traditional assurances whereby men soothe sinners and promise them deliverance; right in looking straight at the facts of our own experience, and testing religion by its power on ourselves; but we often add to this the mistake of Gideon, and fall out with God for not interfering more powerfully in our behalf, when it is we ourselves who are preventing Him from so interfering. You wait for God to do something, while He is waiting for you. If you are not able to use God’ s strength, if you might as well be heathen for all the moral help you get from God, then depend upon it there is something wrong in your conduct towards God, some plain duty you are neglecting. (Marcus Dods, D. D.)Gideon’ s lament Can we not catch some echoes of Gideon’ s complaint in the thoughts that are cherished among ourselves? That God wrought wonders once, that He raised up men to open new views of His truth and of His will and thus renewed the Church’ s strength, and sent her forth conquering and to conquer--all this we hold, of course. We call the man who doubts it an infidel or a heretic. But the man who believes that similar things may take place in our day, who believes, for instance, that God makes His will as plain in ways suited to our time as He did in other ways at former times--does not such a man run great risk of being called an enthusiast or a fool? That any man now may be guided in actual fact, and guided unerringly, by God in common life, or that things going on among us may be as important and as Divine as what was done in any former age, is an assertion that few would dare to make. If we are sensible of the strange contradiction implied in our thus demanding credence for such things in the past as we deny the very possibility of in the present, we shall the better understand Gideon’ s state of mind when the angel of the Lord appeared to him. (W. Miller, M. A.)How to treat doubters “ God be with you!” said the stranger. Gideon flung down his flail. “ God be with us? Don’ t talk nonsense, man! Would I be skulking in this wine press, would we Hebrews be cowering before those pagan Midianites, if God were with us? They say God was with us when we came out of Egypt, and that He did great miracles when Joshua conquered this land. Ah! if that is true, then He has gone away and left us now. Don’ t talk to me about God, when facts prove that there is no God with us.” How do you think a modern minister of the orthodox type would have treated a man who had spoken in that fashion about God? Not as the angel treated Gideon. I fear the modern minister would have said, “ Here is a most dangerous, blasphemous sceptic, all wrong in his views, full of heretical, unsettling, dangerous feelings and ideas” ; and he would have sought to argue with him and to put him right. What did the angel? He looked at him, knew he was wrong in blaming God in that fashion, but also that he was right to refuse to accept a religion that had lost all its nobility and bravery, that had no backbone in it. The angel said: “ Go in this thy might, thy spirit that cannot tolerate this degradation of God’ s people, that rises against this wrong; go thou, and be the leader in Jehovah’ s name, and set things right.” The Church would be a good deal wiser if it always took care to distinguish between the doubt of corruption and worldliness, the cold, callous, sneering doubt, and the doubt of a brave young heart that doubts because religion is so poor an affair, that doubts because of the great wrongs in the world, because of the deeds of evil that sin works, that doubts precisely because it is crying for the reality. We should go to every such man and say: “ My brother, you are not an infidel; you are called to be a religious man beyond the common. You are not an atheist. God has hold of you, and wants you for Himself. Go and do something heroic, and show that God’ s religion is the mightiest force. Go and demand the reality, and win a victory for God and His kingdom such as the world has never seen yet.” (Prof. G. A Smith.)Brotherhood illustrated by Gideon’ s reply There is here an example of largeness in heart and mind which we ought not to miss, especially because it sets before us a principle often unrecognised. Iris clear enough that Gideon could not enjoy freedom unless his country was free, for no man can be safe in an enslaved land; but many fail to see that spiritual redemption in like manner cannot be enjoyed by one unless others are moving towards the light. Truly salvation is personal at first and personal at last; but it is never an individual affair only. Each for himself must hear and answer the Divine call to repentance; each as a moral unit must enter the strait gate, press along the narrow way of life, agonise and overcome. But the redemption of one soul is part of a vast redeeming purpose, and the fibres of each life are interwoven with those of other lives far and wide. Spiritual brotherhood is a fact but faintly typified by the brotherhood of the Hebrews, and the struggling soul to-day, like Gideon’ s long ago, must know God as the Saviour of all men before a personal hope can be enjoyed worth the having. As Gideon showed himself to have the Lord with him by a question charged not with individual anxiety but with keen interest in the nation, so a man now is seen to have the Spirit of God as he exhibits a passion for the regeneration of the world. Salvation is enlargement of soul, devotion to God, and to man for the sake of God. If any one thinks he is saved while he bears no burdens for others, makes no steady effort to liberate souls from the tyranny of the false and the vile, he is in fatal error. The salvation of Christ plants always in men and women His mind, His law of life, who is the Brother and Friend of all. (R. A. Watson, M. A.)Providence not to be judged from a narrow point of view Crossing the great deep at night, lying sleeplessly and perhaps painfully in your berth, longing for the light without much hope that it will bring you comfort, what hear you? The surge of the water, the moan of the wind, and the tinkle of a bell. That bell has no sooner told its tale of time than a voice in a sing-song tone says, “ All’ s well, all’ s well! “ It is the man on the look-out. You say: “ How can all be well when I am not sleeping? How can all be well when I am sick and in pain? How can all be well when I am not at home, and the children are longing for me?” There is a higher law than your sleeplessness, your pain, and your child’ s desire for your presence. Within those limits you are right--all is not well--but in the higher sphere, that takes in a larger area and commands a wider outlook, alls well, all’ s well. So it is with this marvellous mystery, this strange providence. “ I am sick, and tired, and heart-broken, misunderstood, and belied, and slandered, and ill-fed, and battered down,” saith the Christian man, but the angel on the look-out says, “ All’ s well, all’ s well!” The vessel has her face straight home, and the sea is yielding to give her passageway. “ Alls well, all’ s well.” (J. Parker, D. D.)The Lord looked upon him.-- The look of God I. The chief features of such looks.1. An implied promise (Jeremiah 24:6).2. An implied encouragement.3. An implied help. II. The chief conditions for their bestowal.1. Cultivation of various graces--love and obedience, contrition and reverence, godliness, hope, and uprightness. 2. Attitude of expectancy. If God is looking down to bless us, we must look up to meet His gaze. Our attitude must be, “ As the eyes,” etc. Our determination must be, “ In the morning will I,” etc. Then our history will be, “ They looked unto Him,” etc. III. The chief purpose of these looks--accompanied by a command: “ Go.” Do you ask, where? Go anew and daily in faith and penitence, to a Father’ s footstool, and as by faith you know He is looking graciously on you in Christ, go to the discharge of your daily duties in the might of His strengthening grace, and the Lord will go before you. Go through the obstacles which have hitherto impeded you. (Homilist.)A look, a word, and a question I. What a look was that which the Lord gave to Gideon! He looked him out of his discouragements into a holy bravery. If our look to the Lord saves us, what will not His look at us do? Lord, look on me this day, and nerve me for its duties and conflicts. II. What a word was this which Jehovah spake to Gideon! “ Go.” He must not hesitate. He might have answered, “ What, go in all this weakness?” But the Lord put that word out of court by saying, “ Go in this thy might.” The Lord had looked might into him, and he had now nothing to do but to use it, and save Israel by smiting the Midianites. It may be that the Lord has more to do by me than I ever dreamed of. If He has looked upon me He has made me strong. Let me by faith exercise the power with which He has entrusted me. He never bids me “ idle away my time in this my might.” Far from it. I must “ go,” because He strengthens me. III. What a question is that which the Lord puts to me, even as He put it to Gideon! “ Have not I sent thee?” Yes, Lord, Thou hast sent me, and I will go in Thy strength. At Thy command I go, and, going, I am assured that Thou wilt conquer by me. (C. H. Spurgeon.)Go in this thy might . . . have not I sent thee?--Gideon’ s commission I. The sanction given: “ The Lord looked upon him.” Oh, what a mercy ! His father might have looked upon him long enough, and surnamed him Jerubbaal or what he pleased, but it would have been no use unless the Lord had looked upon him. But there are many senses in which the Lord looks upon His people, and upon His enemies too. He looked upon the affliction of His people in Egypt: “ I have looked upon them, and have come down to deliver them.” He looked upon David in all his affliction. Then, again, you will remember how the Lord looked upon Peter. What a significant and expressive look! But, to put these matters a little more into form, mark, first of all, that Gideon seemed as if he would avoid all lookers-on. He was withdrawn from observation. Some of the sweetest seasons in which God looks upon His people are when they are retired. And hence the direction given by our blessed Lord, “ But thou, when thou prayest, enter into thy closet,” etc. Now just look again at this great sanction from above. While Jehovah looks from His high throne upon the objects of His love to inspire them for His special work and for the great objects to which He has appointed them, He withdraws their affections from other objects and leads them forth with an ardent desire to glorify God in His work. II. The command: “ Go in this thy might.” Why, I do not know that Gideon had confessed to possess any might; on the contrary, he had concealed himself from time to time from all those very enemies he was about to vanquish. He said unto the Lord, “ Wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father’ s house.” Well, now, if I first of all view this as typical of Christ, did not He spring from a poor family? Yet He was the “ Captain of the Lord’ s host.” But--mark this--all glory to His name, it was His own essential might. I beseech you, lose not sight of this all-important fact, to which, I think, Gideon’ s history points typically--that Christ had the whole matter with regard to the salvation of His Church entrusted to His care; therefore is it written, that He hath “ laid help upon one that is mighty and exalted--one chosen out of the people.” I come to the secondary view--I mean the sending of God’ s own servants; because, while I allow no efficiency whatever to be ascribed to them, yet are they instrumentally employed for the express purpose of saving Israel out of the hands of the Midianites. Now, have you not Omnipotence pledged in your personal experience? If you have not you have got no experience at all. It was Omnipotence that broke your hearts, and subdued you at the feet of Jesus. God humbles the sinner thus; He lays us low, strips us of all confidence, makes us deeply conscious of creature-weakness and insufficiency, so as not to be sufficient of ourselves to think anything as of ourselves; and then we get the pledge of Omnipotence on our side. We may well go forth thus to the war armed with strength--“ Go in this thy might.” Well, but how could it be said to be his? Why, what is freer than a gift? It was given him--it was his might--“ in this thy might.” No man is strong but he who is strong in Jehovah’ s might. III. The promise of success: “ And thou shalt save Israel from the hands of the Midianites” --cruel and vexatious, always to be wanting the territories of Israel. I must here refer you back again to the commandment of God at an earlier period than this with regard to these Midianites. After Balaam had instructed Balak how to seduce God’ s Israel, the commandment came from the Lord, “ Vex the Midianites and smite them, for they vex you with their wiles.” Here we might include in this vast multitude, “ like grasshoppers for number,” all the opposers of God’ s gospel, all the enemies of His Cross. But to bring this matter nearer home. The Midianites that every Christian has to contend with he finds in his own camp, in his own tent, within his own heart. Now mark the simple process of the war. I do not read that there was a weapon of war in any of their hands, but they were to go forth under the simple direction of Gideon. Now look at their weapons. Each man was to have a trumpet, a pitcher and a lamp inside. Pretty things to go to war with, truly! Well, then, but while we glance at the simplicity of the means thus employed, and the cry that went forth, “ The sword of the Lord and of Gideon!” mark that the Midianites all fled. (J. Irons.)Gideon’ s might In Gideon’ s attitude of mind a human observer would have seen nothing but weakness, and yet God saw “ might.” The Divine eye penetrated to the very depths of Gideon’ s spirit and character, and saw in his seeming weakness the very qualities out of which spiritual heroes are made. For in spiritual achievements a man is mighty in proportion to his capacity to receive Divine help, just as a steam-engine is mighty in proportion to its capacity to receive and utilise the largest possible amount of steam. Gideon’ s might, then, consisted--1. In his whole-hearted loyalty to God. He was evidently among the few who remained true to Jehovah. And his first act was to strike a blow at the idolatry of the land. The first condition of spiritual strength and success is to give our hearts to God in profound loyalty. There is an idolatry of the spirit which must be put away before we can do any work for God. 2. In his humble dependence upon God. Gideon’ s touching confession of his own insufficiency reminds us that this spirit is characteristic of the great men of the Bible--Moses (Exodus 3:11), Jeremiah (Jeremiah 1:6-7), Paul (Ephesians 3:8). Out of conscious weakness these men were made strong for the work to which they had been called. God has often chosen “ the weak things of the world to confound the things which are mighty.” 3. In his profound faith in God. Gideon is mentioned in Hebrews 11:1-40 as one of those who “ through faith . . . out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.” God tenderly nourished it by giving signs of encouragement--sacrifice consumed, wet and dry fleece, visit to the Midianites’ camp--until it was strong enough to venture on the perilous enterprise with the little band of three hundred men. 4. In his consciousness of a Divine mission. “ Have not I sent thee?” (verse 14). This is God’ s answer to human weakness shrinking from a difficult and dangerous task. When a man realises this he possesses a might not his own (John 17:18). There was not only a Divine commission, but also a promise of the Divine presence: “ Surely I will be with thee” (verse 16). But still something more was needed, and that was the touch of the Spirit. “ The Spirit of the Lord came upon Gideon.” (J. T. Hamly.)God’ s call, and the response to it It is the call of God that ripens a life into power, resolve, fruitfulness--the call and the response to it. Continually the Bible urges upon us this great truth, that through the keen sense of a close personal relation to God and of duty owing to Him the soul grows and comes to its own. Our human personality is created in that way, and in no other. There are, indeed, lives which are not so inspired and yet appear strong; an ingenious, resolute selfishness gives them momentum. But this individuality is akin to that of ape or tiger; it is a part of the earth force, in yielding to which a man forfeits his proper being and dignity. Look at Napoleon, the supreme example in history of this failure. A great genius, a striking character! Only in the carnal region, for human personality is moral, spiritual, and the most triumphant cunning does not make a man; while on the other hand from a very moderate endowment put to the glorious usury of God’ s service will grow a soul clear, brave, and firm, precious in the ranks of life. Let a human being, however ignorant and low, hear and answer the Divine summons, and in that place a man appears, one who stands related to the source of strength and light. And when a man, roused by such a call, feels responsibility for his country, for religion, the hero is astir. Something will be done for which mankind waits. (R. A. Watson, M. A.)Gideon’ s obedience to God’ s call Gideon, observe, was not unwilling to go forward in the cause of God and God’ s people; on the contrary, he was most ready to do so; but without an outward call he never would have taken the lead. Nevertheless, when the call was repeated and so made plain, no account was made of difficulties. In full view of them Gideon determined to obey. Now he evidently had no suspicion yet of the supernatural character of his visitor. It was not, therefore, any sign from heaven that compelled him to crush down his hesitation. It was the inward voice of conscience, awakened by what he believed to be an ordinary communication from God, that led him on. He asked, indeed, for a sign from heaven, but it was to strengthen him to keep his resolution, not to enable him to form it. Here was the true spirit of faith. Here was the root of the success that came so gloriously afterwards. Submission, consent when once God’ s will is known; resolution to do that will in spite of difficulties--that is the spirit to which signs are given; that is the spirit by which success is won. The man or the Church that makes visible success, or signs of any kind, a condition of bending all their energy to the doing of God’ s will, is not among those by whom deliverance is wrought or the families of the earth blessed. To those who yield, like Gideon, to the will of God so soon as it is made clear, signs of acceptance and encouragement come thereafter, and often come with but small delay. (W. Miller, M. A.)Surely I will be with thee.-- The Divine afflatus Whatever ground there was for taking exception to Gideon’ s faith in God, this, at all events, there seems to be every reason to believe, that he had learned to refer all success to the presence and blessing of the Lord. The language he employs (Judges 6:13) necessarily implies this. But still much required to be done before he should be qualified to act the distinguished part for which he was destined; and accordingly we are informed (Judges 6:14) that by some method here unexplained--some secret and mysterious afflatus of the Spirit imparted on that occasion--it pleased the Lord to make up what was wanting in his faith, and in whatever else was still manifestly defective. The Lord looked upon him! Ah! who knows what was in that look! It was not a look of anger or displeasure. It was not a mere look of compassion, nor of benevolence and favour. There seems to have been something above nature in it, not unlike that memorable glance with which Jesus smote Peter to the heart, so that he rushed out of the house and wept bitterly; the influence which accompanied the “ look” which the Lord cast on Gideon was of a different character, indeed, but it was not less potential. It was Gideon’ s commission. Along with it seems to have come all the wisdom, all the might, all the valour, all the strategic skill which he needed in order to fit him for the grand expedition in which he was soon to act so prominent a part. Let us learn the following important practical lessons:--1. The Lord often anticipates the desires of His people, and grants them what they need even before they ask it. Indeed, in every case He may be said, in one sense, to give before we ask, because if He did not by His Holy Spirit vouchsafe unto us grace to pray, which of us would ever pray for grace? But if He is so ready to grant before we ask, how much more is He ready to grant when we do ask in faith all things whatsoever we require. 2. A lowly sense of our own deserts is at once a sign that exaltation is at hand, the way to it, and the occasion of it. Diffidence, humility, modesty, unobtrusiveness, are among the highest recommendations in the sight of God. He “ resisteth the proud, but giveth grace unto the humble.” “ Before honour is humility, and pride goeth before a fall.” 3. If we be indeed of the true Israel of God, we may rest assured that the Lord will be with us, and cause us to triumph over all our foes. 4. It is unbecoming the Christian to be too anxious or too careful about the designs of God concerning him. To Gideon’ s question, “ Wherewith shall I save Israel?” no explicit answer, it will be remembered, was vouchsafed. His curiosity was rebuked as a sign of remaining unbelief. Let us repose like little children in the bosom of the Father’ s promise. (W. W. Duncan, M. A.)Thou shalt smite the Midianites as one man.-- War What shall we say as to the moral character of this transaction? We must not let our affection or veneration for old traditions blind us to the difficulty of the question. But common sense has suggested to me one or two considerations. First of all, our judgment is apt to be prejudiced here, because men in our time, we English people in particular, have come to think rather falsely about war. A profounder apprehension of the lovely Christlike spirit of our religion, coupled with a good many less worthy influences, such as the peaceableness and security of our sea-girt life in these isles, have all combined to give us a great horror of war; not because of the sin and iniquity of it, but because it means wounds and bloodshed, and robbery of our property and death. Now indubitably every rational man will say that, were our world free from selfishness and sin, war could not exist in it. Therefore it has its roots in iniquity. Nevertheless, like many other things that are evils in themselves, war may be used, under God’ s providential government of the world, to cure worse evils, acting remedially like the surgeon’ s knife, and bringing renewed life to the nation and the individual. In the second place, I wish to add another consideration. I venture to say that all of us, in our historical judgment and in our ethical and religious teaching, probably have fallen into error, in that we overvalue mere physical human life. If anything is manifest in this world, it is that the material life counts for very little in God’ s sight; that the material life is mere scaffolding, the machinery by which or the platform on which the mental, moral, and ethical life is to be built up. Over and over again, in the pathological history of our human race, we find that God has sacrificed millions of lives to compel men to be pure and dignified in their bodily and moral habits. Apply this to war. Though it be a scourge and an exterminator, it has nevertheless a wonderful potential force in it to produce bravery, courage, ability of every description. War may thus be used to elevate the moral and mental worth of our race. I fear it is our tendency in the present day to make too much of physical comfort and physical life. On that account we recoil unduly when God has wrought out benefit for our race as a whole through terrible trial, affliction, discipline, suffering, and self-sacrifice; as, for example, by wars in which cruel despotisms, tyrannous, inferior, and sanguinary races have succumbed before superior moral or mental worth. I am afraid, too, we do not deal out fair measure to our predecessors. We are ready to censure these Hebrews for the cruel treatment they often meted out to prisoners of war. We are apt to say that the men who did such things could not, along with such a low moral character, have possessed a lofty, pure revelation of God or a knowledge of His character. But that is too hasty a judgment. Similarly we take a socialist book, describing life in the last generation, or in the present generation, in our England; we read the history of the horrors that produced the Factory Acts--how the wealthy capitalist lived in luxury, and grudged a diminution of his income that would have made the condition of workshops and the hours of labour such as would have averted the premature death of their operatives, of men, women, and children, until Parliament stepped in. We say those men who occupied the position of capitalists were fiends. But they were nothing of the kind; some of them were even eminent Christians. But Christianity had got into cursed blindness and ignorance on these points, and they belonged to their day and generation. At present, are we so very far above them? Is it not the fact that constantly you have great outbreaks of small-pox or scarlet fever spreading death in a hundred households which are due solely to carelessly scamped work? Have we not the horrors of the East End, and the City, and so on? But are we therefore all bad men? Not so. We are Christians in process of growing. These are evils we are only waking up to discover, the sins we have inherited, the Canaanites we have to destroy. If we apply the same measure to the Hebrews, we see that there was a real progress, a real working for good in a society that, in certain moral aspects, was low and degraded. Then again, as a matter of fact, the God that made our world has made this law, that wherever sin of a certain type and degree has come in, the retribution of moral obliquity and degradation has come in also, in the shape of annihilation at the hands of a superior race. That seems a cruel, hard thing; but nevertheless so it is. Moreover, to make it more mysterious, the conquering race is not always a superior race in the perfect sense. But we have not that complication here, for all old history testifies that the most blighting curse of false religion and the vilest sensuality of our world in these days lay in the religion of those Canaanites. Even classic, pagan writers say that blank atheism would have been better than that. Wherever Phoenicians established their colonies and their places of worship they introduced nameless vices and uncleannesses, and dignified them with the name of religion. And where these things were introduced they spread, so much so that the end of the great Roman empire was hastened, its old martial strength was rooted out, by the corruption that came in a direct line from that old Canaanitish religion. To justify what was done, therefore, we do not need to say that the conquerors were perfect and immaculate. All we need to be able to say is, that it was a deserved retribution, and that it was better for our world that Canaan should pass into the hands of the Hebrew nation, which has done the grandest moral and religious work for the world. (Prof. G. A. Smith.)Shew me a sign that Thou talkest with me.-- The sign When the Lord Jesus had risen from the dead, and first appeared to His disciples, “ they believed not for joy, and wondered.” Their doubts, however, were soon removed by the sign which the Lord afforded them (Luke 24:41-43). We may well imagine that the feelings of Gideon were not altogether dissimilar to those of the disciples of our Lord, when the angel “ looked upon him and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?” These tidings were so welcome, and yet so marvellous, that Gideon’ s faith staggered. He “ believed not for joy, and wondered.” And then he sought “ a sign,” to satisfy himself that he was in a waking state, that his senses were not deceiving him, and that the angel was not a mere phantom called up by a heated imagination. “ Shew me a sign that Thou talkest with me.” Now, the sign which was given to Gideon was not altogether unlike in character to the sign which our blessed Lord gave to His disciples on His resurrection-morn. In both cases the emblems of peace and friendship were presented. In both cases the offering was accepted. In both cases it was consumed. Now, do not we need some sign that the Lord talketh with us, and hath come down to “ save us from the hand of our enemies” ? Our enemies are many and powerful. We need not now some audible voice, nor midnight dream, nor open vision, to assure us of pardon and salvation. Jesus Himself has given us a sign. We see it on Calvary’ s hill. Let us draw near and see this great sight. I. Mark that this sign which Gideon received, was an appeal to the senses. Man is a compound being. God deals with him as such. There is not a faculty nor a gift with which man is endowed to which God does not appeal in the great matter of salvation. This is an important consideration. We are too apt to regard the atonement as a mere matter of faith. We believe it is something more; something greater, and something less. Gideon wished for a sign which his own hands could handle and his own eyes could see. God granted him this sign--a sign, be it remembered, of greater things promised. Now it is just this sign, or this appeal to the senses, which appears in the atonement of our Lord. One voice throughout the whole life and death and resurrection of Jesus seems to say, “ Behold My hands and My feet, that it is I Myself” (Luke 24:39). It is true that our own individual eyes have not seen Him, nor have our own ears heard Him speak, nor have our own hands handled His pierced side, but our fathers have had all these their senses satisfied--they saw, they heard, they handled, they believed, and they were saved. And is not this enough? “ Blessed are they who have not seen, and yet have believed.” Do we not receive the testimony of credible witnesses upon other matters of bygone fact? Through the senses of others, who lived ages ago, we embrace the facts recorded of ancient sages, of conquerors, of emperors. The great and the noble dead live over again in our minds. We should be held incredulous and inexcusable were we to throw aside all credible history because our own eyes could not test its accuracy. And what excuse shall we find in heaven if we reject or slight the testimony of others on the matter of salvation? But if, on the contrary, we embrace the sign which God has given us, and rely upon the wondrous facts of which they are signs, we then set to our seal that God is true. This is believing. This is acting faith in God. We trust God. We honour God. Our senses harmonise with the faculties of our soul. II. We notice that this sign which the Lord gave unto Gideon was a confirmation of promises. The promises made to this mighty man of valour were of a twofold nature, as emphatically expressed in the fourteenth verse, “ The Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.” The Lord’ s presence and the Lord’ s deliverance were united. They always are so. They are inseparable. If the Lord be not with us, in vain shall we go forth against the Midianites. But “ if the Lord be” with us, “ none can prevail against us.” Salvation, both present and eternal, is included in the promise, “ I will be with thee.” It is just this promise and blessing which are embodied in the name Jesus which bears the same interpretation as “ Immanuel,” “ God with us.” III. The sign vouchsafed to Gideon was also an evidence of things not seen. It was an appeal to sense to strengthen faith. It proved to him that He who appeared as a man “ under the oak which was in Ophrah” was none other than the Angel of the Lord--even the Angel of the everlasting covenant! It proved, moreover, that Gideon was called of God to deliver Israel. Oh, that he might succeed in the attempt! He had no riches, no name, no influence, no soldiers; but no matter, the Lord was indeed “ with him,” and that was enough. He would now act up to the title which the Lord had given him, as a “ mighty man of valour,” and Israel shall be delivered by “ the sword of the Lord and of Gideon.” Now it is just this faith in an unseen presence and in an unfelt power which saves the soul from spiritual Midianites. Divine power alone is equal to cope with Satanic might. The sinner who wars against his sins, his lusts, his evil passions, his corrupt nature, in his own strength, soon proves his folly and his weakness. As regards all spiritual conquests, one word should at once check the vain conceit of the sinner, and strengthen the faith of the child of God: “ Not by might, nor by power, but by My Spirit, saith the Lord of hosts.” Look you, then, for any sign that the Lord is with you--that He will deliver you, and make you victorious over all your enemies? Behold that sign upon the hard rock of Calvary! Behold it in that mysterious fire which arose therefrom! Behold it in the utter consumption of the sacrifice! Behold it in the ascent of the Lord Himself from off the altar to His throne of glory! What further sign can you need? (G. A. Rogers, M. A.)Gideon’ s sacrifice accepted “ Give me a sign that Thou talkest with me.” It may be said that this hesitation was Gideon’ s infirmity. Connecting it, however, with the circumstance of its being himself that was called forth to the mighty work of Israel’ s deliverance, I cannot but consider it as an evidence of his humility. Would to God that all our scruples with regard to engaging in the service of God arose from the same cause! What is the reason that, when we ask the co-operation of many in some labours of the Lord’ s vineyard, they all, with one accord, begin to make excuse? Is it a humbling sense of their own unfitness for the work? If it were, we have an encouraging text in the Word of God, with which we might do away the difficulty: “ I can do all things through Christ who strengtheneth me.” But when one goes to his farm, and another to his merchandise--in short, when “ men seek their own, and not the things which are Jesus Christ’ s” --how opposed are their characters to Gideon’ s, whose only scruple about the work of God was, “ What am I, that I should deliver Israel?” And would to God that when humility does appear to be the source of objections to the engaging in the promotion of the cause of religion, that humility were, like Gideon’ s, real genuine humility, and not the cloak of hypocrisy, not a covering to conceal idleness and indifference. I. On the circumstance which forms the text we may make two observations, viz., the manner in which the angel tried Gideon’ s faith, and the manner in which he displayed his own power and Godhead.1. We notice the manner in which the angel tried Gideon’ s faith. “ He said, Take the flesh and the unleavened cakes and lay them upon this rock; and pour out the broth.” This was intended to make way for a miracle; that Gideon’ s faith in the God who wrought it might, after this trial, become strong, according to the work which he was shortly to undertake. It will be remembered that Elijah made way for the miracle which God was about to work for the confusion of Baal’ s prophets, by placing the sacrifice in the most unlikely state for consumption by fire. It seems to have been for the same purpose that the angel commanded Gideon to lay the flesh upon the cold rock, and to pour out the broth. All suspicion and all possibility of the comnmnication of fire were to be done away. Gideon obeys, looking for the “ sign,” and wondering how it shall be given, 2. The manner in which the angel displays his great power and Godhead. He does not offer up prayer for fire from heaven on the sacrifice, as Elijah did. He himself communicates the fire, and makes the sacrifice. How sweet the thought, that when the Christian presents his sacrifice of praise, and prayer, and thanksgiving, there is one who, as his Mediator, can make it acceptable; one who “ ever liveth to make intercession,” even “ Jesus Christ, the same yesterday, to-day, and for ever!” II. Having made these remarks on the circumstance, let us observe the effect which it had upon Gideon’ s mind and conduct. The effect which it had upon his mind was this: he said, “ Alas, O Lord God! for because I have seen an angel of the Lord face to face.” There was so much of the majesty of the Godhead in the miracle which the angel had wrought, that the Divinity beamed, as it were, through the appearance of His manhood. Gideon was afraid. It was a received opinion among the Jews that any vision of the Divine glory would be fatal, in consequence of what God had declared to Moses. When Moses said unto the Lord, “ I beseech Thee shew me Thy glory,” the Lord said unto him, “ Thou canst not see My face; for there shall no man see Me and live.” But it may be asked, “ How was it that Gideon survived the sight?” If it had been said to Moses, “ No man shall see My face and live,” how did Gideon live? The answer will open to us some precious gospel truths. Gideon saw the glory of God, indeed, but it was “ in the face of Jesus Christ.” “ No man,” says St. John, “ hath seen God at any time. The only begotten Son, who is in the bosom of the Father, He hath declared Him.” In other words, whenever there has been a manifestation of Jehovah to His creatures, it has been by Jesus Christ, the second person in the ever-blessed Trinity; and it is by His having tabernacled in our flesh that the awful majesty of Jehovah has been softened into mildness and peace and love. The believer’ s rejoicing is that Jesus is “ the brightness of the Father’ s glory “ ; and therefore he can look upon it and live; yea, live by looking upon it, and because he looks upon it. “ Look unto Me, and be ye saved, O all ye ends of the earth.” Mark here the answer of God to Gideon. The Lord said unto him, “ Peace be unto thee; fear not; thou shalt not die.” We do not now wonder at this gracious answer, after taking into consideration the character of the angel from whom it came. Was it not from Him who “ made peace by the blood of His Cross,” who is called “ our peace” and “ the Prince of Peace” ? Yes, it was an answer that fitted His priestly and His mediatorial character. But does the impenitent sinner see nothing in this passage which is calculated to affect his mind? Let him think of this--that he shall one day see the “ Angel” before whom Gideon trembled; shall see Him as Gideon saw Him, “ face to face” ; but mark, not veiled, as He was then, in the appearance of a man; not disguised in the garb of lowly human nature, but in the glory which He had before the world was. And mark His character then. He shall come, not to touch a sacrifice, not to work a miracle, not to confirm the faith of an individual, as in the case of Gideon; but “ to be glorified in His saints, and to be admired in all them that believe.” He shall come to be our Judge. We come now to show, in the last place, the effect which this circumstance had upon Gideon’ s conduct. “ Then Gideon built an altar unto the Lord, and called it Jehovah-shalom.” This he did to commemorate the event. It was a day much to be remembered by Gideon, both on his own account and Israel’ s; and therefore he built this altar. The name which he gave it is beautifully descriptive of the circumstance: “ The Lord is my peace” ; taking that comfortable assurance which God gave him for the motto to inscribe on it, “ Peace be unto thee!” It is remarkable that holy men in former times seem to have been uniformly careful to record their mercies. We may take shame to ourselves for want of a closer imitation. Does the God of battles bless our arms and give us victory? We build a monument to the glory of the conqueror, whom God has honoured as the instrument; but where are the hearts in which an altar of praise is built unto the Lord, and on which is written, “ The Lord is my banner” ? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Judges 6:25-32 Throw down the altar of Baal.Baal’ s altar destroyed 1. Observe God’ s command to Gideon. He had been hitherto protesting against the idolatry of his family and country by a life of opposition, inasmuch as it was a life of humble, pious fear, and love of Jehovah, and of the worship of Him as the true God. But now he is commanded to perform an act of opposition. Gideon is to destroy Baal’ s altar before he builds God’ s; the same altar will not do: God will have no polluted sacrifice; if there is any connection at all between the two, it shall be only this, that the wood of Baal’ s grove shall be made fuel to burn the sacrifice on Jehovah’ s altar. Now may not this act of Gideon’ s, under the Old Testament dispensation, be made to speak the language of the New? “ No man can serve two masters; ye cannot serve God and Mammon,” any more than God and Baal. But it is a noble act, worthy of the imitator of Gideon, to make the things which were before “ an occasion of falling“ the instruments of doing good, by putting them to a sanctified use; making them subservient to the furtherance of the gospel, instead of fostering “ the lust of the eye and the pride of life,” as they did before. Whatever has been the accompaniment of your idol-worship, cut it down, and apply it to a holy purpose; make it fuel for the altar of God. But where shall Gideon build the altar of God? Is it to stand in the place of Baal’ s? No; as if this were a contamination, the thing is forbidden: “ Build an altar unto the Lord upon the top of this rock.” The reason was obvious. That rock was the place where the angel of the covenant had met him. That rock was the place on which the miracle had been wrought, to show the Godhead of Him that wrought it and to confirm the faith of him who witnessed it. That rock was the place from whence ascended the sacrifice which the angel had made acceptable by ascending with it. That rock had already witnessed the manifestations of God to Gideon; and there was written, as it were, upon it, “ Jehovah-shalom.” 2. Observe Gideon’ s prompt obedience to God’ s command. He seems to have begun the destruction of idolatry that very night in which God had given the command. Oh, the sad effects of procrastination in matters which respect the overthrow of the idols of the heart and the dedication of the heart to God! How is it that when the command of God is proclaimed to do this there is such hesitation and delay? It is not so much from a determination not to obey it at all as from a fallacious hope of being better able to comply with it at some other time, which time is constantly keeping its distance in proportion as life itself advances. 3. We notice the influence of Gideon’ s character and conduct over those who were in his service: “ Gideon took ten men of his servants, and did as the Lord said unto him.” It seems that Gideon had not only kept himself from the defilement of his country’ s idolatry, but that he had used his influence and authority in endeavouring to preserve his servants from it also; and now, when he has to perform a work beyond his own strength--a work in which not one man in his father’ s house, nor in all Israel, can be found to help him--the hearts of his own ten servants are made willing to unite with him, and they give him a proof on which he can depend that his counsel and example have had a proper effect by assisting him at the risk of their lives. Here, then, is a point of Gideon’ s character which deserves the imitation of every master of a family. Gideon keeps his own servants from bowing the knee to Baal. He instructs them in the knowledge of the true God. His authority is exercised for the best of purposes. 4. Observe how professing Christians may often be put to confusion and shame by a comparison with those very idolaters whose ignorance appears so pitiable in their sight. Here is a god made of a log of wood or a block of stone; it is a lifeless and senseless image: and yet his worshippers “ rise up early in the morning” to worship him. See how diligent they are in his service, how zealous for his honour, how fervent in their devotions! Compare that god with our God, and then compare those worshippers with ourselves. 5. Observe how the enmity of the carnal heart shows itself when any effort is made for promoting the worship and glory of God. “ The men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal.” As long as religion remains a dead letter, a mere matter of profession devoid of practice, the world will not cry out against it. But when the decisive part which the Christian takes shows the difference which exists between him and others as to motive and principle; when his life is seen to be a constant reproach to theirs, and his love for God a contrast to their love for mammon; when Baal’ s altar is cast down, and God’ s altar built; then the carnal mind becomes a spirit of persecution; then a man’ s foes become those of his own household; and because he is not content to think or speak about religion merely, but is active enough to do something for the cause, he is made to suffer for it. Hence the calumny which a zealous Christian undergoes; hence all the misconstruction put upon his good works; hence all the evil motives charged upon him, and all the hard speeches which are spoken against him. Lastly, observe that God can “ make the wrath of man to praise Him, and the remainder of wrath He can restrain.” It might have been supposed that Joash, whose bullock had been slain and whose altar had been thrown down, would have been more enraged than the rest. But, lo! he takes the part of the accused. It seems as if he had been secretly influenced by his son’ s pious example; and perhaps he was struggling with the convictions of his own mind upon the folly and wickedness of his idolatry when the conduct of these men brought him at once to the point. Gideon commits his cause to God; and God not only takes care of the cause, but of Gideon. And so it is, and always shall be, with the Christian who is called forth to fight the battles of the Lord. He shall be able, in the strength of his Master, to put to flight all who oppose his progress. (F. Elwin.)The way to deal with public abuses May not we all learn from what is here recorded not to shrink from boldly and promptly assailing and seeking to uproot all moral evils, which have already become chronic, or threaten ere long to become so. Half measures, in regard to such matters as those to which we refer, never succeed. The more thoroughly the iron will of a Cromwell combines with the sterling spirituality of a John the better fitted is the reformer for his difficult and delicate task. It will never do for one in his circumstances to act in a spirit of compromise, where truth and principle demand the prompt, vigorous, and unsparing application of the sledge-hammer and the axe. But if firmness and decision are indispensable in dealing with public abuses, whether in Church or State, they are no less indispensable in dealing with the corruption of our own hearts and any evil habits which we may have contracted. It is peculiarly necessary that we set ourselves resolutely and vigorously to the work of self-reformation--a work which, while it must always take the precedence of every other kind of rectification, can never succeed if attempted in our own strength. Cheered and sustained by the Divine promise, so freely and largely given to those who are sincere in their desire to reform their own hearts and lives, let every one apply the pruning-knife with nerve and determination to the overgrowth of what is false in principle or vicious in practice, and lop it off without remorse (Mark 9:43-48). Another lesson to be derived from Gideon’ s conduct on this occasion is the duty of obeying the commands of God with unquestioning promptitude. Too rash and impetuous we may be, but we can never be too prompt. Instructive as the example of Gideon is, still more so is that of his Master and our Exemplar who, when the bitter cup of retribution due to us was put into His hand and He was satisfied that it was indeed the will of His Father that He should drink it, drank it to the very dregs. (W. W. Duncan, M. A.)The valorous assault I. Observe God’ s command to Gideon.1. Gideon is commanded to destroy the altar of Baal. “ God or Baal” --not “ God and Baal” was the point to be settled before any deliverance could be expected. Now, throw New Testament light upon this, and what do we learn? The lesson is trumpet-tongued. No compromise--no halting between two opinions--is the language of the command. God hates a divided heart. He will not endure two altars. He will give no deliverance as long as Baal’ s altar stands. No sacrifice, however costly, is, or can be, accepted, which is offered upon the polluted altar of man’ s corrupt heart. A new altar must be built up--an altar of God’ s workmanship--of God, and for God, that is the only altar which will sanctify an acceptable gift. Any attempt to worship at Jehovah’ s altar on one day in seven, and to worship at the altar of Baal or Mammon on the other six days of the week, is not only vain, but suicidal. God will have a new heart, and a whole heart, or none. 2. The next thing Gideon was commanded to do was to cut down Baal’ s grove and make it fuel for the altar of God. Groves were not idolatrous--there was no harm in them--but they were occasions of sin, How many had been ruined, and ruined for ever, under the foliage of those groves! Perversion of nature’ s growth to the dishonour of nature’ s God! Many would plead for the harmless trees who would condemn both: Baal and his idolatrous worship. But God knows the heart of the sinner better than he knows it himself; and therefore He says, “ Cut down the grove.” Cut down the occasion of sin. Touch not, taste not, handle not that which causes men to perish with the using. Avoid the spot, shun the places, where Satan’ s seat is. Do more than this! God commanded Gideon to “ offer a burnt sacrifice with the wood of the grove.” This was turning the idolatrous grove to a good purpose. Let there be no waste--no useless destruction. Money, health, time, influence, example, all, once expended for Baal, now let them all be as fuel for the altar of God. 3. The third thing God commanded Gideon to do was to build an altar unto the Lord his God. But where was this altar to be reared? Was it to stand on the spot whereon Baal’ s altar stood? No! the place is polluted. On no unhallowed spot must this altar be raised. Build it, said the Lord, “ upon the top of this rock, in the ordered place.” Gideon must build it upon the rock already consecrated by the wondrous doings thereon of the angel of the covenant. May we not say of this rock what Paul said of the smitten rock in the wilderness, “ That rock was Christ.” He is indeed both altar and rock--yea, He is Himself the sacrifice. Standing on Him alone as our Rock, we ever hear the words, “ Peace be unto thee; fear not: thou shalt riot die.” He only is the true Rock--higher than we--far above the flood which sweeps the impenitent into the depths of woe. He, too, only is the Rock on which we can with safety place the altar of our hearts. The old foundation will not do--it is polluted--it is defiling. No altar, no sacrifice will God accept if it be offered upon the site of Baal’ s altar. “ Behold, I make all things new” --this is our hope to come. This must be the rule of our faith and practice now. II. And now we come to Gideon’ s obedience.1. His obedience was prompt. He did not give himself time to take counsel of his fears. He did it by night, lest he should be opposed and hindered. He had no fear on account of detection. He must have known that his deed would be proclaimed over the whole nation. His aim was to do the work out of hand, and leave the consequences with God. Duty was his, events were God’ s. Noble example. Half the shipwrecks of faith would be escaped were it followed. Procrastination is the bane of true godliness. 2. We observe, however, that Gideon’ s obedience was attended with personal danger. He needed courage and strong faith. Doubtless he sought for grace equal to that night of danger whence alone all strength cometh. The followers of Baal--the men of the city--were zealous for the worship of Baal. If idolaters be zealous for the honour of Baal, he will be no less zealous for the honour and glory of God. Now, it is just this zeal and this courage, in the face of danger and difficulties, which prove the character of the true Christian. If a man will venture nothing for Christ he is not worthy of Him. Ah, we need a Gideon to rise up in Israel! Rather we need that all the people of God should be as zealous for the true God, for His Word, for His day, for His worship, as idolaters are for the worship of Baal. 3. Mark, also, that Gideon’ s obedience was eminently successful and strikingly rewarded. He was for God, and God was for him. The Lord made his way prosperous. Gideon’ s ten servants did their work well. He was not left to do all the work himself. Doubtless they caught their master’ s spirit and zeal. It is astonishing how much influence for good or evil every master exercises over his own household. Eyes are upon him when he leasts suspects it. But Gideon was defended by one who of all others seemed pledged to oppose him. His father ceased to be an idolater that very night. Perhaps the bravery of his son, or his steady and consistent piety and zeal, convinced him of his sin, or perhaps the impotency of Baal to save himself was conclusive logic to his mind. Who can tell how many fathers and mothers in Israel, how many sons and daughters, relatives and friends, would be converted and saved, were Christian men and women as faithful to their God as was Gideon? You think to conciliate the world by concession, by connivance at their sinful principles and customs. Alas! your inconsistency only leads them to despise you. Be consistent, be uncompromising in serving the Lord; be courageous--obey God rather than man, and God will honour you, as he Has honoured many, and made them instruments in winning father and mother, brothers and sisters, to Christ. (G. A. Rogers, M. A.)On the destruction of idols The idolatrous altar and false worship of one’ s own, clan, of one’ s own family--these need courage to overturn, and more than courage--a ripeness of time and a Divine call. A man must be sure of himself and his motives, for one thing, before he takes upon him to be the correcter of errors that have secured truth to his fathers and are maintained by his friends. Suppose people are actually worshipping a false god--a world-power which has long held rule among them. If one would act the part of iconoclast the question is, by what right? Is he himself clear of illusion and idolatry? Has he a better system to put in place of the old? He may be acting in mere bravado and self-display; flourishing opinions which have less sincerity than those which he assails. There were men in Israel who had no commission and could have claimed no right to throw down Baal’ s altar, and taking upon them such a deed would have had short shrift at the hands of the people of Ophrah. And so there are plenty among us who, if they set up to be judges of their fellow-men and of beliefs which they call false, even when these are false, deserve simply to be put down with a strong hand. There are voices, professing to be those of zealous reformers, whose every word and tone are insults. The men need to go and learn the first lessons of truth, modesty, and earnestness. And this principle applies all round--to many who assail modern errors as well as to many who assail established beliefs. On the one hand are men anxious to uphold the true faith. It is well. But anxiety and the best of motives do not qualify them to attack science, to denounce all rationalism as godless. We want defenders of the faith who have a Divine calling to the task in the way of long study and a heavenly fairness of mind, so that they shall not offend and hurt religion more by their ignorant vehemence than they help it by their zeal. On the other hand, by what authority do they speak who sneer at the ignorance of faith and would fain demolish the altars of the world? It is no slight equipment that is needed. Fluent sarcasm, confident worldliness, even a large acquaintance with the dogmas of science, wilt not suffice. A man needs to prove himself a wise and humane thinker; he needs to know by experience and deep sympathy those perpetual wants of our race which Christ knew and met to the uttermost. (R. A. Watson, M. A.)Reform at home In Jerusalem every man sweeps before his own door--at least it is said that he does. If he doesn’ t, I doubt if any one else does it for him. Here in London the same thing was required of us until a very recent date. If a fall of snow came, say before January, 1892, every man was required by law to sweep in front of his own door, and in the sweeping he was to go as far as the outer edge of the footpath; so that what we know as a proverb in relation to Jerusalem we have practised as a fact in relation to London. But I suppose that most of you will at once understand that the Jerusalem door-front sweeping is only another way of saying that all reform should begin at home; and used in that sense the saying is expressive and suggestive. It is in this sense that I use the text. I. Reform at home should be preached to nations. These are days of rapid travel and national interchange. We visit all the world, and all the world visits us. This enables us to see the excellences and the defects of our neighbours; and I do not think that Englishmen have been slow to speak of the faults of others. But it may be well for us as a people to look a little more at home. If the angel of God came to us as he came to Gideon, I have a suspicion that he would say, “ Break down the altar, turn out the idols, heal your own diseases, sweep before your own door, and reform your own abuses and inconsistencies.” We send our missionaries to convert the heathen from their darkness and superstitions, and it is good that we should. We send our missionaries to convert the heathen, but what else do we send them? We send them our ardent spirits, our rum fiend, which undoes the good work the men of God succeed in doing. I feel like saying, “ Before you send any more missionaries, sweep your own door-step, clean your own house.” We have sent our ships into many waters, and our soldiers into many lands, to put down slavery; we have spent much in blood and treasure in this direction; but if the angel came to us as he did to Gideon, wouldn’ t he rebuke us for the slavery in our midst? If a tenth part of what we hear about the sweater be true, of poor women making clothes for the army, and I know not what beside, at a price on which they cannot live, isn’ t it time we swept in front of our own door? II. Reform at home should be preached to Churches. We want revivals among the people which shall save them. Then the Church must be revived. We desire to lead the masses to Christ, that they may feel the warm glow of His love, and know the joy of His service. Then the Church must get nearer Christ. We must put out of the Church everything contrary to the spirit of Him whose name it bears. The Churches must be warm, generous, and large hearted, and this should apply both to pulpit and pew. The pulpit is not always as broad and sympathetic as might be. And there is a good deal of room for reform in the pew. Cold men in the pews create cold men in the pulpit. Let there be warmth and love in the pews, and the pulpit will warm up. But if icebergs be in the pews you will get marble in the pulpit, and seeking souls will be warned off by the chills which will be as cutting as the east wind. III. Reform at home should be preached to individuals. All reform should begin at self. We can only mend the universe as we mend its units. We want the nation better, then we must mend its men. We desire to see the Church of God pure and holy, then its members must be holy. Let us break down every altar, and eject every idol, and let the Lord of life, who has a right to rule ours, enter into possession of us. (C. Leach, D. D.)Gideon’ s reformation not destructive only Gideon does not leave Ophrah without an altar and a sacrifice. Destroy one system without laying the foundation of another that shall more than equal it in essential truth and practical power, and what sort of deliverance have you effected? Men will rightly execrate you. It is no reformation that leaves the heart colder, the life barer and darker than before, and those who move in the night against superstition must be able to speak in the day of a living God who will vindicate His servants. It has been said over and over again, and must yet be repeated, to overturn merely is no service. They that break down need some vision at least of a building up, and it is the new edifice that is the chief thing. The world of thought to-day is infested with critics and destroyers, and may well be tired of them. It is too much in need of constructors to have any thanks to spare for Voltaires and Humes. Let us admit that demolition is the necessity of some hours. We look back on the ruins of Bastilles and temples that served the uses of tyranny, and even in the domain of faith there have been fortresses to throw down, and ramparts that made evil separations among men. But destruction is not progress; and if the end of modern thought is to be agnosticism, the denial of all faith and all ideals, then we are simply on the way to something not a whit better than primeval ignorance. (R. A. Watson, M. A.)Daring to oppose wrong I have seen many a time on the sea-shore bits of driftwood tossed hither and thither, the helpless sport of the waves. I have seen on the same shore the black rock standing there unmoved, unshaken--opposing itself to all the might and force of the waves which fumed and seethed around it and dashed themselves in wild and savage fury against it. To be real men we must be not like the driftwood--driven about by every passing wave of opinion; we must be like the rock--able to resist and oppose the full force of the world’ s fashion and custom. This will not be easy. The world has never loved singularity. Loyalty to conviction, courage to say “ No” to the demands made by fashion and custom, will entail upon you scorn, hardship, hate. The way of life is still the narrow path. But I have yet to learn that difficulties can daunt the young and ardent soul. Garibaldi could only promise his ragged soldiers suffering, wounds, and perhaps death if they followed him into Italy, and yet they responded to his call, and said, “ General, we are the men.” And I am not afraid now that those who have any love or enthusiasm for truth and right will be daunted or terrified because of the suffering wherewith the path of duty abounds. (J. D. Jones.)If he be a god, let him plead for himself. Religion judged by results When we hear a speech like that, we are inclined to shout, “ Hear, hear.” Surely it seems reasonable. Surely no one could object to that. Let religion be judged by its results. Do not attempt to argue to defend it; it surely does not need that. Christianity has had eighteen hundred years of trial now, and it is too late to attempt to defend it by mere words. Look at what it has done. If you know your Bibles, you will recollect that both Old and New Testaments claim this test. When Elijah stood alone for God at Carmel, in the presence of the king and the court and the false prophets, he challenged them all to a judgment by results. “ The God that answereth by fire, let him be the God.” And when the people refused to believe in our Saviour, rejected His teaching, and would not acknowledge Him as their Saviour, He appealed to them on the ground of results: “ Though ye believe not Me, believe the works,” said Christ (John 10:38); “ Believe Me for the very works’ sake,” said He again (John 14:11). If, then, we say, “ Judge our religion by its works, the tree by its fruits,” you ask, “ Well, what has it done?” And when this question is put, whole continents stand up to bear witness to the power and saving might of Jesus Christ. Whole peoples, who have come out of paganism and heathen darkness, say, “ Look at us. We are what we are by Christ Jesus the Lord.” What has Christianity done? It has filled dark places of the earth with light. It has sent help to the poor, hope to the despairing, comfort to the sad, salvation to the sinful, and restored fallen man to his reconciled God. But let us suppose for a moment that we listen to those who would take Christ and His religion out of the world. We ask them, “ What will you put in place of these? What have you to offer us? Before I give up the old I want to see the new. Bring out your god, let us have a look at him. It will be interesting to see what he is like. We should like to know what he has done. We want to apply our test of results to him. We challenge you on this ground.” A meeting was once held at which number of very clever people set themselves the task of opposing Christianity and slighting God. When the speaking was over, criticism and questions were asked for. After a short pause an old woman rose up on the floor of the meeting-place and said, “ These men have been opposing religion and almost laughing at God. I want to ask what they can give me instead of what I have? I was left a widow with six children, not one of whom could work. I rested upon the promise of God, who says He is a husband to the widow and a father to the fatherless, and I have found His word to be true. For, though I have had a hard struggle, not one of my six children or myself ever wanted a bit of bread. I have brought them all up, and now I am just waiting till God thinks fit to take me home to rest. Will these men up there tell me what could have done better for me than my loving God has done?” It was an old woman’ s argument, but as it was one of experience it was powerful. I put her question, “ What has infidelity done?” Until we can see something of its results we shall not be disposed to part with the religion which has lifted us into the higher regions of life and hope. We know too much of the blessings which result from Christianity ever to be persuaded to give it up. We have seen it reconstruct, remake men. It is said that now science has invented a way of dealing with the waste slag which comes from the iron furnaces which used to be thrown away in heaps as worthless. I have seen somewhere various useful articles, vases and others, made from the slag--waste, worthless materials worked up into articles of use and beauty. That is just what Christ does. He takes men who are cast off by the world as worthless and waste, and remakes them. (C. Leach, D. D.) Judges 6:33 The Midianites and the Amalekites and the children of the east.The victory over the Midianites The mind of man is by nature like two hostile camps. In the higher region are principles of innocence, hope, love, justice, trust, kindness, purity, and tenderness--those angels of the soul--“ For of such is the kingdom of heaven.” In the lower regions of the soul are selfishness, pride, vanity, contempt for others, injustice, faithlessness, harshness, impurity, and violence, and of such is the kingdom of hell. There can be no peace between these two (Isaiah 57:20-21). Life is a state of conflict, both for the virtuous and the evil. The virtuous, however, strive on the side of heaven, and they are assisted by heavenly powers, and by the Saviour Himself. They have often cessations of warfare, seasons of blessing, and their end is peace. The wicked struggle against their better part; they oppose their inner convictions; they stifle the voice of conscience; they smother their nobler impulses; they harden themselves against God and goodness. It is in reflecting light upon these mental struggles, and affording guidance to the earnest Christian, that the history of the wars of the Israelites is of inestimable value. Let us trace and apply the lesson in the narrative before us. The Israelites had been much infested by three nations in their immediate neighbourhood, the Amalekites, the Midianites, and a people called the children of the east. They oppressed them with a cruel hand: they destroyed even the means of subsistence. These people--at least the Amalekites and the Midianites--were descendants from Abraham indirectly, and inhabited the borders of Canaan on the south, south-east, and east. They were at the land, but not in the land. Hence they correspond to the principles of those who border on the Church, but are not in it. They know and believe what the gospel teaches in a certain fashion, but do not love and do it. They are opposed to, and hasten to destroy, a growing and progressive religion. They assailed Israel most cruelly on their march, and came, as recorded in the narrative before us, to destroy the rising corn. They were all at this time deadly enemies of Israel. The Amalekites were the most malignant. It is recorded of them that they insidiously hung around the Israelites on their march, and when any remained behind from weakness or weariness they were put to death by these lurking and harassing foes (Deuteronomy 25:17-18). Amalek was the most powerful foe of Israel during the pilgrimage in the wilderness, as well as the most malignant (Numbers 24:20). Amalek has an awful peculiarity of notice from Jehovah (Exodus 17:14-16). From all this it is not difficult to draw the inference that Amalek must be the representative of some peculiarly deadly principle, some malignant strong delusion, to which the Spirit of the Lord is incessantly opposed. There are times in our journey of life when we feel weary and toilworn; when we are tired of our struggles against our evils and our difficulties, and become almost hopeless. Life seems hollow and a blank. We are weary with the world and with ourselves. Perhaps high hopes have been blighted. At such times the deadly fallacy will break in upon us, “ Give up; throw all good aside; strive no longer. Do as other people do; get as much sinful pleasure and sinful gain as you can, and take your chance with the millions who are reckless.” This is Amalek. Many a poor weak soul, battered and downcast in the struggle of life, has sunk under this direful despairing suggestion. Oh! that men would learn to remember that this principle of despairing delusion is abhorrent to the Divine love. “ Jehovah has war with Amalek, from generation to generation.” “ Never despair,” should be the motto of life. The Midianites were not always enemies of Israel. They were traders and intermediate between Egypt and Canaan. Midianites drew Joseph out of the pit, and sold him to the Ishmaelites, thus saving his life. That they were representatives is evident from their being mentioned in the prophetical part of the Scriptures as taking part in operations of the future Church, in times when Midian, as a distinct nation or tribe, would long have ceased to be (Isaiah 60:6). On the other hand, in that sublime and mysterious vision of the prophet Habakkuk the prophet says (Habakkuk 3:7-8). Midian, then, sometimes the friend and sometimes the foe of the Church; sometimes assisting the praises of the Lord, and sometimes covering the soul with curtains which tremble before the judgment and presence of the Lord, is the type of that kind of general belief in the doctrines of religion which may lead to something better, but in which great numbers often rest, so as to make a profession of a kind of faith which is not saving, because neither grounded in love, nor flowing into practice. The children of the east, the coadjutors of the two former, represent all such portions of the Scriptures as can be pressed into the service of an inward aversion to God and goodness, but combined with an outward profession of piety and regard for holiness. (J. Bailey, Ph. D.) Judges 6:34-35 He blew a trumpet, and Abi-ezer was gathered after him.The muster And what did he do? He seized a trumpet and blew a blast so loud that it startled the slumbering echoes of the hills, and stirred to the lowest depths the latent patriotism of the inhabitants of Abi-ezer. The martial notes of that shrill clarion as they pierced their ears operated like a charm on their minds, suffering as they were under the intolerable burden of suspense, not knowing how soon the enemy might be upon them, and might find them unprepared. Now their hearts beat strong with a new hope. Behold how suddenly and effectually the popular mind may undergo a thorough revolution! Where now were all their prejudices and fury and spite against Gideon? Before the startling peals of that trumpet blast they had vanished like a dream. Striking illustration of the expulsive power of a new affection or emotion of the mind! Yet a more striking illustration still of the truth to which we have already referred, namely, that God can make the very enemies of a godly man to be at peace with him, and even only too glad to come under his wing. See how they crowd around the man whom but yesterday they would have torn to pieces in expiation of his offence. Behold how readily they obey his summons, and how confidingly they look to him as the hero of the hour! So sure is real worth to rise to a premium in general esteem, when circumstances occur which call for more than ordinary wisdom, integrity, decision, fortitude, and nerve in the conduct of affairs. At such a time those who have contrived to suit themselves to the popular fancy during a season of ease and luxury are sure to be cast off, and men of sterner mould, men of high moral principle and integrity, men whose hearts are animated by the spirit of a hero, how ungainly soever the exterior beneath which they beat--men such as Havelock and Lawrence--are as sure to be in great demand, neglected though till then they may have been, and perhaps sneered at and despised by inferior souls. And in how many cases in the history of nations have such men as these--the Ezras, the Nehemiahs, the Jeroboams, the Gideons of our race--proved the right men in the right place, when elevated by a discerning country to that rank and authority and influence for which they were fitted above all others in virtue of their sterling worth. This is a lesson of too great importance to be lightly urged. How strikingly does the experience of Gideon, at this stage of his story, prove that no man who is conscious of being endowed with superior natural talents in combination with high moral principle should allow himself to be discouraged even though for a season he may fail to be duly appreciated by his fellow-men. Let him “ bide his time.” Even in the piping times of peace, when there are no symptoms of coming convulsion, it is deemed the part of prudence to keep our arsenals well stored with the munitions of war, and standing army is maintained in continual readiness for whatever may occur. For who can tell how soon or how suddenly wild war’ s deadly blast may be blown, and its blood-hounds be let loose. And so it ought ever to be with body, soul, and spirit--the whole man. Reason, religion, experience, and common-sense, all combine to indicate that it is at once the duty and the interest of every one (leaving the future in the hands of God) to go straight forward in the improvement of all his talents and opportunities, and in the pursuit and practice of what is right, heedless of what men may say or do, satisfied that in due time God will secure for him the very place which it is fittest and best that he should occupy, in spite of all the opposition of earth or hell. (W. W. Duncan, M. A.)The muster What a strange, unwonted appearance must the market-place of Ophrah have presented at this juncture. The inhabitants had found something else to occupy them now than the martyrdom of Gideon. Rather than have injured a hair of his head, there was not one perhaps who would not have “ plucked out his eyes, and given them unto him,” had the sacrifice been demanded, such and so general was the enthusiasm for him which now prevailed. As for ordinary business, it was in a great measure suspended, the grand business now in hand being to prepare for war. The sounds with which the ear must have been most familiar at that time were the ring of the anvil, the hiss of the grindstone, the shrill notes of the bugle and the clash of arms. And ever as a new arrival from distant parts took place, and ever as the colours of the different tribes that had received a summons were recognised, how would the air be rent with joyful acclamations. Here might be seen a band of stalwart shepherds and woodcutters from Lebanon, there a crew of sailors from the coasts of Asher. Yonder, streaming over the hills, eager to join their brethren, are a long line of fishermen from Zebulon and Naphtali, who have left their nets and boats on the shores of the sea of Galilee, accompanied by many of their own tribes of various grades and of various professions. All seem to be animated by one spirit--a spirit of patriotism, a desire to rid their beloved country at once and for ever of that hateful yoke under which for seven long years they had groaned, and thus to be restored once more to their ancestral liberties and rights. (W. W. Duncan, M. A.) Judges 6:36-40I will put a fleece of wool in the floor.Gideon’ s request 1. Impossible though it may be to acquit Gideon of unreasonableness, in demanding farther proofs of the certainty wherewith he might rely on the presence and blessing of the Lord on his perilous undertaking, we cannot deny that he displayed at the same time a becoming and praiseworthy concern lest he should be deserted of Him. 2. Again, in the kind and condescending manner in which it pleased the Lord to accommodate Himself to Gideon’ s infirmity, and to allow him to put Him to the proof, may we not recognise a pleasing evidence that such concern as that to which we have referred--such solicitude and nervous apprehension lest there be some mistake on his part--is far from being displeasing to Him. Oh, what a tender, sympathising, long-suffering, easy-to-be-entreated High Priest is He with whom we have to do! Instead of upbraiding Gideon with his unbelief in spite of all that had passed, He bears with him (oh, with what marvellous condescension, and slowness of wrath!) and at once yields His assent to the proposal. Well says good Bishop Hall, in his meditations on this passage: “ What tasks is God content to be set by our infirmity!” 3. From this incident in the life of Gideon we may also learn this lesson: that every believer needs fresh supplies of grace and strength for every new turn in the affairs of his soul, and for every new phase in the spiritual conflict. Whoever thinks of finding fault with a man, on the ground of a defect in faith, because he goes so often to the throne of grace, or because he comes “ boldly to obtain mercy to pardon, and grace to help” ? Nay, rather would he not justly expose himself to the charge of ignorance and presumption, if, on the pretext or plea that he has already received the promise, “ as thy days, so shall thy strength be,” he should go forth to do battle with his spiritual adversaries without repairing afresh to the fountain of all spiritual blessing, and asking as Gideon asked? (W. W. Duncan, M. A.)The miracle of the dew and the fleece The state of Gideon’ s mind, if we may judge from these words, seems to have been that of the man who cried, “ Lord I believe; help Thou mine unbelief.” He had already experienced the power of God to be on his side, by the touching of the rock and the consuming of the sacrifice. He had been already assured of the favour of God towards him, by the declaration of the angel--“ The Lord is with thee.” Yet he seeks further assurance. We must, not, however, too hastily condemn Gideon in this matter. The assurances which he had before received had given him strength equal to his day. In that strength he had already thrown down the altar of Baal, and cut down the grove that was by it, and this at the risk of his life. But here he is called to new duties; we cannot, therefore, wonder at his seeking new assurances. So fights the soldier of the Cross “ the good fight of faith,” against the world, the flesh, and the devil, under the banner of the Captain of his salvation. The world wonders to see him so continually going to his God in prayer, for fresh tokens of His favour; but they do not know as he does the necessity for such renewed applications. Many a shameful defeat would be spared Israel if they were more careful to assure themselves of God’ s presence and blessing in what they undertake, even if they sought again and again for the tokens. It would prevent many mistakes, for instance, with regard to what are termed providences. How apt are we to interpret them in such a manner as to suit the secret inclinations of our own minds! The Christian finds, frequently, that “ a deceived heart hath turned him aside” in this matter. “ Such a circumstance,” he says, “ is certainly an opening in providence” ; when, if the truth were known, it is an opening which he has himself made to gratify his wishes, and not an opening made by God in the course of His providence. “ Let me prove, I pray thee, yet once more with the fleece.” In pursuing our subject we may notice--1. The condescension of God in the performance of this twofold miracle. Gideon’ s doubts and fears prevail, and he goes to God for courage and confirmation, and he obtains them. He asks still further, and he still obtains. What doctrine does it teach? It tells us that “ The Lord is merciful and gracious, slow to anger and of great goodness.” “ The bruised reed He will not break, and the smoking flax He will not quench.“ 2. Some spiritual uses to which this miracle maybe applied. (1) We may learn from this emblem that God is a sovereign God, and giveth none account of His matters. We behold some nations scourged with famine, pestilence, and the sword, while others are enjoying plenty, health, and peace. We see vast parts of the globe in an unenlightened state, as it respects the knowledge of salvation; while others, like our own favoured land, are living in the full blaze of gospel day. What shall we say to these things? Why is there dew on one nation and drought on another? Are we better than they? No, in no wise. God is showing that He will do whatsoever it pleaseth Him. Just and true are all Thy ways, O God, Thou King of saints! (2) We may view the miracle, in the next place, as an emblem of the state of the Jewish nation. The contrast between the wet fleece and the dry was not more striking than the contrast between Israel in her state of national prosperity under the favour of God and in her after-state of degradation when that favour was withdrawn. And how awfully striking when the same contrast is marked in her spiritual state! The miracle sets before our minds the time when the nations were lying in the darkness of idolatry, and “ dry,” as it respected any knowledge of God, like the earth round Gideon’ s fleece. (3) But, in order to make some practical use of the subject, we will consider it as an emblem of a congregation under the preaching of the gospel. It need hardly be observed that the Divine blessing upon the ordinances is often compared to the dew of heaven. Thus, speaking of the quickening and enlivening effect of His Word upon the heart when blessed by the Holy Ghost, the Lord says, in Deuteronomy 32:1-52, “ My doctrine shall drop as the rain; My speech shall distil as the dew.” The metaphor is simple and sublime. As the dew distils silently, and almost imperceptibly, into the plants on which it falls, so shall God’ s Word and doctrine, under the Spirit’ s influence, descend upon the soul. As the dew insinuates itself into the plant, giving it fresh life and vigour, so shall God’ s Word accomplish the thing whereunto He sends it, giving renewed life to the soul. This figure will appear still more apt, and strong, and beautiful, if you consider that in eastern countries, where the rain is scarce, the dew, as the only substitute, is invaluable. With these ideas attached to the Word, take our text as setting forth an emblem of the state of a congregation, sitting under the sound of the gospel. Is this the house of God? Are we at this moment preaching to you “ the truth as it is in Jesus” ? Then the dew is now falling, and it is indeed “ a time of refreshing.” Will it fall upon that careless soul that is as unconcerned about salvation as if none were necessary? Will it fall upon the soul of him who actually disregards the offer of salvation through a righteousness not his own? Will it fall on the soul of the poor thoughtless trifler? Miracle of grace! but not too great to expect from almighty power, nor from almighty love. And therefore we will pause, and secretly pray the God of power and mercy to do this now; that while the dew is descending some drops may fall on these sinners, carrying conviction to their consciences and conversion to their hearts. But we ask, also, where is the dry and empty fleece? Oh, how quickly may we find it in any congregation! We may find it in those seats where there has been no prayer, but only the form of prayer; we may find it in those pews where there is no attention to the preached Word nor any desire after the salvation which it holds forth. In short, wherever carelessness and indifference prevail, there we shall find the dry and empty fleece. Oh, let not this opportunity pass without a prayer for grace. It is said respecting the answer to Gideon’ s prayer, “ The Lord did it that night.” “ Ask,” then, “ and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” (F. Elwin.)Dewy and dry fleeces I. The circumstance recorded is highly honourable to the character of Gideon. It shows that there was in him that caution and waiting, for the want of which how many a man has mistaken his mission, and instead of doing the work of the Lord, has made a wreck both of himself and his own work! “ If Thou wilt save Israel by my hand.” A full consciousness that Israel needs saving; but an indisposition to feel that such an honour could be conferred on him; such is a good index to the character of a man--a disposition to test ourselves. Am I fit? Am I capable? Can God use me? Am I he whom God will choose to do this work? Yes, I think we do well to apply tests to ourselves and to our position; to our religious life, and to our relation to God by our religious life. Do you not believe that there is an influence that covers a man with blessings? Do you not believe that there is a conduct which attracts to itself blessing? Hence the image is constantly occurring in Scripture between moisture and drought (Jeremiah 17:5-8; Psalms 1:3). “ He shall be like a tree.” There is the test--a tree, moistened by unseen springs, whose leaves are green even in the parched land and not inhabited. See David in the court of Saul. A dewy fleece in the midst of a land of drought. See Daniel at the courts of Nebuchadnezzar and Belshazzar. While all the uproar goes on, there the blasphemy, and the tokens of a coming doom; Daniel and his companions are in waiting on the Lord; without wine they are brave; their spirits are fresh, and they are ready for the service of God--a dewy fleece in a dry place. Who are the happy? I do not ask who are the successful, because I find often the happy are the unsuccessful. Setting all the world’ s calculations on one side, “ Behold,” says James, “ we call them happy which endure.” Whence, then, is the spring supplied which will never dry? The calm, the contented, and the hallowed blessedness of the holy heart. How often we find wealth is a dry fleece, while poverty is a dewy one! True, there is nothing in wealth to curse especially, but then there is nothing in wealth to bless especially; because of wealth, it is not that the dew refuses to fall, but the dew will not fall because wealth is there--only proving that wealth needs something more before it can be regarded as really a blessing; and poverty must be forgotten of God, and cut off from the dew before that state can be regarded as a curse. II. Thus, then, we justify the Gideon test. Upon the heart and the home the dew will fall and remain. Thou askest, “ Am I a child of God?” You shall know by the dew. “ Have I religion?” You shall know by the dew. Walk forth in the morning--the sweet morning, when the bright drops sparkle on the hedgerows, and behold the twinkling thorn, the rose, the tree, the floor of grass, such shall be your words, and such your mind, your action--the dew shall be on your fleece! III. I shall attempt to illustrate this a little further. For I say the world will insist on applying its test to us; the world will watch for the dew on our fleece. When I was a boy it was my privilege to know a very holy man. He had been in the beginning of things a poor man; but how sacredly, how steadily, he served God! He worked in a shop where proverbially all were Sabbath-breakers. He would not break the Sabbath. The master could do as he liked with all his men--it was a kind of old-world tyranny. He would not break the Sabbath. He led a sweet, sacred, holy life. His master was a swearer in the midst of a gang of unholy men. His conversation became the gospel of Christ. By a steady course he was able to provide for his widowed mother; he was able to provide for his sister. And he died, but his work lasted; the dew has not all evaporated yet; the shop is in ruins; his master was long since a bankrupt, and his whole family is in ruins too. The name of the one man is fragrant, all else is gone--it was a dewy fleece in a land of drought. Thus gratitude in the heart, thus holiness in the life, are dew. You shall know them by the dew upon the fleece. (E. Paxton Hood.)Nature’ s laws Gideon owned the sovereignty and the power of God. So must we. In the matter of salvation we deal with Omnipotence. The God of grace is the Sovereign Ruler of the universe, Gideon believed in the omnipotence of God. He rested upon His promises. But he wanted a confirmation of his faith in these promises. He seemed to cast his eyes to heaven, and say in language which has often found response in the hearts of tried believers, “ Shew me a token for good; that they which hate me may see it, and be ashamed; because Thou, Lord, hast holpen me, and comforted me.” Or, like one struggling to master his doubts and fears, on finding that he could not overcome the natural infidelity of his depraved heart, he turned to the stronghold whence alone help could come, and prayed, “ Lord, I believe, help Thou mine unbelief.” The Lord did help his unbelief, by granting him the twofold miracle for which he prayed. It was a fine instance of childlike confidence in this “ mighty man of valour” that as soon as his faith began to waver he at once told the Lord. Half of our difficulties in the Christian course would be got over, and got over quickly too, if we would but unbosom our souls to the Lord, and tell Him our difficulties as soon as they arise. Now, the token vouchsafed to Gideon was peculiar in its nature. He was led, doubtless acting under the influence of the Holy Spirit, to ask of God a sign, and to choose a sign himself. In infinite condescension, God was pleased to accede to his petition. He suspended the ordinary laws of nature, and whether the fleece of wool was to be wet or dry, according to the prayer of this man of God, we are told, “ God did so that night.” The grand doctrine to be deduced from this narrative is, that in confirmation of His promises, and in appearing on behalf of His people, the Lord suspended the ordinary laws of nature. I. Observe, first, that it was none other than the Lord Jesus Christ Himself who thus answered Gideon’ s prayer. God, to whom Gideon prayed in Judges 6:36, is the same who “ looked upon him,” and spake to him in verse14. He was the angel of the covenant, who said, “ Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?” Gideon prayed to this same Lord, that He would grant him a sign that He would save Israel by his hand, “ As He had said.” The answer to Gideon’ s prayer--the twofold miracle which was wrought--proved the proper Deity of Christ. It proved that the government of all things was indeed upon His shoulder. II. now, it is over the laws of nature that Christ reigneth, for the good of His Church in all ages. We know not how little, nor how much, other worlds are affected by the redemption of Christ’ s people in this world. It may be that inhabitants of other spheres and of other systems are learning the wisdom and the goodness and the love of God in the book of man’ s salvation. Angels study it, the highest orders of intelligence make it their theme of praise, and why not beings in untold worlds which fill up the immensity of space? But be this as it may, all the laws of the universe are under the rule of the Lord Jesus for the good of His people. There is no law but the will of God. To deify law is to undeify God. So to enthrone nature as to make her reign is to dethrone Jehovah, who alone does reign “ God over all, blessed for evermore.” Time would fail us to dwell upon the many instances of the suspension of the laws of nature recorded in the Word of God. We will adduce but a few remarkable examples.1. Observe the suspension of the laws of physical nature for the good of the people of God. Although heaven and earth should seem to oppose the fulfilment of His Word, although physical impossibilities may raise up a barrier the top of which no eye of sense can scale, yet the eye of faith soars above all nature, up to nature’ s God, and rests calmly and peaceably upon His enthroned promise (Isaiah 43:2). 2. We might go on and educe instances of the like suspension of the laws of animal nature, in carrying out the purposes of Jehovah on behalf of His people. Birds of the air, the fish of the sea, and the beasts of the earth, have all obeyed other influences than the laws of their nature, in doing the will of their Creator. The instinct which they possess, is just that law which God sustains in them. Unclean and carnivorous birds forget their own natures, and spread their wings, and, as angels of mercy, visit the prophet in the wilderness, and daily spread his table. The fish devours not Jonah, but, at the word of the Lord, safely lands him on dry ground. The lions, too, become the harmless and the friendly companions of Daniel, and not a hair of his head is injured in their den. 1. Gideon’ s need of a confirmation of his faith. The only question with this mighty man of valour was, “ Is the Lord indeed with me? Is He on my side? Can I possibly have made any mistake? I do not doubt the Lord’ s power. If He will, He can save Israel by my hand. But am I certain that I have not put too favourable an interpretation upon His promises? I will ask a sign of the Lord.” He did so, and you know with what result. Are you as anxious as was Gideon to learn the Lord’ s will, and to insure His blessing in your undertakings? Do you make your daily callings a matter of prayer? Do you pause in your worldly business, and inquire with deep anxiety, “ Is the Lord with me?” 2. You see the nature of that proof which the Lord gave to Gideon that His promises were sure: the dew was given and withheld according to the sign proposed. We may regard the dew as a striking and beautiful emblem of the Holy Spirit. (G. A. Rogers, M. A.)Gideon’ s signs Like other Israelites, he is strongly persuaded that God appears and speaks to men through nature; and he craves a sign in the natural world which is of God’ s making and upholding. Now, to us the sign Gideon asked may appear rude, uncouth, and without any moral significance. A fleece which is to be wet one morning while the threshing-floor is dry, and dry next morning while the threshing-floor is wet, supplies the means of testing the Divine presence and approval. Further, it may be alleged that the phenonema admit of natural explanation. But this is the meaning: Gideon providing the fleece, indentifies himself with it. It is his fleece, and if God’ s dew drenches it, that will imply that God’ s power shall enter Gideon’ s soul and abide in it, even though Israel be dry as the dusty floor. The thought is at once simple and profound, childlike and Hebrew-like, and carefully we must observe that it is a nature-sign, not a mere portent, Gideon looks for. It is not whether God can do a certain seemingly impossible thing. That would not help Gideon. But the dew represents to his mind the vigour he needs, the vigour Israel needs if he should fail; and in reversing the sign, “ Let the dew be on the ground and the fleece be dry,” he seems to provide a hope even in prospect of his own failure or death. Gideon’ s appeal is for a revelation of the Divine in the same sphere as the lightning, storm and rain, in which Deborah found a triumphant proof of Jehovah’ s presence; yet there is a notable contrast. We are reminded of the “ still small voice” Elijah heard as he stood in the cave-mouth after the rending wind and the earthquake and the lightning. We remember also the image of Hosea, “ I will be as the dew unto Israel.” There is a question in the Book of Job--“ Hath the rain a father, or who hath begotten the drops of dew?” The faith of Gideon makes answer, “ Thou, O Most High, dost give the dews of heaven.” The silent distillation of the dew is profoundly symbolic of the spiritual economy and those energies that are “ not of this noisy world, but silent and Divine.” (R. A. Watson, M. A.)The dew and the fleece 1. Just before the occurrence of the facts narrated in this passage Gideon had received his call from God. Former judges, Othniel, Ehud, and Barak, had been moved by the Spirit of God to their work of delivering Israel from the oppressor. But to Gideon alone a theophany was vouchsafed in order to intimate that the God, who had visibly manifested Himself to the patriarchs, was the same Jehovah ready to save their descendants if only they would penitently return to the covenant. 2. God permitted His people to be brought so low in order that affliction might drive them to prayer, and that thus their extremity might become His opportunity. Such was the result in the gracious ways of His providence. 3. Next, God called Gideon by two revelations. The first, by a visible manifestation of the angel of Jehovah. Next, in a dream of the night, Jehovah commanded him to throw down his father’ s altar to Baal. 4. As in the first manifestation Jehovah acknowledged Gideon, so in this second one He required Gideon to acknowledge Jehovah. Gideon accordingly, with ten men of his servants, overthrew Baal’ s altar, and cut down the Asherah pillar by it in the night; for he durst not do it by day through fear of his father’ s household and the men of the city. But God does not reject the first sincere efforts of His children to do His will, though attended with timidity (John 3:2; John 19:38). Gideon did not by secrecy effect his purpose of escaping detection. 5. Then followed the gathering together of the enemy to the plain of Jezreel: And the Spirit of Jehovah clothed Gideon as with a coat of mail. At his trumpet-call his own clan, recognising the champion and deliverer of Israel in him who, as an iconoclast, braved Baal’ s revenge with impunity, was the first to rally around him. The neighbouring tribes, Manasseh, Zebulun, and Naphtali, next obeyed his summons by heralds. But still there were renmants of doubt and fear in Gideon, though he was very different in respect to faith from what be was when the Angel of Jehovah first appeared to him. 6. But before setting out on his perilous enterprise with the assembled army, Gideon desired a further sign from God to assure him of success. His prayer for a sign did not betoken want of faith, but weakness of faith. The flesh strove against the willing spirit, and so created misgivings and fears. The sign which Gideon asked, and which the Lord vouchsafed, was one especially significant. The dew was in the Holy Land a leading source of fertility (Genesis 27:28; Deuteronomy 33:13). Thus dew naturally became the image of spiritual influences. The type may be viewed in a threefold relation. I. the dew in relation to Gideon’ s enterprise. To Gideon in his fears the filling of the fleece with dew from heaven whilst the earth around was dry, intimated that, whereas Israel was heretofore, through apostasy, as dry spiritually as the heathen around (comp. the “ dry places,” Matthew 12:43), Jehovah was now about to fill Gideon and His nation with His reviving grace. The reversing of the sign at Gideon’ s request, and the dryness of the fleece whilst the dew rested on the earth around, assured him that Jehovah could, and would, manifest His power even amidst the weakness and helplessness of His people in the face of the nations which were flourishing all around. The army was reduced to three hundred. The poor and weak one should overturn the rich and mighty. II. The dew in relation to Israel past, present, and future. The type has a deeply interesting relation to Israel, the elect nation.1. First, in the past, the fleece filled with dew whilst the ground around was utterly dry, answers to Israel filled with heavenly blessings from the Lord, whilst the Gentile world was a moral wilderness, dry and unwatered by the dews of His grace. It was not because of Israel’ s merits, but because of God’ s gratuitous choice, that the nation was singled out to be the Paradise of Jehovah cut off from the spiritual waste: just as the dew is not of man’ s procuring, but of God’ s bestowing. Had Abraham, the forefather of the nation, been left to himself he would have continued an idolater like all his neighbhours in Ur of the Chaldees, a city dedicated to moon-worship (Joshua 24:2-3). There was much imperfection in him, and Isaac, and Jacob. Jacob’ s sons, excepting Joseph and perhaps Benjamin, were far worse. Yet God remembered His own covenant of grace, and preserved Israel in Egypt as a separate people unto Himself in the land of Goshen, like a fleece full of heavenly dew in the midst of a dry and parched land. 2. The dew representing the present state of Israel. The fleece remaining dry, whilst all the ground around was saturated with the refreshing dew, represents Israel in a state forming a sad contrast to the former image and what it represents. Israel has now for ages been spiritually dry, without any of the dews of heavenly blessing which descends from Jehovah, the God of the covenant. And what makes her case the sadder is, she is singular in her state. For the gospel of the grace of God in Christ Jesus is making many a spiritual desert throughout the Gentile world to become a garden of the Lord, blooming with the life-giving dews of the Spirit poured down from on high. 3. The dew representing the future of Israel. The relation of the type to the future of Israel. As the fleece was full of dew at first, and all the earth dry: and next, the fleece was dry, and all the earth wet; so the blessed time is coming when the fleece shall be again full of dew, and all the earth, through its instrumentality, shall be filled with the dew of the Lord (Micah 5:7; Jeremiah 3:17; Psalms 72:6; Psalms 72:8). III. The dew in relation to the Church of Christ and its professing members. Lastly, the type has a profitable lesson to teach us in its relation to the Christian Church and its professing members.1. The fleece represents not only Israel, but Israel’ s Antitype, Jesus; and secondarily, His people who are one with Him. Originally He had from everlasting the fulness of the Godhead (Colossians 1:19). The fleece was full, but the ground around had no dew from heaven. Then at His crucifixion the Church might say, “ Our bones are dried, and our hope is lost” (Ezekiel 37:11); just as the fleece was dried whilst the earth around was saturated with dew. But at His resurrection not only did He live again, but becomes the Lord of life to us. Meantime the effect of Christ’ s presence as a dew in the soul is “ He shall grow as the lily, and cast forth His roots as Lebanon (Hosea 14:5). Prayer will fill the fleece with the heavenly dew. Moreover, there is great danger of losing the dew. 2. The dry place amidst the dew-covered ground is a symbol of the sad state of many a one who remains spiritually dead and lifeless, whilst dews of heavenly blessing are descending on every side. (A. R. Fausset, M. A.). Judges 7:1-8 Gideon . . . pitched beside the wall of Harod.Gideon’ s army I. The Lord called him to fight. The world must see, now and then, the gigantic crimes of a mere man turned back by rival arms upon both idol and idolater, and that by the voice of the Almighty. Well said Victor Hugo, “ Napoleon had been impeached before the Infinite.” The groaning of the bond, man in our own land entered into the ears of the Lord of Sabaoth. Arrogance, lust, and greed combined to challenge the eternal laws, and thousands went down together into silence, till we could learn the unwelcome fact that God is no respecter of persons. But out of the awful strife came praying souls, and a regeneration in the sources of influence and power. God is known to speak in the crisis, in the hero--yes, even in the rebel. II. The Lord called Gideon to success. We may notice the conditions.1. Careful preparation. There must be selection when daring deeds are to be performed. This is a principle in the Divine government as in the human. God husbands and adapts His resources, though seeming to scatter His treasures lavishly. Have you sifted out the real from the visionary and found the abiding truths which will not fail you in that hour of trial which must come to all living? They may be ominously reduced from all that promised well, as was Gideon’ s army, but, like it, be enough. 2. Obedience. The open heart learns soon and plainly the Divine will. As, amid all the roar of Niagara, the practised ear catches the sweet notes of birds singing in the grove above, so, in the confusion of tongues, the willing soul may hear the clear voice of its Maker, instructing, guiding, cheering. 3. Humility. Nothing develops a nation’ s pride like military success. Parade of troops, battalion after battalion in all the splendour of equipment and might of bearing, satisfies the popular ideals of greatness and strength. War is still an honourable trade, and, while it is, meekness will be despised. But, none the less, the King of kings “ pours contempt upon princes, and weakeneth the strength of the mighty.” 4. Faith. Belief in the need, the call, the power, the method, the victory of Jehovah, was all-important with Gideon. (Sermons by the Monday Club.)Gideon’ s army I. The Lord fighting for and with His people. God is the author of war, and He causes men to fight, in the same way that law is the author of sin and causes men to become transgressors. Were there no law there would be no transgression, and were there no God there would be no conflict of righteousness with unrighteousness. War is God’ s whip for sinful nations; it is His rod of iron with which He will dash them in pieces as a potter’ s vessel. There is a Divine retribution following nations, and sure to overtake them if they are workers of iniquity. And there is a Divine deliverance waiting for nations and for individuals, sure to come when they repent of their evil ways and cry unto God for His salvation. II. The army made ready. When God has some great work to be done, or some hard battle to be fought, He chooses the men who are best able to fight or work.1. The fearful were suffered to go back. Moral courage is a Christian virtue. Men are commanded to have it. Only “ be strong and of a good courage.” “ Be not afraid, neither be thou dismayed: for the Lord thy God is with thee.” When God is with a man he has nothing to fear. Even Grecian and Roman heroes, when they showed great courage and wrought brilliant exploits, believed themselves to be acting under the influence of a Divine inspiration. It was the power of some god in their arms, they thought, that enabled them to smite great blows; and it was the courage of some god in their hearts that enabled them to face undaunted the most terrible foes. 2. The next process was to rid the army of the rash and unreliable. Audacity, no less than want of courage, unfits men for the highest service. Among all the qualities needed in a soldier of Jesus Christ, among all traits of character essential to true manliness, none perhaps is more important than a certain command of one’ s self, a certain keeping of the body under and holding back of adventurous impulse. Those whom God will lead to victory must be “ steadfast, unmovable, always abounding in the work of the Lord.” III. The three hundred called to great exploits (Judges 7:7). Here is the key to human history. Common, ease-loving men are, by their own wish, excused from glory, from heroic deeds, lasting renown, and high fellowship with God in fighting the great battles of humanity and righteousness. They are permitted to return to their own places. They sink down into obscurity and oblivion. Three hundred heroes are chosen to be their deliverers and to smite for them the host of Midianites. Side by side with Leonidas and his three hundred Spartans, the immortal heroes of Thermopylae, will we place Gideon and his three hundred Hebrews, the immortal heroes of Mount Gilboa, asking for them no greater glory than belongs to the Grecian company, and believing that they are worthy to stand together as the immortal six hundred. (Edward B. Mason.)The best work of the world done by the few When did God ever complain of having too few people to work with? I have heard Him say, “ Where two or three are gathered together in My name there am I.” I have heard Him say, “ One shall chase a thousand, and two shall put ten thousand to flight,” But I never heard Him say, “ You must get more men, or I cannot do this work; you must increase the human forces, or the Divine energy will not be equal to the occasion.” I hear Him say in the case before us, “ Gideon, the people are too many by some thousands. If I were to fight the Midianites with so great a host, the people would say, after the victory had been won, ‘ My own hand hath saved me.’” The work of the world has always been done by the few; inspiration was held by the few; wealth is held by the few; poetry is put into the custody of but a few; Wisdom is guarded in her great temple but by a few; the few saved the world; ten men would have saved the cities of the plain; Potiphar’ s house is blessed because of Joseph; and that ship tossed and torn upon the billows of the Adriatic shall be saved because there is an apostle of God on board. Little child, you may be saving all your house--your father, your mother, your brothers, and your sisters. (J. Parker, D. D.)The sifting And was this the upshot of all the talk, and preparations, and professions they had made? Who more eager apparently to rush to battle, who more loud in their bravados, than the very cravens who now slunk, with so cowardly a heart, from the shock of actual collision with the foe? We may readily suppose that Gideon, while making his proclamation in accordance with the Divine command, would not fail at the same time to remind them of the positive promise which he had received of the Lord, that He would be with them, and of the remarkable signs whereby that promise had been sealed. Nor in all probability would he neglect to point out to them the deplorable consequences which would certainly ensue to themselves and their families in the event of a defeat. And, if so, it might have been expected that all of them with one accord, would, in the chivalric spirit of high-toned patriotism, have scorned the base idea of deserting their colours, especially at such a crisis. What a mortification must this defection have been to Gideon! Yet, mindful of our own weakness and love of carnal ease, let us not too rashly or censoriously judge these men. It were only fair to take into consideration how surely bondage and subjection to a foreign yoke tend to crush the spirit of a people, to degrade and lower their mortal tone down to utter effeminacy. Nor ought it to be forgotten that a large proportion of these men had for some time past cast off their allegiance to the one living and true God, and that it is not improbable that conscience, which makes cowards of the bravest, might have had something to do with the retrograde movement which they so rapidly adopted. At the same time, however it may be palliated or accounted for, there can be no doubt that the conduct of which they were guilty was extremely reprehensible, and that it affords fitting occasion for just animadversion on the conduct of too many professed followers of Christ, who are ready enough to cast in their lot with Him so long as there is no immediate appearance of suffering or of sacrifice for His name’ s sake, but who, the moment that real danger stares them in the face, take the earliest opportunity of slinking away and renouncing the principles to which they formerly in words adhered. Such disciples are totally unworthy of the name. They are not good soldiers of the Cross. They are devoid of the sterling principle which is essential to constancy and success in the Christian warfare--mere “ carpet knights,” who “ make a fair show in the flesh,” flourishing their trumpets and brandishing their weapons when there is no foe with whom to contend, but bating their breath and altering their whole tone and demeanour whenever circumstances occur which put their sincerity to the proof. (W. W. Duncan, M. A)The people . . . are too many for Me to give the Midianites into their hands. Pride excluded Pride hurled Satan from heaven, and turned angels into devils. Pride drove Adam out of paradise, and barred its gates against his posterity. Pride of intellect, pride of family, pride of wealth, pride of power, are adamantine chains, which bind men in fetters of sin. Boasting and vainglory are inherent to fallen nature. Angels, archangels, and cherubim, who stand in the unveiled presence of Jehovah, are the most humble of God’ s creatures the most conscious of their own unworthiness. But fallen man ever boasts of his sufficiency, his goodness, his wisdom, his power. He will not believe that he can do nothing, and that God must do everything for his deliverance. Now, pride is a blind sin. It is an illogical sin. It has lost all sound logic in theology. Let man help grace to save him, and what would be the result? Why, just in proportion that man helped God he would “ vaunt himself” against God. He would claim a share of God’ s glory. Now, God will not give His glory to another. He is jealous of His own honour, majesty, glory. I. We have a remarkable instance of the Lord’ s jealousy of His own honour and glory. Salvation is essentially for the happiness of God’ s people, But it is supremely for the glory of God. The Lord gives the victory to Israel as a free gift. Now, the salvation of the sinner is just as much a free gift as was Gideon’ s victory. There is no more fitness in the creature to win heaven than there was power in these three hundred to win the victory. We are as powerless to help ourselves, as were they. Our calling, repentance, adoption, sanctification, are a free gift. II. Now mark Man’ s tendency to vaunt himself against the Lord. We may truly say of every man what Joash said to Amaziah, “ Thine heart lifteth thee up to boast.” Vainglory is natural to the human heart. In the fable of the ancients the fly that sat on the axletree of the chariot-wheel gave out that she made the glorious dust of the chariot. Sin is proud. It exalts itself at the expense of God’ s glory. When, therefore, the Lord visits the sinner with grace, grace is at once opposed by pride. “ I will save thee,” saith the Lord. “ Be it so,” saith the sinner. But “ I will save thee freely,” saith the Lord. “ Freely?” saith the sinner. “ But what am I to do? Am I to do nothing? Are my good works to go for nothing? God! I thank thee that I am not so bad as some other men are!” Thus pride speaks, and would vaunt itself against the Lord, and say, “ Mine own hand hath saved me, or at least helped to save me.” Do any doubt this? Think you that we are drawing colours too deep? Look for a moment--1. At man’ s notion respecting some good thing still remaining in his heart, notwithstanding his fall. How few really believe in the total depravity of the natural heart! 2. Look at man’ s notion respecting the only ground of the sinner’ s acceptance before God. The vaunting of the first-named evil is against God the Holy Ghost; boasting that He need not do everything in the soul. This vaunting is against God the Son, boasting that He need not do everything for the soul. III. the means by which the Lord humbled man and exalted Himself.1. The reduction of external means may be God’ s way of giving success. Man’ s extremity is God’ s opportunity. Be not discouraged, then, if God cut down numerical strength. What if 32,000 be reduced to 300? “ If God be for us, who can be against us?” “ What are all the hosts of Midian to the Lord?” 2. The Lord thus manifests His tender care for His own people. The ungodly, like the Midianites, count the people of God “ as sheep for the slaughter.” They think they can swallow them up as in a moment. But they forget that the Lord regards the cause of His people as His own. They forget that He hath said, “ He that toucheth you toucheth the apple of Mine eye.” Oh! how sensitive is God to all injuries done wrongfully to the least of His saints! (G. A. Rogers, M. A.)Whosoever is fearful and afraid, let him return.-- The trial of Gideon’ s army by the proclamation Gideon has now obtained the necessary assurance of God’ s favour; he takes courage to blow the trumpet, and to collect the forces of the various tribes, if haply, after all the strength he can procure, Israel may be able to stand before those fearful enemies, the Midianites. We may conceive Gideon in such a season of anxiety, hoping that more hearts will be stirred up for the arduous contest, when lo, the Lord says unto Gideon, “ The people are too many for Me to give the Midianites into their hands.” What a majesty there is in these words! In consequence of this intimation, Gideon’ s faith is to be tried by the lessening of his army upon the very eve of battle; and the courage of the army is to be tried, that it may be seen that “ with God it is a little thing to save by many or by few.” As this trial respected Gideon, it was no slight one. To see, on the one hand, the Midianites “ as grasshoppers for multitude,” and, on the other hand, twenty-two thousand turning their backs on their enemies at the very first sound of the trumpet, must have been a fearful sight indeed. It must have driven him for consolation to God’ s own promise. We may see in it a picture of the outward and visible Church of Christ militant here on earth. Nay, to make the picture more striking still, it may be called a representation of the various congregations of which that outward and visible Church is composed. What is a congregation of professing Christians but an army enlisted under the banner of the Cross; soldiers engaged to contend with one common army, which would hold them in a bondage worse than Midian’ s? And what is every faithful minister of the gospel but the leader of this host, the Gideon of the army? And what is the preaching of the gospel but the “ proclamation” which calls our people to the battle against the Lord’ s enemies and theirs? We can tell them of a better sacrifice than Gideon’ s having been accepted on their behalf; we can point to “ the Angel of the covenant” Himself, and say, “ Behold the Lamb of God, which taketh away the sin of the world.” We can testify that the enemy against whom we are called to fight has been already vanquished; that the Captain of our salvation has “ led captivity captive,” that He has “ overcome death, and him that had the power of death, that is, the devil.” Did Gideon represent the “ dew” upon the fleece and on the earth, as an encouragement to his followers? We can testify that the very “ dew” of the heavenly favour and blessing is even now poured out abundantly on the means of grace, moistening many a dry fleece and fructifying many a barren spot; and that the word of prophecy and promise is as sure as ever, that “ Godwill be as the dew to His Israel.” And if we have greater encourage-ments than Gideon to offer, we have also more fearful warnings to hold out. We call to remembrance the baptismal vow by which each is bound to “ fight the good fight of faith.” We tell our hearers of the awful consequences of being taken captive by the enemy. It may be asked, “ Is it possible that, with such tremendous consequences hanging on the battle, men should not answer to the call? Alas! so it is. The spirit that is in them is one of cowardly inactivity, and it “ cleaveth unto the dust.” They need a new heart and a new spirit to be put into them before they will enter upon the warfare against sin and Satan, a heart actuated by the principle (the only constraining principle) of love. In verse 34. of the former chapter we read, “ But the Spirit of the Lord came upon Gideon,” and then “ he blew the trumpet.” So the same Spirit must come upon him that leads, and upon them that follow, before the gospel trumpet will be blown effectually. This trumpet we would blow to-day. We blow it in the ears of those who, like Gideon’ s army, appear to be all equally “ on the Lord’ s side” ; but “ the Lord knoweth them that are His.” Gideon’ s proclamation, too, shall be ours: “ Whosoever is fearful and afraid, let him return, and depart from Mount Gilead.” It is right to sound this proclamation, that men may “ count the cost.” If we speak of religion as a life of enjoyment, we testify of it also that it is a life of self-denial. But if “ the Spirit of the Lord” come upon those who hear this “ proclamation,” then these apparent contradictions will be reconciled, the seeming mysteries will be all made plain; and it will be understood that Christ has a yoke to be borne by His people, but it is easy; that He has a burden to be carried by them, but it is light; that He has a service for them to engage in, but it is perfect freedom. Depending upon “ the Spirit of God” to make known these “ things of God,” we are to set before you good and evil, bitter and sweet, life and death, and then to say, “ Choose you this day.” Now, if the whisperings of men’ s consciences could be heard in the pulpit, as they are heard in heaven, what reply, I ask you, would yours be found to make to this appeal? If the motion of the body correspond with that of the mind, would there be none discovered among us “ departing from Mount Gilead” ? Would there be no man found to steal away from the spiritual battle through fear? Let conscience judge. Or if the reasons which urged the “ fearful” to depart were to be given in as each left the field, what would they present? One is “ afraid” that the service of Christ is too austere; it requires too many privations. He is unwilling to renounce a sin he loves. Another is “ afraid” of being ridiculed or despised for entering decidedly on a religious course of life. He is ashamed of Jesus. A third is “ afraid” of being “ righteous overmuch.” Tell me, is the soldier “ afraid“ of being thought too zealous when fighting in his country’ s cause? Is the patriot “ afraid” of being thought to love his native land too much when called upon to act in defence of its laws or its liberty? Time would fail to enumerate all the fears of the faint-hearted. Some are “ afraid” of sacrificing their worldly subsistence. “ What is a man profited, if he gain the whole world, and lose his own soul?” Others “ depart from Mount Gilead” for fear of persecution. When we exhort them as soldiers of the Cross, they listen perhaps to our exhortation; when we tell them of a warfare to be accomplished, they hearken possibly to the discourse; when we point out the enemy, all appear outwardly to be ready to engage; but when we say, “ Come now, and testify by your lives that you are in earnest in your profession, that you mean what you say when you declare without reserve, “ Here we offer and present unto Thee, O Lord, ourselves, our souls, and bodies!“ how many depart! how few remain! We close with a word of encouragement to those who still keep their post in the field of battle. To such we say, “ Be strong in the Lord, and in the power of His might. Put on the whole armour of God,” etc. (F. Elwin.)A sifting among the defenders of the faith The men who had hastily snatched their fathers’ swords and pikes of which they were half-afraid represent to us certain modern defenders of Christianity--those who carry edged weapons of inherited doctrine with which they dare not strike home. The great battle-axes of reprobation, of eternal judgment, of Divine severity against sin once wielded by strong hands, how they tremble and swerve in the grasp of many a modern dialectician! The sword of the old creed, that once, like Excalibar, cleft helmets and breastplates through, how often it maims the hands that try to use it, but want alike the strength and the cunning. Too often we see a wavering blow struck that draws not a drop of blood nor even dents a shield, and the next thing is that the knight has run to cover behind some old bulwark, long riddled and dilapidated. In the hands of these unskilled fighters, too well armed for their strength, the battle is worse than lost. They become a laughing-stock to the enemy, an irritation to their own side. It is time there was a sifting among the defenders of the faith, and twenty and two thousand went back from Gilead. Is the truth of God become mere tin or lead that no new sword can be fashioned from it, no blade of Damascus prim and keen? Are there no gospel armourers fit for the task? Where the doctrinal contest is maintained by men who are not to the depth of their souls, sure of the creeds they found on, by men who have no vision of the severity of God and the meaning of redemption, it ends only in confusion to themselves and those who are with them. (R. A. Watson, M. A.)Backing out of God’ s service We have here a striking evidence of the different estimate men make of danger and hard work at a distance and at hand. The large numbers of the Christian army are singularly made up--are made up by those who are bold in intention, brave at home, but cowards in the field; they answer, or seem to answer, God’ s summons at first, but take the earliest opportunity of backing out of their engagements. Many persons, when you speak to them of this and that useful undertaking, seem quite to enjoy the prospect of engaging in it, promise their services, and actually appear at the rendezvous; but the actual sight of the destitution, the disease, the ignorance, the incivility, the lying and fraudulent selfishness with which they must cope, quite frightens them, and they avail themselves of the first plausible opening to escape. And it is better they should do so, for by remaining, their faint-heartedness would be contagious, and unnerve their comrades. Every one knows how easy it is to work alongside of a cheery, bright, hopeful spirit; how difficult to bear up against the continual complaint and fear and wretchedness of the cowardly. Such, therefore, God rejects from His army (Marcus Dods, D. D.)Why were the fearful dismissed Because fear is contagious; and, in undisciplined armies like Gideon’ s, panic, once started, spreads swiftly, and becomes frenzied confusion. The same thing is true in the work of the Church to-day. Who that has had much to do with guiding its operations has not groaned over the dead weight of the timid and sluggish souls, who always see difficulties and never the way to get over them? And who that has had to lead a company of Christian men has not often been ready to wish that he could sound out Gideon’ s proclamation, and bid the fearful and afraid take away the chilling encumbrance of their presence, and leave him with thinned ranks of trusty men? Cowardice, dressed up as cautious prudence, weakens the efficiency of every regiment in Christ’ s army. Another reason for getting rid of the fearful is that fear is the opposite of faith, and that therefore, where it is uppermost the door by which God’ s power can enter to strengthen is closed. Not that faith must be free of all admixture of fear, but that it must subdue fear, if a man is to be God’ s warrior, fighting in His strength. Many a tremor would rock the hearts of the ten thousand who remained, but they so controlled their terror that it did not over come their faith. We do not need, for our efficiency in Christ’ s service, complete exemption from fear, but we do need to make the psalmist’ s resolve ours: “ I will trust, and not be afraid.” Terror shuts the door against the entrance of the grace which makes us conquerors, and so fulfils its own forebodings; faith opens the door, and so fulfils its own confidences. (A. Maclaren, D. D.)The people are yet too many; bring them down unto the water.-- The trial of Gideon’ s army by the water As Gideon took his men to the water and tried them there, so we would bring your heart and conscience to the spiritual test which the subject may be understood to signify. Are you a self-indulgent Christian? The two terms have no connection with each other. If God discard the “ fearful,” will He retain the “ carnal” ? If He dismiss those who are so cowardly that they dare not enter upon a profession of His religion, will He bear with those who have the audacity to live in the disgrace of it? To affect to serve God one day and really to serve divers lusts and passions another; to pretend to be one of “ Christ’ s Church militant here upon earth,” and yet actually to make no resistance to the enemy; this is only showing that instead of being, as you profess, a soldier of Christ, you are in reality a servant of Mammon. Tell us not, ye that are thus carnally-minded, of any warfare that you are waging with the great adversary of souls. The fact is, that you are already taken prisoners by the enemy, you are already led captive by him at his will. But the active soldiers of Christ need refreshment, as Gideon’ s chosen band did; and they have it. What are the ordinances of Divine grace when blessed to the soul, but “ times of refreshing from the presence of the Lord” ? And now God says to Gideon, “ By the three hundred men that lapped will I save Israel; and let all the other people go every man to his place.” We hear no complaint from Gideon. When he is commanded to send the men away, he sends them one after another by the hundred and by the thousand; not knowing when God would stay His hand or say, “ It is enough.” This is faith, vital and practical faith. It is exactly that faith which the Christian is required to carry into the common transactions of life, and to act upon in the occurrences of every day: “ The just shall live by faith.” In the evil day he is to live upon it when God takes away the desire of his eyes, or the means of his present subsistence, or the outward helps which he has been accustomed to, and on which, perhaps, he has been leaning too confidently. When these are struck from under him, then the proof of his faith is that he can “ trust in the Lord, and stay himself on his God.” We are apt to tremble for the cause of the gospel around us when we see many depart and walk no more with Christ. But let those who remain think of the concern which their own souls have in the matter. Have some drawn back? The Captain of salvation says, “ What is that to thee? follow thou Me.” Is the number of the fearful or disaffected great, and is it increasing? No matter if it be twenty-two thousand. “ What is that to thee? follow thou Me.” Certainly it is our duty to use all the means which God puts in our power to strengthen our missionary ranks; but, nevertheless, when He is pleased from time to time thus to draft off, if I may so speak, the great men, and the strong men, and the chief captains, and the mighty men from our missionary host, it becomes us to look on with Gideon’ s patient faith and meek submission; to regard the mysterious dispensation as intended to make known that “ the excellency of the power is of God, and not of us.” Thus every death of a missionary will have a voice in it of encouragement as well as of warning from our God; and if we listen to it with the ear of Gideon’ s faith, it will tell us “ The people are yet too many.” And our answer should be, “ Be Thou exalted, Lord, in Thine own strength: so will we sing, and praise Thy power.” (F. Elwin.)Testing-points in life Many are the commonplace incidents, the seemingly small points in life, that test the quality of men. Every day we are led to the stream-side to show what we are, whether eager in the Divine enterprise of faith or slack and self-considering. Take any company of men and women who claim to be on the side of Christ, engaged and bound in all seriousness to His service. But how many have it clearly before them that they must not entangle themselves more than is absolutely needful with bodily and sensuous cravings, that they must not lie down to drink from the stream of pleasure and amusement? We show our spiritual state by the way in which we spend our leisure, our Saturday afternoons, our Sabbaths. We show whether we are fit for God’ s business by our use of the flowing stream of literature, which to some is an opiate, to others a pure and strengthening draught. The question simply is whether we are so engaged with God’ s plan for our life, in comprehending it, fulfilling it, that we have no time to dawdle and no disposition for the merely casual and trifling. Are we in the responsible use of our powers occupied as that Athenian was in the service of his country of whom it is recorded: “ There was in the whole city but one street in which Pericles was ever seen, the street which led to the market-place and the council-house. During the whole period of his administration he never dined at the table of a friend” ? Let no one say there is not time in a world like this for social intercourse, for literary and scientific pursuits or the practice of the arts. The plan of God for men means life in all possible fulness and entrance into every field in which power can be gained. His will for us is that we should give to the world as Christ gave in free and uplifting ministry, and as a man can only give what he has first made his own, the Christian is called to self-culture as full as the other duties of life will permit. He cannot explore too much, he cannot be too well versed in the thoughts and doings of men and the revelations of nature, for all he learns is to find high use. But the aim of personal enlargement and efficiency must never be forgotten, that aim which alone makes the self of value and gives it real life--the service and glory of God. Only in view of this aim is culture worth anything. And when in the Providence of God there comes a call which requires us to pass with resolute step beyond every stream at which the mind and taste are stimulated that we may throw ourselves into the hard fight against evil there is to be no hesitation. Everything must yield now. The comparatively small handful who press on with concentrated purpose, making God’ s call and His work first and all else, even their own needs a secondary affair--to these will be the honour and the joy of victory. (R. A. Watson, M. A.)The revelation of character A man is known only when he is tried. And yet it would be a mistake to suppose that this test is administered to us in some great matter, or on some grand occasion. The two most suggestive words to us in the parable of the good Samaritan are these, “ By chance there came down a certain priest.” The Saviour does not mean by using this expression to give countenance to the idea that anything really occurs by chance, but rather to fix our minds on the ordinary and incidental nature of the occurrence. It happened that there came a priest. He was going on his journey. He had, most likely, a definite object before him. He was not thinking, probably, of his own character. Least of all was he dreaming that he was at the moment being tested. He only made it evident that he could not be troubled to do anything for the half-dead traveller, and so he unconsciously revealed his true character. But so it is always. We let out our truest selves when we do not know that we are doing it. When Gideon led his army to the brook and bade them drink, the men thought only of slaking their thirst. Some, more luxurious in their nature, went down upon their hands and feet and put their lips to the stream to take in a full supply. Others, more dashing and impetuous in their disposition, could not take so much trouble, but lifted the water by their hands, lapping it up thus with them, as a dog lappeth it with his tongue. Not one of them, perhaps, was conscious of doing anything special. Yet, through that tiny drink, each one revealed the sort of man he was; and Gideon, by Divine direction, selected the latter to be the deliverers of Israel. Now it is by the casual engagements of every day that God is testing us yet. By the little opportunities that are furnished to us, so to say, by chance, He is causing us to unveil our inmost selves. For the test is all the more searching because we are unconscious of its application. We prepare for great occasions, thus putting such an unnatural strain upon ourselves that we are not really ourselves. It is only in the abandon of unconsciousness that we make manifest genuinely what we are. We all know how true that is in the art of portrait-taking. The best likeness of a man is taken when he is unaware of it; but if you set him down before a camera and tell him to look pleasant, the result will be a prim, precise expression, meant to be the best, but, just because of that, exceedingly unnatural. But it is quite similar with character. To know what a man is you must take him when he is not aware that you are judging him. God gauges us in little things. He watches us not so much when a great occasion is making its demand upon us, and we are trying to do our best, as when some ordinary opportunity is at our hand. Thus regarded, life even in its minutest and apparently most trivial aspects becomes a very solemn thing. We are being weighed in God’ s balance every day. Men think with dread of the Day of Judgment, and we do not desire to take a single element from its importance. There will be such a day, and it will be more awful than we think of. But in the light of the principles which we have now tried to enforce, every day is, in its measure, also a Day of Judgment. God is testing us every hour, and according as we stand His scrutiny He sends us forward with His Gideons to emancipate the enslaved, or dismisses us ignominiously from His service. (Christian Age.)By the three hundred men that lapped will I save you.-- Gideon’ s three hundred I. Then, little things make great differences in life. It was a little thing that made the difference between “ the three hundred” and the rest of the army--“ lapped.” But little things represent great equivalents. Little things test and reveal character. II. Then, quality in human instrumentality is of more importance than quantity. We are taught here that success in God’ s cause does not depend upon numbers. The victory is already potentially ours when we use the right means in the right spirit. The great want of the Church is not more members but more of the right stamp. The only soldiers that amount to anything in God’ s service are volunteers; men who enlist, put on the armour, obey orders, and delight in the service. III. Then, the few may stand firm, and do noble service in spite of the bad example of the many. IV. Then, God is worthy of our trust and hearty co-operation in selecting His agents and carrying on His work. Divine wisdom was afterwards seen in the selection of these men. So it must be in God’ s spiritual army, in our conflict with self and sin. Evil habits, unholy practices, false principles, must all be pursued, tracked to their hiding places, and remorselessly slain with the edge of the sword. It is harder to live Christianity than to be converted to it. V. Then, is it God’ s fixed plan to work through the few, rather than the many? No; it is God’ s plan, all things being equal, to work, not through a part, but through all His people whether few or many. Why, then, did He reduce Gideon’ s army from thirty-two thousand to three hundred men? Happily we are not in the dark as to the cause; God Himself tells us why He did it. He had to do so in order that His power might be recognised in the victory. (T. Kelly.)Gideon and the three hundred 1. It is the small matters which reveal us, the slight occasions. Think not that the Lord is cheated by the world’ s bravos. He leaves the world, religious or profane, to judge you when you are got up for its inspection. He follows you home in your most familiar moods, your most simple and necessary actions, your frank and free communications, and He sees there the man, as all beings, angels, men, devils, will see him one day, when the veils are lifted and the inner realities of life and character appear. 2. There is One watching us when we are most unconscious, drawing silently auguries of character, and forecasting destiny. The Lord proves faculty in His test-house the daily occasions of life, and hangs it up if found true in His armoury for higher use. Hence the leisure hour is so precious; it tells so mightily on the life and destiny of the man. The soul ungirds itself then, and lets its bent appear. Teach it to love in the quiet hours the things that make for its health, its growth, its life, and leave the work hours to their care. As the man is in silent, secluded moments, God finds him in all the great crises of his history. 3. Keep your knee for God alone. The men bent the knee to sensual good. That was their fatal weakness in God’ s sight. Kneel to God, and it will cure you of all other kneeling. See His face each day before you look on the world’ s, and its frowns will not scare you nor its smiles allure. (J. B. Brown, B. A.)The reduced army What an extraordinary difference between Gideon’ s army as it was at first and Gideon’ s army as it was at last--between the thirty-two thousand who set out with him in the morning and the three hundred who stayed with him at night! But I can tell you of a difference which is far more wonderful than that--the difference I mean between the visible Church of Christ and His real Church. Just think of the number of our outwardly baptized persons. But how many out of all this vast company are really chosen by the Lord to be His soldiers? But how shall this remnant be distinguished from the rest? Is there not something which, like the waters in the case of Gideon’ s army, may make the difference apparent between the true and the false? The world, for example, forms a very good test by which you may discern a true Christian from a false one. Look at the conduct of the generality. See how they bow down to drink at the waters of the world! See how they give themselves up wholly to its pleasures and pursuits! Unmindful altogether of eternal things they set their affections upon things beneath, and make them the one great end for which they live. Earth--earth--earth is all in all with them. But mark the conduct of a little remnant who are here and there to be discerned amidst them. These men come unto the waters with the rest. They have their business in the world as others have. But oh! in how different a spirit from the rest! They may be compared to those three hundred men that lapped. A little of earth’ s comforts is enough for them. They covet not great things in this life; but if the Lord shall give them only “ food and raiment,” they are well “ content.” Their moderation is known unto all men. Even whilst they are enjoying earthly comforts there is still no “ bowing down” towards them. Their eyes are rather towards Him who gave these mercies, and their desire is to make so good an improvement of them as to glorify the Giver. But is this the only test by which you may discern the true Christian from the false one--the use which they severally make of the world in which they live? Let me point you out another water, as it were, where the distinction may be seen. Only here they that sip are the professors, and they are the believers who “ bow down to drink.” The water that I mean is the water of the gospel--that water of the well of life to which every thirsty soul is so graciously invited in those well-known words, “ Ho! every one that thirsteth, come ye to the waters!“ I have said that of these waters professors only sip. Even that, perhaps, is a stronger term than should be used. Oh, what thousands are there of men who call themselves believers who just come, as it were, to these waters of salvation and look at them, and go away again without a taste. They just come, I mean, to the preaching of the Word, listen to it with a dull and idle ear, and then go off again with no more knowledge of it than they brought to church with them. Others will go a little further. They hear--they listen--they admire. There are professors, I know, who will go further than this. Yet it is with the best of them but a sipping at the stream. A little measure of the mere semblance of religion is sure to satisfy the man who is but half a Christian. But not the man to whom that name in truth belongs. The real Christian will be satisfied with nothing short of a full and an abundant draught. Moderate as he is in his desires of earthly things, he has a spiritual appetite which it takes no little to content. Nor is he satisfied with attending any ordinance unless he leaves it with a blessing--refreshed and strengthened for his Master’ s work. It was only the true-hearted part of Gideon’ s army which remained with him. These only shared his victory and reaped the fruits of it. And think you that Jesus will not make the like distinction? (A. Roberts, M. A.)Gideon’ s three hundred A striking story. Especially might it be a useful story for all preachers to-day who find themselves in some little tide of popularity. It is a sore story this on Church statistics, especially when the numbers swell, and we are apt to indulge in a great chorus of praise because of numerical success. How the Lord Almighty had to reduce thirty-two thousand stalwart men to three hundred in order to bring the band up to its effective strength! The Captain of our salvation has strange ways with Him, has He not? Sometimes past finding out. Now, these men utterly deceived Gideon, and we have to learn that lesson--that we may utterly deceive each other. Are our hearts right? When we count you upon our totals, does the Lord also count one, or are you to Him a mere fraction--a nothing? The Lord said, virtually, “ Gideon, give these people a chance to go home, and see what you shall see. Say to those that are timid and of a fearful heart, Go back.” And twenty-two thousand showed the breadth of their backs, executing strategical movements upon home! Are we going to be blown away like chaff, or can we stand it? Are we wheat after all? And even when there were not so many by twenty-two thousand with Gideon as at first, still they were not dense and compact enough for God’ s purposes. For God wants His army to be not like a great, big, overgrown cabbage that has run to blades and has no heart in it, but He wants His army to be dense--not extensive, but intensive--sound at the heart, solid as a cannon-ball. Notice, then, when we come to this second action of God’ s testing of these people how difficult it is to detect hypocrisy. Mark you, these other thousands ought to have gone off with the first batch; they ought to have gone at the first telling. But such an ingrained thing is formalism and hypocrisy that these people stood firm when they ought to have gone. There ought to have been no second sifting process needed. One was enough to lay bare the hearts of men to themselves if they had been simple and honest and sincere. You have the same thing to-day, precisely--people who come with you up to the point of real work, and then “ Presto! Pass!” they are gone. In God’ s great name let me ask what are you doing but coming to church once a week? Now, I wish to say that your seat could be better occupied if that is all that is to come out of you. What was the test which God applied to them in this sore business? Well, I think it was just this. I am not going to say that these three hundred men were braver, bolder, grander men than those who had gone away. I am not going to say that these men were men of blood and iron--that they had no fear, no doubts, and no misgivings. No, I do not think that. I think that they were men who felt their hearts beat beneath their jerkins like any others. They had very likely the same doubts and the same misgivings as to the success of this revolt against Midian as the thousands had who had gone home; only they did not yield to them. They encouraged themselves in God; they encouraged themselves in Gideon. In all their weakness and helplessness they leaned all the harder upon Him who had called them to this fight, in which were involved death or victory. And that is all that God wants yet. God never asked any mortal man to do more than trust in Him. These three hundred men were only flesh and blood, and this was a desperate business. Twenty-two thousand of their countrymen had gone away from fear; but when these three hundred came to the ford it seemed that what was in their heart was not retreat, but fighting. Because when they came to that ford, a key position, an important place, they cannot lie down and give themselves up to the business of taking drink like the others. It was not drinking, but fighting that was in their heads and in their hearts; and they lapped as a dog lapped, so that they were free to see the oncoming of the host, and to spring to their places in an instant. Thus they drank, and God said, “ These are the men.” This thing called faith in God is a thing that tells. It tinges, it tinctures, it colours every word you speak, and everything you do. (J. McNeill.)The three hundred men that lapped Here is one of those battles of God which are being waged in century after century, crisis after crisis, by the armies of Truth against the hordes of unrighteousness. Gideon, trusting manfully in his Divine commission, sets himself to deliver Israel from the Midianites. Cheered himself by God’ s manifest goodness, he succeeds, as men count success, in gathering together a strong army. Thirty-two thousand men was a serviceable army to put into the field to risk the chances of battle with a successful, arrogant, and overwhelming enemy. “ The people that are with thee are too many.” What? Is not Providence on the side of big battalions? Is it not the defiant cry which is ever rising up in hoarse murmurs from the army of the world? “ Every one thinks as we do. You are alone. Every one does as we do. You are the victim of a foolish prejudice. You must yield in the end. The house of Baal is full from one end thereof to the other, while you, you prophet of the Lord, shivering in your isolation, try to perpetuate a failure.” Midian comes on with its overwhelming cry, “ Every one thinks so, every one says it, every one does it; numbers are on our side, therefore we are right.” Ah! my brethren, do I touch on a subtle danger which is incident to societies--to count heads, and to boast of numbers on the books? Remember, the very charter of existence in a guild is quality, not quantity. It is the concentration of the earnest few against the careless and undisciplined many. So Gideon has to submit--there in the presence of the enemy, with a tradition of disgrace behind him, he, a leader of reputed cowards, has to submit to the departure of twenty-two thousand men, leaving his splendid band reduced to a pitiable ten thousand. The fearful and the half-hearted go away, and more than half his host has vanished. Ah, is it some annual meeting we are thinking of there in our guild room, where the leader says, “ I do not care for a guild of non-communicants, who do not keep to the rules. Let every one resign who does not intend to live up to his profession,” and with a heavy heart he sees the diminution of his flourishing band. Poor Gideon, with his wretched ten thousand! But what is this? “ The people are yet too many “ is the inexorable decree of God. They must yet be submitted to the test. They are brought down to the water of the well Harod near where they were encamped, to be tried with the test of thirst, which has so often proved the value of disciplined troops. “ By the three hundred men that lapped, I will save you.” There are many wells of water to try the guild members in this city. He will never fight a battle of the Lord who, with his badge round his neck, goes down on his knees to drink his fill of pleasure, unrestrained, unmindful, self-indulgent. The servant of the Lord who is to win in the battle of Midian, just tastes lightly of the pleasures of life, which are free from sin, as they that use this world as not abusing it, for the fashion of this world passeth away. “ The three hundred men that lapped.”1. These are the sort of members that we want for Church guild, for they represent in the first place a band of men who have learnt the great lesson of self-control. They were men not to be moved by a draught of water on a hot day. The cause of God had stilled the cry of appetite. Ah, it is not a bit of use joining in a splendid service, waving banners, singing hymns, talking about the Catholic Faith, wearing a badge, and attending sometimes a guild meeting, if we have not learnt the splendid lesson of self-control. “ The three hundred men that lapped.” 2. They represented to Gideon also a band of enthusiasts. Their heart was elsewhere, when they stood by the water. They barely had time to remember the keenness of their thirst, as they strained at the leash, and pulled at the bridle, the restraint of delay, between them and victory. Only second in importance to the moral basis is the enthusiasm of right in the member of a guild. There are few things more depressing, and few things more wrong than the listless apathy, which men either affect or feel in this glad world of God’ s creating. As you step into rank you feel what a splendid thing it is to exist, to live at all. You feel what wondrous powers God has given you in body, soul, and spirit. With your senses you reach out to all around you. With your mind you live in the past, enjoy the present, or imagine the future in all the freedom of intellect, with your spirit you are in touch with God. You feel at least you never can cumber the ground as one of those painted grubs who crawl about the earth, or flit about as creature of the day in bright clothes and meaningless flight, now expanding in the sunshine, now dying at the first frost of adversity. The guild member is serious, he is active, he is useful, because he has the enthusiasm of life, and even more, he has the enthusiasm of Christianity. He knows what the Church has been to him. He is enthusiastic--how can he help it?--none of these things move me, he says, as he passes the well, as he gazes at the hosts of Midian, and his own attenuated ranks. He longs to help others, himself to be a centre of good and a rallying point for the forces of the Lord. We want a band of enthusiasts, alive with the enthusiasm of God. We are suffering at the present moment from silliness, men who play at religion, men who are not in earnest, men who talk and do not act. “ The three hundred men that lapped.” 3. Gideon might count on these as determined men. They were men who had counted the cost; when others refused to come forward they had presented themselves; when others went back they had stood firm; when others had failed in a simple trial, they had shown what manner of men they were. A battle of three hundred against a host would mean determined men, and the battle of the Lord needs determined men now. The conflict for each of us needs strength and determination of character. Do not believe for one moment that it will ever be easy to be good. Our fathers found it hard to resist evil, so shall we; our fathers found it hard to pray, so shall we. You will want all the firmness of your will in the combat of life which lies before you. Moab lies in ambush with all his countless hosts, the battle will be hard and long. If you be but an insignificant fraction out of the number of professing Christians, keep on; if you be but a small and attenuated remainder, out of those who have fallen away since you first became enrolled, still keep on. The freshness, it may be, has worn off; the monotony of life is beginning to tell upon you; it may be, the hard falls and rough blows of life have disheartened you--keep on. Bodies of pledged men like you are, after all, the strength of the Church. (Canon Newbolt.)Gideon’ s band 1. Nearly everything great in this world has been effected by a few men, or, perhaps, a single man, who believed in it when everybody else saw only difficulties and objections. The struggle between the right and the expedient, or the practical and the ideal, is always going on. The exploit of Gideon’ s band was as nothing compared with the daring of the few Galilean fishermen who went forth to preach to a hostile world the story of Christ and Him crucified. “ All things are possible to him that believeth.” 2. In the next place we may observe that God chose for this great work the man who was to be His instrument, and Gideon obeyed the call. It then became his duty to set to work and collect an army. The result was just what might have been expected. A large number of Gideon’ s compeers thought it highly desirable that the yoke of the invader should be cast off their necks, but they were afraid to try and do it. They saw the difficulties more plainly than they saw the good to be attained. Even some of those who volunteered at first went back after they had counted the cost. Just so. Every man who honestly assumes a responsibility and attempts a good work may be perfectly sure that ten people will say, “ Well done! Go on!” for every one who will say, “ I will help you, though I stand to lose by it!“ In such cases the man who sees what ought to be done must just obey his call and go forward. It is not upon men, but upon God that he must depend. 3. Further, let us bear in mind that the issues of all things are in the hands of God. We need not be afraid of compromising the doctrine of moral freedom by any such assertion as this. Man has power of choice when he has not power of action. Power of action may be indefinitely extended. God may complete our purposes when they are beyond our ken, and may supplement our deficiencies if we honour Him by obedience and faith. The shortest road to the attainment of an ideal or the fulfilment of a duty is to fearlessly perform what one knows to be right, and trust in God for the issue. We need but lamps and pitchers and trumpets. We must take trouble and be wise, while remembering that the race is not to the swift nor the battle to the strong. (R. J. Campbell, B. A.)Fit men for the fight God required but few men, but He required that these should be fit. The first test had sifted out the brave and willing. The liquor was none the less, though so much froth had been blown off. As Thomas Fuller says, there were “ fewer persons, but not fewer men,” after the poltroons had disappeared. The second test, “ a purgatory of water,” as the same wise and witty author calls it, was still more stringent. The dwindled ranks were led down from their camp on the slopes to the fountain and brook which lay in the valley near the Midianites’ camp. Gideon alone seems to have known that a test was to be applied there; but he did not know what it was to be till they reached the spring, and the soldiers did not know that they were determining their fate when they drank. The two ways of drinking clearly indicated a difference in the men. Those who glued their lips to the stream and swilled till they were full were plainly more self-indulgent, less engrossed with their work, less patient of fatigue and thirst than those who caught up enough in their curved palms to moisten their lips with out stopping in their stride or breaking rank. The former test was self-applied, and consciously so. This is no less self-applied, though unconsciously. God shuts out no man from His army, but men shut themselves out; sometimes knowingly, by avowed disinclination for the warfare, sometimes unknowingly by self-indulgent habits which proclaim their unfitness. (A. Maclaren, D. D.) Judges 7:9-14A cake of barley bread tumbled into the host of Midian.Encouragement for Gideon Gideon felt that he was but the thin, weak, limp cake; that there was a ludicrous disproportion between the means at his command and the work he was to accomplish. But then, behind him was the unseen but mighty wind of God’ s Spirit, that swept him on irresistibly and made him invincible. This was Gideon’ s encouragement, and this must be the encouragement of each of us in all duty. That man must have low aims indeed who never finds himself confronted by duty that he feels to be impossible; who does not feel again and again that the conquest of sin in himself is impossible; who is not again and again perplexed by the difficult circumstances he is silently swept into; who does not feel helpless before the profound, rooted misery, the masses of distress and crime in the world. What can one do? We can do nothing of ourselves; God does not expect that we should. But there is nothing we may not do, if the almighty inspiration of God takes us and carries us forward as its instrument. But how, you will say, are we to secure that inspiration? how are we to get into the current of God’ s Spirit, so as to be carried along by it? How, we may ask in reply, do sailors get to their destination? They cannot themselves drag their ship along--they are helpless in this respect; neither can they raise winds for themselves. They cannot supply their own motive power, and yet they can do all that is necessary. They know where and when certain winds blow, and getting into the current of these, they guide their vessel to its port. You also know the directions in which God’ s Spirit blows; you know the objects towards which God is willing to help you; you know what God Himself aims at and wishes done; and though you cannot reach those objects by your own strength, yet if you set your face towards them, if you keep your soul in their direction, if you make them your real aim, God’ s Spirit cannot miss you--you will be caught and carried along in His powerful inspiration. (Marcus Dods, D. D.)The Midianite soldier: the power of the little 1. A great end reached by most insignificant instrumentality.2. The influence it had upon the mind of Gideon. I. An argument for special providence. The little and the great are not only inseparable parts of a whole, but what is called the little sometimes creates and sometimes destroys the great. II. A lesson for our everyday life.1. Despise not things of humble aspect. To do so is-- (1) Unmanly;(2) unrighteous;(3) unwise. Give the acorn time, and it shall become a forest, and cover oceans with the fleets of nations; give the little rill, starting from the solitude of the hills, time, and it shall become a river bearing on its bosom the wealth of kingdoms.2. Cultivate an appreciation of the little. The observation of little events has done wonders before now. The fall of an apple unfolded the true theory of the material universe. The rushing of a little steam from a kettle led to the introduction of that steam power which has already almost changed the face of the world. A feather shows how the wind blows, and an insignificant event may indicate the direction of an eternal law. Mark little tendencies of character; small wishes and preferences may often throw a flood of light upon your spiritual history. Respect little virtues. Shun little sins. 3. Recognise God’ s presence in the minute as well as the vast. (Homilist.)The dream of the barley cake I. The striking providence which must have greatly refreshed Gideon. It may appear to be a little thing; but an occurrence is none the less wonderful because it appears to be insignificant. God is as Divine in the small as in the stupendous, as glorious in the dream of a soldier as in the flight of a seraph.1. Now observe, first, the providence of God that this man should have dreamed just then, and that he should have dreamed that particular dream. Dreamland is chaos, but the hand of the God of order is here. God is not asleep when we are asleep; God is not dreaming when we are. 2. Further, I cannot but admire that this man should be moved to tell his dream to his fellow. It is not everybody that tells his dream at night; he usually waits till the morning. God ruleth men’ s idle tongues as well as their dreaming brains, and He can make a talkative soldier in the camp say just as much and just as little as will subserve the purposes of wisdom. 3. It is remarkable that the man should tell his dream just when Gideon and Phurah had come near. God has so arranged the whole history of men, and angels, and the regions of the dead, that each event occurs at the right moment so as to effect another event, and that other event brings forth a third, and all things work together for good. O child of God, when you are troubled it is because you fancy that you are alone; but you are not alone; the Eternal Worker is with you. Oh, for a little heavenly eyesalve to touch our eyes that we may perceive the presence of the Lord in all things. The stars in their courses are fighting for the cause of God. Our allies are everywhere. God will summon them at the right moment. II. The comfortable trifle which Gideon had thus met with. It was a dream, and therefore a trifle, and yet he took comfort from it. We are all the creatures of sentiment as well as of reason, and hence we are often strongly affected by little things. Gideon is cheered by a dream of a barley cake. When Robert Bruce had been frequently beaten in battle, he despaired of winning the crown of Scotland; but when he lay hidden in the loft among the hay and straw, he saw a spider trying to complete her web after he had broken the thread many times. As he saw the insect begin again, and yet again, until she had completed her net for the taking of her prey, he said to himself, “ If this spider perseveres and conquers, so will I persevere and succeed.” There might not be any real connection between a spider and an aspirant to a throne, but the brave heart made a connection, and thereby the man was cheered. If you and I will but look about us, although the adversaries of God are as many as grasshoppers, yet we shall find consolation. I hear the birds sing, “ Be of good cheer,” and the leafless trees bid us trust in God and live on, though all visible signs of life be withered. But what a pity it is that we should need such little bits of things to cheer us up, when we have matters of far surer import to make us glad! Gideon had already received, by God’ s own angel, the word, “ Surely I will be with thee, and thou shalt smite the Midianites as one man.” Was not this enough for him? III. The cheering discovery. Gideon had noticed a striking providence, he had received a comfortable trifle, but he also made a very cheering discovery; which discovery was, that the enemy dreamed of disaster. You and I sometimes think about the hosts of evil, and we fear we shall never overcome them, because they are so strong and so secure. Hearken: we over-estimate them. The powers of darkness are not so strong as they seem to be. The subtlest infidels and heretics are only men. What is more, they are bad men; and bad men at bottom are weak men. It is natural to men to fear, and doubly natural to bad men. IV. The dream itself and its interpretation. The Midianite in his dream saw a barley cake. Barley cakes were not much valued as food in those days, any more than now. People ate barley when they could not get wheat, but they would need to be driven to such food by poverty or famine. Barley-meal was rather food for dogs or cattle than for men; and therefore the barley cake would be the emblem of a thing despised. A barley cake was generally made upon the hearth. A hole was made in the ground, and paved with stones; in this a fire was made, and when the stones were hot a thin layer of barley-meal was laid upon them, covered over with the ashes, and thus quickly and roughly baked. The cake itself was a mere biscuit. It may have been a long piece of thin crust, and it was seen in the dream moving onward and waving in the air something like a sword. It came rolling and waving down the hill till it came crash against the pavilion of the prince of Midian, and turned the tent completely over, so that it lay in ruins.1. Now, what we have to learn from it is just this, God can work by any means. He can never be short of instruments. Gideon, who threshes corn to-day, will thresh the Lord’ s enemies to-morrow. Preachers of the Word are being trained everywhere. 2. God can work by the feeblest means. He can use a cake which a child can crumble to smite Midian, and subdue its terrible power. I have heard that a tallow candle fired from a rifle will go through a door: the penetrating power is not in the candle, but in the force impelling it. So in this case it was not the barley biscuit, but the almighty impulse which urged it forward, and made it upset the pavilion. We are nothing; but God with us is everything. “ He giveth power to the faint, and to them that have no might He increaseth strength.” 3. Note, next, God uses unexpected means. If I wanted to upset a tent I certainly should not try to overturn it by a barley cake. If I had to cannonade an encampment I should not bombard it with biscuits. Yet how wonderfully God hath wrought by the very persons whom we should have passed over without a thought! O Paganism, thy gigantic force and energy, with Caesar at their head, shall be vanquished by fishermen from the sea of Galilee! God willed it so, and so it was done. 4. But the dream hath more in it than this. God useth despised means. This man Gideon is likened unto a cake, and then only to a barley cake; but the Lord styles him “ a mighty man of valour.” God loves to take men whom others despise, and use them for His glorious ends. 5. But, then, God ever uses effectual means. Even if He works by barley-cakes, He makes a clean overthrow of His enemy. A cannon-ball could not have done its work better than did this barley cake. Wherefore, be not afraid, ye servants of God, but commit yourselves into the hands of Him who, out of weakness, can bring forth strength. Do you not think that this smiting of the tent of Midian by the barley cake, and afterwards the actual overthrow of the Midianite hordes by the breaking of the pitchers, the blazing of the torches, and the blowing of the trumpets, all tends to comfort us as to those powers of evil which now cover the world? When we are thinned out, and made to see how few we are, we shall be hurled upon the foe with a power not our own. Were things worse than they are, we should still cry, “ The sword of the Lord, and of Gideon!” and stand each man in his place till the Lord appeared in strength. Another lesson would I draw from the text as to our inward conflicts. You are feeling in your heart the great power of sin. The Midianites are encamped in your soil; in the little valley of Esdrelon which lies within your bosom there are countless evils, and these, like the locusts, eat up every growing thing, and cause comfort, strength, and joy to cease from your experience. You sigh because of these invaders. I counsel you to try what faith can do. This seems a very poor means of getting the victory, as poor as the barley cake baked on the coals; but God has chosen it, and He will bless it, and it will overthrow the throne of Satan within your heart, and work in you holiness and peace. Once again, still in the same vein, let us try continually the power of prayer for the success of the gospel, and the winning of men’ s souls. Prayer will do anything--will do everything. It fills the valleys and levels the mountains. By its power men are raised from the door of hell to the gate of heaven. (C. H. Spurgeon.)The soldier’ s dream There is a little incident in connection with Christ’ s resurrection which merits careful notice. We allude to the following words: “ Then went in that other disciple.” Unconsciously men influence each other mightily for good or evil, The incident before us illustrates this. A soldier wakes and tells “ his fellow” of a curious dream which he has had; the latter volunteers an interpretation of it. How little they thought that the commander-in-chief of the enemy was eagerly listening outside! Still less did they imagine that their conversation was the means of nerving him to new courage. More than that: the brief talk of these heathen soldiers was a link in the chain of events by which the destiny, not only of Israel, but of mankind, was effected. Truly, “ no man liveth unto himself.” I. God condescends to human infirmities. Gideon had a direct, distinct assurance that in the coming battle he should be triumphant. “ I have delivered it into thine hand.” What more could he want? But see how graciously the Most High came down to the tent of His servant. If a sign or “ token” will do what a promise cannot, then, although it ought not to be necessary, it shall be granted. In His dealings with us God “ knoweth our frame.” Brightly does this fact shine out in the life of the Incarnate One. After His resurrection Thomas was sceptical. He must see and feel or he “ will not believe.” In this he was quite wrong. All the world over, testimony is accepted as a sufficient ground for faith. The evidence sought was granted. II. God adapts His revelations to our special needs. Think of Gideon’ s position. It is the night before the battle: the forces of the foe are “ like grasshoppers for multitude,” the Hebrew army is stringently limited to three hundred men. Under such circumstances, the temptation of the Jewish generalissimo would be to think that an attack by such an unequal, fearfully disproportionate host would result in defeat. What, then, does he require? A conviction to the following effect: that in the impending conflict numbers will count for nothing. And that is exactly what, in singular and indeed grotesque style, the dream teaches him. The barley-cake flung against the tent upsets it, stakes, pole, canvas, and all. Well may we pause to admire this exquisite adaptation of Divine revelation to human requirements. The ascended Redeemer has “ gifts for men,” not one gift but many, and none shall seek a suitable gift in vain. In a certain Austrian city there is a bridge in the parapets of which stand twelve statues of the Saviour. He is represented in various relationships--Prophet, King, Priest, Pilot, Physician, Shepherd, Sower, Carpenter, and so forth. The country people coming into the city in the early morning with produce from the market, pause before the Sower, or Shepherd Christ, and offer their worship to Him. Two hours later, the artisan, coming to his workshop, bends before the Carpenter. Later still, the sailor prays to the heavenly Pilot. And in the warm sunlight of the forenoon, the invalids, creeping out to enjoy the fresh air, rest and adore under the image of the Great Physician. Christ has a manifestation of Himself to fit all human needs. Indeed, what is true of Him holds good also of the whole Bible: it is adapted to all: whatever our peculiar circumstances, we may find in it something to meet them. III. God teaches us to get help from the enemy. Who were the instruments of Gideon’ s encouragement? Not allies but adversaries: the reassuring voices came not from an Israelitish home but from a Midianite tent. Unwittingly, the heathen arrayed against him proved his timely stimulus. Here is another valuable lesson for us: make your very foes your aid. Satan is an enemy. Learn from him and his artifices where much of your moral strength is to be found, namely, in the Bible. “ The devil can quote Scripture for his purpose.” A careful, painstaking, sympathetic knowledge of Scripture is the grand panacea for heresy and the true palladium of our faith. Temptation is a foe, otherwise we should never have been taught to pray, “ Lead us not into temptation.” Albeit, it is often one of our best friends. “ Blessed is the man that endureth temptation.” Vanquish it and you are mightier than you were before. The ancient Scandinavians believed that the power and the prowess of each foe they felled to the dust entered into them, and, unquestionably, new courage and fresh zeal are the portion of him who overcomes sin. Again: St. Paul speaks of those as “ enemies of the Cross of Christ” “ who mind earthly things.” The worldly are foes of the gospel; whether they mean it or not, they retard its glorious progress. Yes: but what a lesson those “ enemies of the Cross” read us who are believers in it! Their intelligence and earnestness about business, education, pleasure, may well put to shame the slow advances that we make, with heaven itself in view. (T. R. Stevenson.)The insecurity of the godless In every combination of godless men there is a like feeling of insecurity, a like presage of disaster. Those who are in revolt against justice, truth, and the religion of God have nothing on which to rest, no enduring bond of union. What do they conceive as the issue of their attempts and schemes? Have they anything in view that can give heart and courage, an end worth toil and hazard? It is impossible, for their efforts are all in the region of the false where the seeming realities are but shadows that perpetually change. Let it be allowed that to a certain extent common interests draw together men of no principle so that they can co-operate for a time. Yet each individual is secretly bent on his own pleasure or profit, and there is nothing that can unite them constantly. One selfish and unjust person may be depended upon to conceive a lively antipathy to every other selfish and unjust person. Midian and Amalek have their differences with one another, and each has its own rival chiefs, rival families, full of the bitterest jealousy which at any moment may burst into flame. The whole combination is weak from the beginning, a mere horde of clashing desires incapable of harmony, incapable of a sustaining hope . . . Look at those ignorant and unhappy persons who combine against the laws of society. Their suspicions of each other are proverbial, and even with them is the feeling that sooner or later they will be overtaken by the law. They dream of that and tell each other their dreams. The game of crime is played against well-known odds. Those who carry it on are aware that their haunts will be discovered, their gang broken up. A bribe will tempt one of their number and the rest will have to go their way to the cell or the gallows. Yet with the presage of defeat wrought into the very constitution of the mind, and with innumerable proofs that it is no delusion, there are always those amongst us who attempt what even in this world is so hazardous, and in the larger sweep of moral economy is impossible. In selfishness, in oppression and injustice, in every kind of sensuality men adventure as if they could ensure their safety and defy the day of reckoning. (R. A. Watson, M. A.) Judges 7:15-25 Arise, for the Lord hath delivered into your hand the host of Midian.Divine Providence overruling the result I. The hand of the Lord visible in this deliverance.1. In the general effect produced.2. In the use of the particular means employed. II. A picture of the Church’ s experience in every age.1. She is still surrounded by enemies numerous as the sand on the sea shore.2. The enemies are a heterogeneous confederation. Science, philosophy, criticism, atheism, agnosticism, etc.3. The attacks are persistently made.4. Every possible advantage is on the side of the enemy. Truth is in the minority, and has always been exposed to the grossest misrepresentation.5. The inherent power of Bible truth makes victory certain in the end. (J. P. Millar.)A trumpet . . . empty pitchers, and lamps. Our life I. Consider the mortal and material part of man under the emblem of a pitcher containing within it a lamp or firebrand.1. The pitcher is made of potter’ s clay, even as man was formed of the dust of the ground. 2. Again, the pitcher’ s manufacture is brittle, and easily shattered into a thousand fragments. 3. Notice, as a final point of comparison, the intransparent character of the earthen vessel. If we desire to see the beauty and brilliancy of a light, and at the same time to preserve it from extinction by the rude breath of the atmosphere, we must perforce find for it a transparent medium of glass or crystal; hardly a ray will struggle out of the mouth of a pitcher. The human body is an inapt vehicle for certain strong and passionate emotions of the natural soul. We speak, for example, of a grief that is too deep for tears, and much more for the spiritual emotions of a holy and devout soul. Those emotions are rather hindered than furthered by the material body. The mortal frame is not a fitting tabernacle for the display of the exhibition of grace. II. Consider the light within the pitcher; the soul, or immaterial part of man, enclosed for the present within a material framework, the breath of lives breathed into the vessel of clay.1. First, there is the animal life. And even this lowest species of life is very beautiful and glorious, and worthy of Him from whom it emanates. Like a flame it is most subtle, and, as it were, eludes the grasp and ken of man. How does it interpenetrate the whole realm of nature! And yet you cannot tell where it resides. It is transfused through matter without taking up its abode in any particular locality. Like a flame it glows in the ruddy cheek of health; like a flame it glances and sparkles in the sunlit stream; like a newly-kindled lamp it gradually dawns in the opening bosom of the flower. Learn to bless God for natural as well as for spiritual life. 2. But to turn to the second kind of life--rational--the life of the intellect. This, too, is a very subtle and very beautiful emanation from the Father of life. I spoke of animal life just now as diffused through the whole realm of matter. How does the keen and active intellect of man seek to explore and penetrate through all subjects and substances. How beautiful does the tide of words gush forth from the pen or from the lip! How is the reader or the audience carried along against his will, and captivated by the happiness and beauty of such discourse! And whence this happiness and beauty? It is the lamp of life-rational struggling forth, the spirit within the earthen pitcher; it is the fire-brand of the human mind shaking off on every side its lustrous sparkles. 3. But there was yet a higher life breathed into man at his first creation--spiritual life. And if the two former lives admit of a comparison with a lamp or a fire-brand, how much more apt is such a similitude to set forth the life of the immortal spirit. By the life of the spirit I mean that life which evinces itself in holy affections of joy, love, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. It resembles a flame principally in the circumstance that it aspires towards heaven. Like a flame, moreover, it has a wonderful property of self-propagation. Spiritual life kindled in one little dark corner of the earth will soon, by throwing out sparks as of a fire-brand, light up other beacons near and around it. And, finally, amongst those so brought, there subsists the warmth of spiritual intercourse, which is called, in the technical language of theology, the “ communion of saints.” (Dean Goulburn.)The battle of the pitchers 1. I learn, in the first place, from this subject, the lawfulness of Christian stratagem. You all know what strategy is in military affairs. Now I think it is high time we had this art sanctified and spiritualised. In the Church, when we are about to make a Christian assault, we send word to the opposing force when we expect to come, how many troops we have, and of course we are defeated. There are thousands of men who might be surprised into the kingdom of God. We have not sufficient tact and ingenuity in Christian work. We have in the kingdom of God to-day enough troops to conquer the whole earth for Christ if we only had skilful manoeuvring. 2. I learn from this subject also that a small part of the army of God will have to do all the hard fighting. 3. Again, I learn from this subject that God’ s way is different from man’ s, but is always the best way. If we had had the planning of that battle, we would have taken those thirty-two thousand men that originally belonged to the army, and we would have drifted them, and marched them up and down by the day, week, and month. But that is not the way. God depletes the army, and takes away all their weapons, and gives them a lamp, and a pitcher, and a trumpet, and tells them to go down and drive out the Midianites. I suppose some wiseacres were there who said, “ That is not military tactics. The idea of three hundred men, unarmed, conquering such a great host of Midianites!” It was the best way. What sword, spear, or cannon ever accomplished such a victory as lamp, pitcher, and trumpet? God’ s way is different from man’ s way, but it is always best. Take, for instance, the composition of the Bible. If we had had the writing of the Bible, we would have said, “ Let one man write it. If you have twenty or thirty men to write a poem, or make a statute, or write a history, or make an argument, there will be flaws and contradictions.” But God says, “ Let not one man do it, but forty men shall do it.” And they did, differing enough to show there had been no collusion between them, but not contradicting each other on any important point. Instead of this Bible, which now I can lift in my hand--instead of the Bible that the child can carry to school--instead of the little Bible the sailor can put in his pocket when he goes to sea--if it had been left to men to write, it would have been a thousand volumes, judging from the amount of ecclesiastical controversy which has arisen. God’ s way is different from man’ s, but it is best, infinitely best. So it is in regard to the Christian life. If we had had the planning of a Christian life we would have said: “ Let him have eighty years of sunshine, a fine house to live in; let his surroundings all be agreeable; let him have sound health; no trouble shadow his soul.” I enjoy the prosperity of others so much I would let every man have as much money as he wants, and roses for his children’ s cheeks, and the fountains of gladness glancing in their large round eyes. But that is not God’ s way. It seems as if a man must be cut, and hit, and pounded, just in proportion as he is useful. (T. De Witt Talmage.)A good general It was said by Napoleon that God was on the side of the strongest battalions. Notwithstanding our present advances, materialism is still deified. Gideon’ s first battle teaches another lesson. We may go back to rude ages in order to learn the might of moral forces. I. A good general is led, not by caprice, not by the promptings of ambition, not by the desire of spoil, not by the voice of an unthinking host, but by patriotism, by the love of humanity broadly considered, and by the leading of the Eternal. II. A good general leads. Gideon himself gave the example of brave deeds: took his part in the fray, ready to do, dare, die. Consider the Captain of our salvation. He goes before in every conflict. III. A good general inspires. The men catch the burning enthusiasm of their leader. IV. A good general wisely disposes. Three companies. Christ places each where best for him. V. A good general skilfully uses unlikely weapons. The ram’ s horn of gospel preaching more affectual than the silver trumpet of philosophy. Fishermen have beaten the savants. A tinker’ s the greatest name in modern literature. A cobbler a great missionary. A weaver mightiest of explorers. VI. A good general raises a good battle-cry: “ The sword of the Lord, and of Gideon.” Better than Napoleon’ s--“ Gentlemen, remember that forty centuries are looking down upon you.” VII. A good general makes good soldiers. VIII. A good general secures a good issue. (W. Burrows, B. A.)Lamps Valuable as the light of the sun and moon is to us, yet there are times when we cannot enjoy either, and therefore require artificial lights. And of these we have a fair variety. We might notice a few of the lamps that are in daily use amongst us. I. The street lamp. This light is for the benefit of the public generally. But we have living street lamps as well. They give us moral and spiritual light. Every true Christian is a lamp, lit by God with the light of Christ, and is to be like the street lamp, giving light to the multitudes who pass by. And we ought to be unselfish, and whether in storm or sunshine we should show our light. And although one lamp does not seem to be of great importance, yet a number of them give us a light almost as good as the sun. II. The house lamp. The first place where Christians ought to shine is at home. There we must stand up for Christ and show whose side we are on. Sometimes we find people ready to make a great profession in the street or at the meeting, but very different at home. They may thus deceive men, but they cannot deceive God. III. The private lamp or lantern. This is a faithful companion to us when in the country on dark evenings. We are all travellers on life’ s journey, the way is strange, and the end hid from our view, and unless we can find lamp we must be eternally lost. We discover in Scripture the assurance that, “ Thy Word is a lamp unto my feet, and a light unto my path.” IV. The stable lamp. This lamp would scarcely be suitable for the mansion, but it is well adapted for the stable. And among Christian lights we have some suited for one sphere and some for another. V. The lighthouse lamp. This is a stationary light, and as such is of great service. Let us as Christians seek to be as steady lights, contented with our lot and shining there. The lighthouse is a saving light. Multitudes have been saved by them. We as Christians ought to be saving lights. If we have been saved ourselves we must seek to save others. (John Mitchell.)Blowing the trumpets Each man had one, and each blew it as he joined in the assault. They did not leave this business to their leader alone. Just so should every Christian soldier make it his duty to proclaim the glad tidings of the kingdom of grace and redemption. Not that every private in the ranks is to aspire to be a Gideon--a captain of the army. A battalion cannot be all officers, whether the corps be Caesar’ s or Christ’ s. While all cannot guide and control the movement of the host, all can assert, with consenting voice and stroke, the merits of the cause for which it has taken the field. Every Christian is not called to the pulpit. But this is by no means the only method of publishing salvation. “ Let him that heareth say, Come.” They therefore mistake who think they have no word to utter for God. Every man blew his trumpet. They blew together--commander and followers. So do not always the men of Christ’ s army. While zeal for their Master may move the energies of part, others have lost sight of the point of successful assault, have loitered or laboured elsewhere very much to no purpose. Or their note is a dispiriting one, sounding a retreat rather than an onward, resolute movement. Their tones of brooding discontent spread discouragement through the whole encampment. Gideon and the three hundred blew their trumpets together. It not unfrequently happens that the minister blows one note, but many of his band a very different one. How many sermons preached in the fear of God, on the Sabbath, are utterly negatived by professed believers of the gospel in the family, the workshop, the counting-house. Look at this common and mischievous habit among Church members. Men and women of Israel, remember that if the Church is to speak effectually for God in the ear of a disobedient world, it must speak in unison, in harmony. (N. Y. Evangelist.)A meagre equipment It is always pathetic to read of that experience of Agassiz when as a young man he was summoned to Paris to be associated with a great naturalist. He was too poor to provide himself with the appropriate instruments for the conduct of his work; so poor he could not procure a decent coat in which he might present certain letters of introduction. He was no mean man in the esteem and knowledge of the world even then, but he was poor. He had a meagre equipment, but the very meagreness of his equipment had in it a sufficiency for the thing he had in hand, and in spite of the want of equipment he rose to be our greatest naturalist. The sword of the Lord, and of Gideon.-- The finite-infinite--the work of God and the work of man There is a strange power in a battle-cry. In certain circumstances a single word, or a simple motion, may rouse men to a frenzy of heroism. One electric sentence, such as that addressed by Nelson to his men, “ England expects that every man this day will do his duty,” may be the making of a victory. It brings before the imagination in a moment such a picture of country, of home, of duty, of fame, as suffices to awaken some of the grander elements of the mind. A battle-cry is fitted to inspire confidence in friends and fear in foes. It is not strange, therefore, that the followers of Gideon, so few in number, should seek, as they were about to meet the countless hosts of Midian and Amalek, to fortify their hearts with a stirring watchword--“ They cried, The sword of the Lord, and of Gideon!” What strikes us at first as somewhat strange is that they should add the name of Gideon to the name of the Lord. It is not without good reason that this addition is made. Just as great and abstract ideas have not their full influence over the mind until they are associated with some illustration--embodied in some concrete form; so the thought of God, in the height and infinitude of His being, has not that practical influence on the mind as mere abstraction, which it has when associated with some human agency--when brought down to the earth and brought near to us in the form of a man. Hence, indeed, the incarnation of God in man. And so the battle-cry of Christianity is, not merely the sword of the Lord, but the sword of the Lord and His Christ. Besides, it was literally the arm of Gideon, as well as the arm of the Lord, that gained the victory; and therefore we have suggested to us by these words the union of the Divine and the human in the work of the world, or the co-existence and co-operation of the Infinite and the finite. I. The fact of this union. As the planet flies swiftly in its orbit, impelled by the opposing centripetal and centrifugal powers; as the path of the ship is the result of the combined action of wind and helm; as the body of man moves freely over the solid ground, finely balanced between earth, air, and sun; so the path of the soul is the result of the combined action of heaven and earth. The breath of the Divine Spirit fills the sails, and the little helm of the human will is allowed to modify the course.1. The union of the Divine and the human in the operations of nature. God created paradise and led man into it; but He did not leave His creature to a life of idleness. He put him into the garden of Eden to dress it and to keep it. The fruits of the earth were to be matured by the touch of man as well as by the power of God. As the seasons revolve in their beauty and variety, the creature has always to unite his energies with those of the Creator to bring the harvest forth. And what is all art and science but man following God, imitating God, working with God? Man looks upon the works of God; and from the union of his beholding mind with these fair forms there come forth the creations of art--the inspired poem, the pale statue, and the coloured canvas. These productions are the combined result of that inspiration which the Almighty has given, and the artist’ s own earnest labour. The result is cut out by “ the sword of the Lord, and of Gideon.” 2. The union of the Divine and the human in the administration of secular affairs. What is the true idea of government? Is it not that of a theocracy, or a world in which God is king--a world in which every king is clothed with power as Gideon was, and in which every magistrate’ s sword is the sword of the Lord as well? 3. More directly is it seen in the individual Christian life that the power of God is working with the power of man. Conversion is pre-eminently a work of God. It is a new creation, and God is the Creator. The wounds of conviction are made by the sword of the Lord. We are born again of God. At the same time, it is no less clear in Scripture that conversion is a work in which man himself must play a part. There is an act of the Divine will, but there is also an act of the human will. We are “ justified by faith,” and faith is an act of the mind. Every righteous action performed is a fruit both of the Divine Spirit and the human spirit. Every true and believing prayer is at once an inspiration of man and an inspiration of God. In the warfare of the soul the Divine arm and the human arm must both be lifted against the foe; and it is still “ the sword of the Lord, and of Gideon,” that gains the victory. To the same effect are those wonderful words, “ Work out your own salvation . . . for it is God who worketh in you,” etc. 4. The union of the human and the Divine in the work of spreading the gospel. II. The invisible relation of the two powers. We cannot draw a line between the two, and say, “ There the Divine ends, and here the human begins: up to this point God has been the worker; after that man is the worker.” As the battle goes on, we cannot say, “ On yonder part of the field are the heavenly forces, and on this part the earthly forces.” We cannot say, “ Now God has laid down the sword, and now man has taken it up.” The two energies are blended in such invisible relation and mysterious co-operation that we cannot thus distinguish them. There is but one sword between the Lord and Gideon; and both grasp the hilt at the same time. III. The wisdom and advantage of this arrangement.1. It reveals to us the dignity and solemnity of life. We are fellow-labourers with God. We are grasping and wielding the same sword. This truth invests life with the highest sacredness and solemnity. If it does not derogate from God’ s dignity to work, it cannot derogate from man’ s. The dignity that comports with or consists in idleness is altogether foreign to true elevation of life. 2. While this co-operation is fitted to lift us up, it is also fitted to cast us down. True humility is wrought in us by the increasing realisation of God’ s existence and presence. His majesty looks down upon us and His holiness looks in upon us evermore. Earthly honours inflate and pamper the vanity of the human heart, but heavenly honours humble still more the heavenly. 3. The combination of entire dependence upon God with the greatest individual activity. What a blessed thing it is to have the arm of the Almighty to lean upon in our daily life! Dependence upon others is not always desirable; but dependence upon God is our very life and strength. The former has a tendency to produce servility and inactivity, the latter leads to the greatest activity. Those who believe most entirely that everything depends upon God at the same time work as energetically as if everything depended on themselves. Those who have done most good in the world are those who have ascribed all goodness to God. 4. Since God is a worker, the success of His work is certain; but since we also are workers, we should be filled with fear lest we be found unfaithful and fall short at last. The fact that an army has a great general--one who is a host in himself, one sure to lead to victory, does not make the men who fight under him indifferent as to how they fight. It makes them fight all the better. It inspires them with an almost superhuman power. Under the leadership of God, then, what great deeds might we not accomplish, if we had faith to follow Him more closely! With what joy might we even fall in the fight, when we know that the day is already ours! But the practical point for every believer is, that a certain portion of the work is entrusted to him. What an awful responsibility! What a value does this give to time! (F. Ferguson, D. D.)Gideon’ s watchword Few things are more remarkable than the inspiring power, whether for good or evil, which a short, pithy, pregnant saying possesses for the mind. Proverbs, watchwords, party cries, have always played an important part in human affairs, and leaders of men have ever recognised their value as powerful instruments for swaying and controlling masses of people. No Spartan of old fought tamely who had received from wife or mother that parting mandate, “ Return either with your shield or upon it!” No Crusader in the ranks of Richard the Lionhearted, as they charged against the hosts of Saladin, could have heard unthrilled that glorious watchword, “ Remember the Holy City!” “ God defend the right!” was the suppliant cry of youthful enthusiasm that rang out from the lips of the Black Prince at Cressy. “ St. George for England!” was the cheer with which the whole fleet saluted the flagship of Howard of Effingham, in an hour when the heart of England stood still. “ Victory or Westminster Abbey!” shouted Nelson as he boarded the great “ San Josef” in Sir John Jervis’ s engagement with the Spanish fleet off Cape St. Vincent; and in less than eight years afterwards he had signalled along the line at Trafalgar that never-to-be-forgotten message, “ England expects that every man will do his duty!” All these watchwords had their meaning, their deep and inspiring meaning, at the time they were uttered, but none ever meant more, ever suggested a mightier truth, than that oldest battle-cry we know of, “ The sword of the Lord, and of Gideon!” Trust in God and implicit faith in and dependence upon His wisdom, power, and love, was the central truth, the central duty, inculcated throughout the Divine education of the chosen race. Trust in God lies at the foundation of all true character; for it is that which “ can alone” (to use Martineau’ s fine words) “ render absolute the rules of righteousness,” and “ save them from the gnawing corrosion of exceptions, and raise them from flexible convictions of men into a law secured on the eternal holiness.” “ Intellectual integrity,” adds the same writer, “ moral tenacity, spiritual elevation, all alike involve, in their higher degrees, an unconditional trust in the everlasting sway of Divine justice, wisdom, and love.” God saw fit to educate one particular people in this all-important truth, that they might become witnesses to the world, for all time, of that saving spirit of loving and faithful submission to the will of God which found its most perfect exponent in Christ our Saviour. To this end all God’ s dealings with Israel were invariably directed. Those three hundred men in Gideon’ s little band did not complain that they had neither sword, nor spear, nor shield. They made the best of what they had, and committed themselves to the guidance of a wise and protecting God. He knew that they must conquer that mighty host (if they were to conquer it at all) not by their own unaided strength, but by His wise generalship. It was for them a bloodless victory. The battle was won, not by their own skill in fighting, but by their obedience to Jehovah and their implicit trust in Him. “ By faith” they conquered, “ as seeing Him who is invisible,” and their victory will remain for all time a parable to successive generations of men. For a parable it is of the battle of life. The divinest success in life is achieved, not through the possession of great power, but by the faithful use of such powers as we have. If God be not for us how shall we prevail? Round your life and round mine there lie foes--hidden, spiritual foes--which we are powerless to conquer in our own unaided strength and wisdom. The evil lusts and passions of our own hearts, and the trials and difficulties and temptations of the world, these are the foes that lie “ like grasshoppers for multitude” encamped around our daily life, and if we would conquer them we must fight with the weapons that God has given us, and not be faint-hearted; for we shall overcome, not of ourselves, but by the help and the guidance of Him “ who giveth us the victory through our Lord Jesus Christ.” Nay more, if we would conquer we must surely do so with those same three weapons which Gideon put into the hands of his three hundred warriors--the lamp, and the pitcher, and the trumpet.1. God commits to each of us a lamp or torch, which is to be trimmed and kept bright through life. Every man has his own torch; his own peculiar powers of mind and body; his own individual character; his own special post in life, and opportunities of influencing others for good or for evil. The work we do and the example we show--this, in short, is the torch we hold as trust from God, who says to each of us, as He said to the Jews of old, “ Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven.” 2. But then, in the second place, we learn that our lamps, like those of Gideon’ s band, must not be displayed until the proper moment arrives for them to be seen. For awhile they must be concealed, as it were, within empty pitchers. Our characters are not formed, we are not fitted for the work of life, in a moment. Hence those years of school discipline through which we have all passed. This season of preparatory culture and seclusion is as necessary for us men as it was for “ the Son of Man,” who, for thirty years, during which He prepared Himself for His short ministry, lived a life of retirement and subjection at Nazareth. In His career on earth there was no precocious self-assertion, no premature display. But the time comes when we are each summoned to leave the life of preparation and enter upon our life of work in the world, and then, if we be true servants of God, and neither cowards nor slaves to self, we shall be ready to cast aside the empty pitcher, and hold up before men’ s eyes a well-trimmed lamp. 3. And then, lastly, there are the trumpets. Just as the torch means man’ s work and knowledge and character, and the pitcher represents the method by which he receives and matures his light until the hour comes for revealing it, so the trumpet typifies the sound of the human voice, the power with which, by precept and exhortation, by uttered principle and uncompromising assertion of truth, we carry the gospel of Christ into the world. There are so many time-servers amongst men, who will not dare to confess what they believe to be true and know to be right, if it happens to conflict with the popular notions of society. They reserve their principles for congenial company, where they will be safe from contradiction, and they go about the world agreeing, like sycophants, with anything and everybody. But let such men remember that the world owes its highest good to those who have had the courage of their convictions. They are the messengers of truth and of God. “ Their sound is gone out into all lands, and their words unto the ends of the earth.” We have thus arrived at the full meaning of that battle-cry, “ The sword of the Lord, and of Gideon.” It is the motto of our Christian profession. It expresses in a symbol the bloodless victory of the Christian life, through Christ our Lord: the victory which is won with no earthly weapon, but with the “ sword of the Spirit.” (H. E. J. Bevan, M. A.)The sword of the Lord, and of Gideon A company of English soldiers were in disgrace. Through some bad conduct they had for a while lost their colours, and were in trouble about it. It so happened that these men had to take part in some battle where a piece of hard fighting had to be done. One morning the men were in line. Some distance away was a hill held by the enemy which it was extremely important that the English should secure. The commander addressed his men and urged them on to the conflict which was soon to take place. He finished his brief address to them by saying, “ Men, your colours are on the top of yonder hill.” It was enough. Their souls were fired, and long before the day was out they had dislodged the enemy, secured the hill, wiped out the disgrace in which they had been, and won back their lost regimental colours by their bravery that day. The Church of God is engaged in war against the hosts of the world, and every member of God’ s Church has to take his share in the conflict, and must seek to remove the enemies of God. If we notice how Gideon and his men carried on their work for God, we may perhaps learn a few things which we may also practise with some profit. I. We will first notice their unity. There were no divisions, no quarrels, no mutinies among them. They stood as they were ordered to stand. Does not this speak to us and with a loud voice? Have the hundreds of God’ s hosts to-day that spirit of unity which should mark all the soldiers of the Cross? Have we always obeyed orders from headquarters? If the soldiers in the ranks of the armies of the living God could only forget all party difference, and cease to contend about minute distinctions, and present a united front, the kingdom of darkness would soon receive such blows as would make it totter and reel. We have many illustrations in the history of Christianity, of what can be done by a united Church of God. II. Let us now notice their courage. Had they been Englishmen they could not have displayed more fibre and courage than was shown, In its conflict with the world the Church needs men of courage. There never was a time it more needed them than now. There are many great and pressing social and religious problems which need attention and require men of courage and faith to deal with them; and in all her work she needs men of brave hearts and true, who are not easily daunted. She wants brave officers to serve in her ranks--men of skill, piety, and courage. She wants the best sons and daughters in her ranks. She is charged with the responsibility of the salvation of the world. She has to make greater inroads into the ranks of the enemy. God is with us, and God can make us brave and bold. III. But we must now notice the faith of these men. It was a victory of faith. Oh, what a theme for contemplation the victories of faith furnish! The Church needs men of faith to-day. This is an age of scepticism, of doubt, and criticism. It has become almost fashionable to talk about doubting as if it were a mark of strength and special attainment to do so. The Church wants men who live in the sunshine of strong heroic faith and power. She wants men who can, in mighty faith, march round the strongholds of sin, just as the Israelites marched around ancient Jericho. She needs men who can go with Bible in hand and win victories for God. IV. In conclusion, we will briefly notice the success they experienced. It was complete. They stood in order round the camp as they were commanded. At the given signal they raised their shouts, broke their pitchers, and flashed their torches. They stood and watched the consternation of the enemy. It was a victory which was God-given and full. The history of the Church of Christ abounds with God-given victories. The victories of the past are to be far surpassed in the future. (C. Leach, D. D.)The natural and supernatural I. Some of the events in which we behold the co-operation of the natural and supernatural.1. In providence.2. In conversion.3. In the sustenance of a religious life.4. In the propagation of the gospel. II. That the co-operation of the natural and supernatural is necessary to ensure success.1. This is the only way success is to he expected.2. This is the only way in which success is possible.3. The co-operation of the natural and supernatural makes success certain. III. Practical lessons.1. We should endeavour to form a true estimate of ourselves. We can do a little, but cannot do all.2. Learn to acknowledge the Lord in every success. (D. Lewis.)Gideon’ s gallant three hundred I. The brave company with which he attacked the foe. II. the battle-cry of Gideon and his gallant three hundred.1. The first secret of their strength was that they all realised that the battle they had to fight was not their own, but God’ s. A man may fight very hard for himself, yet there is a point at which heroism inspired by self-interest fails; but let it be inspired by the love of another, and let that love be centred in an object worthy of the greatest daring, and there you will find a courage which is simply transcendent and irresistible. Look at the men who have wrought the greatest deeds on earth, and you will find that the first thing they emphasised was just this, “ We are not come out in our own cause and our own strength, but God’ s.” There would not be sufficient inspiration in any other cause to enable them to meet such overwhelming odds as those which they met with unfaltering step, and at length overcame. 2. As the battle was the Lord’ s, so the weapons were His: “ The sword of the Lord.” You notice how Paul emphasises the same truth--“ Put on the whole armour of God” ; and again, “ Who goeth a warfare any time at his own charges?” If we are to be God’ s soldiers we must be armed with His weapons. A young man enlists in the army; there is a sword given to him; it is not a sword he has had made for himself, but one that has been submitted to certain tests, though, alas! they have been more imaginary than real occasionally. It is the Queen’ s sword, and as such it is her will that it shall be so made as to be worthy of the mettle of every soldier who will wield it and of the empire that supplies it. The soldier is not allowed to risk his life by getting his village blacksmith to make one for him. There must be the stamp of the Government upon it. The battle is the Queen’ s and the sword is the Queen’ s; and when the soldier gets that sword he feels that the whole British Empire has staked its credit largely upon the quality of that sword, as well as the courage of the man who has accepted it. The fact that the Queen supplies the sword, and that it represents the power and the righteousness of the country whom he serves, adds vigour to his arm and determination to his assault. So is it with us. We, as the soldiers of Christ, have the sword of the Spirit, which is the Word of God, and, thank God, this has never snapped yet in our hands. 3. In a glorious sense Gideon was joint possessor with the Lord of the sword he wielded: “ The sword of the Lord, and of Gideon.” There was no blasphemy in this cry; it was a humble recognition of the fact that God had taken Gideon into His service, and into joint possession of the sword with which Gideon fought. Once again, referring to the ordinary soldier, you ask him, “ Whose sword is that?” He replies, “ It is mine.” Yet he never made it, and never purchased it. You say to him, “ Nay, but it is the Queen’ s sword.” He replies, “ The Queen gave it me.” You add, “ Then it is yours.” “ Yes, the Queen’ s--and mine” ; and it is in that conjunction, “ and,” which joins the Queen to the poor soldier, that we find the secret of his prowess on the battlefield. Just so here, “ The sword of the Lord, and of Gideon,” was the cry which imparted more than human strength to Gideon and his soldiers. God’ s warriors have to fight with the world and its evil. The sword is the Lord’ s, but it is also ours. It is given us so that we may make the best use of it, and that every man who has enlisted in Christ’ s army can say in the same breath, “ It is God’ s battle and mine.” (D. Davies.)Gideon’ s victory I. The companies engaged. Happy is he who is numbered among the three hundred. Be it so that he is in the minority. Many have forsaken him, more are against him. But he is invincible for all that, as long as he does battle with but one weapon, “ The sword of the Lord, and of Gideon.” II. The trumpet’ s blast. Never did means appear more contemptible than those employed by Gideon. Thus the Lord teaches us that means are weak or strong just according to His appointment. Weak means are strong, powerful, and all-prevailing, when He ordains the end to be fulfilled by them. When God blesses, the worm Jacob can lift up his head, and thresh the mountains. But the mightiest instruments are naught without His blessing. Now, we have here, in the trumpet’ s blast, the pitchers broken, and the lamps held forth, striking and appropriate emblems of the preaching of the gospel. They are fit emblems of the weakness of the instrument and of the power of its effects. The preaching of the everlasting gospel is as the blowing of Gideon’ s trumpets. How apparently inadequate the means to the end! How weak, how foolish! “ Men must be fanatics to suppose that men’ s evil passions will be subdued, that the love of sin will be uprooted, that their affections will ever be turned heavenward, by preaching nothing but Jesus Christ and Him crucified. Human nature,” says the world, “ needs something different. If you wish to convert the heathen, civilise them first, and then preach the gospel to them.” But let us turn from man to God. He who made the trumpet, knew full well its power. He would not put the trumpet into our hands and bid us blow if the breath of His power were not ready to go forth with the blast. The dead in trespasses and sins hear the voice of the Son of God, and they that hear do live, and live for ever. Whilst uncertain sounds, a gospel which is not the gospel, settle men in their sins, and cause sport to devils, the clear blast of this trumpet shakes the infernal kingdom to its centre, spreads jubilee among the slaves of earth, and awakens joy in the presence of angels. We pause to ask, have these gladsome notes sounded in your ears in the dead night of your soul? Have you been awakened by the loud blasts of the gospel trumpet? III. The pitchers broken. Earthen pitchers seemed to be of all things the most absurd to fight with. The three companies might do some execution were they fully equipped. Trumpets might alarm and terrify, but what could pitchers do? How astonished must have been these three hundred men when Gideon said, “ Arm yourselves with pitchers” ! The result proved the efficiency of these contemptible instruments. They did what no sword, no battle-axe, no spear could do. They held the lights, they contained the lamps. They were nothing in themselves, but they were everything to the enterprise. Now, we have in these pitchers a striking emblem of the ministers of the gospel. They are earthen vessels, carrying the lamp of life. We ask, then--and does not the value of your never-dying interests compel us to ask you?--have you seen this light? have you been guided by that lamp? Has it shone into your mind, and given you the saving knowledge of the glory of God in the face of Jesus Christ? Has it been the power of God unto your salvation? (G. A. Rogers, M. A.). Judges 8:1-3 Is not the gleaning of the grapes of Ephraim better.The conduct of the Ephraimites 1. Their unthankfulness was great, and the injury which he sustained thereby, who ought to have been much honoured of them for his industry and labour. We ought not to look for our reward and commendation for well-doing from men, but to rest in this, that God knoweth our works, and it is enough that we are sure that from Him we shall receive our reward. 2. Another of the faults of these Ephraimites against Gideon is that they envied him for the honour he got by the victory. Whereby, though they sustained no hurt, neither were the worse, but the better, yet they could not bear it, that Gideon should have the glory of it: where we may see a foul property of envy, and what it is. It is a grief and sadness for the prosperity of others, and namely, of such as be our equals. And when I say envy is a grief at our equals for any eminency or prosperity that they have above us, I mean such as are in kindred estate, years, dignity, or in gifts like us. And the cause of this envy is not for that we are troubled as though any hurt or danger were coming towards us from them whom we envy (for that is another affection, to wit, fear), but for that through a cankered stomach we cannot bear it, that such an one as is no better than ourselves should be lifted up so high and commended so far above us. And is not this a cursed mind in us, that we cannot be willing that another should fare well, we being never the worse, and that we should have an evil eye at that for the which we should rejoice? And because I now speak of the Ephraimites, I think it not amiss to add this of them, that their father Ephraim, the younger being preferred by Jacob before the elder brother Manasseh, the stock and offspring of them exalted themselves since from age to age, and are noted for it oft times in the history of the Old Testament. As in Joshua we read they among others were discontented with their portion, so in the twelfth of this book the posterity of them contended with Jephtha for not calling them with him to battle against the Ammonites after he had overcome them; even as these Ephraimites did here with Gideon. So Esau, himself deadly hating his brother, derived this sin to his posterity, the Edomites; so Ahab did idolatry to the generations that came after him. And hereby we may learn what force some blemishes and corruptions in a flock or kindred have to infect almost the whole posterity, God justly thus punishing the sins of the fathers upon the children to many generations, punishing sin with sin. 3. And yet one thing more note in these Ephraimites, namely, the flights, subtleties, doubleness, and hollowness that lie hidden in men’ s hearts, till they have occasion to show them, or grace to repent of them. These would now seem to have had great injury that they were not called to the battle, whereas it was their own sin that they went not, for they did forbear for fear of danger, and were willing to stand by, as it were, lying in the wind to wait for the issue. So that if Gideon and their brethren the Israelites that joined with him had lost the day, then all the blame would have been laid upon them by these Ephraimites; but now they had got the victory by God’ s direction and blessing, they complain on the other side that they had injury themselves, for that they were not, as they said, bidden to help in the battle. Wherein we may behold deep subtlety and hypocrisy, and how far all such are from simplicity and plain dealing, that according to the proverb, howsoever the world go they will save one, and however it fall out, they will provide for themselves. (R. Rogers.)Gideon and the men of Ephraim The scanty information that we have leaves the impression that in speaking as they did the men of Ephraim were entirely in the wrong. If they were the foremost of the tribes, why had they not organised resistance themselves? If they had neglected duty, what right had they to complain that others had discharged it? If Gideon had invited them, would they not have equally resented such an unwarrantable piece of presumption in a mere Manassite? But how few men in Gideon’ s place would have made allowance for them as he did! It shows how grace had got the better of nature in him. It shows how little he cared for his own interest or honour; how much for the welfare of Israel and the ruin of its foes. That in the very moment of victory he who had been the instrument of it all should be reproached instead of honoured by his countrymen, and even by the very men who had been thinking only of themselves when he was planning and enduring and risking everything to save them all--this was trying in the extreme to flesh and blood. But Gideon knew that an angry reply might kindle mere discontent into a flame, and that even a continuance of jealousy would defeat his purpose of following up the pursuit and effectually terminating the war. His answer, therefore, was one calculated not only to soothe Ephraim, but even to restore their self-respect. The answer was in an important sense a true one. God had overruled for good the very slowness of Ephraim to come forward. It was their seizing the line of the Jordan that had turned defeat into irretrievable overthrow; and, as plain matter of fact, those slain by Ephraim must have been far more numerous than all that Gideon and his men had beaten down. The answer was true, no doubt, but not on that account the easier to give. To acquiesce in a statement of the case, nay, even to suggest it, in which no credit was given for those preparatory trials and schemes, and risks and conflicts, without which all the direct hard fighting of Ephraim would have been perfectly useless--this showed a moderation that nothing can have inspired except the deep sense that the real glory belonged to another altogether, and that Ephraim on the one hand, and he and his men upon the other, were only instruments that God employed, each in the way that He deemed best, for working out His own designs. When he thus effaced himself, and gave up the glory without a murmur that by all fair human standards was righteously his own, Gideon stood at a pitch of moral grandeur that few of the choicest saints in Scripture have exemplified. When we remember that he was no quiet, meditative spirit, but a mighty man of war, rejoicing in his prowess, keenly sensitive to dishonour, and animated by not a little of the fierce vindictive spirit of his age, the triumph of faith and grace within him becomes all the more conspicuous. (W. Miller, M. A.)The gleaning of the grapes of Ephraim The gleaning of the grapes of Ephraim. This is the portion that falls to us. We are living in a glorious day. Our fathers gathered the vintage with strife and travail, and garments rolled in blood. It is for us to stand at the waters of Beth-barah and gather up the fruits of victory. The world is at its very best. If life was ever worth living, it is worth living now. Great is the privilege, and correspondingly great the responsibility, of those who are appointed to glean the grapes of Ephraim. I. Ours is the golden age of truth.1. The body of truth is larger than that of any former times. Aristotle, one of the most learned of the ancients, if he were to return to-day, could hardly pass a preliminary examination for admission to one of our grammar schools. The results of past research and controversy along the past have accumulated into a great treasury of knowledge. Each generation has contributed its part. History is not a treadmill, wherein men go round and round, getting nowhere; but a thoroughfare, the King’ s highway, whereon we journey like a royal troop, league by league, laden with the spoils of the conquest, until we come to the palace of the King. 2. The great body of truth thus accumulated is held in a truer spirit of toleration than the past ever knew. 3. Along with this goes a truer orthodoxy than of old. The denominations may differ, and indeed do differ, with respect to minor matters, but they are loyal to old landmarks. II. Ours is also the golden age of morality, particularly in its larger sense as touching all the relations of man with his fellow-men.1. The industrial reform may be cited in evidence. Capital has rights, for which it tenaciously strives; labour has rights, for which it vigorously contends. Out of this conflict must come the solution: an honest day’ s wage for an honest day’ s work; corporations with souls, and labourers with rights. 2. The temperance reform. This was almost unheard of a century ago. For this we have to thank the fathers who gathered the vintage of Abi-ezer, who in the controversies of moral suasion and legislation wrought out these more salutary methods and passed on their achievements to us. 3. Political reform. We hear much of “ civic corruption” in these days, of bribery, blackmail, etc. In the time of William III. bribery was so commonly practised that the king publicly announced his inability to dispense with it, saying, “ Under the existing order of things, to refuse the common practice would endanger the crown.” The municipal corruption which is so arousing the popular indignation at this moment would have been made little of in former days. It is a good sign--this stirring about the Augean stables.4. Sociological problems. All branches of the Christian Church are concerned in the discussion of questions which touch the welfare of the community; the betterment of home and society; the care of the poor, the aged, and all incapables. The liberalitas of the ancient world has given way to the caritas of our religion. We are beginning to understand the song of the angels, not merely in its ascription of glory to God, but also in its expression of goodwill toward men. 5. As to personal character. We make more of character and less of adventitious prominence than of old. III. This is the golden age of moral energy. Truth and ethics are changed into power by a fire burning beneath them. The Church works with a purpose. A man, aside from his creed and personal graces, must in these times have something to do.1. There was a time when good people were chiefly concerned about their personal salvation. Each for himself was the shibboleth of those days. 2. At other times the people of God have been chiefly concerned for the preservation of the Church. This was the meaning of the Crusades; in them we find a stern endeavour to rescue the Holy Sepulchre, and so vindicate the majesty of the Church and avenge her wrongs. The effort was not to convert the infidel, but to destroy him root and branch. 3. In our time we speak of the kingdom. This is the missionary age. All are summoned to work--men, women, and children. All are summoned to work for the evangelisation of the world--the deliverance of souls from sin. We seem to be dwelling in the early twilight of the last days. The victory of Christ is a foregone conclusion. His glory shall cover the earth as the waters cover the sea. (D. J. Burrell, D. D.)The gleaning of the grapes of Ephraim is better than the vintage of Abi-ezer In other words, the smallest experience of the joys of God’ s people--mere vintage-gleanings--is worth far more than the richest world-clusters. (J. R. Macduff, D. D.) Judges 8:4 Faint, yet pursuing.Gideon and his three hundred I. The army. Merely three hundred devoted warriors, under command of a trusted leader. But no unreliable material in their midst. Each true as steel.1. The leader was a man thoroughly equipped for his work. Many good causes have languished or been lost for want of an efficient chief. Gideon had boldness to strike, and enthusiasm to follow up. Also a heart thoroughly loyal to God. 2. The men composing this army were specially chosen. They were men who knew no fear in the hour of danger nor alarm at the force of the foe. 3. The men composing this army were devoted to their work. Not to be caught unawares: ever on the alert for the foe. II. The victory.1. Divine help. The history of battlefields tells us that the victorious armies have not always been the best equipped; that Providence is not always on the side of the strongest artillery. There is a moral influence at work in all struggles for the right which will make itself felt, whatever be the opposing odds. The greatest exploits are sometimes achieved by the feeblest instrumentality. It is not so much mechanical organisation we want--it is life. 2. Human instrumentality. To those who go out at God’ s command the way is wonderfully opened up, the insurmountable barriers vanish. In every Christian enterprise the work is virtually done when the first advance is made in God’ s name. III. The pursuit: “ Faint, yet pursuing.” We cannot read this without feeling rebuked for half-heartedness in our Christian work. Many a time we seem to have made inroads on Satan’ s dominion, souls seem to have been rescued from the oppressor, but the advantage thus gained was not followed up; the old foe, driven out only for a time, returned, and the last state became worse than the first. And what is the reason? Why do we stop short of full success? Because we give way to weariness. We are like Gideon’ s men in being faint; but we fail to imitate them in pursuing. (D. Merson, B. D.)Gideon and his men I. The facts.1. Who and what were they who were “ faint, yet pursuing” ? The victorious three hundred, who had previously cried to the Lord. Victorious by Divine power, through faith, which produced works; they went forth, trusting in the Lord. Gideon’ s plan, like Abraham’ s, an instance of inspired judgment and energy, of Divine influence, not superseding, but exalting and invigorating, the natural faculties; not excluding, but producing consummate generalship. 2. The victors--weak in themselves--felt their bodily wants and infirmities. II. Principles which the facts exemplify.1. The preceding events in the context show the connection of sin and misery; the intention of Divine chastisements; the necessity and benefit of repentance; the required instrumentality of faith and obedience; God’ s care to exclude boasting. 2. The text, as a comment on the events, suggests that all God’ s people indeed are called to be conquerors like Gideon and his men--on the same principles. 3. Like Gideon and his men, they are called, and able, notwithstanding their weakness, to be still pursuing. 4. While thus pursuing, they are liable to be tried like Gideon and his men, with foolish, jealous, testy brethren, like the Ephraimites; to be disappointed of expected help by selfish or churlish brethren--as at Succoth and Penuel. 5. In the case of the Christian’ s spiritual warfare, as in Gideon’ s case, there is a disproportion of forces. Enemies--numerous, insolent, oppressive. Friends--some faint-hearted, some foolish, some selfish and churlish. The faithful weak and faint in themselves. But God is among His people--their sufficiency is of Him. 6. Not only converted individuals, but all true Churches, exemplify the same principles. (Isaac Keeling.)The victor in pursuit I. Account for the exhaustion.1. The greatness of the work.2. The fewness of the hands.3. The lack of material supplies.4. The want of sympathy. II. Account for the perseverance.1. Because he takes the past as a pledge for the future.2. He considers that things half-done are not well done.3. He accounts Him faithful who had promised.4. He has a great work in hand.5. He looks onward. Fainting will give place to renewal of strength. Pursuit leads to complete victory. (W. Burrows, B. A.)Faint, yet pursuing I. Faintness comes to the body by long travel. Every step we take is waste. It is so with the soul. There is a mysterious spending of its substance and vitality, day by day, in thought, emotion, will, effort. A Christian soul spends more than another because it has more to spend. It has higher thoughts, and more passionate emotions, and nobler efforts, and more fervent willing. And if, through long travel, the waste is more than the recruiting, then comes faintness. II. Faintness comes to the body by rapid movement. A man shall walk leisurely over some miles of road or up the slope of a mountain and be quite cool and comparatively fresh, while a racer shall bound away over the same distance, and at the end be panting with exhaustion. It is so in this respect also with the soul. If a man will contend with all his spiritual energy--with aspiring affections, and in the full fervours of a living will, against God’ s kingdom of heaven, against moral perfection; if he will match himself for that attainment, run in that race, climb that awful steep, he need not be surprised if now and again he is fain to pause and cry with one who ran eagerly long ago, “ I have seen an end of all perfection, but Thy commandment is exceeding broad.” All earnest natures tend to go by rapid movements, and are in consequence subject to sudden exhaustion. The fainting is the natural fruit of the effort. Intellectual difficulties will not melt away. Moral mysteries will not disappear. The law of sin in the members will not die. The law of the spirit of life will not grow so fast, will not bloom so fair, as was hoped; and the panting, eager spirit, after many ineffectual endeavours, is sometimes almost benighted with the gloom of such disappointments, and sinks down fainting, almost ceasing to pursue. There is nothing very alarming in this weariness. It will soon pass away. You have not lost your ideal, nor your love for it, nor your purpose to realise it, nor that Divine hope which kindles itself always by the side of a holy purpose, nor that prophetic faith which counts the thing that is not yet as though it were. And if you have lost none of these things, you have lost no real strength. It will recover and revive ere long, and bear you on again to moral victory. III. Faintness comes to the body by the difficulty of the ground that has been trodden, or of the work that has been done. A mile through tangled thickets or thorny brakes, over rough rocks or in sinking sand, may be more exhausting than seven or ten over the smooth greensward or along the level way. Some Christians go to heaven by the way of the plain and some by the mountain roads. Who can tell why one is sent by the mountain and another by the plain? why one smiles and sings all the way while another smiles and weeps? IV. Faintness comes to the body through lack of sustenance. The soul, like the body, will faint if it is famished. V. Faintness may come to the body by sickness, by disease. If there be an overtasking of the physical energies, or an exposure to malign influences, weakness will certainly creep in. If a man works in an unwholesome place, if he breathes in tainted, poisoned air, the whole head will soon be sick, the whole heart faint. It is even so with the soul. It sickens and grows faint when in any way, in any place, it inhales the poison of sin. (A. Raleigh, D. D.)Faint, yet pursuing I. The Christian is apt to faint in the time of temptation, when sin assails and troubles him. II. The Christian is apt to faint in time of affliction. Call faith to your help; trust God’ s goodness, power, and love. III. The Christian is apt to faint in his endeavours to do good. IV. The Christian is apt to faint in prayer, whether praying for himself or for others. (E. Blencowe, M. A.)The Christian’ s twofold experience I. The difficulties and hardships of the Christian’ s way sometimes make him faint.1. He is buffeted by the world.2. He meets also with many a source of trouble in himself.3. He is tempted by Satan. He is often disappointed of his hopes and expectations. II. Though the difficulties and trials of his way make the Christian faint, yet the principle of faith still keeps him pursuing.1. A strong sense of duty is impressed upon his thoughts, and impels him still to hold on his way. 2. A fear of consequences also operates. Should the Christian give up his pursuit, what will ensue? Will he thereby become happier than he is now? Will all his trials cease? He feels that greater apprehensions will then arise. (R. Maguire, M. A.)Strength to fainting hearts “ Faint, yet pursuing.” Why are believers faint? They are so because of sin. Even the Christian is still considerably under its power. And often, through getting a clear view of his own corruption, he becomes desponding. He fears that the day of complete deliverance from sinning and from sin will never come. Then, springing from this great root of bitterness, many other things arise to produce faintness. Suffering is one of them. For religion does not free from suffering. “ Many are the afflictions of the righteous.” And often, under his troubles, the believer gets sorely dispirited. His patience gives way; his fortitude fails; he loses heart. Another saddening thing is bereavement. Gideon’ s heart was sore because of the death of his brothers at Tabor, and many of his fellow Israelites were similarly distressed. The mourners we have always with us. Another cause of depression is worldly loss. The Israelites suffered much in this way. Man does not live by bread alone, but man lives by bread. One other cause of faintness is anxiety about the future. Bunyan’ s Mr. Fearing has left behind him a very numerous family. But from the causes of faintness turn now to the things by the help of which the faint may continue pursuing. One of these remedies is repentance. Another cure for faintness is faith--a persistent trustful clinging to Christ, and to God in Him. When Gideon grasped the truth which the angel spake to him, that the Lord was with him as his strength, he became like another man. Another remedy is gratitude. God’ s gracious answer to his request for a succession of signs filled Gideon’ s heart with devout gratitude, which in turn was a rich solace to him in his grief. And so, still, if fainting hearts would but meditate more on God’ s kindnesses to them, they would be mightily strengthened to bear their trials. And here you have another cure for faintness--hope. Not Gideon’ s faith only, but also his hope springing from it, made him the mighty man of valour that he was. And still God’ s afflicted ones are saved by hope. Say, “ I will hope continually, and will yet praise Thee more and more.” And then, having so vowed, act accordingly. “ Praise is comely.” But more, this your praising of God will give you a still fuller mastery over your faintness. (William Miller.)Faint, yet pursuing Neither in the Bible, nor in any other book, is there a more beautiful motto than this. There could not be a more honourable description, and it is one that is deserved by many warriors in the battle of life. That man hates the profession or business by which he earns his living. He has drifted into it or been forced into it by circumstances, but now he finds that it is uncongenial and unsuited to him. He is the round man in the square hole, and is therefore faint and weary with his life’ s work, but he deserves the “ well done, good and faithful servant,” because he does his best. A business is sometimes so laborious and monotonous that it is almost unbearable. That half of the world which does not know how the other half lives can scarcely realise the faintness and weariness of the dim millions who work themselves to death in order to live honestly. Why does that woman, who might earn three pounds a week by a life of sin, make shirts for six shillings? Because, though faint, she has determined by the grace of God to pursue the good and the right way. Some are faint and weary with struggling against inherited disease, or tendencies to evil, but they fight their enemy to the last. Others find that their domestic relations are incompatible with happiness; but they continue to do what is right, and to suffer without murmuring. One of these “ meek souls” said to a friend, “ You know not the joy of an accepted sorrow.” Of life itself many are faint and weary; but they will not leave the post where God has placed them. Of course, when applied to brave men and women like these, the description “ Faint, yet pursuing,” is a most honourable one; but there are many cases where it would be anything but an expression of praise. Take the case of the selfish man. He has discovered that the result of having no high purpose in life, and of caring for no one but himself, is misery. He is seized with ennui, that “ awful yawn which sleep cannot dispel,” and is generally sick of himself through very selfishness. But though faint and weary, he pursues his course still. Is there on earth a more pitiable sight than that of a man who has grown to hate some sinful indulgence which he continues to pursue merely from force of habit? But we desire to use the motto for our encouragement. None of us are overcoming sin fast enough, but we must never despair. Let us take for our motto, “ Faint, yet pursuing.” It is only pride that tells us that we are not making the progress we ought to make. And if we do not see results, why then it is braver to continue the struggle when the tide of war is against us than to be only able to fight when shouts of triumph are in our ears. Oh, that it might be said of us in our warfare against evil passions and desires, what was said by a historian of a celebrated Cameronian regiment--“ They prayed as they fought, and fought as they prayed; they might be slain, never conquered; they were ready whenever their duty or their religion called them, with undaunted spirit and with great vivacity of mind, to encounter hardships, attempt great enterprises, despise dangers, and bravely rush to death or victory.” Many people are faint who would not be if they would only accept the invitation of their heavenly Father, and cast all their anxiety upon Him. The prophet Joel tells the weak to say, “ I am strong” ; and it was St. Paul’ s experience that when he was weak then he was strong. Our faintness and weakness, instead of hindering us from pursuing the right way, may help us to do so. There is an old story in Greek annals of a soldier under Antigonus, who had a disease, an extremely painful one, likely to bring him soon to the grave. Always first in the charge was this soldier, rushing into the hottest part of the fray. His pain prompted him to fight, that he might forget it; and he feared not death, because he knew that in any case he had not long to live. Antigonus, who greatly admired the valour of his soldier, discovering his malady, had him cured by one of the most eminent physicians of the day; but from that moment the warrior was absent from the front of the battle. He now sought his ease; for, as he remarked to his companions, he had something worth living for--health, home, and other comforts. Might not our faintness, weakness, and disappointments, like this soldier’ s disease, stimulate to distinguished service? We must remember that it is not the strong and the successful, but the weary and the heavy laden, who are especially invited by Christ. (E. J. Hardy, M. A.) Judges 8:6-17 The princes of Succoth . . . The men of Penuel.Patience under provocation Instead of being supported, as they had good right to expect they would have been, by those who profess to be the Lord’ s people, instances are by no means rare of men of Gideon’ s stamp being met on their part by scoffs and insinuations, and positive refusals along with cold prudential admonitions to attend to their own business, and allow matters just to take their course. Nor is this all. There are some who go even farther still--men who, while professing to be the friends of truth, are found actually, out of deliberate malice, envy, or jealousy, refusing to lend a lending hand and casting obstacles in the way of accomplishing the reformation on which their generous hearts are set. Now of all this we are furnished with a striking illustration in what is here recorded as having passed between Gideon and the men of Succoth and Penuel. Yet mark how nobly he continued to restrain the impulse of his resentment--an example which naturally reminds us of that of one greater far than Gideon, when He met with treatment similar, yet worse still, at the hands of those whom He had come to seek and to save from a servitude more deplorable by far. Oh, how amazing was His long-suffering forbearance! How analogous also to the conduct of Gideon, while infinitely more worthy of our admiration, was the patient perseverance with which He went on His way, still carrying forward the work which His Father had given Him to do, and for the sake of those very people who thus shamefully requited His love and service and self-denial, exposed Himself to still greater privations and still severer sufferings than any He had yet borne! Oh, if we wonder at the behaviour of the Ephraimites and the men of Succoth and Penuel toward Gideon son of Joash under provocation so aggravated, what ought we to think of Jesus the Son of God in bearing with us as He does! Yet, from what afterwards took place, let us beware how we presume on the long-suffering to which we owe so much. If the promises of Christ are yea and amen, so also are His threatenings; let us never for one moment lose sight of that! Gideon contented himself meanwhile with simply threatening the men of Succoth and Penuel, the former that he would tear their flesh with thorns (Judges 8:7), the latter that he would “ break down their tower” (Judges 8:8) But afterwards, when he returned from taking vengeance on his country’ s enemies at Karkor, thereby crowning his enterprise with complete success, then he fulfilled these threatenings to the very letter. And even so it shall be with all the enemies of Jesus, with all who decline to come to the help of the Lord against the mighty, at that day when He shall “ come again, to be admired of all them that love Him,” and to “ take vengeance” on all besides. Sooner or later the judgment He has threatened shall descend upon them. (W. W. Duncan, M. A.)Punishment of the selfish and mean-spirited These men were blind to the glory of the common cause--selfish, poor-spirited creatures, that shut themselves up in their fenced cities, and were satisfied to let God’ s soldiers starve, and God’ s work come to an end for want of support, so long only as they had bread enough to satisfy their own hunger. This was a state of mind not to be corrected by a mere civil speech or explanation. Gideon taught them, not by expostulation, but by the sword and with the briers of the wilderness. Can we say that there are none now who merit the same punishment? none who resist every appeal to assist those who are faint by pursuing God’ s work? There are still men who have no eye for spiritual importance, but measure all things by their outward appearance and by their relation to their own comfort; men who fortify themselves in their ungenerous selfishness by asking, as these men of Succoth did, “ What have you made of this pursuit in which you want us to assist you? what great good have you done, that we should help you? Are Zebah and Zalmunna already in your hands, that we should acknowledge you as useful men, and give you what you ask to help you on in your pursuit?” For such persons, who despise the day of small things, who cannot recognise God if He takes on Him the form of a little child, nor His Church when it exists as a grain of mustard-seed, there remains the doom of seeing the whole work of God in the world finished without their aid, and of hearing the voice of God Himself in rebuke, “ Behold, ye despisers, and wonder and perish!” (Marcus Dods, D.D.) Judges 8:18-21 The children of a king.The royal house of Jesus There are family names that stand for wealth, or patriotism, or intelligence. The name of Washington means patriotism, although some of the blood of that race has become very thin in the last generation. The family of the Medici stood as the representative of letters. The family of the Rothschilds is significant of wealth. The house of Hapsburg in Austria, the house of Stuarts in England, the house of Bourbon in France, were families of imperial authority. But I come to preach of a family more potential, more rich, and more extensive--the royal house of Jesus, of whom the whole family in heaven and on earth is named.1. First, I speak of our family name. To have conquerors, kings, or princes in the ancestral line gives lustre to the family name. In our line was a King and a Conqueror. Our family name takes lustre from the star that heralded Him, and the spear that pierced Him, and the crown that was given Him. What other family name could ever boast of such an illustrous personage? 2. Next, I speak of the family sorrows. If trouble come to one member of the family, all feel it. So, in the great Christian family, the sorrow of one ought to be the sorrow of all. 3. Next, I notice the family property. After a man of large estate dies, the relations assemble to hear the will read. Our Lord Jesus hath died; and we are assembled to-day to hear the will read. He says: “ My peace I give unto you.” Through the apostle He says: “ All are yours.” 4. Next, I speak of the family mansion. Almost every family looks back to a homestead--some country place where you grew up. But all the dwelling-places of dukes and princes and queens are as nothing to the family, mansion that is already awaiting our arrival. (T. De Witt Talmage.)The royal appearance of God s children The people of God resemble the children of a king-- I. In their spiritual conformity to the image of King Jesus. II. In their illustrious titles. III. In their courtly apparel. IV. In their royal immunities and privileges.1. They dwell in the royal presence.2. They have constant access to God.3. They have royal provision.4. They have special instruction.5. They have a kingly guard.6. They have royal prospects. Learn:1. The dignity and rights of the saints of God.2. How full of consolation to believers in sorrow and affliction! (J. Burns, D. D.)Jether. Jether, the timid son of a brave father The command of Gideon was in harmony with the savage character of that age. We are told by Tacitus concerning a Roman knight, one Civilis--who headed a revolt of the Gauls against Rome--that he acted in a similar but cruel manner, for he gave to his little son some prisoners whom he might use as targets for his little darts and arrows. This was done from revenge and from a desire to initiate the child into the dreadful art of war. Gideon may have desired thus to stimulate his eldest son to hatred of the enemies of his country and boldness in slaying them. Moreover, it was to add dishonour to the death of Zebah and Zalmunna. Jether must have had some boldness and strength, or he could not have followed his father in his last pursuit of the Midianitish kings or have risked the dangers attendant on the campaign; but he shrinks from obeying the command. He was paralysed by fear, not kept back by pity; and hence he stands before us as the type of one who in higher spheres loses advantages which might be gained by the exercise of strength and fearlessness. Nothing more is heard of him in Scripture. He drops out of notice. Life is a battle. Severe are the assaults to be resisted, wearying ofttimes the marches to be undertaken. Fearlessness is, however, essential if we would overcome the Zebahs and Zalmunnas of evil and wrong around.1. In order to this, then, we must as far as we have opportunity cultivate physical power. There is truth in the phrase “ muscular Christianity.” To keep a healthy body for the home of the mind should be a persistent aim. We have no right to neglect it. We should be as unwise as would a cottager who, knowing that the rainy season was setting in, should neglect to stop up the gaping hole in the rotting thatch roof. We should strive to develop our powers to the full extent, and when we can go no further, we should conserve the force we have gained. 2. That which we say of the body applies also to the cultivation of mental faculties. The opportunity of strengthening the body may be brief, but that of the mind lifelong. We have but little power at first, but reading, thinking, and mingling with our fellows increases the conscious vigour of intellect. 3. Further, we should be strong in convictions of duty. We should have principles. Our arms should be nerved by moral earnestness. 4. It is well to cultivate a confidence in our powers and principles. Jether was fearful as to his powers, and so he drew not his sword. We should have no hesitancy in doing that which our heavenly Father directs, in our consciences or in His Word, to be undertaken. Yea, we should seek to go beyond others in service. We should arouse ourselves to the putting forth of strength, that by effort we may gain greater strength. We are not urged to put forth effort to attain knowledge and spiritual power in our own strength. We must “ be strong in the Lord and in the power of His might.” Needless to say, there must be humility, penitence, faith. This conscious spiritual strength and fearlessness are necessary in various circumstances. (1) In the effort to prosper in lawful undertakings, to provide things honest in the sight of all men, and “ to provide for our own.” The strain on bone and brain at this day is very great. (2) They are necessary in view of some of the contingencies of life. It is useless to be thinking always that something dreadful is about to happen. Fearlessness is a far better spirit in which to meet trial. But it must be a holy fearlessness, because we know that our God cares for us. We need to put aside fear when we stand before that which may cause us a greater anxiety than any circumstances of trial, personal suffering, or even death, the prosperity of Christ’ s Church and triumph of His truth. We may be concerned, like Eli, for the ark of God. We may hear the roar of the bulls of Bashan--the attacks of infidelity. We may shudder as we see the strongly netted leash of worldliness thrown over the Church. Even then we must not be paralysed by fear, as Jether before Zebah and Zalmunna, for the Spirit of the Lord can lift up a standard against all evil. He can defend His cause. (Fredk. Hastings.)As the man is, so is his strength.-- Strength the property of truth Yes: as a man is in character, in faith, in harmony with the will of God, so is his strength; as he is in falseness, injustice, egotism, and ignorance, so is his weakness. And there is but one real perennial kind of strength. The demonstration made by selfish and godless persons, though it shake continents and devastate nations, is not force. It has no nerve, no continuance, but is mere fury, which decays and perishes. Strength is the property of truth, and truth only; it belongs to those who are in union with eternal reality, and to no others in the universe. Would you be invincible? you must move with the eternal powers of righteousness and love. To be showy in appearance or terrible in sound on the wrong side with the futilities of the world is but incipient death. (R. A. Watson, M. A.)As the man is, so is his strength I. As a man is physically, so is his strength. If we are to estimate him by his muscular strength, we must take into account his bodily form, his age, his health, his build, his stature. Gideon belonged, as we may say, to the order of nature’ s nobility. Now, it is perfectly true that we cannot give to ourselves a handsome mien, nor add one cubit to our stature; nevertheless, it is equally true that we can do much to promote our health, to build up our constitution, and even to give dignity to our physical presence. By a regular life, by scrupulous temperance, by due bodily exercise, by habits of order and cleanliness, every one can do not a little in this direction. II. As a man is intellectually so is his strength. I use the word “ strength” here as meaning power of work, capacity for accomplishing the ends of life, and making the world the better for his existence. I suppose that, during the past hundred years, no proverb has been more often quoted, as none has been more largely illustrated, than the pithy aphorism of Lord Bacon, “ Knowledge is power.” In order to succeed, it is requisite to have intelligence and brains. The commerce of England is not indeed in the hands of learned scholars; but it is, for the most part, in the hands of shrewd, clear-headed, practical men, who understand their business, and know how to push it. Thus intellect becomes an equivalent for strength, and mind means money. In real power of work, the skilled artisan leaves the mere labourer far behind, and the thoughtful clerk the mere mechanical penman; so that as a man is in intelligence so is his strength. III. As a man is morally and spiritually, so is his strength. Character and faith, I will venture to say, more than anything else, determine your power of overcoming difficulty and of accomplishing good. This is the sure gauge of your personal force in society and in the world. A man with a resolute conscience will always be a power. IV. As the man is in faith, so is his strength. Ah! that’ s the main point of all. What a work that brave soul accomplished all through unshaken confidence in his God! Be that faith yours, young men, and you shall be strong, and shall overcome the wicked one. There is no strength in the world to compare with that which faith imparts, especially the faith which lays hold of a risen and all-sufficient Redeemer. The splendid undertakings of an Alexander, Hannibal, a Caesar, are nothing to the achievements which it has accomplished. It has mastered legions of passions, quelled the turbulence of lust, overcome the world, driven the devil to flight, and thrown open an entrance to the palaces of heaven! (J. T. Davidson, D. D.) Judges 8:22-35 Rule thou over us . . . for thou hast delivered us.Gideon’ s after-life Many a man does well in times of difficulty and danger who fails entirely in prosperity. It remains for us to see whether Gideon yielded to this greatest of temptations. Did he now allow selfishness instead of faith and duty to become the ruling principle of his life? That question had to be practically answered at the great assembly that was held on his return. He stood there on the pinnacle of glory. He was at once the Wallace and the Bruce of his native land. And his very modesty in claiming so little for himself made his glory greater. Vanquished by his generosity as much as Penuel and Succoth had been vanquished by his arms, Ephraim probably took the lead in the offer of kingly authority that was made to him. That offer was the climax of his natural glory. His rejection of it was the climax of his moral and spiritual glory. Now, were not the proposal and the reason for it good alike? Gideon had undoubtedly displayed every kingly quality--skill in war, wisdom in council, prudent reserve, patient determination, and superiority to every petty motive and desire. There can be no doubt that had it been right for any man to become king then, he was the very man to fill the place. There can be no doubt that the proposal was in many respects prompted by right feeling, and in some respects a wise one. But the leaders of Israel did not fully understand the wants of their age. Looked at either spiritually or politically, kingly rule would then have been premature. It was needful that God should still manifest His presence at times in direct and striking ways. The nation had not learnt the truth of His continual presence. They had not learnt this truth sufficiently to warrant its being even partially obscured by the intervention of a single human ruler. Neither, considering the question in its lower, its political, aspect, was there yet enough cohesion or common feeling among the tribes to enable them to work permanently together as a united people. Now, I do not say that such reasons for rejecting the offer made to him were distinctly present to the mind of Gideon; but we can see them now, and he was guided aright by the instinctive entering into the mind of God, the instinctive comprehension of the Divine plan, which is one of the choicest gifts that God confers on those who live in close communion with Him. The very fault of Israel in not recognising the hand of God, and in offering the crown on that account to Gideon, was made the occasion of setting emphatically before them the very truth they needed--the occasion of gathering up for them the spiritual meaning of the whole of this portion of their history. Thus, by his faithfulness and self-denial, Gideon became the means of bringing spiritual benefits to his people as real and more enduring than the political and social ones that his sword had won. And so the time came at last when God’ s immediate presence got to be recognised in some such real though confused, imperfect way as truths do get recognised among men. The time arrived for Jehovah retiring, so to speak, somewhat into the background when He appointed David, the man after His own heart, to take His place visibly. And this brings us to the point at which Gideon is no longer a guiding light, but a beacon to warn us of our danger. Very rightly had he read in all that had occurred the lesson that it was Jehovah, and in the meantime Jehovah only and immediately, that must govern Israel. Very nobly had he refused power in which he would have delighted, in order that he might get this lesson impressed upon his people. But at this point he grew impatient at the people’ s dulness, and at the slowness of the evolution of the scheme of Providence. He had done much to make Israel feel the nearness of the God whom he trusted in and loved so fervently. Might he not now take a further and more influential step? Might not means be devised by which this wonderful deliverance could be effectually commemorated, and coming generations be made really to feel that it was Jehovah alone that had delivered or that could deliver? Thus he would help on God’ s plan by his own shrewd contrivance. With this object he took advantage of the enthusiasm that prevailed--an enthusiasm of admiration for himself that was only heightened by his refusal of the crown, unwelcome though that refusal was. He asked for a certain portion of the spoil, and it was placed at once at his disposal. With this he made an ephod and placed it in his own city, Ophrah. In all this Gideon greatly erred. His natural fondness for devices and his skill in shrewd contrivance, kept in check till now, and made useful by his living faith and strict obedience, had led him at last astray. Forming plans of his own without being in direct communion with the God who had guided him till now, he failed to meet the wants of his time; nay, he pandered to its most dangerous vices. That happened here which happens so continually in the Church’ s tangled story. Excessive reverence for the past was made a substitute for walking with the personal God in the living present. It is sad that one who had believed so steadfastly, one who had served so well and done so much, should thus, through impatience and self-will, have stumbled at the end. Yet even this bears its lesson with it--the lesson that even in the noblest of God’ s servants we cannot find a perfect model; that in communion with the present Spirit we must learn for ourselves to judge concerning what is to be admired and what to be only shunned in the very best and greatest of mankind. One perfect example there is, but only one: He who is man, but also more than man, and who is our pattern most of all in this--that, Son of God and head of humanity as He was, He yet did in each particular, not His own will, but the will of the Father that had sent Him. (W. Miller, M. A.)Gideon, the deliverer I. Gideon teaches us the importance of having our faith strengthened. Any means Gideon possessed for accomplishing the work he had undertaken were, humanly speaking, altogether inadequate. He had not a chance of success, if it could be said with truth, “ There is no hope for him in God.” Faith being then, as faith is still, the medium of connection between human weakness and Divine power, it was his mainstay. He was thrown entirely on its strength. The ship does not ride the storm otherwise than by the hold her anchor takes of the solid ground. By that, which lies in the calm depths below, as little moved by the waters that swell and roll and foam above, as by the winds that lash them into fury, she resists the gale, and rides the billows of the stormiest sea. But her safety depends on something else also. When masts are struck and sails are furled, and, anchored off reef or rocky shore, she is labouring in the wild tumult for her life, it likewise lies in the strength of her cable and of the iron arms that grasp the solid ground. By these she hangs to it; and thus not only the firm earth, but their strength also, is her security. Let the flukes of the anchor or strands of the cable snap, and her fate is sealed. Nothing can avert it. Powerless to resist, and swept forward by the sea, she drives on ruin; and hurled against an iron shore, her timbers are crushed to pieces like a shell. And what anchor and cable are to her, faith, by which man makes God’ s strength his own, was to Gideon, and is still to believers in their times of trial. II. Gideon teaches us to make thorough work of what belongs to our deliverance from sin. In closing the account of what God did for him, and through him for his people, the historian says, “ Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more.” And how was this accomplished? The remarkable victory God wrought for Gideon, without any effort on his part, may be regarded as a type of that greater, better victory which, without any effort on ours, God’ s Son wrought for us when He took our nature and our sins upon Him--dying, the just for the unjust, that we might be saved. Gideon followed up this victory by calling all possible resources to his aid. He summoned the whole country to arms, as, accompanied by his famous three hundred men, he hung on the skirts of the broken host, and with sword bathed in their blood cut down the fugitives--kings, princes, captains, and common soldiers--with an eye that knew no pity and a hand that did not spare. Now, it is to work as thorough, and against enemies more formidable, that He who trod the winepress alone, redeeming us to God by His blood, calls all His followers. By resolute self-denial, by constant watchfulness, by earnest prayer, by the diligent use of every means of grace, and above all by the help of the Holy Spirit, we are to labour to cast sin out of our hearts. This is no easy work. But heaven is not to be reached by easy-going people. Like a beleaguered city, where men scale the walls and swarm in at the deadly breach, the violent take it by force. The rest it offers is for the weary. The crowns it confers are for warriors’ brows. (T. Guthrie, D. D.)Gideon at his best A man is at his best when he overcomes a great temptation, when he shows the might of a regal spirit, and conquers himself. Gideon now reaches the climax of goodness, which is true greatness. I. Kingship offered to him. Here is--1. An appeal to the love of power. Men love power. What disaster ambition has produced! The evils of war. The tricks of diplomatists. Prostitution of talents. Sacrifice of principle. 2. An appeal to paternal affection. Positions for some, if not all, of Gideon’ s sons. The first of a kingly race. The founder of a royal family. An opportunity seldom presented. A rare opening. 3. An appeal to the desire of posthumous fame. To live after death a widespread and all but universal desire. One indication of our immortality. The opportunity now presented to Gideon to satisfy desire in a tangible form. His name inscribed in the roll of Israel’ s kings. Who is the man to refuse? Gideon. II. Kingship rejected by him.1. Gideon’ s self-denial. 2. Gideon’ s patriotism. Shown as much sometimes by what a man refuses to do as by what he undertakes. 3. Gideon’ s loyalty to conscience. The voice of the people not always the voice of God. But the voice of conscience directed by the Bible and enlightened by the Holy Spirit is the voice of God. Listen to that voice. III. Kingship acknowledged by him.1. Fidelity to God. 2. Reproof of the people. You have the theocratic form of government. The best form. Why seek to subvert the Divine arrangement? 3. A true regard for the people’ s welfare. The people do not always know what is for the best. Here learn that a man may do his best and seemingly fail. Gideon before his age. (Wm. Burrows, B. A.)Kingship offered and refused The nation needed a settled government, a centre of authority which would bind the tribes together, and the Abi-ezrite chief was now clearly marked as a man fit for royalty. He was able to persuade as well as to fight; he was bold, firm, and prudent. But to the request that he should become king and found a dynasty Gideon gave an absolute refusal. We always admire a man who refuses one of the great posts of human authority or distinction. The throne of Israel was even at that time a flattering offer. But should it have been made? There are few who will pause in a moment of high personal success to think of the point of morality involved; yet we may credit Gideon with the belief that it was not for him or any man to be called king in Israel. As a judge he had partly proved himself; as a judge he had a Divine call and a marvellous indication: that name he would accept, not the other. One of the chief elements of Gideon’ s character was a strong but not very spiritual religiousness. He attributed his success entirely to God, and God alone he desired the nation to acknowledge as its Head. He would not even in appearance stand between the people and their Divine Sovereign, nor with his will should any son of his take a place so unlawful and dangerous. Along with his devotion to God it is quite likely that the caution of Gideon had much to do with his resolve. Before Gideon could establish himself in a royal seat he would have to fight a great coalition in the centre and south and also beyond Jordan. To the pains of oppression would succeed the agony of civil war. Unwilling to kindle a fire which might burn for years and perhaps consume himself, he refused to look at the proposal, flattering and honourable as it was. But there was another reason for his decision which may have had even more weight. Like many men who have distinguished themselves in one way, his real ambition lay in a different direction. We think of him as a military genius. He for his part looked to the priestly office and the transmission of Divine oracles as his proper calling. He desired to cultivate that intercourse with Heaven which more than anything else gave him the sense of dignity and strength. From the offer of a crown he turned as if eager to don the robe of a priest and listen for the holy oracles that none beside himself seemed able to receive. (R. A. Watson, M. A.)Gideon’ s unambitious spirit 1. Gideon’ s piety. The Israelites offered Gideon the rule over them. Few men would have refused so tempting an offer. But Gideon knew that he could not accept it without trenching upon God’ s prerogative. In the spiritual application, our wisdom is to make request to the Lord Jesus, “ Rule Thou over us, for Thou hast delivered us.” He hath “ saved us” at the cost of His own life-blood, “ from our enemies, and from the hand of all that hate us.” 2. Gideon’ s modesty. What he had sought in his service against Midian was not his own aggrandisement, but Israel’ s welfare (1 Corinthians 9:18; 1 Corinthians 9:23; 2 Corinthians 12:14-15). Ambition and self-seeking mar the service of God, and injure the minister’ s own soul. The service itself is its own highest honour and best reward. 3. Gideon’ s wisdom, too, appears in his choosing to remain in the station to which the providence of God had called him. Restlessness can never bring happiness. The adage is true, He who carves for himself often cuts his fingers; he who leaves God to carve for him shall never have an empty plate. “ Seekest thou great things for thyself, seek them not” (Jeremiah 45:5). (A. R. Fausset, M. A.) Judges 8:24-27 Gideon made an ephod.Gideon, the ecclesiastic A strong but not spiritual religiousness is the chief note of Gideon’ s character. It may be objected that such an one, if he seeks ecclesiastical office, does so unworthily; but to say so is an uncharitable error. It is not the devout temper alone that finds attraction in the ministry of sacred things; nor should a love of place and power be named as the only other leading motive. One who is not devout may in all sincerity covet the honour of standing for God before the congregation, leading the people in worship and interpreting the sacred oracles. A vulgar explanation of human desire is often a false one; it is so here. The ecclesiastic may show few tokens of the spiritual temper, the other-worldliness, the glowing and simple truth we rightly account to be the proper marks of a Christian ministry; yet he may by his own reckoning have obeyed a clear call. His function in this case is to maintain order and administer outward rites with dignity and care--a limited range of duty indeed, but not without utility, especially when there are inferior and less conscientious men in office not far away. He does not advance faith, but according to his power he maintains it. But the ecclesiastic must have the ephod. The man who feels the dignity of religion more than its humane simplicity, realising it as a great movement of absorbing interest, will naturally have regard to the means of increasing dignity and making the movement impressive. When it is supposed that Gideon fell away from his first faith in making this image the error lies in over-estimating his spirituality at the earlier stage. We must not think that at any time the use of a symbolic image would have seemed wrong to him. He acted at Ophrah as priest of the true God. And yet, pure, and for the time even elevated, in the motive, Gideon’ s attempt at priestcraft led to his fall. “ The thing became a snare to Gideon and his house,” perhaps in the way of bringing in riches and creating the desire for more. (R. A. Watson, M. A.)Ruler or priest Underlying Gideon’ s desire to fill the office of priest there was a dull perception of the highest function of one man in relation to others. It appears to the common mind a great thing to rule, to direct secular affairs, to have the command of armies and the power of filling offices and conferring dignities; and no doubt to one who desires to serve his generation well, royalty, political power, even municipal office, offer many excellent opportunities. But set kingship on this side, kingship concerned with the temporal and earthly, or at best humane aspects of life, and on the other side priesthood of the true kind which has to do with the spiritual, by which God is revealed to man and the holy ardour and Divine aspirations of the human will are sustained, and there can be no question which is the more important. A clever, strong man may be a ruler. It needs a good man, a pious man, a man of heavenly power and insight, to be in any right sense a priest--one who really stands between God and men, bearing the sorrows of his kind, their trials, doubts, cries and prayers, on his heart, and presenting them to God, interpreting to the weary and sad and troubled the messages of heaven. (R. A. Watson, M. A.)A mock ephod In Paul’ s words, Gideon did not know what sin was. He knew suffering in plenty; but, shallow old soldier as he was, he did not know the secret of all suffering. Gideon was as ignorant as the mass of men are what God’ s law really is, what sin really is, and what the only cure of sin really is. At bottom that was Gideon’ s fall. And accordingly Gideon made a mock ephod at Ophra, while all the time God had made a true and sure ephod both for Himself and for Gideon and for all Israel at Shiloh. And God’ s ephod had an altar connected with it, and a sacrifice for sin, and the blood of sprinkling, and the pardon of sin, and a clean heart, and a new life; all of which Israel so much needed, but all of which Gideon, with all his high services, knew nothing about. Sin was the cause of all the evil that Gideon in his bravery had all his life been battling with; but, instead of going himself, and taking his Ironsides and all his people up with him to God’ s house against sin, Gideon set up a sham house of God of his own, and a sham service of God of his own, with the result to himself and to Israel that the sacred writer puts in such plain words. Think of Gideon, of all men in Israel, leading all Israel a-whoring away from God! The pleasure-loving people came up to Gideon’ s pleasure-giving ephod, when both he and they should have gone to God’ s penitential ephod. They forgot all about the Midianites as they came up to Ophra to eat and to drink and to dance. When, had they been well and wisely led, they would have gone to Shiloh with the Midianites “ ever before them,” till the God of Israel would have kept the Midianites and all their other enemies for ever away from them. Gideon was a splendid soldier, but he was a very short-sighted priest. He put on a costly ephod indeed, but it takes a great deal more than a costly ephod to make a prevailing priest. I see, and you must see, men every day who are as brave and as bold as Gideon, and as full of anger and revenge against all the wrongs and all the miseries of their fellow-men; men and women who take their lives in their hands to do battle with ignorance and vice and all the other evils that the land lies under; and, all the time, they go on repeating Gideon’ s fatal mistake; till, at the end of their life they leave all these wrongs and miseries very much as they found them: nothing better, but rather worse. And all because they set up an ephod of their own devising in the place of the ephod and the altar and the sacrifice and the intercession that God has set up for these and all other evils. They say, and in their goodness of heart they do far more than merely say--what shall the poor eat, and what shall they drink, and how shall they be housed? At great cost to themselves they put better houses for the working classes, and places of refreshment and amusement, and reading-rooms, and libraries, and baths, and open spaces, and secular schools and “ moderate” churches in the room of the Cross and the Church and the gospel of Jesus Christ; and they complain that the Midianites do not remove but come back faster than they can chase them out. Either the Cross of Christ was an excess and a superfluity, or your expensive but maladroit nostrums for sin are an insult to Him and to His Cross. (A. Whyte, D. D.)Gideon’ s great error 1. Gideon’ s sin injurious to himself. Scripture, unlike mere human biographies, tells faithfully the failings of its heroes. The record of the believer’ s blemishes is as edifying as that of his graces. Good intentions are no excuse for self-willed inventions. An oracle of Gideon’ s own contrivance, and made out of the golden amulets of idolaters, could never be pleasing to God, and was a bad return to make for the Divine favour in granting him victory. It “ became a snare unto Gideon” himself, by lessening his zeal for the house of God in Shiloh. Still more so to his family. 2. Gideon’ s sin had a deadly effect on the nation. One false step of a good man leads multitudes astray. If Gideon could have risen from the grave and seen the consequences of his one grand error, how he would have grieved! (A. R. Fausset, M. A.) Judges 8:29-35 And Jerubbaal the son of Joash went and dwelt in his own house.Gideon at his worst Man is a strange mixture of greatness and of littleness, of goodness, and of badness. The one lies very close to the other. I. Gideon at his worst morally. Biblical saints are not made more than human. Their virtues are described that we may imitate them, their vices depicted that we may avoid them. Gideon not without his failings: many wives, and even concubines. Remember the degenerate times in which he lived. No man altogether superior to the influences of his age; Gideon not. His guilt not so great as if he had lived in our days. Polygamy now almost an impossible crime. Be thankful for what the gospel has done for modern society. In those days, too, a man became a ruler, and was permitted to do things not allowed to the private individual. Great positions have always great moral dangers. In lonely walks of life there is favourable opportunity for the growth of the white flower of a blameless character. Zeal for the Lord of hosts may go along with imperfection. Zeal will not condone for the imperfection. II. Gideon at his worst physically. Gideon lived to a good old age; still he died, and was buried in the sepulchre of Joash. He who overcame vast multitudes is now overcome of death. Mighty Gideon lies powerless in the sepulchre of Joash. Thousands passing away daily, and yet the living regard not the common fate. Oh, that men would consider their latter end! To live in view of death is not to die the sooner, is not to live less nobly or usefully. III. Gideon at his worst influentially. Not always true that the good which a man does is buried along with his bones. A good man’ s influence must abide more or less. A man’ s greatness shows that he can project an influence that shall outlast his earthly life. Yet how often we appear to see the efforts made by a good man in life blighted at his death. As soon as Gideon was dead, the children of Israel turned again, and went a-whoring after Baalim, and made Baal-berith their god. Pathetic the statement, short-lived Gideon’ s influence. The people restrained by Gideon’ s presence, but not converted by his example. Superficial changes not lasting. Rulers may do much, but the gospel only can work a permanent reformation. (Wm. Burrows, B. A.)The children of Israel remembered not. The origin, nature, and baseness of ingratitude I. What gratitude is, and upon what the obligation to it is grounded. This virtue includes--1. A particular observation, or taking notice of a kindness received, and consequently of the goodwill and affection of the person who did that kindness. For still, in this case, the mind of the giver is more to be attended to than the matter of the gift; it being this that stamps it properly a favour and gives it the noble and endearing denomination of a kindness. 2. That which brings it from the heart into the mouth, and makes a man express the sense he has of the benefit done him by thanks, acknowledgments, and gratulations; and where the heart is full of the one, it will certainly overflow and run over in the other. 3. An endeavour to recompense our benefactor, and to do something that may redound to his advantage, in consideration of what he has done towards ours. II. The nature and baseness of ingratitude. There is not any one vice or ill quality incident to the mind of man, against which the world has raised such a loud and universal outcry, as against ingratitude. It is properly an insensibility of kindnesses received, without any endeavour either to acknowledge or repay them. To repay them, indeed, by a return equivalent, is not in every one’ s power, and consequently cannot be his duty; but thanks are a tribute payable by the poorest. For surely nature gives no man a mouth to be always eating, and never saying grace; nor a hand only to grasp and to receive: but as it is furnished with teeth for the one, so it should have a tongue also for the other: and the hands that are so often reached out to take and to accept, should be sometimes lifted up also to bless. The world is maintained by intercourse; and the whole course of nature is a great exchange, in which one good turn is and ought to be the stated price of another. III. The principle from which it proceeds. In one word, it proceeds from that which we call ill-nature.1. A proneness to do ill turns, attended with a complacency, or secret joy of mind, upon the sight of any mischief that befalls another. 2. An utter insensibility of any good or kindness done him by others. IV. Those ill qualities that inseparably attend ingratitude, and are never disjoined from it.1. Pride. The original ground of our obligation to gratitude is that each man has but a limited right to the good things of the world, and that the natural and allowed way by which one is to obtain possession of these things is by his own industrious acquisition of them. Consequently, when any good is dealt to him any other way than by his own labour, he is accountable to the person who dealt it to him, as for a thing to which he had no right or claim by any action of his own. But pride shuts a man’ s eyes against all this, and so fills him with an opinion of his own transcendent worth, that he imagines himself to have a right to all things, as well those that are the effects and fruits of other men’ s labours as of his own. So that if any advantage accrues to him by the liberality of his neighbour, he does not look upon it as a free and undeserved gift, but rather as a just homage to that worth and merit which he conceives to be in himself, and to which all the world ought to become tributary. 2. Hard-heartedness, or want of compassion. It was ingratitude that put the poniard into the hand of Brutus, but it was want of compassion which thrust it into Caesar’ s heart. V. Some useful consequences, by way of application, from the premises.1. Never enter into a league of friendship with an ungrateful person: that is, plant not thy friendship upon a dunghill; it is too noble a plant for so base a soil. 2. As a man tolerably discreet ought by no means to attempt the making of such an one his friend, so neither is he, in the next place, to presume to think that he shall be able so much as to alter or ameliorate the humour of an ungrateful person by any acts of kindness, though never so frequent, never so obliging. Flints may be melted, but an ungrateful heart cannot; no, not by the strongest and the noblest flame. I limit not the operation of God’ s grace; but, humanly speaking, it seldom fails but that an ill principle has its course, and nature makes good its blow. 3. Wheresoever you see a man notoriously ungrateful, you may rest assured that there is in him no true sense of religion. (R. South, D.D.). Judges 9:1-22 Abimelech the son of Jerubbaal.The election of the usurper to be king I. Contrasts in the history of God’ s own people. After Gideon--Abimelech! II. The best of fathers may have the worst of sons. III. useful purposes are served in recording a wicked man’ s life in the book of God.1. The record is given as a curse, and not as a blessing. 2. Such a record illustrates the truth of God’ s testimony respecting human character. 3. It shows by practical example the frightfully evil nature of sin when allowed to develop itself unchecked. 4. Wicked deeds recorded are beacons set up to warn us from the rocks and whirlpools of sin. IV. God can bring accusers against the wicked when they fancy themselves most secure. (J. P. Millar.)Abimelech, the adventurer Abimelech is the Oriental adventurer, and uses the methods of another age than ours; yet we have our examples, and if they are less scandalous in some ways, if they are apart from bloodshed and savagery, they are still sufficiently trying to those who cherish the faith of Divine justice and providence. How many have to see with amazement the adventurer triumph by means of seventy pieces of silver from the house of Baal or even from a holier treasury. He in a selfish and cruel game seems to have speedy and complete success denied to the best and purest cause. Fighting for his own hand in wicked or contemptuous hardness and arrogant conceit, he finds support, applause, an open way. Being no prophet, he has honour in his own town. He knows the art of the stealthy insinuation, the lying promise, and the flattering murmur; he has skill to make the favour of one leading person a step to securing another. When a few important people have been hoodwinked, he too becomes important, and “ success” is assured. The Bible, most entirely honest of books, frankly sets before us this adventurer, Abimelech, in the midst of the judges of Israel, as low a specimen of “ success” as need be looked for; and we trace the well-known means by which such a person is promoted. “ His mother’ s brethren spake of him,” etc. That there was little to say, that he was a man of no character, mattered not the least. The thing was to create an impression, so that Abimelech’ s scheme might be introduced and forced. So far he could intrigue and then, the first steps gained, he could mount. But there was in him none of the mental power that afterwards marked Jehu, none of the charm that survives with the name of Absalom. It was a jealousy, pride, ambition, he played, as the most jealous, proud, and ambitious; yet for three years the Hebrews of the league, blinded by the desire to have their nation like others, suffered him to bear the name of king. And by this sovereignty the Israelites who acknowledged it were doubly and trebly compromised. Not only did they accept a man without a record, they believed in one who was an enemy to his country’ s religion--one, therefore, quite ready to trample upon its liberty. This is really the beginning of a worse oppression than that of Jabin or of Midian. It shows on the part of Hebrews generally, as well as those who tamely submitted to Abimelech’ s lordship, a most abject state of mind. (R. A. Watson, M. A.)Ambition destroys the finer feelings of men The love of power and supremacy absorbed, consumed Napoleon. Before this duty, honour, love, humanity, fell prostrate. Josephine, we are told, was dear to him; but the devoted wife, who had stood firm and faithful in the day of his doubtful fortunes, was cast off in his prosperity to make room for a stranger, who might be more subservient to his power. He was affectionate, we are told, to his brothers and mother; but his brothers, the moment they ceased to be his tools, were disgraced; and his mother, it is said, was not allowed to sit in the presence of her imperial son. He sometimes softened, we are told, by the sight of the field of battle strewn with the wounded and dead. But if the Moloch of his ambition claimed new heaps of slain to-morrow it was never denied. With all his sensibility he gave millions to the sword with as little compunction as he would have brushed away so many insects which had infested his march. (H. E. Channing.)The trees went forth . . . to anoint a king. The parable of the trees This Divine parable is full of interest. It is the oldest complete example of a parable blending with literal history. It was spoken by Jotham, the youngest son of Gideon, to expose the unworthy conduct of the Israelites, and to arrest them in their course. The olive, the vine, and the fig-tree, in the metaphorical application, would be his father, his brethren, and himself, none of whom would be king. The bramble would be Abimelech, who would either reign or destroy, and who would in the end, as the parable teaches, introduce so wretched a system as to entail upon himself and people mutual destruction. And so it happened. And such is the eternal law. He whose throne is reached through falsehood and blood, who has no foundation of virtue and right and worth to rest upon, must continue to cement with fresh crime the edifice he has reared, and so to add to the fire of vengeance that is secretly gathering around him, until at length some additional blow breaks the cover under which it has been smouldering, and it bursts upon the wicked tyrant and destroys, as it was with this Abimelech, both reign and life. Such is the lesson yielded by this parable in its letter, as a warning against that destructive ambition which has so often desolated the earth, in ancient and in modern times. Before quitting this part of the subject, allow me to call your attention to the difference between metaphor and correspondence. Metaphor is a certain likeness which is perceived by the mind, between two natural things, which have in other respects no connection with one another. Correspondence is the analogy which exists between two things, one spiritual and the other natural, and which answer to one another in all their uses and in all respects. We might go further, and attempt to show that in all cases of true and complete correspondences the spiritual is to the natural as the cause to the effect, the soul to the body; but upon this we cannot now enlarge. We have dwelt upon the parable as a metaphor. The olive-tree stands in this respect for Gideon. Like him, it was most valuable and honoured, and like him it would not reign. In other respects there was no connection or relation between them, and both were natural visible objects. We come now to the spiritual sense of the parable, and to bring this out we must employ, not metaphor, but correspondence. Perceptions, or acknowledged principles of truth or error, grow up in the mind like trees in the soil, and answer to trees in all their progress. Instruction is like seed. Instruction in Divine things is the seed of all that is great and good in the soul. “ The seed,” the Divine Saviour said, “ is the Word of God” (Luke 8:11). If we watch the reception and growth of knowledge in the mind, until it becomes a clear and enlarged view, and at length a productive principle, we shall discern the closest analogy to the progression of a tree from seed to fruit. In our text, however, we have not only the subject of trees in general placed before us, but three trees especially are singled out as valuable, but declining to reign--the olive, the fig-tree, and the vine: and one as worthless determined to rule or to destroy--the bramble. Let us examine these singly; and first, the olive. It is the tree most esteemed in Eastern countries, and especially in Palestine. Its wood yields a precious gum, its fruits are delightful and nutritious, and its oil, which is as it were the essence of the fruit pressed out, is used in food, also to give light, and as holy oil in the offerings of worship. As trees correspond to truths perceived as principles in the mind, the most worthy tree will correspond to the most valuable principle, that is, the wisdom which teaches love to the Lord. This principle when it has grown up in the soul, and given us to know the true character of our heavenly Father, shows us that He is not only loving, but love itself, infinite love unutterably tender, unchangeably merciful, good to all, whose tender mercies are over all His works. This is the celestial olive-tree which yields the oil, honoured both by God and man. It is of the olive-tree corresponding to the interior wisdom which conjoins the soul and its God together, and through which holy love descends, that we are informed in our text it refused to be king over the trees. The Divine Word teaches us by this that the spirit of rule is opposed to the spirit of love. Love desires to aid, to serve, to bless, but not to rule. If placed in positions of government and responsibility, it accepts them that it may minister, not that it may reign. If it were to enter into the desire of ruling it would lose its fatness; or, in other words, its richness and its joy. The fig-tree is next brought under notice. It was one of the most common fruit trees in Palestine, growing often on the wayside. It corresponds therefore to that natural perception which teaches the ordinary virtues of daily life. But even the common virtues of life, to be genuine, must be separated from the love of dominion. It is not always so. But unless this is really the case, there is no sweetness in doing good. Our good in fact is not good, but self in a disguise. A person will sometimes be liberal in his support of charities. He will profess the utmost sympathy for the poor. He will be generous in his support of public institutions for education and general improvement. His fig-tree seems to hear fine fruit, and yet it is quite possible that the love of applause, the desire to be paid by the suffrages of his fellow-citizens, being given to confer upon him political power, may be his aim. And if so, his figs have no sweetness, and are not good fruit. And oh, what is the applause of men compared with the sweetness of heaven? What are fruits worth if they are only gilded dust? (Jeremiah 24:8). Such, then, is the lesson conveyed in the reply of the fig-tree spiritually understood. Should we leave the sweetness of heavenly virtue, and the real goodness of works which will abide the scrutiny of eternity, for the empty pageantry of place and power, sought only from the love of rule, and entailing bitterness here, and misery hereafter? “ Then said the trees unto the vine, Come thou and reign over us.” Vines correspond to the truths of faith. The Church, especially as to its principles of faith, is commonly called in the Scriptures a vineyard. The reason is, no doubt, that the influence of principles of true faith is to the mind what wine is to the body--it strengthens the exhausted and cheers the weary. There are more that be with us than all that be against us: why then should we faint or despair? A God of love has created and prepared us for our work. His creation consists of innumerable channels, through which His benevolence descends. Loving friends are around, and a heaven of love before us. All things cheer us on. The mountains run down with new wine. The vine, in our text, speaks of its wine as cheering God and man. And when we perceive that wine is the emblem of encouraging truth, we appreciate the force of the Divine words. For when man is cheered by truth and saved, God rejoices with him. But the vine intimates that, if she sought to be ruler over the trees, she would leave her wine. “ Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?” And so it is. If any one, by means of heavenly truth seeks dominion, his truth ceases to be saving. It is poison, not wine, to him. We come now, however, to a plant of very different character, and you will find the reply quite different. “ Then said all the trees to the bramble, Come thou, and reign over us.” The reply takes it for granted that he is willing, and expresses his determination either to rule or destroy. This bramble is a low bushy tree with strong thorns, and whose wood is of a fiery nature easily set in flames. It is the emblem of the lust of dominion, which is also essentially unbelieving. The ambitious man believes in nothing but himself and his cunning. Everything which will contribute to his earthly aggrandisement is welcome; but he hates what will not come down to his level. Let us hear him. “ If in truth ye anoint me king over you, then come and put your trust in my shadow: and, if not, let fire come out of the bramble, and devour the cedars of Lebanon.” What an extraordinary invitation was that! The olive, the vine, the fig-tree, the lofty cedar, and all the noble trees of the forest, were to come and put themselves under the shadow of this contemptible shrub! How ridiculous an idea! Yet it is paralleled, in all respects, by the demands of ambition. It will deign to lend its protection to Divine things, only they must be subservient, and it must be chief. This principle in politicians makes religion an instrument of state policy; the ministers of religion a superior kind of police. But woe to the religion which stoops to it. It loses its own native life and vigour: it leaves its oil, and its figs, and its wine. The principle in an ambitious priest uses all the semblances of earnest piety to attain his selfish ends. He cares, however, nothing for them in themselves. That which he cannot bend to his selfish rule he burns to destroy. He says, like this miserable plant, “ If not, let fire come out of the bramble, and devour the cedars of Lebanon.” He burns with the mad rage of frenzy against whatever will not stoop to gratify his insane whim to rule over all things. From the whole of this Divine lesson we may gather the most invaluable impressions. We cannot too strongly imbue ourselves with the conviction that all heaven breathes humility, and everything heavenly is humble. The moment any sacred principle is turned to a selfish purpose, it loses its richness, its sweetness, its holiness, and worth. Love becomes flattery, virtue hypocrisy, faith deception. Oh let us shun this awful, desolating, soul-destroying sin. And, on the contrary, let us attend to Him who is at once the humblest and the highest. Bring often to mind the impressive and beautiful scene, when, surrounded by His disciples, He took a little child, and placed it in the midst of them. It was the day following that of the grand scene of the Transfiguration. (J. Bayley, Ph. D.)The parable of Jotham I. Its intention and success. When William Penn was carrying on negotiations with the Indians he used to gain their respect and attention by exhibiting to them his skill as a swordsman. This was an acquirement which the red man could appreciate. So Jotham here clothes the truths he wishes to utter in the form of parable, and gains the attention of the men of Shechem by his skilful use of imagery. II. The contents of the parable. In it we have the national life of Israel set forth under the similitude of the natural life of the tree. In the kingdom of trees we notice-- 1. The individuality of each tree.2. The diversities of size, and form, and worth, found among them.3. The manifest dependence of some trees upon others. III. The teaching which underlies it. The parable implies that there were men in Israel at this time who possessed the qualifications necessary to a good ruler set forth in the excellences peculiar to the trees mentioned. But these men, the most fitted to rule, refused to do so because there is no honour in ruling where excellence is held in dishonour. They were in the soil of private life, which was congenial to their nature, and to be transplanted to a soil in which only a bramble could flourish, would be to lose their power of imparting light and sweetness. The nation, the city, or the congregation in which a bramble is held in estimation is not the soil in which to plant an olive-tree, a vine, or a fig-tree. Lessons:1. The honour of a leader depends, not upon the fact that he is chosen to rule, but upon who chooses him. 2. It is the man who gives honour to the position, and not the position which gives honour to the man. 3. In choosing a position in the world, we should be most solicitous to obtain that which will be favourable to the development of our character, and that in which character will be appreciated. 4. The ruler of a nation is a mirror in which is reflected the character of the people. 5. The true leaders of men have resources within for themselves, and therefore for others. Such men can afford to remain in obscurity, their mind is to them kingdom, they are their own society. (A London Minister.)The parable of the trees (to Young Men):--This parable of Jotham is, it is supposed, the very oldest in existence. We reach here, in a literary sense, almost to the source of fictitious writing. It is a question sometimes put to religious teachers, “ Do you object to works of fiction?” For myself I can answer at once. “ I do not.” If I did I should condemn perhaps all the peoples that ever lived, simple and cultured alike. In the snow hut of the Laplanders, in the warm wooden house of the Norse peasant, in the sunny islands of the Southern Sea, and all through the burning East, genius has in this way expressed itself, and men have been pleased and improved by its ministries. But question me further. Ask me if I object to much of the sensational literature of the day, and I answer, “ I do” ; not because it is fictitious, but because of the evil in more or less degree which it contains, and because it is sorry nourishment for human minds or hearts. To return to Jotham’ s parable. “ The trees went forth on a time to anoint a king over them.” There must have been a good deal of talk among them before it came to that, much wagging of arboreous tongues, twittering of leaf, and groaning of branch. They did not need a king. But the procession has started. We must follow and make part of it, if we want to see and hear. I. Now there is a halt before an olive-tree. And they said to the olive-tree, “ Reign thou over us.” A splendid offer, to be the anointed king over the whole vegetable world! We listen to hear the reply, couched in the deprecating, cautious phraseology usual in such cases. No such answer is given; but a clear, distinct refusal of the proffered honour. “ Should I leave my fatness?” etc. Must I tear up my roots from the kindly soil where I have had my home for a thousand years, and cease to receive the secret but willing ministries of the earth, and close up the channels along which they have come? Must I shake the hard grain of my body by locomotion, and have my leaves withered in a triumphal progress, and see my berries grow scant and shrivelled, and produce no more oil for God or man, and all this that I may be a king? Wise olive-tree! Keep thy roots where they have struck and spread! Build up in concentric rings, as the years come and go, the hard pile of the serviceable wood! Store the secret fragrance! Distil the precious oil for many uses! Give men the annual harvest and God the continual glory of thy growing! Can we miss the lesson? Usefulness is better than honour. Usefulness, if it be of the higher kind, is attained through long growing and long striving. But when it is attained, when there is a normal, regulated usefulness flowing steadily out of a man’ s life, when he serves God and man where he is and by what he is, the offer of promotion ought to carry with it some very strong and clear enforcements to induce him to think of acceptance. II. Here is a fig-tree by the wayside. It belongs to an old and most respectable family. It traces its pedigree up to Eden. It leads a useful life, and yet it has much less to give up and leave than the olive. But no! The fig-tree has not much, but it has something substantial and good. It has beautiful leaves of deep shining green, and better still--for the fig-tree makes no mention of its leaves--it has figs which carry in them a wonderful sweetness when they are fully ripe. Sweetness is the one quality which the fig-tree felt that it possessed. There is in some human souls a sweetness which imparts a fig-tree flavour to the whole life. When you meet one who possesses this gift moving about among rough ways and persons, consider that you see something far more than merely pleasant, something of exceeding value to the world. III. “ Then said the trees unto the vine, Come thou and reign over us.” Surely there will be no refusal now! The vine cannot stand alone, it needs to be propped. It will leap at the offer of a throne, up which to climb and on which to hang its nodding clusters. It can only do one thing: it can bear clusters of grapes. Ah! but that one thing is of force and value enough to keep the vine steady under temptation. “ Should I leave my wine,” etc. As there are some human lives with sweetness in them as their main element, so there are some with this brighter, racier quality, which “ cheers” and animates the spirits of others. Be a vine if you can be nothing more; distil and distribute the wine of life. IV. Now, at length, we go to the coronation. The trees have found a king. “ Then said all the trees unto the bramble, Come thou and reign over us.” Accepted as soon as offered! The bramble needs no time for deliberation. It accepts the crown at once. Look at the bramble or spiky thorn of Palestine with its long straggling branches. It has no “ fatness” to leave, like the olive-tree; no “ sweetness,” like the fig-tree; no clusters, like the vine. It casts no shadow, like the oak. It has nothing but sharp, piercing spikes, and of these it has abundance; every branch is full of them--and yet hear how the mean creature speaks! “ If in truth ye anoint me king over you” --as if it were the most natural thing in the world that they should; as if it were thinking of its ripe baskets of fruit, and of the weary pilgrims it had sheltered. “ if in truth ye anoint me king!” Think of it, in presence of them all! The cedar, nodding his dark plumes; the oak, with castled strength of stem and branch; the beech, in its sylvan beauty; the palm-tree, with its cylindrical stem and feathery leaves, and bounteous burden of dates; “ and the fir-tree and the pine-tree and the box together” ; and those that have declined the honour--to all these it says, “ Come and put your trust in my shadow!” The unbounded impudence of this address is remarkable, and would be amusing if it were not connected with peril to the whole arboreous kingdom. This peril the bramble knows, and has the art to hold it out in audacious menace. “ If not, think of it well. You have gone too far to go back, you are now in my power; and that the noblest among you shall feel the first, in case of the least show of opposition.” Society, in all its sections, is full of bramble men, who are striving for every sort of personal elevation and advantage. By the picture in this parable I want you to scorn the principles they act upon; and to despise the honours and advantages they win! (A. Raleigh, D. D.)Jotham’ s parable We find instruction in the parable by regarding the answers put into the mouth of this tree and that when they are invited to wave to and fro over the others. There are honours which are dearly purchased, high positions which cannot be assumed without renouncing the true end and fruition of life. One for example, who is quietly and with increasing efficiency doing his part in a sphere to which he is adapted, must set aside the gains of long discipline if he is to become a social leader. He can do good where he is. Not so certain is it that he will be able to serve his fellows well in public office. It is one thing to enjoy the deference paid to a leader while the first enthusiasm on his behalf continues, but it is quite another thing to satisfy all the demands made as years go on and new needs arise, When any one is invited to take a position of authority he is bound to consider carefully his own aptitude. He needs also to consider those who are to be subjects or constituents, and make sure that they are of the kind his rule will fit. The olive looks at the cedar and the terebinth and the palm. Will they admit his sovereignty by and by though now they vote for it? Men are taken with the candidate who makes a good impression by emphasising what will please and suppressing opinions that may provoke dissent. When they know him, how will it be? When criticism begins, will the olive not be despised for its gnarled stem, its crooked branches and dusky foliage? The fable does not make the refusal of olive and fig-tree and vine rest on the comfort they enjoy in the humbler place. That would be a mean and disbonourable reason for refusing to serve. Men who decline public office because they love an easy life find here no countenance. It is for the sake of its fatness, the oil it yields, grateful to God and man in sacrifice and anointing, that the olive-tree declines. The fig-tree has its sweetness, and the vine its grapes to yield. And so men despising self-indulgence and comfort may be justified in putting aside a call to office. The fruit of a personal character developed in humble, unobtrusive natural life is seen to be better than the more showy clusters forced by public demands. Yet, on the other hand, if one will not leave his books, another his scientific hobbies, a third his fireside, a fourth his manufactory, in order to take his place among the magistrates of a city or the legislators of a land, the danger of bramble supremacy is near. Next a wretched Abimelech will appear; and what can be done but set him on high and put the reins in his hand? Unquestionably the claims of Church or country deserve most careful weighing, and even if there is a risk that character may lose its tender bloom, the sacrifice must be made in obedience to an urgent call. For a time, at least, the need of society at large must rule the loyal life. The fable of Jotham, in so far as it flings sarcasm at the persons who desire eminence for the sake of it and not for the good they will be able to do, is an example of that wisdom which is as unpopular now as ever it has been in human history, and the moral needs every day to be kept full in view. It is desire for distinction and power, the opportunity of waving to and fro over the trees, the right to use this handle and that to their names, that will be found to make many eager, not the distinct wish to accomplish something which the times and the country need. Those who solicit public office are far too often selfish, not self-denying, and even in the Church there is much vain ambition. But people will have it so. The crowd follows him who is eager for the suffrages of the crowd, and showers flattery and promises as he goes. Men are lifted into places they cannot fill, and after keeping their seats unsteadily for a time they have to disappear into ignominy. (R. A. Watson, M. A.)Forms of usefulness in life What special advantages of life, what particular forms of usefulness and comfort, Jotham had in view, if he had any, in choosing these particular trees, it is not easy to say. But it is obvious that he meant in a general way to point out that there are two or three functions, or employments, or ways of spending life, so much worth a man’ s while continuing, that he is wise in refusing to abandon them for the sake of what may seem a better position. It is very desirable that men should see the advantages of their own position, for nothing is more enervating than a craving after change, and nothing more delusive than the fancy that almost any other position would be better than our own. The “ fatness” which the olive was not disposed to forsake in exchange for high position, may very naturally be supposed to symbolise the usefulness which belongs to many obscure positions in life. If we are filling a place that somebody must fill, if we are doing work which some one must do, then we should be cautious how we seek change. Moreover, in the life of most of us, the usefulness of our daily occupation is by no means the whole measure of our usefulness. We are mixed up in life with persons who are entangled in difficulties, who are full of faults, who are needing help: wherever we go, in whatever occupation we spend our time, we find this to be the case; and he is a happy man who can disentangle the sinner from the meshes of his sin and pluck his feet out of the net, who can let some tempted person have the strengthening influence of his society, who can give advice that saves from misery or loss. Again, many lives are soured and rendered wretched to all connected with them, because it is not recognised that sweetness is that to which they are specially called. The fig-tree did not think it was a necessary of life; it did not flatter itself men could not live without figs; but it was modestly and reasonably conscious that by bearing figs year after year it did add an element of a most desirable kind to the life of man. Taking the mere word of the fable, the “ sweetness” of the fig, every one knows what a blessing in a household is even one sweet temper, one disposition that is not ruffled, that does not take offence, that does not think every one else in the wrong, that does not vaunt itself, but is quiet, reasonable, patient, meek. Peremptoriness is not always equivalent to efficiency. Any one who has tried to catch an unbridled horse in a field knows how little persuasive power there is in violent language. The assumption of a tone of authority or infallibility defeats the ends of persuasion quite as certainly as the admission of a tone of entreaty destroys the authority of one who should rightfully command. But a third lesson for individuals in private life, which we gather from this fable, is how contemptible a thing is display and worldly honour, and what is called style. People will not be content to live comfortably, to be moderate in their expenses, quiet in their ways; but must be doing as other people do, must commit the same extravagancies, even though they have really no taste for them; must deny themselves the enjoyments they prefer, that they may seem to enjoy themselves like their neighbours; bind themselves religiously to do many troublesome things, for no other reason whatever than that it is expected of them. The consequence is that the spirit becomes false, and the life is worn out by useless forms and meaningless labour; the useful services which might be rendered are neglected, and time cannot be found for them. In conclusion, Jotham shall not have spoken this parable in vain for us if we carry away from its perusal the settled conviction that in life there is something better than mere show or the mere attainment of the rewards accorded by the world to its successful men. The real value of human life does not lie on the surface; lies, indeed, so deep that very many people never see it at all. There are circumstances so afflicting and straitened, so very tormenting and hampering, that we are apt to think we do well if only we do not cry out and let all the world know how we suffer; but there is a better thing to do always, and that is, to set ourselves with patience and humble self-crucifixion to think of others and do our best for them. In the worst circumstances, in circumstances so perplexing we know not how to act, there always remains some duty we are aware of, some kind and loving thing we can do, and by doing which other duties become clearer. (Marcus Dods, D. D.)The olive-tree said . . . Should I leave my fatness?--The refusing of leadership I. The varieties which God has made among men. II. The temptations to which we are exposed to be untrue to our distinctive nature and position. III. The evil which would arise from our going out of our true place to obtain a vulgar power. IV. The wise conduct of some in resisting the injurious temptations addressed to them. V. Those who refuse formal rule may be kings in their spheres notwithstanding--nay, all the more. VI. The world’ s king is often the bramble after all. (W. Morison, D. D.)The faithful olive-tree The fable teaches that temptations will come to us all, however sweet, or useful, or fruitful, even as they came to the fig, the olive, and the vine. These temptations may take the shape of proffered honours; if not a crown, yet some form of preferment or power may be the bribe. I. Apparent promotions are not to be snatched at. The question is to be asked, “ Should I?” Let us never do what would be unbecoming, unsuitable, unwise (Genesis 39:9). Emphasis is to be laid on the “ I.” “ Should I?” If God has given me peculiar gifts or special grace, does it become me to trifle with these endowments? Should I give them up to gain honour for myself? (Nehemiah 6:11). A higher position may seem desirable, but would it be right to gain it by such cost? (Jeremiah 45:5). It will involve duties and cares. “ Go up and down among the trees” implies that there would be care, oversight, travelling, etc. These duties will be quite new to me; for, like an olive, I have been hitherto planted in one place. Should I run into new temptations, new difficulties, etc., of my own wanton will? Can I expect God’ s blessing upon such strange work? Put the question in the case of wealth, honour, power, which are set before us. Should we grasp at them at the risk of being less at peace, less holy, less prayerful, less useful? II. Actual advantages are not to be trifled with. “ Should I leave my fatness?” I have this great boon, should I lightly lose it? It is the greatest advantage in life to be useful both to God and man: “ By me they honour God and man.” We ought heartily to prize this high privilege. To leave this for anything which the world can offer would be great loss (Jeremiah 18:14; Jeremiah 2:13). Our possession of fatness meets the temptation to become a king. We are happy enough in Christ, in His service, with His people, and in the prospect of the reward. We cannot better ourselves by the move; let us stay as we are. We may also meet it by the reflection that the prospect is startling: “ Should I leave my fatness? “ For an olive to do this would be unnatural: for a believer to leave holy living would be worse (John 6:68). That the retrospect would be terrible: “ leave my fatness.” What must it be to have left grace, and truth, and holiness, and Christ? Remember Judas. That even an hour of such leaving would be a loss. What would an olive do even for a day if it left its fatness? That it would all end in disappointment; for nothing could compensate for leaving the Lord. All else is death (Jeremiah 17:13). That to abide firmly and reject all baits is like the saints, the martyrs, and their Lord; but to prefer honour to grace is a mere bramble folly. III. Temptation should be turned to account. Let us take deeper root. The mere proposal to leave our fatness should make us hold the faster to it. Let us be on the watch that we lose not our joy, which is our fatness. If we would not leave it, neither can we bear that it should leave us. Let us yield more fatness, and bear more fruit: he who gains largely is all the further removed from loss. The more we increase in grace the less are we likely to leave it. Let us feel the more content, and speak the more lovingly of our gracious state, that none may dare to entice us. (C. H. Spurgeon.)The fig-tree said . . . Should I forsake my sweetness?--Self-fulfilment There was to the fig-tree no excellency like that of meeting adequately its own ends and of fulfilling its own inborn purpose. The fig-tree was not created to be a king among the trees. That was not its selected part or its appointed task. The oak and the cedar might be great in strength, the ash and the willow might be exalted for beauty, but in its own way of being great the fig-tree had a dignity all its own; measured by what it was meant to be and by what it was meant to do it might rest, secure for all time of usefulness and of honour. The real measure of the success or failure of each life is thoroughly and exactly the measure of its self-fulfilment. Centuries afterwards a Greek philosopher laid hold of this same principle, and he gave to it a more philosophical interpretation, a profounder application to the life of man; but Aristotle did not teach the lesson of it more finely, he did not illustrate it more happily, than had been done before in this passage. The measure of the success or failure of each life is thoroughly and exactly the measure of its self-fulfilment. As with the fig-tree, it is the excellency of man to live and to be fruitful in those powers which are distinctly his own; to be rational because he alone is truly rational; to be moral because he alone is moral; to be spiritual because he alone within the earth is breathed upon from a higher world, and hears with a deeper hearing a music and a song which hath not been uttered, Nature and God alike ask of man not the life of the tree or of the brute or of the angel, but the life of man as man. For man to turn from the culture of that rational and moral life which is distinctively his own, for man to yield his own peculiar task, for him to forsake the high inheritances of rational freedom and of moral purpose, is to tear from his own experience, to cut from out his history, the very justification of his existence in the world. Let him look well to that. It is not his life to be merely strong. When we look for strength we will not look to him. We will not look for strength to man, but to the deep-settled hills laid strong and sure among the rocks; to the wild waters of the flood as they beat and scream in their ruin of the land; to the winds of heaven as they fall sharply upon the sea; to the great fish within the deep; to the huge beast within the forest; to a thousand things in earth and sky; but we will not look for strength to man. Nor is it man’ s life or woman’ s to be merely beautiful. When we look for beauty we will not look to man, but we will look far out upon some deep blue quiet of the hills, to the unfolding glories of the new day, to the sweet radiance of those tears which the dying night has left upon the flowers; we will look to corals of the sea, to diamonds from the under-world, to the waving shadows of the forest and the fields. To these we will look for beauty, but not to man. Let man keep and wear the graces which as man are his; let woman be dowered in those beauties which are all and peculiarly her own; but let that motive die within us which has no task for man or woman but those sad and empty services of flesh, those weak apparent shows of lust or ease or wealth. Oh, for men whose first and thorough task will be that of being men! Oh, for women whose souls and hearts are set deeply in the purpose of being and of serving under woman’ s name in those causes which are all her own, among those dignities and sanctities which make with men her queenliness and saintliness for ever! If there is need to-day for a humanity which is human--for manly men, for womanly women, for childlike children--there is need also for a churchly Church. Institutions as well as individuals have their primary uses and their distinctive life. The Church, too, if she is to continue among men, must act truly and deeply from her own powers, must be strong in a Church’ s spirit, instinct and eager with the Church’ s mission. The life of the Church may have its social aspect, it may have in a sense its business aspect, it has been forced to have in certain quarters an aspect which is purely political; but the measure of her exclusive and especial triumphs along lines like these is exactly the measure of man’ s detestation of her cause. The Church, to be the Church, must be primarily and essentially religious. There are individual Churches which are not successful in any sense, but the Church which is successful in the life God sends her out to live, that Church which in a religious sense is a success must be a success in all senses and for all wise and honourable work. (E. G. Murphy.)The bramble said.-- Bramble rule; or, the people and their leaders I. That the people have a conscious want of leaders, and they are not particular in their choice of them.1. The people in every age have needed leaders in every department of life--mercantile, artistic, political, and especially religious. The uncultured masses have ever been ignorant, credulous, servile. 2. And they are conscious of their want. This arises from-- (1) An instinctive faith that there is somewhere an unpossessed good for them. (2) A consciousness that they are incapable of reaching it themselves. (3) A conviction that there are members of the race superior to themselves, 3. That the people are not particular in their choice of leaders. They do not generally follow the greatest men. Men of inferior capacity and uncultivated nature are scarcely qualified to appreciate the highest form of greatness. Great men to them are masters whom they martyr. II. That inferior men are often more ready to assume the responsibility of leadership than great ones. The greater a man is, the less taste he has for a conventional greatness, the greater resources he has in himself, and more disposed is he to work in the glorious realms of principles than amidst the din of social parties. Great men build their own thrones, and establish their own empires. III. That leadership in the hands of inferior men is ever fraught with mischief.1. Small men can do great mischief. 2. The higher the office they reach, the greater the mischief they can effect. Learn--1. The sad condition of the world.2. The transcendent worth of the gospel. Christ is just the Leader needed. (Homilist.)Pulpit brambles; or, a vacant Church making a choice of a minister 1. Jotham’ s parable is full of interest. (1) On account of its antiquity. First on record.(2) The spirit of its delivery. Full of the humorous.(3) The sarcasm it contains. The satiric is a most useful gift to the Christian teacher, when guided by the hand of wisdom. 2. The principle contained in the parable is, that the highest places ought to be occupied by the best of men, and that the bramble people should never be allowed to occupy a position of greatness. 3. From Jotham’ s parable the following remarks are suggested-- (1) That it is a time of great responsibility to Churches when making choice of a minister. Christ spent a night in prayer before He ordained His apostles. (2) That Churches sometimes show a great want of shrewdness in their choice of a minister. (3) That Churches ought to keep a view to the practical in giving a call to a minister. (4) That very often we find the most insignificant ministers are the most ready to accept invitations from large Churches. (5) That a stated ministry is advantageous to Churches. (6) That great evils follow in the choice of unsuitable ministers. (7) That Churches will never reach their true position while their pulpits are filled with brambles. Conclusion--1. That the ministerial life is one of great sacrifice. 2. That most frequently the ministerial brambles are blessed with unanimous calls. 3. That the men of small talent, almost without exception, are full of vanity. 4. That the great force of the bramble pulpit is in destruction. 5. Some of our large Churches have frequently been deservedly punished when they have lost their old minister. (Homilist.)King Bramble and his subjects Why were the trees so willing to enthrone “ Bramble” ? The trees argued: “ If we make Bramble king, he will never find fault, and never dare chide us for shortcomings--he is so puny and worthless compared with us.” So men reason, all over the globe. Do you know why men possessing just as much good common-sense as you have, still cling to idols in heathen lands? Many of them know as well as we do that their idols are worthless. Why keep them? Because with these for gods, they make religion as base and sensual as they desire. But we need not search heathen lands. In our own midst are people who serve King Bramble rather than King Jesus. I. The bramble of intemperance. Do you suppose that any boy ever starts out in life with the intention of being a drunkard? He who yields in the least degree is in danger of being overpowered and ruined by this King Bramble. II. Bramble of mammon. Just enough affords more happiness than too much. III. Most dangerous bramble of all is self. We all need to pray for deliverance from the evil which is in our own hearts. One of the most cunning devices by which Satan entraps men is that of making them worship themselves rather than God. (A. F. Vedder.)The bramble 1. How proud the bramble was! “ Come and put your trust in my shadow.” Are boys and girls proud? I think so. And yet they have no more reason to be proud than the foolish bramble. They are entirely dependent on the bounty of a gracious Providence, and He hates pride. But why are we proud? We cannot boast of our clothes--these are given to us by animals. Why, what is more beautiful than the butterfly, that flits about in the sunshine, or the tiny flower growing by the roadside? Both insect and flower appear in better coats than we. 2. Another thing we may notice about the bramble--its insufficiency for shelter. It said to all the trees: “ Come, put your trust in my shadow.” The lesson to be learnt from this parable is the folly of false trust. The Bible in many places warns us against false trusts. It warns us against trusting ourselves. “ The heart is deceitful above all things, and desperately wicked.” He that trusteth in his own heart is a fool.” Some trust in riches. This is not safe. For riches sometimes take to themselves wings and fly away; moreover, they profit not in the day of wrath. Then in whom shall we trust? In the Lord, for we read: “ It is better to trust in the Lord than to put confidence in princes.” We should trust in Him for our salvation. There is none other name under heaven given among men whereby we must be saved. 3. Then, the weakness of the bramble reminds us of its insufficiency for defence. Such a plant could easily be trodden down. The careless ox cannot crush the cedar, or the olive, or the fig-tree so easily as it can crush the bramble. A defence indicates the existence of enemies. You and I have enemies, and it is necessary that we should be guarded against them. They are round us--on every hand. Jesus Christ is not only a shelter, but a defence. 4. The bramble reminds us of sin. Sin is like a thorn. It pierces, it irritates, it wounds. (H. Whittaker.)Misleading self-judgments Many are misled, because they judge themselves too much by the impression they make upon those around them. To them, in that sense, vox populi is vox Dei. If they are popular in their own circle, they think proportionately well of themselves. But this is manifestly an empirical judgment. It depends very much on the circle to which we belong; on the mental and moral attainments of those in it; on the natural affection they cherish towards us, which predisposes them in our favour; and on the ideal they hold generally of character and worth. A solid is buoyant in a liquid in proportion as it is light, and the liquid heavy, floating or sinking according as it is heavier or lighter, bulk for bulk, than the liquid it is in. And similarly we may judge of a man’ s moral and intellectual weight by the kind of society he floats in. The company which will buoy up one man will not sustain another, and in light, frivolous society, a silly, empty fellow may successfully keep on the surface, inflated only with his own self-conceit. In judging ourselves by the opinions of those around us, therefore, let us ask what their opinions are worth, and how far they are determined by principles which will decide eternal destiny. (A. Rowland, B. A.) Judges 9:23 God sent an evil spirit between Abimelech and the men of Shechem.Disunion It is not said that he was judge over Israel, for they were raised up by God, but he ruled and usurped, as tyrants use to do. And to begin first with his prosperity in that God gave him this short time to enjoy his desire, and to domineer as he did, it is to teach us that He doth for some little time give wicked men their longed-for desires; and yet not for that He applaudeth them therein, but that they may have time to repent, and to bethink themselves what they have done, and how they have gone to work, and how many ways they have provoked God. But to go forward: this evil spirit that was sent betwixt them, being the first occasion of their overthrow, was the devil, by whose malice and subtlety ill-will and hatred were kindled betwixt them, and this, with the breaking their promise, doth show us clearly that the league and friendship of the wicked is soon broken off. For why? It hath no good ground. The use whereof is that we make no such wicked and cursed leagues. Secondly, that we account no otherwise of them where they be made, but as of the spider’ s web, soon swept down; and thirdly, praise God highly when we see them broken. And in that it is said that the Lord sent an evil spirit betwixt them, we may note, that though God be not the author of evil, yet that sin which is in the wicked, hidden in their hearts, and never so secret, He bringeth forth at His pleasure, and lets it break out at His commandment, ruling and overruling the same. And they that nourish it in themselves, and do not give it a vent by repentance, may ever justly fear, and do sometime too truly find, that as water pent in breaks out violently in some place or other, even so the sin that is entertained in men’ s hearts shall one time or other break out to their shame in their lives. But as the stink of the dunghill riseth not from the sun, no more doth sin proceed from God. Also, by this division betwixt them we may note, that when God suffers division among the wicked, or an evil spirit any way to lead them, it is to punish their lewd fellowship, and to revenge the sin of both parts, and to make each the other’ s executioner. And yet, oh what a sweet liberty it is thought to be, to enjoy fellowship with such? And first, grudges secretly being conceived, they are nourished by jealousies and suspicions exasperated by daily injuries, till they break out into hatred, and end in extremity. These things are commonly seen, but who beholdeth God’ s justice therein? or is thereby prevented from having anything to do with such? or made wise to lay a better foundation of their amity and friendship. Furthermore, by this, that God would have the blood of the innocent sons of Gideon revenged upon Abimelech and the men of Shechem, He teacheth us that He will revenge the innocents’ cause. The Lord will bless them that bless His, and curse them that curse His. (R. Rogers.) Judges 9:48-49 And Abimelech took an axe in his hand.The storming of the temple of Berith 1. I learn first from this subject, the folly of depending upon any one form of tactics in anything we have to do for this world or for God. Look over the weaponry of olden times--javelins, battle-axes, habergeons--and show me a single weapon with which Abimelech and his men could have gained such complete triumph. It is no easy thing to take a temple thus armed. Yet here Abimelech and his army come up, they surround this temple, and they capture it without the loss of a single man on the part of Abimelech, although I suppose some of the old Israelitish heroes told Abimelech: “ You are only going up there to be cut to pieces.” Yet you are willing to testify to-day that by no other mode--certainly not by ordinary modes--could that temple so easily, so thoroughly, have been taken. What the Church most wants to learn, this day, is that any plan is right, is lawful, is best, which helps to overthrow the temple of sin, and capture this world for God. We are very apt to stick to the old modes of attack. We come up with the sharp, keen, glittering steel spear of argument, expecting in that way to take the castle; but they have a thousand spears where we have ten. And so the castle of sin stands, I propose a different style of tactics. Let each one go to the forest of God’ s promise and invitation, and hew down a branch, and put it on his shoulder, and let us all come around these obstinate iniquities, and then, with this pile, kindled by the fires of a holy zeal and the flames of a consecrated life, we will burn them out. What steel cannot do, fire may. We want more heart in our song, more heart in our almsgiving, more heart in our prayers, more heart in our preaching. Oh, for less of Abimelech’ s sword and more of Abimeleeh’ s conflagration! The gospel is not a syllogism; it is not casuistry; it is not polemics, or the science of squabble. It is blood-red fact; it is warm-hearted invitation; it is leaping, bounding, flying good news; it is efflorescent with all light; it is rubescent with all summery glow; it is arborescent with all sweet shade. 2. Still further, I learn from this subject the power of example. If Abimelech had sat down on the grass, and told his men to go and get the boughs, and go out to the battle, they would never have gone at all, or if they had, it would have been without any spirit or effective result; but when Abimelech goes with his own axe and hews down a branch, and with Abimelech’ s arm puts it on Abimelech’ s shoulder, and marches on, then, my text says, all the people did the same. How natural that was! What made Garibaldi and Stonewall Jackson the most magnetic commanders of this century? They always rode ahead. Oh, the overwhelming power of example! Oh, start out for heaven to-day, and your family will come after you, and your business associates will come after you, and your social friends will join you. With one branch of the tree of life for a baton, marshal just as many as you can gather. Oh, the infinite, the semi-omnipotent power of a good or a bad example! 3. Still further, I learn from this subject the advantage of concerted action. If Abimelech had merely gone out with a tree-branch, the work would not have been accomplished, or if ten, twenty, or thirty men had gone; but when all the axes are lifted, and all the sharp edges fall, and all these men carry each his tree-branch down and throw it about the temple, the victory is gained--the temple falls. Where there is one man in the Church of God at this day shouldering his whole duty, there are a great many who never lift an axe or swing a bough. It seems to me as if there were ten drones in every hive to one busy bee. What broken bone of sorrow have you ever set? Are you doing nothing? Is it possible that a man or woman sworn to be a follower of the Lord Jesus Christ is doing nothing? 4. Still further, I learn from this subject the danger of false refuges. As soon as these Sheehemites got into the temple, they thought they were safe. They said: “ Berith will take care of us. Abimelech may batter down everything else; he cannot batter down this temple where we are now hid.” But very soon they heard the timbers crackling, and they were smothered with smoke, and they miserably died. And you and I are just as much tempted to false refuges. The mirror this morning may have persuaded you that you have a comely cheek; Satan may have told you that you are all right; but bear with me if I tell you that, if unpardoned, you are all wrong. I suppose every man is stepping into some kind of refuge. Here you step into the tower of good works. You say, “ I shall be safe here in this refuge.” The battlements are adorned; the steps are varnished; on the wall are pictures of all the suffering you have alleviated, and all the schools you have established, and all the fine things you have ever done. Up in that tower you feel you are safe. But hear you not the tramp of your unpardoned sins all around the tower? They each have a match. You are kindling the combustible material. You feel the heat and the suffocation. Oh! may you leap in time, the gospel declaring, “ By the deeds of the law shall no flesh living be justified.” “ Well,” you say, “ I have been driven out of that tower; where shall I go?” Step into this tower of indifference. You say, “ If this tower is attacked, it will be a great while before it is taken.” You feel at ease. But there is an Abimelech, with ruthless assault, coming on. Death and his forces are gathering around. “ But,” says some one, “ you are engaged in a very mean business, driving us from tower to tower.” Oh no! I want to tell you of a Gibraltar that never has been and never will be taken; of a bulwark that the judgment earthquakes cannot budge. The Bible refers to it when it says: “ In God is thy refuge, and underneath thee are the everlasting arms.” Oh! fling yourself into it, (T. De Witt Talmage.). Judges 10:14 Cry unto the gods which ye have chosen.Man in trouble crying to his god I. Every sinner is destined to meet with trouble. Personal afflictions; social bereavements; death. II. in great trouble he instinctively cries to his god.1. Every man has a god.2. Every man’ s god ought to be able to help him when help is needed. III. No god can help him in trouble but the true one. (Homilist.)No help in trouble save from God Travellers tell us that they who are at the top of the Alps can see great showers of rain fall under them, but not a drop of it falls on them. They who have God for their portion are in a high tower, and thereby safe from all troubles and showers. A drift rain of evil will beat in at the creature’ s windows, be they never so well pointed: all the garments this world can make up cannot keep them that travel in such weather from being wet to the skin. No creature is able to bear the weight of its fellow-creature, but as reeds break under, and as thorns run into the sides that lean on them. The bow drawn beyond its compass breaks in sunder, and the string wound above its strength snaps in pieces. Such are outward helps to all that trust to them in hardships. (G. Swinnock.)Helpless gods It is a most grievous casting them in the teeth, by an ironical mocking of them with their idolatry, as if he should say, “ Now ye prove and see what your gods can do.” As Elias did the like to the prophets of Baal. Therefore by thus speaking, and bidding them go seek help at their idols’ hands, they having shaken off the Lord, he teacheth us that they whom we have served, and committed ourselves to, must pay us our wages, and to them the Lord justly doth and will send us to their patronage in our greatest need, even to our horror, yea, destruction, if He take us not, as He did these here, to His mercy. They therefore that have trusted, and still do in man, and have made flesh their arm, shall know by experience one day that they have trusted to a bruised reed. Briefly to conclude this doctrine with some other uses thereof, we see secondly by this that God doth import no less than that (by the law of like equity, and by virtue of a far stronger covenant) if this people had persisted faithful in His service He could not have denied their suit for help and defence against their enemies. Thirdly, these words note out this, that it is wisdom for a man to bestow his chief cost there whence he looks for best recompense and acknowledgment in the time of most need. A man is not ashamed of that labour which hath brought him in plentiful gain, but of that which answers not his cost and hope. Men that have run themselves out of breath all their life, groping after a blind happiness, in their unprofitable, superstitious, profane course, at length, seeing themselves deceived, wish they had served a Master who might have saved them and received them into everlasting habitations. Thus the Lord is fain to upbraid men (though not by word, saying, “ Go to your idols,” yet in effect, in that He leaveth them shiftless), or else who should persuade one of a hundred that he soweth among thorns, or loseth his labour and cost, when he casteth it and himself away upon idols? (R. Rogers.)The misery of forsaking God I know not how anything can be imagined more sublime, more edifying, or more truly affecting than the delineations of the moral character of the Almighty Governor of the universe, afforded us by Scripture. Immensity of power, combined with the most unrestricted condescension to the wants of the meanest of His creatures; and purity, which charges the very heavens with comparative uncleanness, united with plenitude of compassion. Perhaps, however, there is no passage in the book of the Old Testament more completely to this purpose than the text. Now, be it remembered, that a correct theory of the Divine Being, and sound views of practical morality, are as closely connected with each other as cause and effect. All real morality being the adaptation of our actions to some authentic first rule, and that rule being the presumed will of the great Being who has an undisputed claim to our obedience, it follows as a matter of course that, in order that our standard of morals should be high, our notions of Him to whose approbation that standard is referable should be high in a like proportion. We might as well expect the subsequent course of a stream to be more elevated than its fountain as imagine holy and perfect actions to proceed from belief in an imperfect or impure deity. This con- sideration will at once show us that spiritual debasement is a necessary result of false worship; and will point out the fallaciousness of that favourite assertion of the unbeliever, that accuracy of our abstract notions respecting the Deity is of no consequence provided our practical theory of morality be correct, And now, then, by this infallible test let us try the Christian revelation, comparing it with all that the most plausible surmises of pagan philosophy, or of modern infidelity, have at any time suggested in opposition or rivalry to it. The more substantial theories of paganism on this subject lie in very small compass. It is true that the better disposed heathens in all ages have, from an instinctive feeling of religion, been ready to admit the occasional intervention of Providence with the affairs of mankind, and something like a general system of rewards and punishments, having reference to the morality of human actions. These opinions, however, so far as they went, were, I believe, on all such occasions, rather the spontaneous suggestion of the moral feeling within them, acting against theory, than the result of any deliberate assent of the understanding, founded upon rational inquiry. In fact, I know only of two views of the great question, “ What is God?” or, “ What is the great moral sanction for the guidance of man’ s actions?” as taken up after mature deliberation by the philosophers of antiquity, which can lay claim to the character of a regular system; the one is that adopted by the Stoics, which pronounces virtue to be so intrinsically lovely in itself as, under all external circumstances, to prove its own reward; the other, that which, though not formally avowed, would, if strictly reasoned out, necessarily result from the principles of the Peripatetics, which, considering the Creator of the universe as the summit of all possible perfection, would represent Him as eternally wrapt up in the contemplation of His own transcendental nature, and consequently indifferent to the vicissitudes which may befall inferior beings. Now it is obvious that both these views, either if entertained as physically true, as affording a substantial first principle of religious morality, are quite unsatisfactory and inoperative. Strange, then, as the proposition may sound in the ears of those who have not been accustomed to consider the doctrines of paganism in all their strictness and in all their consequences, it is undoubtedly true that the belief in a Being at once all perfect in His own nature, and yet at the same time watchfully attentive to all that passes in the creation beneath Him, is the result of revelation only. Our natural reason not only never could have arrived at such a conclusion, but in fact, at the first blush of the question, it absolutely recoils from it. Can God really regard, not merely perishable man, but even the very worms that creep at our feet? Our first impulse, when we consider the presumed impassiveness of its nature, is to say, “ Certainly not.” How can He be at once complete in His own perfection and happiness and accessible to prayer; or, in other words, liable to be influenced by causes external to Himself? Our natural reason is quite unequal to the solution of this difficulty. It is only, I repeat, when we reflect how entirely the whole sum and substance of religion, the elevation of our souls, the establishment of all morality, and the consequent entire welfare of society turn upon this very doctrine, that we learn how much more complete is the revealed wisdom which is from heaven than that which it is given to unassisted man to find out. The question is, not what God might have done, but what He actually has done. The infidel may try to get rid of the difficulty by turning the whole discussion into ridicule, and attempting to show that human life, and all connected with it, is merely like a feverish dream or an ill-told tale without object or connection. The worldly man may assert that, after all that may be said against it, life is still a state of tolerable ease and comfort, and contented with living like the brutes, may think it unnecessary to inquire further; or the more stern philosopher, arguing upon the principles of the ancient Stoics, may assert, contrary to self-evident fact, that life in reality possesses no evil for the truly wise, and that the theory of a future state is not necessary for the vindication of the ways of Providence. But meanwhile the really painful circumstances of our existence will make themselves felt, whether we will or not; and, if we would explain them in a manner satisfactory to our highest notions of God’ s goodness, we must have recourse to our Bible. I do not, indeed, say that even in our Bibles we shall find all our difficulties removed. Very far from it; but I do say, that the Bible presupposes the existence of all these very difficulties; that the theory of the Bible would be false did we not find the world precisely what we do find it; and that the great object of the Bible is to show how this very state of things (the great stumbling-block of every other form of religious belief) is part and parcel of the Divine arrangements for the accomplishment of God’ s wise and beneficent purposes. Let us pass on to the inferences resulting from these momentous facts. Consider, then, in what a new position, with respect to everything around us, we are all of us placed by this circumstance of the intimate, and almost social, connection which revelation thus declares to exist between ourselves arid our Maker. What a vast interest is communicated to the whole tenor of our existence when we recollect that we are not, as heathen speculation would teach us, placed as in a dreary moral solitude, withdrawn from the superintendence of the Divine mind, who has other and better occupations than to trouble Himself with the details of our sorrows or of our pleasures, of our good or of our bad actions; but that we subsist day and night under His all-searching eye; that not a thought passes through our breasts, not a word escapes our lips, but is pregnant with the consequences of our future weal or woe; that every apparent blessing, every seeming evil with which we are visited, has its peculiar errand and object, viz., the disciplining of our hearts, and the preparing us for immortality! (Bp. Shuttleworth.). Judges 11:1-33 Jephthah the Gileadite.Jephthah It is common to regard Jephthah as one of the wildest characters of the Bible--a rough and heedless man; alike rash in vowing and heartless in fulfilling; one whom it is strange to find in the eleventh chapter of Hebrews. Jephthah was neither a godless nor a selfish man. Not godless, for we find in the brief annals of his life more copious recognition of God than in the case of most of the other judges; and not selfish, because, forgetting his private wrongs, he devoted his life to the service of his country, and, overcoming his strongest feelings of natural affection, he did with his daughter according to his vow. We shall be nearer the truth if we regard Jephthah as a good man, sadly misguided; a man roughly trained, poorly educated, and very deficient in enlightened views; wishing to serve God, but in great error as to what would prove an acceptable service; a man in whose religion the ideas of his neighbours of Moab and Ammon had a strong though unknown influence; one who, with the deepest loyalty to God, had unconsciously come under the delusion that Jehovah would accept of such an offering as the neighbouring nations offered to their gods. In trying to estimate Jephthah aright it is necessary that we bear his early history vividly in mind. He had the grievous misfortune to have a wicked mother, a woman of abandoned character; and as in these circumstances his father could not have been much better, his childhood must have been very dreary. No good example, no holy home, no mother’ s affection, no father’ s wise and weighty counsel. If Jephthah owed little to his parents, he owed less to his brothers. If he knew little of the sunbeams of parental love, he knew less of the amenities of brotherly affection. By his brothers he was, as we may say, kicked out from his father’ s house; he was driven forth into the wide, wide world, to shift as he might; and this under the influence of a motive all too common, but which in this case appears in all its native repulsiveness. It was to prevent him from sharing in his father’ s inheritance; to keep to themselves the largest possible share. A wretched revelation truly of family spirit! None of the dew of Hermon here. The life to which, in these circumstances, Jephthah resorted was wild and rough, but was not considered immoral in those wild times. He became a freebooter on the borders of Moab and Ammon, like many a borderer two or three centuries ago in Cumberland or Wigton; carrying on an irregular warfare in the form of raids for plunder; gathering to himself the riff-raff of the country-side. The occupation was very unfavourable to a religious life, and yet somehow (such is the sovereignty of grace) Jephthah evidently acquired deep religious impressions. He was strong against idolatry, and that not merely because it was the religion of his enemies, but because he had a deep regard for the God of Israel, and had been led in some way to recognise the obligation to serve Him only, and to be jealous for His glory. And, partly perhaps through the great self-control which this enabled him to exercise, and the courageous spirit which a living belief in such a God inspired, he had risen to great distinction as a warrior in the mode of life which he followed, so that when a leader was needed to contend with the Ammonites, Jephthah was beyond all question the man most fitted for the post. It is very singular how things come round. What a strange feeling Jephthah must have had when his brothers and old neighbours came to him, inviting and imploring him to become their head; trying as best they could to undo their former unkindness, and get him, for their safety, to assume the post for which not one of them was fitted! It is amazing what an ill-treated man may gain by patiently biding his time. In every history there are parallel incidents to that which now occurred in the ease of Jephthah--that of Coriolanus, for example; but it is not every one who has proved so prompt and patriotic. He gave way to no reproach over the past, but only made conditions for the future which were alike reasonable and moderate. His promptness supplies a great and oft-needed lesson for Christians; showing how ready we should be to forgive and forget ill-treatment; to return blessing for cursing, and good for evil. But let us now notice what was peculiar in Jephthah’ s mode of accepting office. In contemplating the prospect of the Ammonites being subdued, it is not he, but Jehovah, whom he regards as the victor. (Judges 11:9); and after he has been made head and captain he utters all his words before the Lord at Mizpeh (verse11). And now it was that he made his fatal vow. He made it as a new pledge of his dependence on God, and desire to honour Him. The strangest thing about the transaction is, that Jephthah should have been allowed in these circumstances to make such a vow. It was common enough in times of great anxiety and danger to devote some much-valued object to God. But Jephthah left it to God, as it were, to select the object. He would not specify it, but would simply engage, if he should return in peace from the children of Ammon, to offer to the Lord whatever should come forth from the doors of his house to meet him. It seemed a pious act to leave to God the selection of that object. Jephthah’ s error lay in supposing that God would select, that God would accept the responsibility which he laid upon Him. What followed we hardly need to rehearse. But what became of Jephthah’ s daughter? Undoubtedly the weight of evidence is in favour of the solution that, like Iphigenia at Aulis, Jephthah’ s daughter was offered as a burnt-offering. It is a shocking thought, and yet not inconsistent with the supposition that essentially Jephthah was a sincere and loyal servant of God. We must remember that he was an unenlightened man, ill brought up, not possessing the cool, well-balanced judgment of one who had calmly and carefully studied things human and Divine with the best lights of the age, but subject to many an impulse and prejudice that had never been corrected, and had at last become rooted in his nature. We must remember that Gilead was the most remote and least enlightened part of the land of Israel, and that all around, among all his Moabite and Ammonite neighbours, the impression prevailed that human sacrifices were acceptable to the gods. This remarkable narrative carries some striking lessons.1. In the first place, there is a lesson from the strange, unexpected, and most unseasonable combination in Jephthah’ s experience of triumph and desolation, public joy and private anguish. It seems so unsuitable, when all hearts are wound up to the feeling of triumph, that horror and desolation should come upon them and overwhelm them. But what seems so unseasonable is what often happens. It often seems as if it would be too much for men to enjoy the fulfilment of their highest aspirations without something of an opposite kind. General Wolfe and Lord Nelson dying in the moment of victory are types of a not infrequent experience. At the moment when Ezekiel attains his highest prophetical elevation, his house is made desolate, his wife dies. The millionaire that has scraped and saved and struggled to leave a fortune to his only son is often called to lay him in the grave. Providence has a wonderful store of compensations. Sometimes those who are highest in worldly position are the dreariest and most desolate in heart. 2. Another striking lesson of Jephthah’ s life concerns the errors of good men. It dissipates the notion that good men cannot go far wrong. But let us learn from Jephthah all the good we can. He was remarkable for two great qualities. He depended for everything on God; he dedicated everything to God. It is the very spirit which the gospel of Jesus Christ is designed to form and promote. Jephthah was willing, according to his light, to give up to God the dearest object of his heart. One thing is very certain. Such sacrifices can be looked for from none but those who have been reconciled to God by Jesus Christ. To them, but only to them, God has become all in all. They, and they only, can afford to sacrifice all that is seen and temporal. (W. G. Blaikie, D. D.)Why are ye come unto me now when ye are in distress?--The elders of Gilead got into trouble, and they said, “ We are in distress; ‘ we turn again to thee,’” etc. Jephthah mocked them, and said, “ If I fight for you and win ‘ shall I be your head?‘” Who can tell how suggestively he uttered the word “ your” ?--head of a mob of ingrates--“ your” : and his heart said, “ Ha, ha! ‘ Why are ye come unto me now when ye are in distress?’ Why did you not come twelve months ago? Why did you not come when the feast was on the table smoking hot? Why did you not ask me to the dance and the revel and the high glee of Gilead? Here you are like a number of whipped hounds coming to me in your poverty and weakness and humiliation; you have come to the bastard.” It was not a resentful speech: it was the eloquence of a noble man. Some people can only be taught when they are whipped. These people belonged to that bad quality. Have we not here a revelation of human nature? Can we boast ourselves against the elders of Gilead and say we are of a higher quality? Are we not all guilty before one another in this very respect? There are some men we never write to except when we want something. They never received a friendly letter from us in their lives. The moment we come into distress or difficulty then we write to those men and call them friends. We pay our friends unconsciously a high tribute by going to them again and again in our distress. Our going, being translated into language, means, “ We have come again; every other door is shut against us; this kind, hospitable home-door was never thrust in our faces, it was always opened by some kindly hand: the last time we came it was for help, we have come on the same errand again.” This may be mean enough on our part, and yet there is an unconscious tribute to the very friends whom we neglected in the time of our strength and prosperity. See how this same question penetrates the whole warp and woof, the whole web of life and thought. Sometimes it is the Church that asks the question. The Church says to some applicants for admission, “’ Why are ye come unto me now when ye are in distress?‘ You never come in the summer-time you never come in the fair weather: why are ye come to me now when ye are in distress? What has brought you? Which of God’ s constables has arrested you and planted you in this prison? Trouble is your gaoler, and he has turned the key of the prison upon you in Church.” There are people we use thus meanly, and the Church may be used often on this low ground. We go when we are sad. But are we aware that here also we are paying an unconscious tribute to the Church and to everything that is centralised and glorified by that Divine emblem? The Church wants you to come in the time of distress. The Church is not an upbraiding mother. She may utter a sigh over you as she sees your ragged And destitute condition, but she admits you all the same and tells you to go up higher. If our friends can ask the question of Jephthah, if the Church can put the same inquiry, so in very deed and in the fullest significance can the Bible. Who goes to the Bible in the summer-time? The dear old Bible says to many of us, “ What, you back again? What has happened now? Some one dead? property lost? not well? What do you want with me to-day? Tell me your case; don’ t profess you love me and want me for my own sake; tell me what it is you want before you begin, and I will open at the place.” It is God’ s book, because it is so lovely and so sweet and so large of heart. So far we have taken an advancing line. We began with our friends, we passed through the Church, then we went to the Bible, and now we go to God. This is the Divine inquiry: “ Why are ye come to Me now when ye are in distress?” This is the great hold which God has upon us all. His family would be very small but for the distress of the world. His heaven can hardly hold His household because of this wearying trouble, this eternal want, this gnawing worm of discontent. (J. Parker, D. D.)Jephthah vowed a vow unto the Lord. Jephthah’ s vow I. How the Lord suffereth good men and wise men to snare themselves, and bring needless sorrows and woes on themselves by temerity and rashness (1 Samuel 25:34; Matthew 26:31).1. The folly of man’ s heart, which would walk at large, unconfined within the rules of wisdom; this makes men rash even in the things of God, as here. 2. God’ s just desertion of good men, for their humiliation; and to give them experience of themselves, and how their own wisdom will make them befool themselves, as David did after his rash numbering of the people, and cleave more close to God and His counsel, when they see their own counsels prove fit for nothing but to cast them down. To be well advised in that we do or speak, avoid temerity and rashness, by which, making more haste than good speed, men do but brew their own sorrow. Consider-- 1. That rashness doeth nothing well (Proverbs 15:22). “ Without counsel thoughts come to nought,” and the hasty man, we say, never wants woe. Herod himself, as wicked as he was, was sorry for his rash oath; and yet how mischievous was it, against the life of John Baptist! A man going in haste easily slideth (Proverbs 19:2). 2. A note of a man fearing God is to carry his matters with discretion (Psalms 112:5). “ The fear of the Lord is the beginning of true wisdom.” 3. The law rejected a blind sacrifice; the gospel requireth a reasonable (Romans 12:1); and all sacrifices must be seasoned with the salt of discretion. 4. Rashness and temerity lays us bare and naked to the lashes of God, of men, and of our own consciences. Rules of direction to avoid this sin of rashness, attended with so much sorrow. First, watch carefully against thine own rashness in--1. Judgment.2. Affections.3. Speeches.4. Actions.5. Passions. Secondly, arm thyself with the rules of Christian prudence to avoid this sin, and the sorrow of it; as knowing that it is not enough to be a faithful servant, but he must be wise too. II. The Lord commonly exalting His servants with some high favour, brings some stinging cross with it, to humble them.1. The Lord spies in us a lewd nature and disposition, even like that of the spider, which can turn everything into poison. There is in the best a root of pride and vanity which in prosperity and warm sunshine sprouteth and grows wonderfully stiff. Paul himself is in danger to be exalted out of measure by abundance of revelation; and therefore the Lord, as a wise physician, adds a dose of affliction to be an antidote to expel the poison of pride, and with a prick lets out the wind of vainglory. 2. This height of honours, success, etc., easily gaineth our affections and delights, and so draws and steals away our delights in the Lord. We are prone to idolise them, and to give them our hearts, and therefore the Lord is forced to pull our hearts from them, and by some buffetings and cooling cards, tells us in what sliding and slippery places we stand, and therefore had need still keep our watch about us, and not pour out our hearts upon such momentary pleasures. 3. We are as children in our advancements who, having found honey, eat too much. If the Lord did not thus sauce our dainties, how could we avoid the surfeit of them? Alas! how would we dote upon the world if we found nothing but prosperity, who are so set upon it for all the bitterness of it. 4. The Lord spies in us an unthankful disposition, who, when He honours us, and lifts us up that we might lift up His name and glory, we let the honour fall upon ourselves. III. God doth often turn the greatest delights and earthly pleasures of His servants to their greatest sorrow.1. From the transitoriness of all outward comforts; here below there is never a gourd to cover our head, but a worm to consume it. And therefore what a man doth chiefly delight in the fruition, he must needs be most vexed in the separation and want of it. 2. From the naughty disposition of our hearts. (1) Hardness of heart which will not yield without such hard and smart strokes. (2) That we can turn all kind of comforts, natural and supernatural, to bewitching vanities, and yield them strength enough to allure us and draw us from the sound comfort of them; there is no ordinance, no creature, no gift, no comfort that can escape us. 3. From the jealousy of God who hath made all His creatures, ordinances, gifts, His servants as well as ours, and cannot abide that any of them should have any place but of servants with us; His zeal cannot abide that they should gain our hearts, or souls, or any power of them from Him, and therefore when men go a-whoring after the creatures, and lay the level of their comfort below the Lord Himself, then He shows the fervency of His zeal, either in removing the gift or them from the comfort of it. IV. All promises to God or man lawful and in our power must be religiously and faithfully performed; of all which, thou openeth thy mouth to the Lord, or before the Lord, thou mayest not go back.1. I say, all lawful promises, for no promise may be a bond of iniquity, and the performance of such is but tying two sins together, as Herod tied to a wicked oath, murder of John Baptist. 2. All promises in our power, for nothing can tie us to impossibilities, as when the bishop makes the priest vow perpetual continency--a thing out of his power and reach. 3. To God or men. (1) To God (Numbers 30:3).(2) To man; fidelity and veracity are of the weighty points of the law (Matthew 23:23). And of the heathen given up to a reprobate sense it is said, they were truce-breakers (Romans 1:30).4. They must be performed religiously and faithfully. To a conscionable performance three things are required. (1) Perform them willingly and cheerfully; for God loves as a cheerful giver, so a cheerful performer. (2) Fully and wholly, not by halves (Numbers 30:3). He shall do all that is gone out of His mouth, not taking away a part, as Ananias and Sapphira (Acts 5:1-42). (3) Without delay; every seasonable action is beautiful. Besides the express commandment (Ecclesiastes 5:4). (T. Taylor, D. D.)Different views held as to Jephthah’ s vow Among Jewish paraphrasts and commentators, the more ancient are mostly of opinion that Jephthah did actually sacrifice his daughter. They censure the rashness of his vow, but they do not appear to doubt that the sacrifice of the maiden was actually made. Some later Jewish writers, however, of great authority, have contended that Jephthah’ s daughter was not slain, but devoted to a life of virginity; being shut up in a house which her father built for the purpose, and there visited four days in each year by the maidens of Israel as long as she lived. Among Christian writers, perhaps all during the first ten centuries--certainly the exceptions, if any, were few and far between--believed that the maiden was sacrificed. Later Christian writers have not been so unanimous. Many, perhaps the majority, of those who have treated upon the subject, hold the opinion which, as we have seen, was universal in the early Church. Many others, of equal learning and eminence, have maintained that Jephthah’ s daughter was not offered by her father as a burnt offering, but that she was permitted to live; among these, there are some who believe with the modern Jews just mentioned, that she was shut up by her father and devoted to a life of seclusion; while others suppose that she was devoted to the Lord’ s service in a life of celibacy, and was numbered during the remainder of her life with the “ women who assemble at the door of the tabernacle of the congregation,” performing duties of sacred service in connection with the worship at Shiloh That Jephthah was “ hasty in opening his lips before God” is generally admitted; although this rashness is singularly in contrast with his cautiousness and skill in negotiating and arguing with the Ammonite, and shows how elements the most opposite may exist in the same character. That he deliberately contemplated as possible the sacrifice of a human being is a supposition scarcely to be entertained of one who is spoken of in the New Testament as a man of faith. Yet that human sacrifices were familiar to him cannot be doubted; and it is possible that familiarity with the rites of the Ammonites, on whose borders he dwelt, and with whom human sacrifices, as is now the case in many parts of Africa, were religious rites of daily occurrence, may have blunted his feelings, and have caused him to forget how odious such offerings were in the sight of God. The excitement of the occasion, however, seems to have bewildered him, so that he forgot everything not immediately connected with his forthcoming expedition. His vow was utterly rash. He did not take time to consider, for example, that if an ass or a dog had first met him coming out of his house on his return, to offer it to the Lord would have been an abomination. Had he bestowed that thought upon the matter which reason itself would teach us to be necessary when we open our lips to our Maker, he could not have failed to reflect that it was possible, nay, likely, that his only and beloved child would be the first to greet him on his return. It was natural that he should offer a vow to the Lord; strange that he should have done it with such impulsive rashness . . . The peculiar expression of the sacred text, that “ her father did with her according to his vow which he vowed, and she knew no man,” may lend plausibility to the opinion, that she was devoted to a virgin life. But against this view there lie three objections, which, when taken together, compel us to adopt the opposite view. The first is, that a celibate life formed no part of her father’ s vow. The second is, that the great distance at which Jephthah was from Shiloh, where the tabernacle was, and the absence of any allusion in all his history to its existence, render the theory of his daughter being transferred thither improbable. The third is, that the misfortune of his birth would alone have prevented such an arrangement. If the sons of a bastard, according to the law of Moses, could not enter into the congregation of the Lord to the tenth generation, it is scarcely probable that Jephthah’ s daughter could have secured admission among the privileged women who rendered service about the tabernacle. We therefore look upon the maiden as having been sacrificed. Upon the gloom of this painful history, however, an ethereal brightness shines. What can be more beautiful, more wonderful, than this pure and lovely maid, brought up among bandits, and far from the tabernacle of God, thus freely and sweetly giving up herself as a thank-offering for the victories of Israel? And who can fail to see, in the story of the meek and self-sacrificing maid, “ a marvellous and mysterious adumbration of a better sacrifice of another soul, of an only child, perfectly free and voluntary, and of virgin holiness and heavenly purity, the sacrifice of Christ, who gave His spotless soul to death for our sakes” ? (L. H. Wiseman, M. A.) Judges 11:34-40I have opened my mouth unto the Lord, and I cannot go back.Retreat impossible I. what we have done. “ I have opened my mouth unto the Lord.”1. We have opened our mouths before the Lord, first, “ by confessing our faith in Jesus Christ.” 2. We have also avowed and declared before the living God that we are Christ’ s disciples and followers. 3. We have opened our mouth to the Lord, next, because as we believe in Jesus Christ, and take Him to be our Master, so we “ have admitted the Redeemer’ s claims to our persons and services, and have resolved to live for Him alone in our days.” We have made a dedication of ourselves to His service, declaring that we are not our own, but bought with a price. 4. We have cast in our lot with His people. II. What we cannot do. “ I cannot go back.” Having once become Christians, we cannot apostatise from the faith. We cannot go back, even by temporary turnings aside.1. If we did go back, we should show that we have been altogether false until now. 2. We should incur frightful penalties. To go back is death, shame, eternal ruin. 3. It would be so unreasonable. If you give up the religion of Jesus Christ, what other religion would you have? If you were to give up the pleasures of godliness, what other pleasures would you have? “ Oh,” says one, “ we could go into the world.” Could you? If you are a child of God you are spoiled for the world. 4. I have no inclination to go back. The man who is married to a good wife thinks to himself, “ If I had to marry again to-morrow morning, she should be the bride, and happy would we be.” And so, if we had our choice to make again, we would choose our dear Lord over again, only with much more eagerness and earnestness than we did at first. 5. We have opened our mouth to the Lord, and we cannot go back because we are so happy as we now are. A man does not turn his back upon that which has become his life and his joy; he is bound to it by the bliss which he derives from it. Can the Swiss forget his country when he listens to the home-music which he heard as a child amidst his native hills? Does not the home-sickness come over him so that he longs to be among the Alps again? Does not the Englishman, wherever he wanders, whether by land or sea, feel his heart instinctively turn to the white cliffs of Albion, and does he not say that with all her faults he loves his country still? Who would cease to be that which he loves to be? 6. And then, besides that, we cannot go back from what we have said, for Divine grace impels us onward. There is a secret power more mighty than all other forces called the force of grace, and this has captured us. III. Something which we must do. If there is a present sacrifice demanded of us, we must make it directly. If there is anything in your business, and you cannot be a Christian if you do it, abjure it at once and for ever. If you are to do this, however, you must ask for more grace. One other admonition to Christian people is this--burn the boats behind you. When the Roman commander meant victory he landed his troops on the coast where he knew there were thousands of enemies, and he burned the boats, so as to cut off all chance of retreat. “ But how are we to get away if we are beaten?” “ That is just it,” said he; “ we will not be beaten; we will not dream of such a thing.” “ Burn the boats” --that is what you Christian people must do. “ Make no provision for the flesh.” Let the separation between you and the world be final and irreversible. Say, “ Here I go for Christ and His Cross, for the truth of the Bible, for the laws of God, for holiness, for trust in Jesus; and never will I go back, come what may.” (C. H. Spurgeon.)No trifling with God “ We have opened our mouth unto the Lord.” It is not what we promised the Church, though in becoming members of it we have promised to fulfil the mutual duties of Christians. It was not what we promised to the minister, though, in the very fact of becoming members of a Church of which he is the pastor we have a Christian duty towards him. It was not what we promised one another, though we all owe something to each other. But we have opened our mouth to the Lord. If a man must trifle, let him trifle with men, but not with God. If promises to men may be lightly broken--and they should not be--yet let us not trifle with promises made to God. And if solemn declarations ever can be forgotten--which they should not be--yet not solemn declarations made to God. Beware, oh! beware of anything like levity in entering into covenant with the Most High. (C. H. Spurgeon.)Do to me according to that which hath proceeded out of thy mouth. A sacrifice of the world to high principle Never in any age, or among any people, was there a more ready or thorough sacrifice of the world to high principle and duty than was made by the daughter of Jephthah the Gileadite. It was made, too, in most trying circumstances. If ever the world seemed bright to her, it must have been when she went forth with timbrels and dances to meet her father. The land of Israel they had so longed for was to be their home--they were to dwell there in peace and honour, high in rank, great in power. It would seem to the daughter of Jephthah as if life were but beginning; the night seemed past and the morning breaking--a morning without cloud. She could not but anticipate a long bright day for her father and herself; and it would be all the more welcome that they had sighed for it so often, and watched for it through a night so dark and so long. It was in these most trying circumstances that the daughter of Jephthah heard from her father’ s lips that he had opened his mouth unto the Lord and could not go back. Yet without one word of reproach or complaint, and without hesitation, she said unto him who had vowed that rash vow, “ My father, if thou hast opened thy mouth unto the Lord, do to me,” etc. Think of her, that child of an outcast--brought up in a heathen land and in a camp--think of her, how pure, how unworldly, how unselfish, how noble in spirit! Think of her patriotism, think of her self-sacrifice, that you may abhor all that is mean and selfish, and worldly and untruthful; and that you may cease to grudge the sacrifices your Father in heaven requires in love and wisdom, and for your own deliverance and safety. (M. Nicholson, D. D.)Let me alone two months, that I may.., bewail my virginity.-- The wail of Jephthah’ s daughter It is this wail of Jephthah’ s daughter that rises from every generation of this world’ s history. What we are all of us called upon to see with our own eyes, and judge with our own hearts, is a similar, or much more grievous waste of all that is good in human nature, of devotedness to country and family, of fine feeling, of the best intellect. Again and again, in our own society, we see the most splendid mental abilities squandered in the quest of what can never be discovered, the truest eloquence and highest moral feeling consecrated to a cause that is not worth lifting a finger to defend. Who has not seen the most precious human feelings wasted, you would say, on worthless people, while they might have fertilised and enriched responsive natures--the noblest devotedness sacrificed to a mere lie, or deception, or mockery? Two months was not too long to weep over the dreadful misguidedness of human actions, and the consequent waste or outward unprofitableness of what is best in human nature. Still, there is a compensating element even here. These companions who sympathised with their friend, and at last decked her as if for her bridal, and gave her into her father’ s hands, must no doubt have felt to the close of life that a world in which anything so tragic could happen was a blighted, melancholy world. Still, as they themselves passed through the various womanly duties that fell to them, and felt still the hold that event had taken; as they told the story of the noble maiden to their own children, and found how it moved and controlled them, and how many, through that example, were urged to more self-sacrificing deeds, and to higher thoughts about what is beautiful and good in life; must not these women sometimes have thought that possibly the real children of Jephthah’ s daughter, those who had truly succeeded to her nature, were more and better than could have been hers, had she lived? If then by family circumstances, or in any other way, we are called upon to sacrifice our own will to what seems a very needless, provoking, and rash plan, what we have to do is to seek to have something of the spirit of Jephthah’ s daughter, and accept our position without a murmur; knowing that, though we do not see how, any more than she did, this may, and will, by God’ s blessing, result in such development of our own character, and such enlargement of our usefulness, as could not otherwise be attained. (Marcus Dods, D. D.)Did with her according to his vow.-- Modern Jephthahs; or, parental immolations In Jephthah’ s vow we see two things--1. A good feeling overcoming the judgment.2. A sense of right leading to an enormous crime. I. Jephthah sacrificed his daughter to the true God. But what are many modern parents doing? Why, offering up their children to false gods!1. The god of idleness. Indolence is ruin.2. The god of worldliness.3. The god of ambition. II. Jepthah sacrificed only the body of his daughter. But parents in these modern times are found immolating the souls of their children; they are made to prostrate their powers, and to yield the Divine sentiments of their nature to idleness, pelf, vanity, fashion.1. Soul immolation is more gradual.2. Soul immolation is more mischievous. It is the ruin of the whole man. III. Jephthah sacrificed his daughter from a noble impulse. No such high feeling prompts parents in these days to sacrifice the souls of their children even to the false and ignominious divinities. They do it either from the spirit of custom, vanity, greed, or ambition. It is a cold-blooded, soulless immolation. If there is any feeling, it is the mere lust of the eye and pride of life. IV. Jephthah sacrificed his daughter with a terrible regret. But modern parents lay the souls of their children on the altar of worldliness, vanity, and sin, not only without any compunction, but with an utter indifference. They see the souls of their daughters running into grubs, butterflies, swine, and heave no sigh of regret. V. Jephthah sacrificed his daughter with her full concurrence. Were worldly parents to say to their daughters at the dawn of their intelligent and moral life, “ We intend to take all the innocency from your young loves--all the sensibility from your young consciences--all the religious poetry from your young natures--and to make you the dolls of fashion, the devotees of a sham life, the victims of a pampered animalism, and thus rifle you of your birthright as immortals” --this would be honest; this would bring the question so thoroughly home to the young heart as would, we think, rouse opposition to the fiendish plan. (Homilist.)The vow performed To Jephthah and his daughter the vow was sacred, irre- vocable. The deliverance of Israel by so signal and complete a victory left no alternative. It would have been well if they had known God differently; yet better this darkly impressive issue which went to the making of Hebrew faith and strength, than easy, unfruitful evasion of duty. We are shocked by the expenditure of fine feeling and heroism in upholding a false idea of God and obligation to Him; but are we outraged and distressed by the constant effort to escape from God which characterises our age? And have we for our own part come yet to the right idea of self and its relations? Our century, beclouded on many points, is nowhere less informed than in matters of self-sacrifice; Christ’ s doctrine is still uncomprehended. Jephthah was wrong, for God did not need to be bribed to support a man who was bent on doing his duty. And many fail now to perceive that personal development and service of God are in the same line. Life is made for generosity, not mortification; for giving in glad ministry, not for giving up in hideous sacrifice. It is to be devoted to God by the free and holy use of body, mind, and soul in the daily tasks which Providence appoints. The wailing of Jephthah’ s daughter rings in our ears, bearing with it the anguish of many a soul tormented in the name of that which is most sacred, tormented by mistakes concerning God, the awful theory that He is pleased with human suffering. The relics of that hideous Moloch worship which polluted Jephthah’ s faith, not even yet purged away by the Spirit of Christ, continue and make religion an anxiety and life a kind of torture. I do not speak of that devotion of thought and time, eloquence and talent to some worthless cause which here and there amazes the student of history and human life--the passionate ardour, for example, with which Flora Macdonald gave herself up to the service of a Stuart. But religion is made to demand sacrifices compared to which the offering of Jephthah’ s daughter was easy. The imagination of women especially, fired by false representations of the death of Christ, in which there was a clear Divine assertion of self, while it is made to appear as complete suppression of self, bears many on in a hopeless and essentially immoral endeavour. Has God given us minds, feelings, right ambitions, that we may crush them? Does He purify our desires and aspirations by the fire of His own Spirit and still require us to crush them? Are we to find our end in being nothing, absolutely nothing, devoid of will, of purpose, of personality? Is this what Christianity demands? Then our religion is but refined suicide, and the God who desires us to annihilate ourselves is but the Supreme Being of the Buddhists, if those may be said to have a god who regard the suppression of individuality as salvation. Christ was made a sacrifice for us. Yes; He sacrificed everything except His own eternal life and power; He sacrificed ease and favour and immediate success for the manifestation of God. So He achieved the fulness of personal might and royalty. And every sacrifice His religion calls us to make is designed to secure that enlargement and fulness of spiritual individuality in the exercise of which we shall truly serve God and our fellows. Does God require sacrifice? Yes, unquestionably--the sacrifice which every reasonable being must make in order that the mind, the soul may be strong and free, sacrifice of the lower for the higher, sacrifice of pleasure for truth, of comfort for duty, of the life that is earthly and temporal for the life that is heavenly and eternal. And the distinction of Christianity is that it makes this sacrifice supremely reasonable because it reveals the higher life, the heavenly hope, the eternal rewards for which the sacrifice is to be made, that it enables us in making it to feel ourselves united to Christ in a Divine work which is to issue in the redemption of mankind. (R. A. Watson, M. A.)Jephthah’ s payment of his vow Jephthah paid his vow. At a frightful sacrifice he gave up what he had promised. When he gave up his daughter he gave up his all. Did Jephthah open his mouth unto the Lord? and have not you who are parents--have not you dedicated your children to the Lord, and vowed that they shall be His? Not rashly, not hastily, but with due deliberation you did so, and that in a holy ordinance appointed by God for the very purpose. Your vow is registered in heaven; is it to be forgotten on earth? You have opened your mouth unto the Lord; will you go back? God asks your children to be presented to Him not as slain, but living sacrifices. You have vowed; are you paying your vows? Do you pray for your children? Do you teach them to pray? Do you speak to them of God and of Jesus, and lead them in the way of holiness? And when your vows require that you should exercise discipline, and when faithfulness to God requires that you should lay upon your children what for the present is not joyous but grievous, do you shrink from it? To spare your feelings, do you shrink from it? Oh, remember Jephthah when you are thus tempted; and think, if you were under such a vow as he was, how you would act. And you children, think of Jephthah’ s daughter. Let her spirit take possession of you. Think how she lived above her own personal and selfish interests; think how she honoured her father and honoured God. (M. Nicholson, D. D.)“ Did with her according to his vow” If he did not offer her as a burnt-offering, then he did not do with her according to the vow. Moreover, why all this wailing and anguish if, after all, all that was going to happen to her is what happens to thousands who seem to stand in little need of compassion? Then, again, why did she ask for the one favour of a respite of two months to bewail her virginity, if she was to have thirty or forty years with leisure for that purpose? And, lastly, if the mere fact of her remaining unmarried fulfilled even that part of the vow which specified that she was to be the Lord’ s, then what objection can we make to other young women giving themselves to the Lord in the same way? If Jephthah’ s daughter became a nun, and if this was judged a fulfilment of his vow, if by being a virgin she was somehow more the Lord’ s than by being a married woman, a stronger foundation need not be sought for the establishment of nunneries. (Marcus Dods, D. D.)Vows which should not be kept Two men are very foolish or stubborn who fulfil an agreement which they both see to be disadvantageous, and wish to fall away from. No duty whatever compels them to fulfil it, and if they do so they are justly the laughing-stock of their acquaintances. Now, this is precisely the case in which a man finds himself who has vowed to God what turns out to be sinful, for God can never wish him to fulfil a contract which, he now sees, involves sin. A man swears to do a certain thing because he thinks it will be pleasing to God, but if he discovers that, instead of being pleasing, it will be hateful to God, to perform his vow, and do that vowed but hateful thing, is to insult God. By the very discovery of the sinfulness of a vow, the maker of it is absolved from performing it. God shrinks much more than he can do from the perpetration of sin. Both parties fall from the agreement. (Marcus Dods, D. D.)Typical aspect of Jephthah’ s vow See in the tragic tale a foreshadowing of the Cross of our Lord Christ. He took upon Himself our human nature, and having vowed it as the ransom of the guilty world He never hesitated, despite the awful cost, to keep His vow. Gladly did He make voluntary oblation of His own spotless humanity, a vicarious sacrifice to set the whole race free from the spiritual children of Ammon, the followers of the evil one. That it was a costly sacrifice He offered we know full well from the story of Gethsemane; nevertheless He did only cry, “ Not as I will, but as Thou wilt,” then held His peace. Do we think it is true that He bewailed His virginity with His fellows on the mountains before His death? Yet we know that from the human standpoint our Lord’ s ministry of three years and a half was almost fruitless. Multitudes followed Him to see His miracles; they crowded about Him bringing their sick folk to be healed; but they did not become His disciples, and accept heartily His Word. To His human nature this must ever have been a grief and sore trial. Once He said to the Twelve, “ Will ye also go away?” We know that not even His own relations believed on Him. (Arthur Ritchie.). Judges 12:1-3 Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee?Shams and frauds Though these Ephraimites are long since dead and gone, there are many Ephraimites alive. They are men who will not share the conflict themselves, but are angry when others succeed. I. There are people still who think nothing can be done without them. We find these people everywhere--not a few of them at home. Ask that busy, bustling housewife to take her children out into the country for a day; or ask her to attend church on a Sunday morning; or ask her to give a few hours to visiting among the sick and the poor and the sorrowful, what will she say? “ How can I leave my house? Who will attend to my affairs? If I were out of that house a few days it would all go to ruin.” That woman has grown daughters who could and would gladly see to things if she would only let them. But she goes on in her foolish whim that nothing can be done without her. And I verily believe that not a few would rather have nothing done at all if they could not do it. In business, too, the same thing occurs. There are men who are slaves to their business. Neither their sons nor their confidential men, who would suffer any loss rather than neglect the governor’ s interest, can be trusted. They must see to it, or it won’ t be done. Some day God puts such a man on his back. He is away six months with a serious illness. His sons, who have not been thought capable hitherto, have responsibility thrown upon them, and rise to the position. The man is humbled, shamed, or it may be, delighted to find that the business has done better with the infusion of the new blood than it did with the old. The Church of Christ, unfortunately, is afflicted with a large number of men who think nothing can be done without them. There are men who would rather the battle should be lost than others win it--who would almost wish that evil should remain rather than others have the honour of removing it. But what does it matter who gains the victory if it be gained? God can accomplish His purposes without any of us. Look over the pages of history, and you will find that workers fall, but the work goes on. II. There are some who, though they can’ t stop the work, try to prejudice the workers. The men of the text said in effect, “ And who are you? You are fugitives, mongrels, not of pure blood. What business have the likes of you to think you can fight the foes of Israel? It is monstrous, and we won’ t have it.” The same thing goes on to-day. There are men who seem to think they have said something clever and settling when they say that the popular useful man was not born in a palace. “ Who’ s he?” is their cry. “ Why, don’ t you know that he was a collier, and worked in a coal pit? His father died in a cottage. His mother was the daughter of a man who drove a horse and cart, and never had five pounds in his life.” And what of that? Is it not honest to get coal? Better be a collier and dig coal in the service of man, and thus the service of God, than be a loafer, an idler, a consumer, a drone. Some of the noblest of God’ s servants have come from among the poor, and the obscure, and the unknown. Our Lord Himself was a toiler, and the Son of toilers, and has for ever consecrated and blessed all honest necessary human labour. So I say to you all, toil on, pray on, fight on, win victories for God. Beat back the enemies of Israel; and if the Ephraimites, lacking courage and genius themselves, despise you, let them. III. There are some who can’ t or won’ t do much themselves, but hate, and scorn, and try to persecute those who do. “ We will burn thine house upon thee.” Alas! This has often found expression in the bitterness of party strife and religious bigotry. Unable to silence men whose lips God had touched as with live coals from His own altar, and whose hearts had felt the power of the living God, they have erected their stakes, piled their faggots, and lit their fires, in which the saints of God, the excellent of the earth, have stood till their flesh was shrivelled and their bones cindered. “ We will burn thine house upon thee with fire,” said these men; but they found themselves unable to do it. Some men are hard to kill, and some houses bad to burn. Many a tyrant has found this out. “ We will burn thine house upon thee.” It does not seem to have occurred to these cowardly Ephraimites that men who burn other people’ s houses sometimes burn themselves. It is dangerous to play with edged tools. It is not safe to toy with fire. It may become the instrument of your own torture, the weapon of your own destruction. “ They that take the sword shall perish with the sword,” said Jesus Christ; and there is for us no higher authority. Some men who are fond of using fire do no harm except to themselves. Whilst it is in some sense only right and just that this should be so, there are cases in which we are sorry for the opposers. Well had it been for these Ephraimites had they shared in the universal rejoicing. Well had it been for them if they had learned wisdom, and ceased from opposition. Their wicked and senseless opposition brought ruin upon themselves. In sheer self-defence the victor turned the sword upon them. Alas for them! Forty and two thousand of them that day left their dead bodies upon the plains as victims of their folly, and in illustration of our saying that the wicked often injure themselves. And this is true with the Lord Jesus and His gospel. Some men oppose it, reject it, mutilate it, burn it. All such injure themselves. They can never hurt the truth. It will live. They cannot stop the power of Jesus Christ to save men. The waves of the ocean dash against the granite rock, but the rock does not move. But what of the waves? Broken, they roll back in spray to the ocean out of which they came. “ Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” (C. Leach, D. D.) Judges 12:6 Say now Shibboleth: and he said Sibboleth: Trifles indicate character It is often just such a slight peculiarity which identifies men as belonging to a certain district or family. You know whose son a man is by some motion of his hands or by his walk, by the fall of a lock of hair or the way he lifts his eye: so also some very slight peculiarity in our conduct or conversation is a sufficient index to our whole state. In our Lord’ s account of the last judgment He describes all men as expressing astonishment that they should be so summarily dealt with, should be allotted to their irrevocable destinies on grounds apparently so trivial. Is it really reasonable that for some trifle of this kind a man should be everlastingly damned, irretrievably and once for all cast in judgment? You will think that it is quite reasonable if, in the light of this incident, you consider that the little things a man does or neglects to do are infallible symptoms of his character. These Ephraimites were not slain because the Gileadites thought it a heinous crime to drop the “ h” ; but their blood dyed the Jordan because it was Ephraimite blood, and this was manifested by their little peculiarity. And so in a thousand ways that God observes, and that even men of any spiritual insight or keenness of observation notice, we are in little things revealing our character, and in the final judgment one of these little things will be sufficient to condemn us. Try to put away these little faults; if you succeed, then you are safe. But the faults of your character, the little actions that truly express what is in you, you cannot so easily put off. There often arise circumstances even in this life in which a more holy and decided character than we possess were most desirable: we could pass through what has come upon us in a vastly more satisfactory way if only we were other kind of men than we are; but this is impossible. These Ephraimites could not for the nonce become Gileadites; nor for their life could they make that little change in their mode of speech. And so we cannot, on the sudden, change ourselves. If certain little things about you make you suspect you belong to the wrong tribe; if there are little flaws in your conduct which you find it extremely hard to remove, and which hint to you that perhaps or probably the very roots of your character are wrong; then go quickly to God, for you have but this one resource and way of escape, and offer to forsake your old tribe, to be born again, and beseech His grace to effect in you a thorough and real change of heart, such as He has effected in many. (Marcus Dods, D. D.)Shibboleth That the language of Palestine was diversely spoken in its different provinces in the days of Christ, is evident from the ready recognition of Peter by the high priest’ s servant as a Galilean, his “ speech betraying him.” In the present day the Arabic of one part of Syria is so different from that of another, that a person well able to understand the people of Smyrna finds great difficulty in understanding those of Aleppo; and even in the small island of Malta, where a corrupt Arabic is spoken, the peasants of the several villages are said to be nearly unintelligible to each other. Our own country affords ample illustration. A vanquished army of Northumbrians, retreating across the Tees, might with equal facility be detected by being required to say the word “ river,” as were the Ephraimites on the banks of the Jordan by being required to say the word “ shibboleth,” or “ stream.” As our Northumbrians cannot pronounce the “ r,” but utter instead of it a guttural sound resembling a “ w,” the Ephraimites, unable to pronounce the “ sh,” discovered themselves at once by their saying sibboleth for shibboleth; and so fierce was the revenge of those whom they had taunted, that the blood of forty-two thousand men mingled with the stream of the Jordan. In this tragical scene the vindictive fury of the men of Gilead cannot escape heavy censure. They had been exasperated by bitter words; but in this, as in many other instances in history, we see the terrific madness of popular revenge. No contentions are so bitter as those which arise among brethren: “ A brother offended is harder to be won than a strong city.” Civil wars are usually carried on under greater exasperation of feeling than wars between nations of a different race; nor is the breach, when once made, so readily healed. As the sweetest wine, when acetous fermentation has set in, turns to the sourest vinegar, so it is in families and in Churches. How dismally protracted are some family feuds! And how embittered against each other are the adherents of the two opposed parties in a riven Church! Let us not be too prodigal of our anathemas upon these cruel Gileadites at the fords of the Jordan, at least until we have taken leisure to compare the mutual aspect of civilised nations, and the mutual aspect of Christian Churches, in the later centuries, when a conduct so much less violent might have been expected. Are there not Church parties in our own day which set up shibboleths of their own, and refuse the interchanges of brotherhood to all who do not pronounce the test-word in precisely the same manner as themselves? (L. H. Wiseman, M. A.)Shibboleth The word on which this tragical occurrence hangs has passed into a proverbial word. Were any casual reader of Scripture asked what the word signifies, he would hardly reply, a stream or flood. The incident mentioned in the text has given a new meaning to it. Shibboleth is now an English word, with an English meaning distinct from its root. It means any word, doctrine, form, or fashion which, whether we will or no, whether rightly or wrongly, justly or unjustly, we are required to pronounce or agree to as a test, in short, which is intended to try on whose side we wage war, whose leadership we acknowledge, whose dominions we belong to. There are God’ s shibboleths and man’ s. “ Except a man be born again, he cannot enter into the kingdom of heaven.” “ Without holiness no man shall see the Lord.” “ Except ye repent, ye shall all likewise perish.” “ No man can say that Jesus is the Christ, except by the Holy Ghost.” There are also man’ s shibboleths. “ You must believe that the world stands still while the sun revolves.” “ No,” said the wise old man, “ I cannot believe that, for I have discovered a new system.” “ Then you must die, and your soul be lost.” So the poor discoverer was tortured into pronouncing the shibboleth of human ignorance. Notice, as a leading truth, that all are not Israel that are of Israel. However much we may speak, dress, and look alike, there is a hidden difference which time or a severe test will show. Also that difference may sound trifling, and yet be of such importance as to embrace the life or death of the soul. Also we may live in the same land, the same street, the same village, the same house; may fight in the same camp, and wear the same uniform; and yet be part Ephraimites and part Gileadites; part God’ s people and part Satan’ s; part hastening to destruction and part in a state of safety. The sight of any great swaying and swelling multitude, any waving ocean of humanity, causes many a quiet thought, and sorrow, and prayer to ascend from Christian souls, respecting the divided future of the ofttimes unanimous-looking crowd. For a Christian may lament and pray for his brother, without lapsing into the Pharisee’ s censoriousness. I. Look we now for the vain shibboleths of man, those heavy burdens which are laid on men’ s shoulders, and laid too often by those who will not themselves touch them with the tips of their fingers.1. “ I believe that I am forgiven?’ This is one of the unfair shibboleths required by man. Seldom a saint departs without sight of the broad seal of God’ s forgiveness. But he may be afraid to take it. Still he is forgiven. To be forgiven is of the first importance. To know we are forgiven is of importance too; but not indispensable. 2. “ I am a member of this Church.” Here is another human shibboleth. The Lord will not ask what earthly Church--so it be but a branch of Christ’ s vine--a soul belongs to. “ Come with us and we will do thee good,” is the utmost length to which our invitation may go. 3. “ I understand Scripture in the literal sense. I agree to no new interpretation. I admit no light from science.” These requirements form another human shibboleth; this shutting up of the Bible from that free, and full, and fair inquiry, which, if it were afraid of it, it would be well nigh worthless. Having first prayed reverently, “ Lead me not, O Father, into temptation,” a man may wear away his Bible by the daily attrition of diligent study; for it contains what no study can wear down--the very truth of God. Such a reader Christ smiles upon as his fingers turn over the sacred page. For such a man, after God’ s own heart, the Holy Spirit will strike forth new discoveries; will lead such an one by still waters, and feed him in pleasant pastures, far away from the rivers of Babylon; will guide such an one into all truth, and save his soul in peace. II. There are also some true shibboleths of God, which we must pronounce with a full, round utterance, or we are lost.1. Repentance. “ If I were to die in the pulpit,” said Philip Henry, “ I would desire to die preaching repentance; and if I were to die out of the pulpit, I would desire to die practising repentance.” “ Except ye repent,” says the Holy Spirit, “ ye shall all likewise perish.” Can we say, “ shibboleth” ? Have we repented? Or is it only the “ sibboleth” of a worldly sorrow? 2. Another shibboleth of God is faith in Christ. Not the form of words, “ I believe” ; but the diligent, faithful life; the earnest, converted soul. 3. We must believe the Bible to be inspired. Reverently and freely interpreting it, we must take it from God’ s gracious hand, and follow out its leading as the clue to salvation. Else it will hang like a millstone about our necks, and sink us to perdition, 4, We must learn the true language of heaven, the true ways of holiness. We must leave the lispings, formalities, and affectations of the world, and say, “ Shibboleth,” as the angels and spirits of the just, and the just who yet live upon earth say it, and have said it before. (S. B. James, M. A.)Sectarianism--its origin, evils, cures The Church of God is divided into a great number of denominations, some of them founded by very good men, some of them founded by very egotistic men, and some of them founded by very bad men. But as I demand liberty of conscience for myself, I must give that same liberty to every other man, remembering that I advocate the largest liberty in all religious belief and form of worship. The air and the water keep pure by constant circulation, and I think there is a tendency in religious discussion to purification and moral health. In a world of such tremendous vicissitude and temptation, and with a soul that must after a while stand before a throne of insufferable brightness, to give account for every thought, word, action, preference, and dislike--that man is mad who has no religious preference. But our early education, our physical temperament, our mental constitution, will very much decide our form of worship.1. In tracing out the religion of sectarianism, or bigotry, I find that a great deal of it comes from wrong education in the home circle. There are parents who do not think it wrong to caricature and jeer the peculiar forms of religion in the world, and denounce other denominations. 2. I think sectarianism and bigotry also rise from too great prominence of any one denomination in a community. All the other denominations are wrong, and his denomination is right, because his denomination is the most wealthy, or the most popular, and it is “ our” Church, and “ our “ religious organisation, and “ our” choir, and “ our” minister, and the man tosses his head, and wants other denominations to know their places. 3. Bigotry is often the child of ignorance. You seldom find a man with large intellect who is a bigot. It is the man who thinks he knows a great deal, but does not. That man is almost always a bigot. There is nothing that will so soon kill bigotry as sunshine--God’ s sunshine. So I have set before you what I consider to be the causes of bigotry. What are some of the baleful effects? 1. It cripples investigation. You are wrong, and I am right, and that ends it. No taste for exploration, no spirit of investigation. 2. Another great damage done by the sectarianism and bigotry of the Church is, that it disgusts people with the Christian religion. Now, the Church of God was never intended for a war barrack. 3. Again, bigotry and sectarianism do great damage in the fact that they hinder the triumph of the gospel. Oh! how much wasted ammunition! how many men of splendid intellect have given their whole life to controversial disputes, when, if they had given their life to something practical, they might have been vastly useful! A quarrel in a beehive is a strange sight. I go out sometimes in the summer and I find two beehives, and these two beehives are in a quarrel. I come near enough, not to be stung, but I come just near enough to hear the controversy, and one beehive says, “ That field of clover is the sweetest,” and another beehive says, “ That field of clover is the sweetest.” I come in between them, and I say, “ Stop this quarrel; if you like that field of clover best, go there; if you like that field of clover best, go there; but let me tell you that that hive which gets the most honey is the best hive!” So I come out between the Churches of the Lord Jesus Christ. One denomination of Christians says, “ That field of Christian doctrine is best,” and another says, “ This field of Christian doctrine is best.” Well, I say, “ Go where you get the most honey.” That is the best Church which gets the most honey of Christian grace for the heart, and the most honey of Christian usefulness for the life. Besides that, if you want to build up any denomination, you will never build it up by trying to pull some other down. In England a law was made against the Jew. England thrust back the Jew, and thrust down the Jew, and declared that no Jew should hold official position. What came of it? Were the Jews destroyed? Was their religion overthrown? No. Intolerance never yet put down anything. Now, what is the remedy for sectarianism? I think we may overthrow the severe sectarianism and bigotry in our hearts, and in the Church also, by realising that all the denominations of Christians have yielded noble institutions and noble men. There is nothing that so stirs my soul as this thought. Moreover, we may also overthrow the feelings of severe sectarianism by joining other denominations in Christian work. Perhaps I might more forcibly illustrate this truth by Calling your attention to an incident which took place some years ago. One Monday morning, at about two o’ clock, while her nine hundred passengers were sound asleep dreaming of home, the steamer Atlantic crashed into Mars Head. Five hundred souls in ten minutes landed in eternity! Oh, what a scene! Agonised men and women running up and down the gangways, and clutching for the rigging, and the plunge of the helpless steamer, threw two continents into terror. But see this brave quartermaster pushing out with the life-line until he gets to the rock; and see these fishermen gathering up the shipwrecked, and taking them into the cabins and wrapping them in the flannels snug and warm; and see that minister of the gospel, with three other men, getting into a lifeboat, and pushing out for the wreck, pulling away across the surf, and pulling away until they saved one more man, and then getting back with him to the shore. Can these men ever forget that night? And can they ever forget their companionship in peril, companionship in struggle, companionship in awful catastrophe and rescue? Never! Never! Well, our world has gone into a worse shipwreck. Sin drove it on the rocks. The old ship has lurched and tossed in the tempests of six thousand years. Out with the life-line! I do not care what denomination carries it. Out with the life-boat! I do not care what denomination rows it. Side by side, in the memory of common hardships, and common trials, and common prayers, and common tears, let us be brothers for ever. (T. De Witt Talmage.)Social and religious tests I. Social life has its shibboleths. Goodness of heart and purity of life and language are not always the tests of admission to what is termed choice society. Anything before that. With some it is education. How much do you know? With others it is elegance of manners and accomplishments. We do not admit awkward people to our company. And some estimate the worth of their neighbours by the length of their purses. How much are you worth? With multitudes dress is the countersign. The idol of fashion is set up, and we are expected to bow down daily and offer devout homage. In many assemblies the garment decides the position. One of our great generals, it is said, went modestly to one of our fashionable churches on a great funeral occasion. Upon his applying for a place, it transpired that the plain cloak which wrapped his person was barely sufficient to gain him a seat inside the door. It was almost literally, “ Stand thou there.” During the service the cloak fell back far enough to reveal the mark upon the shoulders. Then came most profuse apologies, with the pressing invitation, “ Come up higher, and sit thou in a good place.” II. Religious life has its shibboleths, and there is no place where the overbearing requirements are more unseemly or mere to be deprecated. The spirit of Christianity, as taught by its Divine Author, is a spirit of kindness, tenderness, forbearance. It commends and enjoins the charity that beareth all things, believeth all things, hopeth all things. In the gospel we are to make allowance for each other’ s differences, and bear with each other’ s infirmities, and bid Godspeed to each other’ s efforts. There are shibboleths which are legitimate, and essential to the maintenance of vital truth and goodness among men. There are principles which constitute the very foundation stones of God’ s temple. These are to be defended and guarded without compromise. It is not our measuring line which is thus applied; it is not our standard set up; it is not our speech to which conformity is required. It is the pronunciation which God demands. And yet it becomes us to be extremely cautious in the pressing of the pass-words, lest we should substitute our own pronunciation for God’ s and shut out any of the children of the kingdom. “ Take heed lest ye offend one of these little ones.” There are different phases of the same doctrine; there are various explanations and interpretations which do not invalidate the truth. (Goyn Talmage.)The shibboleths of the Churches We may learn here the worth of the essence of a thing as it stands in contrast with the mere accent--something like that which Paul set forth in the noble words--I read and the need there is now, as there was then, that we shall stand free if we can from the letter and cling to the spirit. The letter may be, as it often is, the mere difference between the two sides, while the spirit is the Divine reality that lies and abides within them both, the only thing God ever did care for, as I believe, or ever will care for while the world stands. Shibboleth and sibboleth, you know, still make mischief when they can get a chance, as surely as they did on the banks of the Jordan, and they fall out, and divide, and weaken all the chances of right against wrong. Let others fall out as they will about the way to say the word, but be sure that the gates of life never did open and never can to this mere turn of the tongue, this sesame, but only to the grand old password: “ Thou shalt love the Lord thy God with all thy heart and soul and mind and strength, and thy neighbour as thyself,” I notice, again, when I bring shibboleth and sibboleth home to my heart and life, that there is no other way open to me if I would be a man, let alone a Christian, but just to say what he says, the good apostle (1 Corinthians 12:13). Our belief is far less a matter of free-will than we imagine. If we are sincere in regard to truth we must believe as we do, and there is no ground for reviling. And as oaks grow best alone, and as vines need a standard, and as some flowers like a day with three quarters shadow, and others want all the sunshine that heaven can pour upon them; as all the fruits in Covent Garden Market to-morrow will be better than any one of them; as all herbs are good in their place, sweet and bitter, mellow and sharp; and as some love Rembrandt’ s pictures with their deep shadows, and some Raphael’ s, with their floods of glory and hosts of angels, and no great gallery could be complete if you leave out any of these great masters: so I think we must make up our minds that any Church which can include all these diversities of thinking and believing is better than those which leave any out, and breed “ in and in,” like the chickens in Hawthorne’ s story that were so careful of the separateness of their breed that there were only two of them left in the end, and they could do nothing but croak. We cannot always think alike or believe alike in the most sacred relations that men and women can sustain to each other in their homes; and we ought not to look for any finer harmony than the holy spirit of well-mated Christian people, least of all in the Churches where this bond of fellowship is maintained, against all comers, that every man may make something good enough for heaven out of the nature that God has given him and the life he has to live, and that the best form in the Churches and in the nation is that in which men can manage wisely and well to govern themselves. (R. Collyer, D. D.) Judges 12:13-15 Abdon . . . had forty sons and thirty nephews.The time of peace For our instruction this we may learn, that in the time of peace, when there is freedom from war and persecution in a land, there is great prosperity in every kind, as multitudes of people, building, purchasing, and growing in wealth and promotion. For though the plague and famine sometimes sweep away and diminish the number of people, yet they through God’ s goodness not continuing long, nor sore, are the sooner outgrown; but the other, I mean war and persecution, make strip and waste, as we say, even as the violent fire burneth all where it cometh, and the raging waters drown. But when they cease, there is plenty for the most part going with peace, and there is with both great outward prosperity. Which is to be acknowledged a singular great favour of God, and to such as are able to use it aright it giveth much liberty and encouragement to live well and happily. And otherwise what is all jollity and abundance, if we have not learned and be not fitted for the right use of it? The which how few regard or look after, but only seek to pass their precious time in ease, vanity, play, idleness, drinking and such like; and the civiller sort to mind little else than to increase and gather wealth, the most of them not knowing why, but to content and please themselves thereby; to see how fondly, nay madly, so many do use this peace and liberty of quiet living, it is much more to be bewailed than the benefit itself is to be rejoiced for. And to think how in this time of peace good preaching should be in use throughout all parts of the land to hold down atheism, profaneness, and other sin, and that which should be all in all with us to bring many people to God, and yet how little is done this way, it cannot without much bewailing be thought on. Now if in this earthly mansion of ours He can allow His people so liberal and comfortable a supply of earthly refreshings meet for them, until they shall no longer stand in need of them; then what is like to be their entertainment at home in heaven, and what provision will the Lord make for them there, where all sound rejoicing is without end or measure? A great means to provoke them to serve out their time with cheerfulness and faithfulness when they consider that all things are theirs, both here and hereafter. All good things serve to make up the happiness of them who are Christ’ s, who is Lord of all. (R. Rogers.). Judges 13:1-25 Manoah; and his wife.The angelic appearances to Manoah and his wife I. The unknown visitor. Manoah’ s wife was just the woman to be visited by an angel--bold, energetic, large-hearted, believing. God’ s gifts are regulated in their extent by our capacity for receiving them. We should have diviner visitations if we were fitted for them, or could appreciate them. II. The fearful inference. We never get into the presence of the supernatural, but we are ready to say, “ Let not God speak with us, or we die.” Whence comes this universal dread of God? I have seen a cross with the image of the dead Christ; the cross in the midst of nature’ s fairest scenes, telling of sin, of suffering, of death. So there is always with us, in the midst of life’ s engagements and joys, the shadow or the memory of some sin or sorrow. When God comes to a man, and separates him from other men the man feels, and confesses the sinfulness of his sin, and at first thinks he shall surely die. When God comes to us in His dispensations, when by a touch He causes our flesh to wither, when He removes friends, or strips us of property, we are filled with fear. It is only the sight of God in Christ “ reconciling the world unto Himself,” the revelation of God in sacrifice, that can calm our minds and quiet our fears. III. The conclusive argument. It is the woman’ s: with her finer perceptions and keener senses, she sees the truth as by intuition--she does not arrive at the conclusion by the processes of an argument, she is guided by her emotional nature. There are some minds that possess the gift of seeing into the meaning of things, and instantly arriving at definite conclusions. We do not know how to construct an argument in reference to the Divine procedure; we are not sufficiently impressed by the past to infer the future; we need spiritual perceptions to see the real truth of spiritual things, and the intuitions of the heart may be left to help the judgment in its interpretations. If God has been at such pains to save us, then surely we shall not be left to perish. If there is a sacrifice for sin, then, sinners as we are, we may be saved through faith in Him “ whom God hath set forth to be a propitiation.” We are not left without Divine manifestations. Christ has come, and has gone up again to heaven. Are we left without any manifestations of God? There are spiritual revelations for spiritual men. God does come to true and loving hearts. Love will always come to commune with love. (H. J. Bevis.)Manoah and his wife: the representatives of two great prevalent moral states of mind in relation to God I. A gloomy dread. This dread of God, which is all but universal--1. Is an abnormal state of the soul. Antecedently it is impossible to believe that the God of infinite goodness would create beings to dread Him, and the revelations of His love and loveliness in nature prove that they are made to admire and adore Him. Whence came this dread, then? It springs from a sense of guilt. 2. Explains atheism. A desire to ignore and forget and destroy if possible the being we dread is natural. Because men dread God they do not like to retain Him in their thoughts. 3. Is the source of all blasphemous theologies. The being we dread, by the law of mind, we invest with the attributes of a monster. Much of our popular theology presents a God before whom the human heart cowers with horror and recoils with alarm. 4. Keeps the soul away from Him. We shrink from the object we dread, we turn our backs from such an one and hasten from his very shadow. 5. Reveals the necessity of Christ’ s mission. With this dread in the human soul virtue and happiness are impossible. But how can it be removed? Only by such an appearance of God to the soul as we have in the all-loving tenderness of Christ. In Him God comes to man and says, “ It is I, be not afraid.” II. A cheering hope. The woman’ s hope was based upon an interpretation of God’ s dealing with them, and this indeed is a certain ground of hope. How has God dealt with us? “ If the Lord were pleased to kill us” --1. Would He have in our natures endowed us with such powers for enjoyment, and placed us in a world so full of blessedness and beauty? 2. Would He have continued our existence so long in such a world, notwithstanding all our transgressions? 3. Would He have sent His only begotten Son into the world to effect our salvation? 4. Would He have given us the gospel, the ministry, and all the morally restorative influences at work within us? (Homilist.)God and His people I. We may learn the loving forethought of God for His people. He never wounds them without at the same time making provision for their healing. Their emancipation may be only partial in the present; but it is certain in the future to be gloriously complete. The agents for bringing it about are in the counsels and resources of the Most High. II. Parents may learn the right method of training their children for future service in the Church and the world (Judges 13:8). God’ s teaching is necessary for the great and difficult work; and God’ s teaching should be asked for and followed. III. We may learn that eminent service for God is allied to eminent consecration to God. We must become Nazarites in the spiritual sense; and the measure of our usefulness will depend on the measure of our consecration. IV. We may learn the duty of hopefulness in the midst of all darkness and perplexity (Judges 13:23). The bright hopefulness of Manoah’ s wife rested on a solid foundation. But as believers in Christ we have even better grounds for looking with bright hopefulness in reference to every threatening visitation of Divine Providence. God has given to us richer tokens of His love (Romans 8:32). (Thomas Kirk.)How shall we order the child. Education of children The proper idea of educating children is to fit them for the duties of life, and the realities of a fast-coming eternity. To do this they must be trained.1. Training combines both instruction and government. Its field is both the mind and the body. To train a child requires patience, faith, courage, perseverance, and Divine assistance. 2. To bring up a child in “ the nurture and admonition of the Lord,” instruction and example are essential. It is the nature of a child to imitate what is around it. Influences educate the child long before it is large enough to be sent from home to school. Let the home be for amusement, pleasure, knowledge, and religion as attractive as possible. 3. In the bringing up of children prayer, deep, earnest, believing prayer is essential. After all our solicitude and painstaking, and watching, and heart-bleeding, we have to trust them to God. (W. A. Scott, D. D.)Money bequeathed by parents to their children It comes out incidentally, but not the less certainly, in the teaching of the Lord, that parents are in some matters naturally capable of making the best choice for their offspring (Luke 11:13). Although they are evil, there are some things in which they can act aright. If the question relate to the kind of food that should be given to his child--whether a piece of bread or a stone, whether a fish or a serpent--the man is capable of judging. When a parent looks forward and attempts to provide for the future of his child, he is more at a loss than in the matter of choosing what food should be given to a hungry infant. It is when a man is called to do for his offspring what the lower creatures cannot do, that he most signally fails. He is insufficient for these things. Of the many influences which bear on the child’ s wellbeing, and which the parent may in some measure control, I select only one. I limit the question to one object, and read it, How shall we order the child in regard to money? The estimate, the acquisition, the possession, the use, the loss of money, have a very material influence on the character, and station, and happiness of our children, in youth and onward to age. In these, as in other matters, parents have much in their power. By their method of ordering the child in these things, they may do much good or much evil. I. In respect of money, how shall we order the child--the little child? How can you lecture an infant either on the proper value of money, or on the preposterous value that is often foolishly attached to it? Everything in its own place and time. Impress thereon a bias against the danger. Begin early to influence the infant mind. Show the child early the use of money--its use in obtaining necessaries, and in promoting works of benevolence. Train the child in the right direction as to the estimate of money, as to its use, and as to the objects on which it should be expended. In after life he will have much to do with it--teach him betimes to handle it aright. The infant is the germ of the man. The infant’ s habits, and likings, and actings, are the rivulet, already settling its direction, which will soon swell into the strong stream of life. II. In respect of money, how shall we order the youth as to the choice and opening up of his path in life? The wary seaman will give an undefined sunken rock a good offing. He will take care to err on the safe side. The general rule is, “ Seek first the kingdom of God and His righteousness, and all these things shall be added.” If this law were faithfully carried into practice, we would be safe. Deal honestly with yourselves when the prospect of an advantageous settlement appears. Judge righteous judgment, first as to the facts of the case, whether the money interest and the soul’ s interest be in opposition. Then, secondly, if so, judge which of the two should be allowed to go to the wall. Does the soul’ s safety overrule the prospect of wealth? or does the prospect of wealth silence your anxieties about the soul’ s safety? I do not ask any parent to bind his son to a poor trade, if a more profitable one is within his reach; but I demand of every parent, as he owes allegiance to the King of kings, that he have and manifest a supreme concern for the spiritual life of his children, and that, under the guidance of this ruling passion, he frame his plans and make his arrangements for their outset in the world. Under the head of provision made for an outset in life, the subject of matrimonial alliance deserves special notice. To marry for the sake of money is a degradation of the human being, and a prostitution of the good ordinance of God. It is fraught with danger to present peace and future salvation. III. How shall we order the child in respect to the acquisition and accumulation of money to be bequeathed as his portion? Beware of tacitly, acting on the supposition that the more money you leave to them, the more good you will do to them. We cannot specify a sum, and say it is lawful for a Christian parent to bequeath so much to his child, but unlawful to exceed it. But it does not follow from this that a Christian is at liberty to scrape together as much money as he can during his life, and simply bequeath it to his children when he comes to die. Although no specific rule can be laid down, some useful suggestions may be given. A man of wealth should consider well before he leaves a large fortune to his son. It may in some cases be safely done; but it is not to be done as a thing of course. You would not spread a press of sail on a ship unless you had previously satisfied yourself that it had been rendered steady by a sufficient weight of ballast. So should parents consider the character and capacity of their children, and not be instrumental in causing their shipwreck by giving them more than they can manage. And as to the cruelty of leaving large fortunes to unprotected orphan girls, it is difficult to speak of it with coolness. It is like spreading rank carrion round the defenceless lamb, to attract the vultures to their prey. The example of a judicious but generous expenditure of money by a parent is a more precious legacy to his child than all the accumulations that parsimony and pride could bequeath. Finally, a good rule for Christian parents is to let prayer and pains always go together. In so far as he labours to provide for the education and the comfort of his children, especially those who are not likely to be able to gain their own livelihood, a father is at liberty to ask God’ s blessing on his efforts. But when one has already amassed many thousands, and is striving to amass more and more, to be left as a portion to his children, he would do well to add prayer to his pains. Let us remember that we and our children are under law to Christ, and on our way to the judgment. Let us act under the power of a world to come. Regarding money, like other talents, the command of the Lord is, not acquire and bequeath, but occupy. To use his money out well during his own life, is at once the best service to God which a parent can get of money, and the most valuable legacy which he can transmit to his child. (W. Arnot.)Manoah knew not that he was an angel.-- Unrecognised angels Ah! how few of us think that the heavens and the earth, the beneficent ministry of the sun, the glory of the moon, the splendour of the stars, the joy of the summer, the storms of the winter, are all angels of the Lord, bringing to us some revelation of Him, some glad tidings of His love for us. How few of us listen when He speaks to us through the common blessings that we receive every day, through our years of health, through all the joys and sunny hopes of youth, through the strength of manhood, the bliss of love or the good gifts of wife or children! How few of us, when sorrow enters our dwelling, or when sickness comes, realise that an angel of the Lord has come to us--a messenger from God with something on his lips which God wishes us to listen to and profit by! Ah, no. Most of us, if not all of us, are in such circumstances like Manoah, I fear. We do not know that it is an angel of the Lord. Their message is not listened to, and we are none the better, none the wiser for our angel visitants. It is, perhaps, however, not quite the same with us, when the messenger comes in the form of a sorrow, a disappointment, some heavy loss or cross, or some sad bereavement. We may say that they readily regard it as an angel of the Lord, but not as an angel of love. They look upon it rather as a messenger of anger, sent to avenge or punish. They ask themselves, “ Why, what evil have I done that this should have been laid upon me?” But suffering is not sent in anger, but in mercy. It is often at least sent, not to destroy, but to correct, to awake, perhaps, some Divine energy in our souls. God knows all our shortcomings and all the dangers that threaten us. He knows where our faith is weak, where our love is languishing, or where we may be misplacing it. Is He unkind to us if, in these circumstances, He employs some sufficient means of showing us our mistake--showing us that we have been over-estimating the strength of our faith, the quality of our love, or the measure of our patience? He comes to point out to us a fault that we might correct it--a fault that if we remain unconscious of it will work for us the most disastrous consequences. Could a greater service, then, be done us--a greater or kinder? (Wm. Ewen, B. D.)We shall surely die, because we have seen God.-- The spirit world I. The earthly life of man is in close proximity to the spirit world.1. Locally proximate.2. Relationally proximate.3. Sympathetically proximate. II. From this spirit world men sometimes receive personal communications. III. The same communications affect different people in different ways. (Homilist.)Fears removed I. What peculiar impressions Divine manifestations make upon the mnd. He impresses us with a sense of our danger, that we may flee for refuge; with a sense of our pollution, that we may wash in the fountain which He has provided. II. The difference there is in the knowledge and experience of the Lord’ s people. What opposite conclusions do Manoah and his wife draw from the same event! He infers wrath; she, mercy. The former looks for destruction; the latter for salvation. Thus, there are degrees in grace. There is hope, and the full assurance of hope. Some have little faith; others are “ strong in faith,” “ rich in faith.” And this difference is not always to be judged of by the order of nature, or external advantages. We find here the weaker vessel the stronger believer. III. The profit that is to be derived from a pious companion. Man is formed for society, and religion indulges and sanctifies the social principle. And if a man be concerned for his spiritual welfare, he will be glad to meet with those who are travelling the same road, and are partakers of the same hopes and fears: he will be thankful to have one near him who will watch over him, and admonish him; who by seasonable counsel will fix him when wavering, embolden him when timid, and comfort him when cast down. And it is to be observed, that in spiritual distress we are often suspicious of our own reasonings and conclusions: we know the deceitfulness of our own hearts, and are afraid lest while they encourage they should ensnare. We can depend with more confidence upon the declarations of our fellow Christians. IV. How much there is in the Lord’ s dealings with His people to encourage them at all times, if they have skill enough to discern it. How well did this woman reason! How naturally, yet how forcibly! “ Nay--let us not turn that against us, which is really for us. Surely the tokens of His favour are not the pledges of His wrath.” Her conclusion is drawn from two things. First, the acceptance of their sacrifice. It is not His manner to accept the offering, and reject the person. Secondly, the secrets with which He had favoured them. This regards the birth of their son, his education, his deliverance of their country--if the accomplishment of this be certain, our destruction is impossible. Let us leave Manoah and his wife, and think of ourselves. It is a dreadful thing for God to kill us. What is the loss of property, of health, or even of life, to the loss of the soul? Hence it becomes unspeakably important to know how He means to deal with us. And there are satisfactory evidences that He is not our enemy, but our friend, and concerned for our welfare. Surely, He does not excite expectations to disappoint us; or desires, to torment us. Surely, He does not produce a new taste, a new appetite, without meaning to indulge, to relieve it. What He begins, He is able to finish; and when He begins, He designs to finish. (W. Jay.)Manoah and his wife I. observe the husband as representing human nature troubled with a sense of guilt. You say you walk about among God’ s works, and wonder at their magnificence and beauty--why should you be afraid of Him? Why should a child be afraid of his father? Ah! why, indeed? Yet I believe you are afraid of God, and I would have you acknowledge it. God’ s works are indeed very beautiful. He did paint those flowers which you admire, and clothe those fruit trees with their spring blossoms. But it is God, not as the painter of flowers, nor the giver of fruits, but as the avenger of sin, with whom you have to do. There is one place where you do expect you will meet with God, one place certainly. How dreadful is that place! You turn away from it. At all costs you would avoid it: I refer to the place of death. You will meet God there; and you feel the presentiment in the terrible thoughts of your heart. II. The woman representing human nature when cheered with a sign of mercy. She correctly interpreted the signs of God’ s propitiation, and received the consolatory assurance of deliverance from death. Comforted herself, she could comfort her husband with the assurances of mercy, and refer him for satisfaction and a good hope to the auspicious sign of reconciliation. Yet her signs of peace were not like yours, and her words but a poor interpretation of the gospel of your reconciliation. An angel in the flame ascending to heaven!--You see Christ in your own nature ascending to His Father. A kid for a burnt-offering!--You have a brother giving himself for you, a sacrifice and an offering of a sweet-smelling savour to God. Manoah chose the kid from his own flock. God found, not a lamb of His own fold, but the Son of His own bosom, and freely gave Him up for us all. With every qualification this sacrifice was endowed--“ a Lamb without spot or blemish” --“ the Lamb of God that taketh away the sin of the world.” (R. Halley, D. D.)Manoah’ s wife and her excellent argument 1. Oftentimes we pray for blessings which will make us tremble when we receive them. Often the blessing which we used so eagerly to implore is the occasion of the suffering which we deplore. 2. Very frequently deep prostration of spirit is the forerunner of some remarkable blessing. Take it as a general rule that dull skies foretell a shower of mercy. Expect sweet favour when you experience sharp affliction. Blessed be God for rough winds. They have blown home many a barque which else had sailed to destruction. Blessed be our Master for the fire: it has burnt away the dross. Blessed be our Master for the file: it has taken off the rust. 3. Great faith is in many instances subject to fits. Do not judge a man by any solitary word or act, for if you do you will surely mistake him. Trembling Manoah was so outspoken, honest, and sincere that he expressed his feelings, which a more politic person might have concealed. 4. It is a great mercy to have a Christian companion to go to for counsel and comfort whenever your soul is depressed. Manoah had married a capital wife. She was the better one of the two in sound judgment. She had three strings to her bow, good woman. One was--The Lord does not mean to kill us, because He has accepted our sacrifices. The second was--He does not mean to kill us, or else He would not have shown us all these things. And the third was--He will not kill us, or else He would not, as at this time, have told us such things as these. So the three strings to her bow were accepted sacrifices, gracious revelations, and precious promises. Let us dwell upon each of them. I. Accepted sacrifices. This being interpreted into the gospel is just this--Have we not seen the Lord Jesus Christ fastened to the Cross? Because the fire of Jehovah’ s wrath has spent itself on Him we shall not die. He has died instead of us. But, if you notice, in the case of Manoah, they had offered a burnt-sacrifice and a meat-offering too. Well, now, in addition to the great sacrifice of Christ, which is our trust, we have offered other sacrifices to God, and in consequence of His acceptance of such sacrifices we cannot imagine that He intends to destroy us. First, let me conduct your thoughts back to the offering of prayer which you have presented. I will speak for myself. I am as sure that my requests have been heard as ever Manoah could have been sure that his sacrifice was consumed upon the rock. May I not infer from this that the Lord does not mean to destroy me? Again, you brought to Him, years ago, not only your prayers but yourself. You gave yourself over to Christ, “ Lord, I am not my own, but I am bought with a price.” You have at this very moment a lively recollection of the sweet sense of acceptance you had at that time. Now, would the Lord have accepted the offering of yourself to Him if He meant to destroy you? That cannot be. Some of us can recollect how, growing out of this last sacrifice, there have been others. The Lord has accepted our offerings at other times, too, for our works, faith, and labours of love have been owned of His Spirit. “ Therefore He does not mean to kill us.” “ Who said He did?” says somebody. Well, the devil has said that numbers of times. He is a liar from the beginning, and he does not improve a bit. Reply to him, if he is worth replying to at all, in the language of our text. II. Gracious revelations.1. First, the Lord has shown you--your sin. A deep sense of sin will not save you, but it is a pledge that there is something begun in your soul which may lead to salvation; for that deep sense of sin does as good as say, “ The Lord is laying bare the disease that He may cure it. He is letting you see the foulness of that underground cellar of your corruption, because He means to cleanse it for you.” 2. But He has shown us more than this, for He has made us see the hollowness and emptiness of the world. Do you think that, if the Lord had meant to kill us, He would have taught us this? Why, no; He would have said, “ Let them alone, they are given unto idols. They are only going to have one world in which they can rejoice; let them enjoy it.” 3. But He has taught us something better than this--namely, the preciousness of Christ. Unless we are awfully deceived we have known what it is to lose the burden of our sin at the foot of the Cross. We have known what it is to see the suitability and all-sufficiency of the merit of our dear Redeemer, and we have rejoiced in Him with joy unspeakable and full of glory. If He had meant to destroy us He would not have shown us Christ. 4. Sometimes also we have strong desires after God! What pinings after communion with Him have we felt! What longings to be delivered from sin! Now these longings, cravings, do you think the Lord would have put them into our hearts if He had meant to destroy us? III. Many precious promises. “ Nor would He have told us such things as these.” “ If the Lord had meant to kill us He would not have made us such a promise as this.” (C. H. Spurgeon.)The spectacle of life and the opposite conclusions drawn from it We, too, draw just such opposite conclusions from the same admitted phenomena. The facts of life are the same. We admit into the great problem of existence the presence of the powers of this life and of the life to come. There is the world of regret and sorrow, and the world of cheerfulness and hope; there is the secret of the angel’ s name, and there is religion, with its rocky altar of sacrifice; there is the fire of man’ s communion with God ascending to heaven, and there is an admitted power in our lives “ doing wondrously.” And yet, as in this grouping of the forces and interests of life around Manoah’ s altar, men draw diametrically opposite conclusions. Let us look at three of the common facts of life concerning which we may draw right or wrong conclusions, according as we look at them through desperation or through hopefulness. I. Take, first, the thought of character. This includes the entire world of conduct and action--the question of law and authority, the right or wrong quality of a man’ s motives and his deeds. How are we to regard all this? Is there such a thing as absolute right and truth? Would it exist anywhere if man did not exist? Is it from a God, a Being whose lines have gone out into all the world? Is this power which makes for righteousness, as Matthew Arnold calls it, a motion, an impulse from a seat and source of law, or is it only like some wild, driving gale whose conflicting winds have no definite whence and are seeking no final whither? The Manoah type of mind declares, here are glimpses of some power “ working wondrously” in the midst of life; but we can make nothing out of them. We have seen strange sights in the history of humanity and in the experience of our own souls; but we can see nothing but despair and death before us. The other, the religious type of mind, pleads with the wiser wife and mother, would we have all these visions and intimations if there was not a reason for them? Would the Lord have received our offerings, and have told us all these things if He were only pleased to kill us? II. Look at the fact of life, with all its laws, physical, mental, and social. Look at this wondrous organism of ours, with its complex and far-reaching functions. We move through the world as the planets whirl on through space, each soul being a world of its own, with its own laws, and tendencies, and orbit. Is it any wonder that philosophers are forever investigating its meaning and giving us new views of the relationship between the working principle in life and the working principle in death? One side declares we have seen all these wonders, therefore we, too, must die; life is only the bubbling up of a few moments’ consciousness, like the evanescent spray in the leap of Niagara’ s plunge, and then all is deep and quiet again. The other class says, No; this existence is not a mere guess; there is law, and Providence, and love in it; if the Lord were pleased to kill us He would not have told us such things as these. III. There is the question of the future. It is very strange to think how theological theories and opinions go in sets and groups. It is impossible to have them separated or to hold them singly. One view leads on to another and draws it after it by a logical necessity. If you deny a personal immortality, you will find that locked up with this negation is your disbelief in a God; or, if you deny a God, you will find that immortality goes with this fundamental denial. Grant the premises of hope or of despair, and the conclusions will haunt you just as your shadow plays round your hurrying form under the successive street lights of a city in the darkness of night. At one moment it follows, at another it precedes your step, but it is always about you, because a shadow, after all, is only the deprivation of light due to a body. And so, with reference to the future, there is no standing-ground between the creed of despair and the creed of hope; between a blind force working in the smoke of our best sacrifices, and a messenger from God working wondrously, as the flame of our truest love ascends and is accepted. And thus we should value the revelation Christ has made, when once we feel from what that Saviour rescues us! (W. W. Newton.)Cheer for the faint-hearted Faith is not only the door by which we enter into the way of salvation, as it is written “ He hath opened the door of faith unto the gentiles “ ; but it likewise describes the entire path of Christian pilgrimage, “ that we also walk in the steps of that faith.” “ The just shall live by faith.” Happy is that man who, steadfast, upright, cheerful, goes from strength to strength, believing his God! Trusting in his God, he knows no care; resting in his God, he knows no impossibility.1. But, it seems from our text, that the strongest faith has its seasons of wavering. Most of those eminent saints, who are mentioned in Scripture as exhibiting faith in its greatness, appear to have sometimes showed the white flag of unbelief. Good Lord! of what small account are the best of men apart from Thee! How high they go when Thou liftest them up! How low they fall if Thou withdraw Thine hand! 2. Some of these greatest aberrations of faith have occurred just after the brightest seasons of enjoyment. Some of us have learned to be afraid of joy. Sadness is often the herald of satisfaction; but bliss is ofttimes the harbinger of pain. 3. It is a very happy thing if, when one believer’ s down, there is another near to lift him up. In this case Manoah found in his wife a help-meet. If wife and husband had both been down at one time, they might have been long in getting up. But seeing that when he fell she was there strong in faith to give him a helping hand, it was but a slight fall, and they went on their way rejoicing. If thou art strong, help thy weak brother. If thou seest any bowed down, take them on thy shoulders, help to carry them. 4. The text suggests certain consolations which ought to be laid hold of by believers in Christ in their time of sore trouble. You are chastened every morning, and you are troubled all day long, and Satan whispered to you last Saturday night, when you were putting up the shutters as tired as you could be, “ It is no use going to the house of God to-morrow. There is nothing there for you. God has forsaken you, and your enemies are persecuting you on every side.” Well, now, it would be a very curious thing if it were true; but it is not true, for the reasons which Manoah’ s wife gave. Recollect, first, the Lord has in your case accepted a burnt-offering and a meat-offering at your hand. Would He have accepted your faith and saved you in Christ, if He had meant to destroy you? What! can you trust Him with your soul, and not trust Him with your shop? Can you leave eternity with Him, and not leave time? What! trust the immortal spirit, and not this poor decaying, mouldering, flesh and blood? Man, shame on thee! But, you say, He will forsake you in this trouble. Remember what things He has shown to you. Why, what has your past life been? Has not it been a wonder? You have been in as bad a plight as you are in to-night scores of times, and you have got out of it. Besides this, Manoah’ s wife gave a third reason, “ Nor would He at this time have told us such things as these.” She meant that He would not have given them such prophecies of the future as He had done, if He meant to kill them. It stood to reason, she seemed to say, “ If I am to bear a son, we are not going to die.” And so, remember, God has made one or two promises which are true, and if they be true, it stands to reason He won’ t leave you. Let us have one of them. “ No good thing will I withhold from them that walk uprightly.” But suppose, next, that you are in some spiritual trouble. “ Oh,” say you, “ this is worse than temporal trial,” and indeed it is. Touch a man in his house, and he can bear it: but touch him in his soul, and in his faith, and then it is hard to lay hold on God, and trust Him still. The enemy had thrust sore at Manoah to vex him and make him fret. There may be some here whose spiritual enemy has set upon them dreadfully of late, and he has been howling in your ears, “ It’ s all over with you; you are cast off, God has rejected you.” I tell thee, soul, if the Lord had ever meant to destroy thee, He would never have permitted thee to know a precious Christ, or to put thy trust in Him. Besides, fallen though you now are, through sore and travail, yet was there not a time when you saw the beauty of God in His temple? To conclude the argument of Manoah’ s wife, what promises God has made even to you! What has He said of His people? “ I will surely bring them in.” “ I give unto My sheep eternal life, and they shall never perish, neither shall any pluck them out of My hand.” And what does Christ say again?--“ Father, I will that they also whom Thou hast given Me be with Me where I am.” (C. H. Spurgeon.)Manoah’ s wife Here is the head of the house in gloom. Is he not always more or less in gloom, this same head of the house all the world over? Who ever knew a head of the house that was not more or less low-spirited, worried by a hundred anxieties, tormented by sudden fear? Perhaps naturally so: after all he is the head of the house; and probably the lightning conductor, being higher than any other part of the building, may have experience of thunder-storms and lightning discharges that lower parts of the structure know nothing about. Here we have a wife comforting her husband. Like a true woman, she let Manoah have his groan out. There is a beautiful cunning in love. It lets the groan get right out, and then it offers its gentle consolation. If we had heard Manoah alone, we should have said, A terrible thunder-storm has burst upon this house, and God has come down upon it with awful vengeance; and not until we heard his wife’ s statement of the case should we have any clear idea of the reality of the circumstances. The husband does not know all the case. Perhaps the wife would read the case a little too hopefully. You must hear both the statements, put them both together, and draw your con clusions from the twofold statement. People are the complement of each other. Woe to that man who thinks he combines all populations and all personalities in himself. Here we have a husband and wife talking over a difficult case. Is not that a rare thing in these days of rush and tumult and noise, when a man never sees his little children, his very little ones, except in bed? He leaves home so early in the morning, and gets back so late at night, that he never sees his little ones but in slumber. Is it not now a rare thing for a husband and wife to sit down and talk a difficulty over in all its bearings? If we lived in more domestic confidence our houses would be homes, our homes would be churches, and those churches would be in the very vicinity of heaven. Let us now look at the incident as showing some methods of reading Divine Providence. There we have the timid and distrustful method. Manoah looks at the case, reads it, spells where he cannot read plainly, and then, looking up from his book, he says to his wife, “ There is bad news for you; God is about to destroy us.” It is possible so to read God’ s ways among men as to bring upon ourselves great distress. Is a man, therefore, to exclaim, “ This is a punishment sent from heaven for some inscrutable reason, and I must endure it as well as I can; I shall never see the sky when not a cloud bedims its dome” ? No, you are to struggle against this, you are to believe other people; that is to say, you are to live in other people’ s lives, to get out of other people the piece that is wanting in your life. This is the inductive and hopeful method of reading Divine Providence. I think that Manoah’ s wife was in very deed learned in what we called the inductive method of reasoning, for she stated her case with wonderful simplicity and clearness. “ If the Lord were pleased to kill us, He would not have received a burnt-offering and a meat-offering at our hands,” etc. That is logic! That is the inductive method!--the method, namely, of putting things together and drawing a conclusion from the aggregate. Thank God if you have a wife who can talk like that. Manoah’ s wife was of a hopeful turn of mind. She had the eye which sees flecks of blue in the darkest skies. She had the ear which hears the softest goings of the Eternal. She was an interpreter of the Divine thought. Oh, to have such an interpreter in every house, to have such an interpreter in every pulpit in England, to have such a companion on the highway of venture and enterprise! This is the eye that sees further than the dull eye of criticism can ever see, that sees God’ s heart, that reads meanings that seem to be written afar. Have we this method of reading Divine Providence? I call it the appreciative and thankful method. Put together your mercies, look at them as a whole and say, Can this mean death, or does it mean life? and I know what the glad answer will be. There are some sources of consolation amid the distractions and mysteries of the present world. Every life has some blessings. Men eagerly count up their misfortunes and trials, but how few remember their mercies! Every life has some blessing, and we must find what that blessing or those blessings are. We must put them together, and reason from the goodness towards the glory of God. Amid these blessings religious privileges are sure signs of the Divine favour. We have religious privileges: we can go into the sanctuary; we can take counsel toether; we can kneel side by side in prayer; we can go to the very best sources for religious instruction and religious comfort. Does God mean to kill when He has given us such proofs of favour as these? Let us learn from this family scene that great joys often succeed great fears. Manoah said, The Lord intends to kill us: his wife said, Not so, or He would not have received a burnt-offering at our hands. And behold Samson was born, a judge of Israel, an avenger of mighty wrongs. Is it ever so dark as just before the dawn? Are you not witnesses that a great darkness always precedes a great light--that some peculiar misery comes to prepare the way for some unusual joy? Let us read the goodness of God in others. Many a time I have been recovered from practical atheism by reading other people’ s experience. When things seem to have been going wrong with myself, I have looked over into my neighbour’ s garden and seen his flowers, and my heart has been cheered by the vision. Oh, woman, talk of your mission! Here is your mission described and exemplified in the case of the wife of Manoah. Here is your field of operation. Cheer those who are dispirited; read the Word of God in its spirit to those who can only read its cold, meagre letter, and the strongest of us will bless you for your gentle ministry. Who was it in the days of Scottish persecution? Was it not Helen Stirk--a braver Helen than the fiend Macgregor--who said to her husband as they were carried forth both to be executed, “ Husband, rejoice, for we have lived together many joyful days; but this day wherein we die together ought to be most joyful to us both, because we must have joy forever; therefore I will not bid you good-night, for we shall suddenly meet within the kingdom of heaven“ ? Who was it when Whitefield was mobbed and threatened, and when even he was about to give way--who was it but his wife who took hold of his robe and said, “ George, play the man for your God” ? Oh, woman, talk of your rights, and your sphere, and your having nothing to do! Have a sphere of labour at home, go into sick chambers and speak as only a woman can speak. Counsel your sons as if you were not dictating to them. Read Providence to your husband in an incidental manner, as if you were not reproaching him for his dulness, but simply hinting that you had seen unexpected light. Women have always said the finest things that have ever been said in the Bible. (J. Parker, D. D.)Past tokens of Divine favour an encouragement against fears I. What are those tokens of favour which have been shown every true believer?1. Is it no token of God’ s favour that you have been kept alive to your calling? that you were not suffered to drop into hell before you had any knowledge of the way to heaven? 2. It is a token of distinguishing favour that thou hast not received the gospel of “ the grace of God in vain” (2 Corinthians 6:1). The gospel has been welcomed not only to thy house, but to thine heart. 3. It is a token of distinguishing favour that thou hast at any time seen the truth of thy own grace. As thy God hath His hiding times, so there are also times of finding (Psalms 32:6). Many a prayer begun in distress has ended in delight. Thy God has raised thee out of thy depths, and set thee on thy high places. 4. It is a token of distinguishing, favour that thou hast been kept from falling by temptations, or that thou hast been recovered when fallen. Afflictions have purged thy dross, and brightened thy gold. Unruly thoughts have been often quieted by Divine consolations. 5. It is a token of distinguishing favour that thou hast been kept close to the appointed ways and means of comfort, under all thy complaints for want of comfort. To be out of the way of duty is to be out of the way of comfort. It is a mark of distinguishing mercy to be kept in the way of comfort. II. What are those things which God is even now showing the Christian under all his darkness and fears?1. Believers see a loveliness in Christ’ s person, when they cannot discern interest in His love. 2. Believers have strong desires after the truth of grace when they most complain under the want of it. Sorrow and godly mourning flow from love, as well as joy and praise. 3. When believers cannot find sin mortified, it is their desire and prayer that it may be rooted out. It is more on account of indwelling sin, than any worldly affliction and sorrow, that you hear the Christian crying with David (Psalms 55:6). It is by flight doves secure themselves, not by fright. A believer’ s aim is levelled at the root of sin. 4. Weak as his hope is, a believer dare not cast it away in its darkest seasons. It is the language of his heart, “ Yea, though He slay me, yet I will trust in Him.” If he cannot go to the throne as sanctified in Christ and called, he will fall down at the footstool as a perishing sinner. III. Why such who have been, and are, blessed with such tokens of god’ s favour shall never die under his wrath.1. This would argue God to be wavering and imperfect like ourselves. The great God may alter His way, but He never changes His heart. 2. Were God to accept thy offering, and destroy thy person, what becomes of His faithfulness to Christ the Mediator? Christ purchased, and He intercedes for the weakest grace. 3. Should God kill us, after such grace shown us, one in whom the Spirit inhabits would be lost. 4. God would lose the triumphs of His own grace: “ Grace reigns through righteousness unto eternal life.” Grace in us is a creature, but it is kept alive by the grace in God’ s heart, which is infinite and everlasting. Use 1. See what use you are to make of past experiences. Carry them about with you by faith, that you may turn to them in time of need. Use 2. Be humbled for the weakness of faith, in so great a multitude of experiences. Use 3. Labour to encourage sinners by your taste and experiences of mercy. You were not rejected in your suit for mercy; why then should they doubt in their desires for the same blessing? “ With the Lord there is plenteous redemption.” Use 4. Bless God for Christ, all your offerings go up with acceptance on this altar (Hebrews 13:15). (John Jamieson, M. A.)Some lessons of catastrophes It seems inevitable that some persons will continue to regard all disastrous occurrences as marks of God’ s displeasure with His human creatures. The pietist reads of a terrible fire in some city particularly noted for the irreligion of its masses of people, and he believes it to be the judgment of God upon the sinful ones. Morbid Christians too are ever disposed to regard the mischances of their own temporal experience as the punishment God is laying upon them for their sins; and sometimes they are fain to cry out, as in indignation, “ What have I done so wickedly as to deserve such retribution as this?” Our Lord neither suffers us thus to assign His judgments to particular instances of offending, nor yet to assume that we ourselves do not deserve quite as much as we ever hear of others bearing (Luke 13:1-5). I. It is true that the most of appalling disasters fall impartially upon the God-fearing and impious alike. II. Men who dwell much upon the disasters which assail in so many directions our social life grow superstitious about them. Every supernatural manifestation, or what seems to be supernatural, inspires fear. No doubt this is because of the consciousness of sin in our lives. III. God has willed to be a fear-inspiring God to his sinful creatures because there is no better way than this whereby to impress upon them His supremacy, the absolute authority and right which He has over them. We do not like to think of our humanity as degraded, yet all sound philosophy insists upon this. Then God interferes with His awe-inspiring visitations, compelling us to remember that there is a greater existence outside the realm of familiar nature, and a Ruler of the universe whom one cannot disobey with impunity. IV. Notwithstanding this truth, There are questions which arise, which must arise, in men’ s minds concerning the tremendous disasters so often experienced in life. Granting that no one is free from sin, that no one deserves favour or blessing at God’ s hands, nevertheless there are many who are loyal at heart and are striving to be good disciples of the gentle Christ. Why does He, who is so good, allow these to be subjected to such terrifying possibilities as Nature’ s catastrophes so frequently suggest?1. It may be that He displays His mighty judgments, menacing to the faithful as well as to the irreligious, in order to keep us ever mindful of our unpreparedness for His coming to call us to account. Who is there that is ready at this moment to die? 2. There is nothing which is so well calculated to make us realise the evanescent character of the circumstances which now surround us, as the irresistible breaking in upon the harmony of these circumstances by startling catastrophes and terror-inspiring disasters. Such things awe wise-hearted men, and set them to thinking; and when they think seriously they are sure the invisible and eternal things are more worthy to be considered than the visible and transitory things. V. At this point the question suggests itself, Why in declaring his supernatural rule over our affairs by means of tremendous disturbances of our ordinary course of life does God cause the innocent to suffer with the guilty, or rather, in view of what I have just said, those who are trying to do His will and to use profitably the lessons He would teach them, as well as the hardened and the despisers of His judgments.1. As to that let it be noted that while we naturally look upon death as almost the gravest of disasters the individual can experience, from the Christian point of view it cannot be in the least a disaster for him who is prepared to meet his God. The blow of death falls upon those who are left behind, the mourners, the relations and friends of the departed; but for him, if he be Christ’ s, the passing of the soul is its entrance into the land of life where no further temptation can try it, nor any power of the Evil One cause it to fall from God. “ Blessed are the dead who die in the Lord: even so saith the Spirit; for they rest from their labours.” 2. So far as the unrighteous are concerned, the sinful, the careless, the impenitent, who have never feared God nor troubled themselves to do His will, we may be sure of this, the bolt of the Divine wrath does not strike them until they have made it abundantly clear to the heavenly eyes that they will never repent, never choose the right. VI. After all, then, in spite of the appalling catastrophes life is so abundantly chequered with, it is certain that God’ s pity ever sways His wrath, so long as pity can avail. From Manoah’ s word of terror we turn to the wiser saying of his wife. We are to find the assurance of the mercifulness of our Heavenly Father in the good things provided for us in our religion, which are not to be accounted for at all except on the hypothesis of His kindness towards the children of men.1. “ Would He, if He were pleased to kill us, have received a burnt-offering and a meat-offering at our hands?” Aye, would He, for this is plainly the meaning of that long-ago sacrifice of the pious parents of Samson, have sent His only-begotten Son into the world to die for us the shameful death of the Cross? 2. “ Neither,” continues Manoah’ s wife, “ would He have showed us all these things.” Would God, indeed, if He were hard and relentless in His dealings with mankind have caused to be written for our learning and unceasing consolation the exquisite story of the gospel--all the pathetic details of the human life of the Lord Christ? 3. Once more the spiritually minded woman cries: “ Nor would He at this time have told us such things as these.” Ask yourself, Christian soul, what are you living for--what is your hope? Is it merely that you may escape eternal fire, or is it rather, and much more a great deal, that you may come to the unspeakable joys? Would God, if He did not love us supremely, have revealed to us all those glorious things of which St. John writes in the Apocalypse--the story of the land full of beauty, of all-satisfying delights? (Arthur Ritchie.)Mysteries of providence Manoah feared that he and his wife were going to be destroyed, because they had been visited by an angel of God. Our text is his wife’ s reply to him. We often need to apply a similar train of reasoning to the mysteries of Providence. God’ s angels come to us in fearful forms--the angels of disease, desolation, and death. At such times the murmuring heart will say in distrust, “ Why hast Thou done thus?” The one calamitous event often stands out by itself. Nothing has gone before it to interpret it, or to lighten its severity; nothing has accompanied it for our special relief or solace; and nothing has as yet followed it in the world without, or in our own experience, to justify the ways of God, and to sustain submission by reason. Under these mysterious visitations of Providence we are driven, or rather we gladly have recourse, to reasoning like that in our text. We appeal to other and more frequent experiences, in which the Divine mercy has been manifest,--to sorrows which have been sanctified to our growth in grace, and to our long seasons of unmingled and unclouded happiness. If by the present sorrow God meant to crush us to the earth, if it came even on an errand of doubtful mercy, the past could not have been what it has been. Divine love could not thus have followed us step by step, and hour by hour, only to prepare for us a severer fall and a deeper gloom. In tracing out this thought let us follow the order suggested by our text.1. “ If the Lord were pleased to kill us, He would not have received a burnt-offering at our hands.” Have not burnt-offerings from our households gone up to God,--lambs without fault or stain, not indeed selected by ourselves, but chosen by the Most High,--taken wholly from us, consumed, lost to the outward sight,--their unseen spirits mounting to the upper heaven, as the smoke from the ancient altars rose to the sky? These bereavements have left blessings in their train. When met and borne in faith they have given us new experience of spiritual joy. They have opened new fountains of inward life. They have bound us by new and stronger ties to the unseen world. Our sorrows have cut short our sins, nurtured our faith, given vividness to our hope, and made our love more and more like that of the Universal Father. In new sorrows, then, from which we have not had time to gather in and count the happy fruits, we will hear from like scenes that are past the call to trust and gratitude. Did it please God to destroy us, He would not have accepted our burnt-offerings. 2. Nor yet our meat-offerings. Have those alms gone forth which may sanctify all the rest? If offered God has accepted and blessed them. And whether we have rendered or withholden them, how many are the favours, the deliverances, the peculiar mercies of our homes, to which we should look back, when in any hour of doubt or sorrow a murmuring spirit would arraign the Divine goodness! 3. To pursue the order of the text--“ If the Lord were pleased to kill us, neither would He have showed us all these things.” What has He showed us? What is He daily showing us? How much is there in every scene and form of outward nature to rebuke distrust, to quell fear, and to make us feel that the world we live in is indeed our Father’ s! From the first song of the birds to the last ray of mellow twilight, whether in sunshine, beneath sheltering clouds, or fresh from the baptism of the midday shower, the whole scene is full of the present and the loving God. He sustains the wayfaring sparrow. He gives the raven his food. He clothes the frail field-flower with beauty. In our seasons of doubt, darkness, and sorrow have not these miracles of Divine care and love a message from God for us? 4. Manoah’ s wife added, “ If the Lord were pleased to kill us, he would not have told us such things as these.” She referred to promised temporal mercies in her own household. God has told us yet more, infinitely more. In the revelation by Jesus Christ He has revealed to us truths and given us promises which, received in faith, must put to flight all hopeless despondency and gloom. In His teachings and in the record of His pilgrimage we learn all that we can need to know of the mysterious dealings of Providence. To interpret them fully we cannot expect or hope. But we do learn, and are left without a remaining doubt, that, when the most severe, they are sent in love--are hidden mercies, designed to discipline our faith, to spiritualise our affections, and to draw us into closer fellowship with our Saviour’ s sufferings, that we may afterwards become partakers of His glory. (A. P. Peabody.)God’ s past mercies a ground of hope for the future It is a safe method for us to follow--to plead God’ s past mercies as a ground of hope for the future. His rule is grace upon grace, he that has receives more. It is not irreverent to say that He who gave His Son for us, will with Him give us all things. Is it, then, reasonable to fear that He who has preserved us for forty years will fail us for the next twenty, if our pilgrimage should continue so long? He who made you, aged friend, and gave His Son to redeem you, will not suffer you to perish for the want of meaner things. And the feeling of your need of His grace is a proof that He is waiting to be gracious. Even the anxious inquiry after salvation proves that the work is already begun. Penitential pangs are not natural but gracious, and argue that God has laid His hand upon us. All His works are perfect. He will not leave His work of grace half finished. Nor would He have told us such things of His love and grace if He did not offer pardon and eternal life to us in perfect good faith on the terms propounded in the gospel. And surely the argument from past experience should be a satisfactory one. Experience worketh hope, and hope maketh not ashamed (Romans 5:4-5). Is it not an impeachment of the Divine sincerity to fear that if God begins a good work, He will not complete it? It cannot be that supreme benevolence tantalises us. If so, why has He ever opened our hearts to our need of salvation? Why do we feel our guilt, and desire to escape from the wrath to come? Surely He would not have announced to us the glad tidings of the gospel--would not have made to us such full and free offers of mercy, if He were not pleased to accept us. Surely there is honesty in the declaration: “ It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners“ --even the chief of sinners. God’ s acceptance of the sacrifice of His Son, Jesus Christ, is a positive proof that His merits and mediation are available for us. (W. A. Scott, D. D.) Judges 13:24-25 Samson. Samson The history of Samson is surprising even in an extraordinary age. In several particulars he was the most distinguished of the Hebrew judges. And though never at the head of an army, nor on a throne, nor prime minister to any earthly potentate, it were difficult, perhaps impossible, to name another Hebrew that loved his country with more fervid devotion, or served it with a more hearty good will, or who was a greater terror to its enemies. I know not that there is any biography so completely characteristic or more tragical than his. It is full of stirring incidents and most marvellous achievements. He seems to us like a volcano, continually struggling for an eruption. In him we have all the elements of an epic: love, adventure, heroism, tragedy. Nor am I aware that any Bible character has lent to modern literature a greater amount of metaphor and comparison than the story of Samson. The “ Samson Agonistes” of Milton has been pronounced by the highest authority to be “ one of the noblest dramas in the English language.” It reminds us of the mystic touches and shadowy grandeur of Rembrandt, while Rembrandt himself and Rubens, Guido, David, and Martin are indebted to this heroic judge for several of their immortal pieces. I am aware that some look upon Samson merely as a strong man. They do not consider that the moving of the Spirit of Jehovah gave extraordinary strength to Samson for special purposes. His peculiarities are not remarkable, because of anything that we perceive foreign to fallen humanity in the kind or composition of his passions and besetting sins, but in the fierceness and greatness of their strength. Ordinary men now have the same besetting sins--passions of the same character, but they are diminutive in comparison with him, and are without his supernatural strength. It must be confessed in the outset that Samson’ s spiritual history is very skeleton-like. We have only a few time-worn fragments out of which to construct his inner man. Now and then, and sometimes after long and dreary intervals, and from out of heavy clouds and thick darkness, we catch a few rays of hope, and rejoice in some signs of a reviving conscience and of the presence of God’ s Spirit. “ His character is indeed dark and almost inexplicable. By none of the judges of Israel did God work so many miracles, and yet by none were so many faults committed.” As an old writer has said, he must be looked upon as “ rather a rough believer.” I like not to dwell on Samson as a type of Christ. We must at least guard against removing him so far from us by reason of his uniqueness of character as to forget that he was a man of like passions with ourselves. We must carefully discriminate in his life between what God moved him to do and what his sinful passions moved him to. The Lord raised up this heroic Israelite for us. He threw into him a miraculous composition of strength and energy of passion, and called them forth in such a way as to make him our teacher. And besides being a hero, he was a believer. God raised him up for our learning, and made him, as it were, “ a mirror or molten looking-glass,” in which we may see some of our own leading features truthfully portrayed, only on an enlarged scale. (W. A. Scott, D. D.)The place of Samson in Jewish history 1. Two things stand out in the narrative of Samson’ s career, as compared with the history of at least the majority of the other judges. (1) The other judges fight God’ s battles with the people at their backs. They simply give aid and point to a sense of rising strength, of impatience of subjection, of reviving national pride and religious zeal in the Hebrew people. Samson, on the contrary, stands utterly alone, fights his battle single-handed, is supported by no enthusiasm for the national cause, and not even by common loyalty on the part of his own comrades. (2) The other judges are chosen to their office as mature men, but Samson is set apart to his career as an unborn child. From his very infancy the sense of his vocation takes possession of him; as child and boy and youth it is making and moulding him, and preparing him for what he is to be. The explanation of these two characteristic features of his history, which distinguish it from that of the other judges, lies in this, that Samson’ s lot in life fell upon a period of utter national demoralisation. Israel had elapsed into subjection to the despised, uncircumcised Philistines. All national spirit was dying out, and the prestige of Jehovah was giving way before the prestige of Dagon. Now the only hope for the redemption of a society that has fallen into a condition of such lassitude, mental and moral, lies in the creation of a fresh and powerful personality. 2. How, humanly speaking, was Samson prepared for his work? (1) To begin with, God made a cradle and a home for him. Samson’ s mother was a woman with a great soul and a large heart, to whom God was a reality; a woman who could not indeed fight God’ s battles and deliver God’ s people, but who lived with the upper storeys of her being in the unseen, and was possessed with a tremendous longing that there should be deliverance for Israel, that something heroic should appear in history, and that God should vindicate His might and grandeur above the heathen gods. Samson was born to a mother that longed for a boy, not that he might rise to comfort and ease, but that he might be lofty and heroic, and fight and, if need be, die for God and God’ s kingdom. To her son she transmits her hope, faith, and enthusiasm. (2) From a little child Samson felt something mysterious stirring in his soul, ay, and in his physical nature. Samson needed extraordinary gifts for extraordinary work. He had, single-handed, by his own solitary prowess, to cow the Philistines and reanimate the courage of the Hebrews. Two things were needful for him:(1) extraordinary strength,(2) inextinguishable joyousness. To hold his own amid the abject depression of the people round about him it was essential that he should be possessed of exuberant mirth and jollity. It is the men that do the most serious and earnest work that can play and romp and laugh with their children. That is not the noisy laughter of the fool.(3) Once again; it may be that asceticism is demanded for our age, just as Nazaritism was for Samson’ s. But that, remember, is the bad remedy of a still worse evil. Jesus Christ was no ascetic, else His enemies would not have published, as the likeliest scandal about Him, that He was a wine-bibber. (Professor W. G. Elmslie.)Samson: inferior influences over large minds 1. The Book of Judges is full of expressions of singular beauty. The springs of human action are bared and revealed to view with wonderful power. 2. Samson was inspired and sent forth with a heavenly mission. Yet second motive was the frequent spring of his actions. 3. There is a vigour, width, and absence of detail or accurate plan about his proceedings which stamp him still more as a man of genius and bold conception. 4. But there is a further remarkable feature in Samson’ s case. He became the slave of his wife. The same mind around which a mother wound the soft coils of maternal and home influences a wife bound round with the adamantine chains of female plot and management. 5. But we have to account for this and see its force. (1) In ordinary terms Samson was a man of genius. Genius is a more direct gift from God than the ordinary power of man. It is a species of inspiration. It sees the means of deliverance from an evil without having to wade through the tortuous windings of the labyrinth of hard-worked, plans and schemes. (2) The man of genius is left with the simplicity of a child from never having commenced his hard task in the school of experience and difficulty. He leans with the trust of infancy on the natural stays and supports of life. Men of genius will be subject to the tyranny as well as consolations of inferior influences; and will often become the slaves and victims of female narrowness and punctilio. Their dependence on natural affections is accounted for by the same cause which accounts for their sometimes unaccountably sinking under the extravagant exercise of that influence. Not having had the need to manage others by elaborate plans, they are duped by overmanagement, and not having been called on to work out schemes, they fall the ready and easy victims to those devised by others. 6. We are often startled by inconsistencies in Samson’ s history. They may be accounted for by the same reason--genius. The man of genius is not therefore of necessity a man of personal holiness. The glass tube may be the medium of streams of water, yet not one drop will imbue the substance forming the channel that conveys the fertilising drops from one spot to another. The eternal truth which a man speaks, the holiness he may bear witness to, the warnings he may proclaim, may all be declared with the utmost efficiency, and yet not influence him who is the medium. (E. Monro, M. A.)The Spirit of the Lord began to move him at times. Man under the influence of the Divine Spirit Our knowledge of that mysterious power called the Spirit has been assisted by the well-known comparison of it with the wind, whose effects we may see, but whose rise and courses we cannot trace. “ The wind bloweth where it listeth,” etc. There will, therefore, be in human life occurrences that we can only refer to this source, which will defy scientific rules and be beyond calculation. But though we may not search out the way of the Spirit, we may inquire when His motions are most generally first felt. Is there any limit of age at which His visits begin or end? Are we to wait till riper years, when knowledge is matured and the passions subdued to reason, before we can entertain them, or may we expect this power of God to approach us early, and move us almost as soon as the age of consciousness begins? So much more receptive is the earlier part of a man’ s life that I have heard experienced preachers allege that no conversions take place after twenty-five; but while objecting to such a limit, or indeed any limit, I would maintain that in the young rather than in the old there is the best hope of feeling this power and becoming obedient to it. We may take Samson’ s life as evidence of what a man can dare and do under the influence of the Spirit. His strength was not his own, it was “ hung in his hair,” in the seven mysterious locks in his head, which would be to him of sacramental character, outward signs of an invisible gift. The Spirit really in him accomplished his feats. When the lion roared against him, it was “ the Spirit of the Lord” that came mightily upon him; when he finds himself among his enemies bound with two new cords, at their shout “ the Spirit of the Lord” again came mightily upon him, and he burst the cords which became as “ flax which was burnt in the fire,” and on this occasion he slew a thousand men. The view I take, then, of Samson’ s life is, that it was a witness to God’ s Spirit from the beginning to the end. We should lose much of the teaching of it if we believed that such a career is altogether out of date. I do not mean, of course, that the same feats of strength will be witnessed again, but I assert that heroic feats of physical courage will be done, greater feats, too, of moral courage; and some such it will be good to put before you for imitation. In every generation they are to be found, and in our own not less than others. And for such an illustration in our own day one naturally turns to our latest modern hero, Gordon, whose life is almost as strange and eventful as that of any of the heroes of Hebrew history, and none the less inspired. He himself traced his superhuman faith and energy to this source, to God working in him, enabling him to attempt any venture in His service and cheerfully to die for Him. What a victory is scored to faith, for however eccentric his conduct may be thought, plainly he has demonstrated that there are unseen powers that sway a man’ s heart much more forcibly than any motives of the world. Such men almost equal Samson in the apparent inadequacy of their equipment and neglect of means. But no doubt they fortify themselves with the argument that God loves to use trivial means to effect great ends--a small pebble in David’ s hand to bring down a giant, an ox-goad in Shamgar’ s hand to work a national deliverance, a stone, rough from the mountains, to overthrow Nebuchadnezzar’ s Colossus; and, thus encouraged, without scientific weapons, such as our theological armouries supply, they have gone forth strong in faith alone. I am led on to commend as a priceless possession the gift of an independent spirit in thinking and acting, such as the Judge in Israel always displayed among his fellow-men. For this is a servile age in which we live--albeit declared to be one of liberty and progress. Yet tending, as everything does, to democracy and equality, few men have the courage of their opinions, few that are not ready to make a surrender of their intelligence and conscience at the bidding of others. Where are the strong men who will act independently according to really patriotic or godly motives, and not put up their principles to a bidding? Who now in England is “ valiant for the truth” ? Who is upholding it before the people? Hitherto the grander part of Samson’ s character has occupied us, but there was a weak side when the strong man was brought low through a temptation that has cast down many strong men. The prison house, with the fallen hero, deprived of sight, shorn of his noble locks, grinding as a slave, the scoff of the enemies of God, is an obvious allegory that hardly needs an interpretation, for it is alas! a picture of every day’ s experience when a spiritual man yields to those lusts which war within him, and enslave him if they prevail against him. (C. E. Searle, M. A.)Samson, the Judge It was a dark time with Israel when the boon of the future Danite judge was vouchsafed to the prayers of the long barren mother. It seems not unlikely that this may have been a part of that evil time when the ark of God itself fell into the hands of the hosts of Philistia. But there was a dawning of the coming day, and from this utter subjection God was about ere long to deliver His people. Samson was to be a first instrument in this work--he was to “ begin to deliver Israel out of the hands of the Philistines” (Judges 13:5). To enable him to fulfil this peculiar ministry, the possession of extraordinary physical strength, accompanied by an unequalled daring, were the special gifts bestowed upon him. These began early to manifest themselves. From the first they are traced back in the sacred record to the working of that exceptional influence which rested upon him as a “ Nazarite unto God.” In spite of actions which seem at a first glance to us Christians irreconcilable with such a spiritual relation, the occurrence of his name under the dictation of the Spirit in the catalogue of worthies “ who through faith subdued kingdoms, stopped the mouths of lions, escaped the edge of the sword, waxed valiant in fight, and turned to flight the armies of aliens” (Hebrews 11:32-34), establishes beyond a doubt the fact that he was essentially a faithful man. As we look closer, we may see that passing signs of such an inward vitality break forth from time to time along the ruder outlines of his half-barbarous course. Surely there is written large upon the grave of the Nazarite judge, “ Grieve not the Holy Spirit of God.” There are those in whom, in spite of remaining infirmities, there is a manifest indwelling and inworking of God the Holy Ghost--men whose lives are rich with the golden fruit of His inward life. Their life, without a word spoken, has an untold influence upon others. Be they young or old, they are God’ s witnesses, God’ s workmen. Far outside these is another circle. These are men of whom it is not possible to doubt that the Spirit of God “ has begun to move them at times.” There are plain marks of a hard struggle going on within them; more or less they are conscious of it themselves. The good they would they do not, the evil they would not that they too often do. Perhaps their youth is stained with something of the waywardness, the sensuality, and disorder which marked that of the Nazarite Samson; and yet there is another Spirit striving within them. What a strife it is! with what risks, with what issues! The master temptation of one may be to yield the Nazarite locks of the purity of a Christian soul to the Philistine razor of sensual appetite; to another it may be to surrender to the fair speeches, or perhaps the taunts, of some intellectual Delilah, the faith which grew up early in his heart; his simple trust in God’ s Word, in creeds, in prayers, in Christ Incarnate. “ Trust to me,” the tempter whispers, “ this secret of thy strength, and I will let thee rest at peace and enjoy thy life in victorious possession of all that thy mind lusteth after.” It is the old promise, broken as of old. Beyond that yielding what is there for him but mockery and chains, eyelessness and death? And yet, once again, another class is visible. There are those who, though the Nazarite life is theirs, show to the keenest searching of the longing eye no token of any moving by the blessed Spirit. In some it is as if there had never been so much as a first awakening of the Spirit’ s life. In others there is that which we can scarcely doubt is indeed present, active, conscious resistance to the Holy One. This is the darkest, dreariest, most terrible apparition which this world can show. Here, then, are our conclusions.1. Let us use, simply and earnestly, our present opportunities, such as daily prayer. Let us regularly practise it, in spite of any difficulties. Let us watch over ourselves in little things even more carefully than in those which seem great. 2. Let us guard against all that grieves Him. 3. Let us each one seek from Him a thorough conversion. In this thoroughness is everything--is the giving the heart up to God, is the subduing the life to His law, is all the peace of regulated passions, all the brightness of a purified imagination. (Bp. S. Wilberforce.)Samson Of Samson it may be said that he stands alone in the whole round of Scripture characters. The gift of supernatural bodily strength was bestowed on no other of God’ s servants. In this respect he is interesting, as furnishing one of the many varieties of form in which God, who spoke to the fathers at sundry times and in divers manners, sought to impress upon them the great lessons of His will. Like Jonah, Samson was a sign to Israel. His life was a sort of parable, exhibiting in a strange but striking form what would have been their experience if they had been faithful. Like the nation of Israel, Samson was consecrated to God. The remarkable thing in his experience was, that while he continued faithful to his consecration he enjoyed such wonderful bodily strength, but the moment that the Nazarite law was broken, he became weak as other men. The nation was taught, symbolically, what wonderful strength would be theirs if they should be faithful to their covenant. On the other hand, the life of Samson set forth with equal clearness, what would be the consequences to Israel of their neglecting their consecration or treating lightly its marks and tokens. There was, however, a third point in which Samson was a type for Israel. Great though the judgment was that punished his neglect, he was not quite abandoned in his captivity. The hair of his head began to grow. The outward tokens of his consecration began to reappear. It was thus indicated to Israel that if, in the midst of judgment and tribulation, they should bethink them of the covenant God and seek to return to Him, He would in mercy return to them, and grant them some tokens of His former blessing. In these respects the career of Samson was peculiar. In addition to this, we are perhaps to view him, in common with the other judges, as typically setting forth the great Deliverer--the Lion of the tribe of Judah. In one respect Samson was quite specially a type of Christ. He was the first of the Hebrew worthies who deliberately gave his life for his country. Many risked their lives, but he actually, and on purpose, gave his, that his country might reap the benefit. Only here, too, we must remark an obvious difference. Both achieved salvation by dying, but in very different ways. Samson saved in spite of his death, Jesus by His death. Let us now glance at the salient points of his career. In his early training he presented a great contrast to Jephthah. In a very special sense he was a gift of God to his family and his nation; and the gift was made in a very solemn manner, and under the express condition that he was to be trained to live not for himself or for his family, but for God, to whom he was consecrated from his mother’ s womb. And no doubt he was brought up with the strictest regard to the rules of the Nazarites. Yet we may see, what was probably very common in these cases, that while he was rigidly attentive to the external rules, he failed to carry out, in some very essential respects, the spirit of the transaction. In heart he was not so consecrated as in outward habit. The self-pleasing spirit, against which the vow of the Nazarite was designed to bear, appeared very conspicuously in his choice of a wife. “ Get her for me,” he said to his father, “ for she pleaseth me.” The thought of her nation, of her connections, of her religion, was overborne by the one consideration, “ she pleaseth me.” This does not look like one trained in all things to follow the will of God, and to keep the sensual part of his nature in strictest subjection to the spiritual. True, it is said, “ the thing was of the Lord “ ; but this does not imply that it carried His approval. It entered as an element into God’ s providential plans, and was “ of the Lord” only in the sense in which God makes the devices of men to work out the counsel of His sovereign will. Yielding at the outset of his life, and in a most vital manner, to an impulse which should have met with firm resistance, Samson became the husband of this Philistine stranger. But it was not long ere he found out his lamentable error. The shallow qualities that had taken his fancy only covered a faithless heart; she abused his confidence and proved a traitor. And after he had had experience of her treachery he did not cast her off but after a time sought her company, and it was only when he learned that she had been given to another, that he dashed into a wild scheme of revenge--catching the two hundred foxes, and setting fire to the growing corn. Whatever we may say of this proceeding, it showed unmistakably a very fearless spirit. The neighbouring tribe of Judah was horrified at the thought of the exasperation the Philistines would feel and the retribution they would inflict, and meanly sought to surrender Samson into their hands. Then came Samson’ s greatest achievement, well fitted to cow the Philistines if they should be thinking of reprisals--the slaughter of the thousand men with the jaw-bone of an ass. Like one inspired, Samson moved alone against a whole nation, strong in the conviction that God was with him, and that in serving Him there could be no ground for fear. But the old weakness returned again. The lust of the flesh was the unguarded avenue to Samson’ s heart, and despite previous warnings, the foe once more found entrance here. It is a lust that when it has gained force has a peculiar tendency to blind and fascinate, and urge a man onwards, though ruin stares him in the face. Other lusts, as covetousness or ambition, or the thirst of gold, are for the most part susceptible of control; but let a sensual lust once prevail, control by human means becomes impossible. It dashes on like a scared horse, and neither bridle, nor cries, nor efforts of any kind, can avail to arrest its course. So it proved in the case of Samson. He seemed to rush into the very jaws of destruction. How sad to see a grand nature drawn to destruction by so coarse a bait!--to see a wonderful Divine gift fallen into the hands of the enemy, only to be made their sport. Sad and lamentable fall it was! Not merely a great hero reduced to a slave, not merely one who had rejoiced in his strength afflicted by blindness, the very symbol of weakness, but the champion of his nation prostrate, the champion of his nation’ s faith in the dust! It would seem that his affliction was useful to Samson in the highest sense. With the growth of his hair, the higher principles that came from above grew and strengthened in him too. He remembered the destiny for which he had been designed, but which appeared to have been defeated. He was humbled at the thought of the triumph of the uncircumcised, a triumph in which the honour of God was concerned, for the Philistines were praising their god and saying, “ Our god hath delivered our enemy into our hands.” Oh, if he could yet but fulfil his destiny! It was to vindicate the God of his fathers, to save the honour of his people, and to secure to coming generations the freedom and happiness which he himself could never know, that he laid himself on the altar and died a miserable death. Thus it appears that Samson was worthy of place among those who, forgetful of self, gave themselves for the deliverance of their country. Let the young be induced to aim at steady, uniform, consistent service. It is awful work when the servants of God get entangled in the toils of the tempter. It is humbling to have but a blotted and mutilated service to render to God. Happy they who are enabled to present the offering of a pure life, a childhood succeeded by a noble youth, and youth by a consistent manhood, and manhood by a mellow and fragrant old age. These are they which follow the Lamb whithersoever He goeth. “ Root, and stem, and blossom undefiled.” Samson shows us with painful clearness what havoc and misery may flow from a single form of sinful indulgence, from one root of bitterness left in the soil. (W. G. Blaikie, D. D.)Samson’ s gift I. Here was a man of surpassing physical strength. His distinction was, that in splendour of muscle and sinew none could approach him, and hence his popularity and the high position he acquired. In a later age and a more advanced state of society it would not have enthroned him thus. But these are the earliest masters, these are the primitive heroes, the men who can do great things with their limbs. Afterwards, the dominion is taken from them and given to the largest brains. Now, Samson was simply mighty in muscle and sinew. Unlike most of the other judges he does not appear to have possessed the slightest military genius or enterprise, nor any power of combining his countrymen in opposition to their enemies, or inspiring them with spirit and desire to fight for liberty. There was no generalship in him, and no gift for leading. He had but massive, magnificent limbs, and went in, straightway, for applying them to the help of Israel without caring or aiming to be more and other than heaven had qualified him to be. Is it not a grand thing always to perceive the line along which we can minister, and to be willing to pursue it, and able to keep to it, however narrow or relatively inferior it may be. Not a few would be more successful and more useful than they are were they but more bravely content to be themselves--did they but accept more unreservedly the talent committed to them, and study more simply and independently to be faithful to it. Samson’ s gift was not much, was not of the highest kind. It was far below that of other judges in Israel, nor did it produce any great results. Is it not possible that the reported mighty deeds of the redoubtable Nazarite of Dan had something to do in moving Hannah to set apart her boy, the boy for whom she had prayed, to be a Nazarite from his birth? Samson may have contributed to give to Israel the greater Samuel. “ I, too,” he had stirred the woman in Mount Ephraim to say to herself--“ I too, would fain have a son devoted to work wonders in the cause of God’ s people; let me make sacred for the purpose this new-born babe of mine!” and out of that came, not a mere repetition of the same wonder-working strength, but something infinitely superior--even the wisest, noblest, and most powerful judge the land had ever seen. And so, often, they who are doing faithfully, in quite a small way, on quite a small scale, may be secretly conducive to the awakening and inspiring of grander actors than themselves. There are those who, with their rough and crude performances, with their honest yet blundering attempts, with their dim guesses and half-discoveries, do prepare the way, and furnish the clue for subsequent splendid successes on the part of some who come after them. II. But observe what Samson’ s countrymen thought of his amazing physical strength, and how it impressed and affected them. They ascribed it to the Spirit of the Lord: “ The Spirit of the Lord came upon him.” That was how they looked at it. Their mountains were to them more than mountains, they were the mountains of the Lord, and the might of their mighty men was the might of the Lord. It is worth cherishing, this old Hebrew sense of the sacredness of things; it helps to make the world a grander place, and to enhance and elevate one’ s enjoyment of all skills and powers displayed by men. Samson’ s chief value lay, perhaps, after all, in the one inspiring thought which his prowess awakened--the thought that God was there; for it is a blessed thing to be the means of starting in any sluggish, despondent, or earth-bound human breast some inspiring thought. Good work it is, and great, to be the instrument of putting another, for a while, into a better and holier frame, of leading him to be more tender, more patient, more finely sympathetic, or more believing in the Divine government of things, and in the reality of the kingdom of God. (S. A. Tipple.)Samson All Scripture is given by inspiration of God, and is profitable for doctrine, reproof, correction, and instruction in righteousness. Especially God teaches us by recording lives of men and women like ourselves, and leaving them there with their lessons staring us in the face. I. Consider, then, how low God’ s people had fallen through their unfaithfulness to Him, and their many departures, though they had only been a short time ago brought into a land flowing with milk and honey. Ammon, Midian, and Moab had all conquered them in turn. Now it was the Philistines, with a little country bordering on the sea coast, and with five chief cities, and yet they oppressed God’ s people! They would not let them have any weapons, and their very ploughs had to be sharpened at a Philistine forge. They constantly made raids upon them. It was a sore humiliation when Germany marched right up to Paris, dictated terms to the conquered in their own great Palace at Versailles, and made them pay heavily before they would go home. But suppose it had been Belgium! And yet Philistia answered somewhat to that: so low and weak do men become when they depart from the living God. But then it was that the Lord in wrath remembered mercy, and sent them Samson, a mighty deliverer. Deborah and Barak had delivered them before. Gideon and Jephthah had kept up the bright succession, and now Samson entered into it, and for a long time made the Philistines tremble. Never were such wonders known as he wrought, and the oppressions of the Philistines soon came to an end. O sunny, strong, stout-hearted Samson, how much good you might have done if you could have ruled yourself as well as conquering your foes! But there he failed, and so all was a failure. He was a Nazarite, and so never took any wine, according to the Nazarite vow, and yet he was completely overcome by the lusts of the flesh. It was not in vain that the net had been spread in the sight of the bird. He had seen the wicked Delilah and the savage Philistines spreading it together, and had been taken in it just the same. The same razor that cut his hair, the sign of his strength, could have cut his throat at any time. But for a few months he lingered on in penitence and prayer, whilst his hair grew once more--the sign, though not the source, of his strength. And then came a great day in Gaza, when they gathered to glorify their god Dagon in thousands. So with one tremendous effort of his new-found strength down came the columns, and down came the temple, and down came the people, and “ the dead which he slew at his death were more than they which he slew in his life.” So when they thought themselves most secure their sport was turned to woe, and in an hour when they looked not for it their destruction came, II. But now let us look at some of the lessons which this remarkable story is designed to teach.1. And the obvious one on the face of the whole narrative is the poor figure that mere physical strength cuts. There are three sorts of strength--physical, intellectual, and spiritual--and the greatest of these is spiritual. If this be lacking, the other two are of little use. Later on, Solomon was an example of how mental power is of little worth without true godliness. Samson is an example of great strength of body, but he becomes the fool and the plaything of wicked women. There is a great deal of attention paid to physical strength to-day, but it is a poor thing at the best. “ Bodily exercise profiteth little, but godliness is profitable unto all things.” We may have very strong muscles and very weak resolutions, and when the greatest strength is secured it is very inferior to that of the gorilla. God only “ began” to deliver Israel in Samson’ s day, it is significantly said. The real and effective deliverance came later on, when Samuel, the wise and the good, judged Israel for a long time, and David carried on his moral and spiritual reformation. 2. But, further, let us never rely on certain moralities if we are failing in obedience to God. Samson was not devoid of all spiritual strength. He was a Nazarite from his birth, and the vow of the Nazarite, of which he is the first example, included abstinence from wine and all similar drinks. There is a false sympathy as well as a true, and its influence is to misinterpret and condone evil. So we are perpetually told by a certain class of writers that Charles I. may have been a great public sinner, but he had excellent private virtues. He may have been, as declared in his sentence, “ a tyrant, a traitor, a murderer, and a public enemy,” but he was a good husband and a good father. He broke his coronation oath a hundred times, but then he always kept his marriage vow. He was an awful tyrant, but he took his little son on his knee and kissed him. He was a dreadful liar, but he went to the prayers in his chapel sometimes at six in the morning. So, well may Lord Macaulay exclaim, “ If in the most important things we find him to have been selfish, cruel, and deceitful, we will take the liberty to call him a bad man, in spite of all his temperance at table and all his regularity at chapel.” 3. Let us remember that the badge of our consecration is largely the pledge of our strength. 4. Yea, let the very Dagon worshippers teach us some such lesson. When Samson was caught, like some wild beast, they all gathered together to do honour to their fish-god Dagon. It was nothing to do with Dagon, but instead of honouring Delilah and the lords of the Philistines who had enticed her, they had a great assembly to do honour to their god. They said, when they saw Samson, “ Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us.” There was not quite enough of this in Samson, even when he had his strength. When he slew his thousand Philistines it was, “ I have done it.” Yes, we may often learn from those that have not our light. The Mohammedans believe many a lie and strong delusion, but this is what Mr. Wilson says of them in “ Uganda and the Egyptian Soudan” : “ These Arabs are most regular in performing their devotions, even on the march. I noticed frequently sand on their foreheads, chins, and noses, from their prostrations during prayers. The sand is never wiped off, as it is considered a mark of honour on a believer’ s face.” Oh, let us keep before us the true mercies and blessings of the true God, and pay our vows unto the Most High! (W. J. Heaton.)From weakness to strength That child was a dedicated child. Could any parent have a child, and not dedicate it? Could that parent be a Christian? Deal with that little child not as a plaything, but as a holy thing given you of God, and which you have given back to Him. Remember it, my children! You are God’ s child. Your body, your mind, and your soul belong to God. Remember it in your play, in your studies, when you get up in the morning. This “ child” was still a growing child, when “ the Spirit of the Lord began to move him at times.” God takes the initiative with us in everything; and there is no age so tender, and no thought or feeling so simple, but the Holy Spirit may be there. Is there a boy or a girl who could not say that they have thoughts, whispers, little inward voices, drawings of heart, which they have felt and knew to be of God? You will observe that “ the moving of the Spirit“ is placed immediately after “ and the Lord blessed him.” The “ moving” is the “ blessing.” We should do well if we always looked at a good thought when it comes and say, “ This is God blessing me. This thought is a benediction.” You may notice that “ the moving“ was not only dated as to time, but dated as respects the exact place. So important a “ moving” is, in God’ s sight. “ The Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol.” How precise! If we could see that register in heaven, we should find them all there in distinct order--the exact when, and the exact where, the Holy Spirit comes to us. It would be a solemn thing to confront that register. Have you kept any account? We often try; but the number wilt outstretch all our arithmetic! Doubtless it was “ strength” which the “ moving of the Spirit” gave to the young Samson. Strength is a special gift of the Holy Ghost. His operations are always strengthening. It is what we all, in our great weakness, particularly want; and therefore He particularly supplies. For we have to deal with very strong things--a strong will; a strong besetting sin; a strong tide of evil in us and about us; a strong invisible foe! We have to be very thankful that He who said, “ Be strong!” has placed it among the offices of the Holy Ghost to “ stablish, strengthen, settle” us. (J. Vaughan, M. A.). Judges 14:1-20 Samson went down to Timnath.Samson’ s first love In considering Samson’ s choice of a wife, we are conscious of a feeling of painful disappointment. In choosing a Philistine, we begin to see his lower nature acting the tyrant. But it were well if domestic history in modern times did not present many instances of similar stubbornness. In such matters, the fancy of young people is often the supreme law. Samson’ s falling in love was in the ordinary way: “ And he saw a woman of Tinmath,” and “ she pleased him well.” We do not wonder that his pious parents were astonished at his wish to take a Philistine woman to wife. They were national enemies. And the angel had said he should deliver Israel. They would therefore naturally inquire, “ How is this? Is our deliverance to begin with an alliance? We are not to touch anything unclean; our child is a Nazarite; and yet he wishes to marry a heathen! This is the beginning of the riddle.” “ Is there never a woman among thy brethren?” is the natural inquiry of such a father and mother. As he was so especially consecrated to God, it must have seemed peculiarly improper for him to make such an alliance. In seeking a Philistine wife, even in the most favourable view we can take of the affair Samson was treading on doubtful and dangerous ground. Their law expressly forbade the Israelites to marry among those nations that were cursed and devoted to destruction. It does not appear, however, that the Philistines were numbered among the doomed Canaanites. They were of Egyptian origin. The spirit of the Hebrew law, however, was plainly against such alliances, for the Philistines were idolaters and foreigners. It is true the law that forbade an Israelite to marry a heathen was a ceremonial law, or a police law--one that related to their national policy. It was not one of the laws of the decalogue. It was not a moral law. It might therefore be changed or suspended. But if the Divine prohibition against such an alliance was repealed for the time, making for special reasons his case an exception, how is it that the historian does not inform us of this fact? Why does not Samson tell his parents that the law is repealed in this case? There is not even a hint of any such thing. The match was of his own seeking. But God, seeing Samson’ s choice, determined to bring good out of it--he determined that his attachment to a Philistine woman should be overruled, so as to be the occasion of his beginning to deliver Israel. (W. A. Scott, D. D.)Samson’ s marriage 1. That the people of God are liable to imperfections. They are human, though partakers of grace. 2. That our lusts and passions are to be resisted. Scenes of temptation ought to be avoided, and our greatest earthly joys ought to be regarded by us as pregnant with temptation, and be carefully watched. 3. That care should be taken in forming friendships or alliances. 4. That a crooked policy does not eventually profit. Samson’ s wife burnt by those to whom she betrayed her husband. 5. That God frequently works good out of evil; and that God’ s purposes are frequently accomplished by means of persons and events apparently least adapted, or even most opposed. 6. That though God may pardon our sins, their consequences in this life are frequently irremediable. The Spirit of God came again upon Samson, but his eyes were never restored, and he perished in the destruction of his enemies. (J. Bigwood.)The choice of a wife Samson, the giant, is here asking consent of his father and mother to marriage with one whom they thought unfit for him. He was wise in asking their counsel, but not wise in rejecting it. Excuseless was he for such a choice in a land and amid a race celebrated for female loveliness and moral worth, a land and a race of which self-denying Abigail, and heroic Deborah, and dazzling Miriam, and pious Esther, and glorious Ruth were only magnificent specimens. There are almost in every farmhouse in the country, in almost every home of the great towns, conscientious women, self-sacrificing women, holy women; and more inexcusable than the Samson is that man who, amid all this unparalleled munificence of womanhood, marries a fool. That marriage is the destination of the human race is a mistake that I want to correct. There are multitudes who never will marry, and still greater multitudes who are not fit to marry. But the majority will marry, and have a right to marry; and I wish to say to these men, in the choice of a wife first of all seek Divine direction. The need of Divine direction I argue from the fact that so many men, and some of them strong and wise, have wrecked their lives at this juncture. Witness Samson and this woman of Timnath! Witness John Wesley, one of the best men that ever lived, united to one of the most outrageous of women, who sat in City Road Chapel making mouths at him while he preached! Especially is devout supplication needed, because of the fact that society is so full of artificialities that men are deceived as to whom they are marrying, and no one but the Lord knows. By the bliss of Pliny, whose wife, when her husband was pleading in court, had messengers coming and going to inform her what impression he was making; by the joy of Grotius, whose wife delivered him from prison under the pretence of having books carried out lest they be injurious to his health, she sending out her husband unobserved in one of the bookcases; by the good fortune of Roland, in Louis’ s time, whose wife translated and composed for her husband while Secretary of the Interior--talented, heroic, wonderful Madame Roland; by the happiness of many a man who has made intelligent choice of one capable of being prime counsellor and companion in brightness and in grief--pray to Almighty God that at the right time and in the right place He will send you a good, honest, loving, sympathetic wife; or, if she is not sent to you, that you may be sent to her. But prayer about this will amount to nothing unless you pray soon enough. Wait until you are fascinated and the equilibrium of your soul is disturbed by a magnetic exquisite presence, and then you will answer your own prayers, and you will mistake your own infatuation for the voice of God. If you have this prayerful spirit you will surely avoid all female scoffers at the Christian religion; and there are quite a number of them in all communities. What you want, O man! in a wife is not a butterfly of the sunshine, not a giggling nonentity, not a painted doll, not a gossiping gadabout, not a mixture of artificialities which leave you in doubt as to where the sham ends and the woman begins, but an earnest soul, one that can not only laugh when you laugh, but weep when you weep. As far as I can analyse it, sincerity and earnestness are the foundation of all worthy wifehood. Get that, and you get all. Fail to get that, and you get nothing but what you will wish you never had got. Don’ t make the mistake that the man of the text made in letting his eye settle the question in which coolest judgment directed by Divine wisdom are all-important. He who has no reason for his wifely choice except a pretty face is like a man who should buy a farm because of the dahlias in the front door yard. There are two or three circumstances in which the plainest wife is a queen of beauty to her husband, whatever her stature or profile. By financial panic, or betrayal of business partner, the man goes down, and returning to his home that evening he says: “ I am ruined! I am in disgrace for ever! I care not whether I live or die.” After he ceases talking, and the wife has heard all in silence, she says: “ Is that all? Why, you had nothing when I married you, and you have only come back to where you started. If you think that my happiness and that of the children depend on these trappings, you do not know me, though we have lived together thirty years. God is not dead and if you don’ t mind, I don’ t care a bit. What little we need of food and raiment the rest of our lives we can get, and don t propose to sit down and mope.” The husband looks up in amazement, and says, “ Well, well, you are the greatest woman I ever saw. I thought you would faint dead away When I told you.” And, as he looks at her, all the glories of physiognomy in the Court of Louis XV. on the modern fashion-plates are tame as compared with the superhuman splendours of that woman’ s face. There is another time when the plainest wife is a queen of beauty to her husband. She has done the work of life. She has reared her children for God and heaven, and though some of them may be a little wild, they will yet come back, for God has promised. She is dying, and her husband stands by. They think over the years of their companionship, the weddings and the burials, the ups and the downs, the successes and the failures. They talk over the goodness of God, and His faithfulness to children’ s children. She has no fear about going. Gone! As one of the neighbours takes the old man by the arm gently and says: “ Come, you had better go into the next room and’ rest,” he says, “ Wait a moment; I must take one more look at that face and at those hands! Beautiful! Beautiful!” (T. De Witt Talmage.)It was of the Lord. God overrules evil for good 1. This verse has been very strangely and very unfortunately misunderstood by many. It has been thought to mean (1) That Samson was moved by the Spirit of God to desire this marriage; and (2) that Samson desired to enter into it for the purpose of finding occasion to quarrel with the Philistines. 2. This view seems open to three fatal objections. (1) The silence of Samson about any such movement of the Spirit of God. (2) It makes God inspire Samson to go contrary to the spirit of His own law. (3) It is opposed to the whole spirit of the narrative, which impresses one with the idea that Samson was sincere in his passion. 3. The marriage was of God, as the conquest of Nebuchadnezzar or the treachery of Judas, inasmuch as He permitted it and overruled it for bringing Samson into collision with the Philistines, and introducing him to the grand work of his life. (Thomas Kirk.)A young lion . . . and he rent him.-- Bodily strength 1. Physical strength is not an index of moral power. That this man was mighty the lion and the Philistines found out, and yet he was the subject of petty revenges, and was ungianted by base passion. Oh! it is a shame that so much of the work of the Church and the world has been done by invalids, while the stout and the healthy men, like great hulks, were rotting in the sun. Richard Baxter, spending his life in the door of the tomb, and yet writing a hundred volumes and starting uncounted people on the way to the saints’ everlasting rest. Giants in body, be giants in soul! 2. Strength may do a great deal of damage if it is misdirected. To pay one miserable bet which this man had lost, he robs and slays thirty people. As near as I can tell, much of his life was spent in animalism, and he is a type of a large class of people in all ages who, either giants in body, or giants in mind, or giants in social position, or giants in wealth, use that strength for making the world worse instead of making it better. Who can estimate the soul-havoc wrought by Rousseau going forward with the very enthusiasm of iniquity and his fiery imagination affecting all the impulsive natures of his time? Or wrought by David Hume, who spent his lifetime, as a spider spends the summer, in weaving silken webs to catch the unwary? Or by Voltaire, who marshalled a host of sceptics in his time and led them on down into a deeper darkness? 3. A giant may be overthrown by a sorceress. 4. The greatest physical strength must crumble and give way. He may have had a longer grave and a wider grave than you and I will have, but the tomb was his terminus. (T. De Witt Talmage.)Brawn and muscle consecrated We are often told that people must give account for their wealth, and so they must; and they must give account for their intelligence, and so they must; but no more than they must give account for the employment of their physical organism. Shoulder, arm, brain, knee, foot, all the forces that God has given us are we using them to make the world better or make it worse? Those who have strong arms, those who have elastic step, those who have clear eye, those who have steady brain, those are the men who are going to have the mightiest accounts to render. What are we doing with the faculties that God has given us? (T. De Witt Talmage.)Resist the devil Sudden, surprising danger is brought before us here. How true that is of the life of young men still. Are there not temptations that leap upon us--spiritual wickednesses that come upon us unawares? This Samson was going down to Timnath on thoughts of love intent, never dreaming of such danger. A young lion roared against him. I thank God for the roar--for the sins that are unmistakable. You know where you are. But what are we to do with such temptations? First of all, do not run. Samson had great strength; he could stand and fight till his weapon clave to his fist; but I rather think running was not in his line. There was only one thing death or victory; and he ran all risks, and flung himself on the brute. So with certain sins. Do not dally with them; do not dodge--you cannot. Do not try, as some one has said, to think them down. It is utterly impossible; it is neither philosophical nor anything else. There is just one thing to do--accept them. Take them as they are, in all their ugliness and all their ferocity, and do not be afraid, but by faith and prayer imbrue your hand in their blood. Grip them, bring them out, face them, and slay them before the Lord. And do it quickly; make sure work of it no half-work of these lusts, like springing lions, that war against the soul. See how heaven and earth are mingled in that conflict. In order to tell this story completely, you have to bring in the supernatural--“ The Spirit of the Lord came mightily upon him.” Now, that control by the Spirit must be known by us; His power must be experienced. Without Him ye can do nothing. Without Him, the lion-like temptations, or the snake-like temptations, will lay hold of you and destroy you. But with the Spirit of God you are invincible; you have got the secret of the old warrior in classic story, who as often as he touched mother-earth found his strength return to him. “ Stand,” says Paul. “ How?” you ask. “ Praying always, with all prayer and supplication in the Spirit,” he replies. But notice further, “ there was nothing in his hand.” No sword, no staff. An adumbration, a hint of the New Testament again: “ The weapons of our warfare are not carnal, but spiritual.” To the eye of sense, the most defenceless babe in London is the young fellow, full of flesh and blood, who wants to hold the faith and fear of Jesus Christ. Wonder of wonders! He is not defenceless. Marvel of marvels, joy of heaven, disappointment of hell, he is not overcome! There are men and women to-day living a kind of salamander life; living in the flame, with the roar of the lion, and the hiss of the serpent, and the rattle of the snake, for ever in their ears; and they are not dead yet, and they never shall be. Yet they have “ nothing in their hands.” How, then, do they live when others are pinned to the earth? The Spirit of the Lord is with them. “ He told not his father or mother what he had done.” For a young Christian that is very helpful. Samson had his fine points about him. Like a great many other giants, he was a modest fellow. He bore his honours meekly. You may be like Samson. You may be a deal stronger and brighter than your fellows, and you may be able to cope with difficulties that overwhelm others. Cope with them, and hold your tongue. Perhaps you have escaped a lot of things that others have not escaped. But remember Samson. He did not halloo; and it well became him, for he was not out of the wood. Take care; there is no cause for fear; but there is no cause for boasting. Then another word from the eighth verse: “ After a time he returned, and he turned aside,” etc. The picture is Samson going on eating that sweetmeat, and being refreshed by it; and you see at once the application of it. Sin faced, mastered, becomes a very eating and drinking as we go on our way. See how the believer’ s path is a path going on from strength to strength. Crucifying the flesh is honey-sweetness. Do this to your temptations: get at the honey in the heart of their carcase when you have slain them; thereby reading Samson’ s riddle, “ Out of the eater comes forth meat, and out of the strong comes forth sweetness.” (J. McNeill.)The sweet memory of triumph 1. The victory over the lion of unbelief.2. The lion of temptation.3. The lion of a rebellious spirit.4. Death, the last enemy, shall also be vanquished. (T. Davies.)He told not his father or his mother.-- Estrangement from home influences All this was bad and dangerous. For by the constitution of what I take to have been his passionately kind and cordial, as well as most murderously resentful nature, he must have company and friends, and even confidants; and not finding them at home, he must go and seek them out for himself abroad, and be thus ever in danger of casting himself into the arms of those who lure him only to destruction. If you are taking up with other friends more readily, and are begun already to be more communicative to other counsellors out of doors, shutting your mouth, because you are more than willing now to shut your ears to such godly counsel as, both by their natural anxiety and their Christian vows, they find it incumbent on them to give--if you feel impatient of such restraint, and would even presume to treat it not a little imperiously, having chosen for yourselves counsellors of another spirit, and more likely to concur with the desires and devices of your own heart, which are many, then just see here how like sleepwalkers, with eyes glistening and staring wide, yet visionless as the blind, are you treading now on the very brink of that hidden gulf, into which if you fall but once, it may be never to rise again. (John Bruce, D. D.)Honey in the carcase.-- Honey out of the dead lion I. It is through divine strength that victories are won.1. The Spirit of the Lord came mightily on Samson. God trains men for the work they have to do; if they are to be deliverers, saviours, then their training shall be physical--as in the case of Samson; his conflict with the lion would prepare him for repeated encounters with the Philistines. 2. It was when Samson was about to enter public life that the Spirit of the Lord came upon him. It is in the freshness of youth, before the mind is saturated with worldliness and the heart incrustated with selfishness, that there are Divine visitations. II. Life is the history of victory and defeat. A man may slay a lion, but have no control over himself; he may be physically strong, but morally weak. Many of our defeats are to be traced to our self-confidence and self-love, to our forgetfulness of God. If we have won any victories, they are to be traced to Divine grace and strength. III. Past victories are not to be forgotten. On a subsequent occasion Samson turned aside to see the lion he had slain. God will not have us forget the past, or the way by which we have reached our present position (Deuteronomy 8:2-5). All our Sabbaths, and sacraments, and sermons, are always saying to us, “ Thou shalt remember.” They remind us of the great victory gained for us by the Captain of our salvation, in which we are permitted to claim our part. IV. We get strength and encouragement from the remembrance of past victories. If ever you have slain a lion, be sure that eventually it will yield you honey. You have overcome doubt--you have strengthened faith. You have vanquished sin--you have increased holiness. You have conquered fear--you have gained strength. We learn, too, that there is a Divine power ever at work in this world. From the secret place of thunder come forth the streams that make glad the world. The light is born in darkness. Good comes out of evil. (H. J. Bevis.)Hands full of honey What a type we have here of our Divine Lord and Master, Jesus, the conqueror of death and hell! He has destroyed the lion that roared upon us and upon Him. He has shouted “ Victory!“ over all our foes. To each one of us who believe in Him He gives the luscious food which He has prepared for us by the overthrow of our foes; He bids us come and eat, that we may have our lives sweetened and our hearts filled with joy. The Samson type may well serve as the symbol of every Christian in the world. I. The believer’ s life has its conflicts. Learn, then, that if, like Samson, you are to be a hero for Israel, you must early be inured to suffering and daring in some form or other.1. These conflicts may often be very terrible. By a young lion is not meant a whelp, but a lion in the fulness of its early strength; not yet slackened in its pace, or curbed in its fury by growing years. Fresh and furious, a young lion is the worst kind of beast that a man can meet with. Let us expect as followers of Christ to meet with strong temptations, fierce persecutions, and severe trials, which will lead to stern conflicts. These present evils are for our future good: their terror is for our teaching. 2. These conflicts come early, and they are very terrible; and, moreover, they happen to us when we are least prepared for them. Samson was not hunting for wild beasts; he was engaged on a much more tender business. He was walking in the vineyards of Timnath, thinking of anything but lions, and “ behold,” says the Scripture, “ a young lion roared against him.” It was a remarkable and startling occurrence. Samson stood an unarmed, unarmoured man in the presence of a raging beast. So we in our early temptations are apt to think that we have no weapon for the war, and we do not know what to do. We are made to cry out, “ I am unprepared! How can I meet this trial? “ Herein will the splendour of faith and glory of God be made manifest, when you shall slay the lion, and yet it shall be said of you that “ he had nothing in his hand“ --nothing but that which the world sees not and values not. 3. I invite you to remember that it was by the Spirit of God that the victory was won. We read, “ And the Spirit of the Lord came mightily upon him, and he rent him as he would have rent a kid.” Let the Holy Spirit help us in our trouble, and we need neither company nor weapon; but without Him what can we do? II. The believer’ s life has its sweets. What is more joyful than the joy of a saint!1. Of these joys there is plenty. We have such a living swarm of bees to make honey for us in the precious promises of God, that there is more delight in store than any of us can possibly realise. There is infinitely more of Christ beyond our comprehension than we have as yet been able to comprehend. How blessed to receive of His fulness, to be sweetened with His sweetness, and yet to know that infinite goodness still remains! 2. Our joys are often found in the former places of our conflicts. We gather our honey out of the lions which have been slain for us or by us. There is, first, our sin. A horrible lion that! But it is a dead lion, for grace has much more abounded over abounding sin. “ I have blotted out thy sins like a cloud, and as a thick cloud thine iniquities.” Here is choice honey for you! The next dead lion is conquered desire. When a wish has arisen in the heart contrary to the mind of God, and you have said, “ Down with you! I will pray you down. You used to master me; I fell into a habit and I was soon overcome by you; but I will not again yield to you. By God’ s grace I will conquer you“ --I say, when at last you have obtained the victory such a sweet contentment perfumes your heart that you are filled with joy unspeakable, and you are devoutly grateful to have been helped of the Spirit of God to master your own spirit. Thus you have again eaten spiritual honey. III. The believer’ s life leads him to communicate of these sweets. As soon as we have tasted the honey of forgiven sin and perceived the bliss that God has laid up for His people in Christ Jesus, we feel it to be both our duty and our privilege to communicate the good news to others. Here let my ideal statue stand in our midst: the strong man, conqueror of the lion, holding forth his hands full of honey to his parents. We are to be modelled according to this fashion.1. We do this immediately. The moment a man is converted, if he would let himself alone, his instincts would lead him to tell his fellows. 2. The believer will do this first to those who are nearest to him. Samson took the honey to his father and mother, who were not far away. With each of us the most natural action would be to tell a brother or a sister or a fellow-workman, or a bosom friend. It will be a great joy to see them eating the honey which is so pleasant to our own palate. 3. The believer will do this as best he can. Samson, you see, brought the honey to his father and mother in a rough-and-ready style, going on eating it as he brought it. Carry the honey in your hands, though it drip all round: no hurt will come of the spilling; there are always little ones waiting for such drops. If you were to make the gospel drip about everywhere, and sweeten all things, it would be no waste, but a blessed gain to all around. Therefore, I say to you, tell of Jesus Christ as best you can, and never cease to do so while life lasts. 4. But then Samson did another thing, and every true believer should do it too: he did not merely tell his parents about the honey, but he took them some of it. If your hands serve God, if your heart serves God, if your face beams with joy in the service of God, you will carry grace wherever you go, and those who see you will perceive it. 5. Take note, also, that Samson did this with great modesty. In telling your own experience be wisely cautious. Say much of what the Lord has done for you, but say little of what you have done for the Lord. (C. H. Spurgeon.)He told not them that he had taken the honey.-- Samson’ s silence respecting the honey Two reasons may be given for it. 1. To secure that his parents might eat the honey. According to the ceremonial law, the honeycomb, from its having been in contact with a dead body, was unclean, and the likelihood is that, if the parents of Samson had known the fact, they would have refused to eat it. Such a motive for his silence would be indeed discreditable; but it does not seem likely that such minute particulars of ceremonial observance, in that degenerate period, would be present to the mind of a young man of about nineteen years of age. 2. The other reason--and probably the true one--is, that he might ensure the success of his riddle at the marriage feast. Samson was gifted with a quick wit and ready invention. He saw, as he walked along, how the circumstance of getting the honey out of the carcase of the lion might be turned into a riddle for the entertainment of his guests, and so, in order to make sure that no inkling of it might get abroad, he resolved to keep it a secret. He was manifestly a young man who could keep his own counsel. (Thomas Kirk.)I will now put forth a riddle unto you.-- Samson’ s riddle By the goodness of God those things which once appeared unpleasant or injurious become real blessings.1. This general observation may be applied to those painful convictions and apprehensions which sometimes harass the minds of beginners in religion. Many who have felt the deepest sorrow for sin have afterwards possessed the greatest degree of religious joy, and have “ loved much, because they knew that much was forgiven.” Thus, then, “ Out of the eater came forth meat, and out of the strong came forth sweetness.” 2. The same may be said of divers temptations with which a Christian may be exercised. 3. It is the lot of many, of very many good people, to be poor. Yet, even here, they gather honey from the carcase of the lion; for their various troubles give occasion for the exercise of humble resignation to the sovereign will of God. Constant dependence upon God is thereby promoted. Thankfulness is another fruit of sanctified affliction; for such is the ingratitude of our hearts, that we are scarcely sensible of the value of our mercies but by the loss or suspension of them. Another advantage which may be gained from poverty is, that the Christian is led to seek the things that are above. 4. Apply this sentiment to the person who is grievously afflicted with severe pains and bodily afflictions. “ We have borne chastisement; we will not offend any more,” then is the purpose of Divine goodness in the visitation accomplished (Psalms 119:67; Psalms 119:71). 5. Domestic trials may produce the same advantages (1 Corinthians 7:29-31). 6. The same may be said with regard to disappointments in our worldly affairs. 7. Persecution is another of those evils to which the people of God are exposed. As long as there are men “ born after the flesh,” there will be hatred and opposition against those who are “ born after the Spirit.” But out of this unpromising lion sweet honey has been procured. 8. The subject may even be extended to death itself. The death of Christ, though “ according to the determinate counsel and foreknowledge of God,” was effected by the cruel hands of wicked men. But bitter as seemed this event to the disciples; what ever produced so much sweetness? Apply this also to the death of believers. Nothing to nature is so formidable as death; it is the king of terrors; and through the fear of it, many are all their lifetime subject to bondage. Such, indeed, is the carcase of the lion; but search and see: is there no honey within? Is there nothing to lessen the terrors of the tomb, and reconcile man to the grave? Yes; there is much every way. The sting of death is extracted. And not only so, but death is gain. The Christian leaves a troublesome world, a diseased body, a disordered soul, to be with Christ, to behold His glory, to be perfectly like Him. Conclusion:1. Let us be led to adore the wisdom and goodness of God in bringing good out of evil. 2. On the contrary, it is painful to reflect on the state of worldly and wicked men, who are unhappily so entirely under the power of sin and Satan that they continually extract evil even from good. 3. What an argument may we derive from this subject for the commitment of ourselves and all our concerns into the hands of an all-wise and all-gracious God! (G. Burder.)Fruits of conflict I. In the history of civilisation we see how honey comes from the lion, rich fruitage from conflict. Men at first dwelt in caves. Navies were then only in forests, and railways in the mountains. Men’ s necessities goaded to effort. Even in Eden sinless man toiled; much more must sinful man toil. Think of the poverty and pains of Elias Howe, through long years of weary effort, before he perfected the sewing-machine; of the obscurity and penury out of which the great emancipator came who rent the lion of American slavery and rescued the slave; and of Him whom we worship as the Saviour of the race--if you would justly estimate the value and significance of disciplinary trial. II. The conflicts of the church illustrate the same. In the glens and on the moors of Scotland thousands have fallen martyrs in struggles against superstition, etc. III. Individual history. You are a business man. The prosperity you have has been gained by toil. These are the sweets that came from the lion of poverty and toil. You are a parent, and have suffered tribulation in the loss of dear ones. Good comes out of it if you love God, somehow, as purity comes to the atmosphere after the thunderstorm. I saw recently, in the gallery of the Royal Academy in Edinburgh, the face of St. Paul painted with an encircling cloud full of angels. It held me as no other picture, and I thought that every cloud which darkens the believer’ s way is full of angels, if he did but know it. Conclusion: There are three ways of conquering a foe--you may knock, talk, or live him down. Choose the last. Though others are bad, be yourselves good. (C. Easton.)The wedding riddle and tragedy 1. I do not see anything wrong in Samson making a feast, as the young men used to do. It belonged to the bride and her friends to say what its details should be. In so far, then, as he could comply with the customs of her people without sinning we find no fault. The Bible does not require us to be proud, mopish, rude, supercilious, or ill-behaved. The want of genuine politeness is no proof of true religion. 2. At weddings it was common to have games, riddles, and the like amusements. An old scholiast on Aristophanes is quoted by Dr. Clark as saying that it was “ a custom among the ancient Greeks to propose, at their festivals, what were called griphoi, riddles, enigmas, or very obscure sayings, both curious and difficult, and to give a recompense to those who found them out, which generally consisted either in a festive crown or a goblet full of wine. Those who failed to solve them were condemned to drink a large portion of fresh water, or of wine mingled with sea water, which they were compelled to take down at one draught, without drawing their breath, their hands being tied behind their backs. Sometimes they gave the crown to the deity in honour of whom the festival was made; and if none could solve the riddle, the reward was given to him who proposed it.” It were a much better way to spend our time at seasons of merry-making in expounding enigmas and riddles than in slandering our neighbours or in gluttony or excessive drink. At our weddings let there be entertainment for the mind, as well as employment for the palate. Our social habits and opportunities should be diligently employed in doing and receiving good. At the wedding all goes on merrily. Sport and play are in the ascendant. The cup-questions were as sparkling as the cups. Many were the passages at Wit. At last Samson is aroused. He says, “ I will propose a riddle.” If they solve his riddle, he is to pay thirty changes of raiment. If they fail, they are to pay him one change of raiment apiece. Samson had an odd humour generally of pitting himself against great odds. No doubt he thought himself sure of victory. 3. The solution is given at the appointed hour. Josephus paraphrases the interview thus: “ They said to Samson, ‘ Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it.’ To which he replied: ‘ Nothing is more deceitful than a woman; for such was the perfidious person that discovered my interpretation to you.” He meant, doubtless, that without the assistance of his wife they could not have told the riddle. And on this plea, he might have disputed whether they were entitled to the forfeit. 4. Though betrayed and badly treated, Samson scorns to complain, but goes right off to procure the means to pay his forfeit. He was neither a cruel husband nor a repudiator. 5. Samson’ s “ anger was kindled, and he went up to his father’ s house.” Anger is as natural as a smile. His wife’ s treachery was a just cause of anger, and his going up to his father’ s house at this time showed unusual prudence and forbearance. When he returned to Timnath to pay the forfeit, he seems not to have seen his wife. But lordly as Achilles, and quite as angry and proud in his self-consciousness of unmerited wrong and impulsive ferocity, he strides off home to his father and mother. It was not wise for him to trust himself in his wife’ s presence when the sense of his wrongs was so warm within him. “ But Samson’ s wife was given to his companion, whom he had used as his friend.” That is, she was given by her father and the chiefs of the town in marriage to his first groomsman. Although she had but little liberty in the matter, still no doubt she was glad the Hebrew was gone, and that she was the wife of his friend. How far Samson was justified in leaving his wife is not altogether clear from the text. Most probably he did not intend a final separation, although this was the result. (W. A. Scott, D. D.)Samson’ s riddle The pathway of life has many a lion in it, and our success and happiness depend very much on the way we deal with them. Nearly all the strongest men in our great cities had to encounter, early poverty and hardships; their limited education was got at the cost of self-denial, but learning was all the sweeter when they found it in the carcase of the slain lion. Had there been no Samson in all such young men they would have been frightened by discouragement into a helpless obscurity. One of the Christian leaders in New York tells us that he never has found greater enjoyment in his fine library than he found in the second-hand book which he purchased with his first shilling and read in his father’ s rustic cabin. Every good enterprise has its lions. Things that cost little count little. When a handful of Christians undertake to build up a mission school in some wretched neighbourhood, or to build a church in some destitute region, they find difficulties “ roaring against them“ like the wild beast in the vineyard of Timnath. These obstacles endear their work to them. There is a spiritual enjoyment in the after-results of their hard toils that they never could have known if their work had been easier. A sermon heard in a frontier church, whose erection cost sharp sacrifice, after a ten-mile ride over a country road, has some honey in it to a hungry Christian. Did you ever face a lion in undertaking the spiritual reformation of some hardened sinner? And had you ever a sweeter banquet of soul than when you saw him sitting beside you at Christ’ s table? Even the performance of a duty which presented a disagreeable front has a peculiar satisfaction in it. Captain Hedley Vicars encountered a shower of scoffs from his brother officers in the Crimean army when he was first converted. But he put his Bible on his table in his tent, and stood by his colours. Henceforth, the lion was not only slain, but there was rich honey in the carcase when his religious influence became a power in his regiment. Life’ s sweetest enjoyments are gathered from the victories of faith. Out of slain lions come forth meat; out of conquered foes to the soul come its sweetest honeycombs. One of the joys of heaven will be the remembrance of victories won during our earthly conflicts. (T. L. Cuyler.)Out of strength, sweetness Strength and sweetness may be taken as in some way a formula of human perfection. They are qualities which may have a certain hidden connection and interdependence, and yet which men usually expect to find, not together, but apart. Sometimes it is the strength that makes upon us the first and deepest impression--as, for instance, in Luther, a man of gigantic force and grasp; before whose fixed will and undaunted perseverance the Papacy itself totters. And yet in the familiar talk which happily survives to tell what manner of man he was, how kindly he shows himself, how gentle, how full of domestic cheerfulness and mirth, how loving to little children! So perhaps in Luther’ s master, Paul, it is the strength which dared and endured so much that first makes its mark upon us: we marvel at the inexhaustible energy which founded so many churches, traversed the civilised world hither and thither, survived such various hardships, could know no pleasure, enjoy no rest, so long as an opportunity remained of speaking a word or winning a soul for Christ. And yet, as we look more closely, we note how this restlessly energetic apostle is still the prophet--I had almost said the poet--of Christian love; keeps his sway over men’ s minds by the charm of sweetness. On the other hand, it is peculiar to that type of character which we call the saintly to make an impression of sweetness, which diverts attention from the hidden strength within: that St. Francis should draw hearts of like pulse to his own, and live the centre of a brotherhood of love, we can understand; while that he should be a power in the Church for centuries, begetting spiritual sons through generation after generation, is a fact that startles us into the search for its explanation. But the consummate instance of this kind of character is the Master Himself. In Him men see and feel the sweetness, but they have to learn the strength. They are swayed, but so gently that they are hardly conscious of the force, which nevertheless they are unable to resist. These examples are all taken from the high places of humanity: let us look a little nearer home. We may admit without any difficulty that there is a strength which has no sweetness in it; which puts itself forth and strives towards its own ends, without caring what other forces it jostles against, or even what hearts it tramples on; which, wholly self-centred, goes on its way with all the hardness which comes of pure and unalloyed selfishness. But whether such strength is not in its nature partial and incomplete, whether its very lack of sweetness does not argue a certain narrowness of scope and meanness of aim, I will rather ask than pause to prove. With all the finest strength we associate the idea of magnanimity; and what we call “ greatness of mind” has in it precisely the quality which I attributed to the powers of nature, of being concerned with things on the largest scale, and yet easily and unconsciously bending to things on the least. This, however, is not the point to which I chiefly ask your attention; but rather that, though there is a sweetness of disposition, undoubtedly genuine and lovable after its kind, which does not co-exist with force of character, the truest and noblest sweetness is that which “ cometh out of the strong.” For this last is no mere yieldingness and flexibility of heart, which is willing to take men for their outward seeming and at their own valuation, but a keen and large discernment of what elements of nobleness are really in them; not a desire that the complicated machine of society should run smoothly, and unpleasant things be hidden out of sight, and a general pretence established that life holds no sin and is stained by no shame, but a true reaching forth towards the essential harmony in which all God’ s world is compact together, an aspiration after the peace which comes of all places filled and all rights respected. (C. Beard, B. A.). Judges 15:1-20I verily thought that thou hadst utterly hated her.Wrong-doers naturally seek to justify themselves This spirit of self-justification, which is generally associated with wrong-doing, appeared very early in the history of our race (Genesis 3:12-13). And the same spirit is commonly found still amongst all ranks and classes of wrong-doers. Frank and full acknowledgment of a wrong is exceedingly rare. In most cases the wrong-doer through self-love aims at making the wrong appear right, or as near to right as one may expect from fallible men; and in this endeavour to exonerate himself he is in great danger of blinding the eye of his conscience and tampering with the sanctities of truth. Hence it behoves us, in the interests of our moral nature, to abhor that which is evil and cleave to that which is good; and, when we have done wrong through weakness or the stress of temptation, frankly and at once to confess it. The person who does wrong and seeks to justify it, is morally on the down-grade. (Thomas Kirk.)Now shall I be more blameless than the Philistines. Infliction of wrong is sometimes overruled for the good of the sufferer In the providence of God this great wrong freed Samson from the meshes of an unworthy alliance, and awoke him to the responsibilities of his position as the divinely-chosen champion of his people. And wrongs, even great and heartrending wrongs, are often permitted by God, sometimes for the purpose of rescuing Satan’ s slaves from his servitude, and sometimes for the purpose of rescuing His own people from the enslaving power of some unworthy passion. The injustice which abounds in the world is not an unmixed evil. Tyrants, extortioners, dishonest merchants, and all sorts of wrong-doers to their fellow-men, are used by God for beneficent ends. They often constrain those who groan under the wrongs which they inflict to think of God and the things unseen and eternal, and to enter on a new and a divine life. Great wrongs from men often lead the sufferers to see and repent of the great wrongs which they have done against God. They have often been the means of breaking their moral and spiritual slavery, and bringing them into the liberty wherewith Christ makes His people free. And great wrongs have been the means not only of giving freedom to the slaves of sin and Satan, but also of purifying and ennobling the people of God. The great wrongs of the Babylonian captivity burnt out of the Jewish people the besetting sin of idolatry. The great wrongs which the apostles and the early Church had to endure at the hands of their wicked persecutors were, like the furnace to silver or gold, the means of their moral or spiritual refinement (Romans 5:3-4; 2 Corinthians 4:17). We may deplore and abhor the wrongs which are perpetrated in the world and on the Church; but let us also gratefully behold this silver lining in the cloud, which comes from the gracious overruling providence of God. (Thomas Kirk.)Samson went and caught three hundred foxes.-- Three hundred foxes in the corn Surely it is not so unheard of and incredible a thing, to have collected such a number of these animals in ancient times, as to destroy the credibility and literality of our story, because it contains this statement about the foxes. Did not Sylla show at one time to the Romans one hundred lions? And Caesar four hundred, and Pompey six hundred? The history of Roman pleasures, according to the books, states that the Emperor Probus let loose into the theatre at one time one thousand wild boars, one thousand does, one thousand ostriches, one thousand stags, and a countless multitude of other wild animals. At another time he exhibited one hundred leopards from Libya, one hundred from Syria, and three hundred bears. When the caviller settles his hypercriticism with Vopiscus’ s Life of Probus, and with Roman history generally, we shall then consider whether our story should be rejected as incredible because of its three hundred foxes. It has also been proved by learned men that the Romans had the custom, which they seem to have borrowed from the Phoenicians, who were near neighbours of the Philistines--if they were not Philistines themselves--of letting loose, in the middle of April (the feast of Ceres)--the very time of wheat-harvest in Palestine, but not in Italy--in the circus, a large number of foxes with burning torches to their tails. Is Samson’ s the original, or did he adopt a common custom of the country? The story of the celebrated Roman vulpinaria, or feast of the foxes, as told by Ovid and others, bears a remarkable similarity to the history before us, ascribing the origin of this Roman custom to the following circumstance: A lad caught a fox which had stolen many fowls, and having enveloped ‘ his body with straw, set it on fire and let it run loose. The fox, hoping to escape from the fire, took to the thick standing corn which was then ready for the sickle; and the wind blowing hard at the time, the flames soon consumed the crop. And from this circumstance ever afterwards a law of the city of Rome required that every fox caught should be burnt alive. This is the substance of the Roman story, which Bochart and others insist took its rise from the burning of the cornfields of the Philistines by Samson’ s foxes. The Judaean origin of the custom is certainly the most probable, and in every way the most satisfactory. (W. A. Scott, D. D.)The Philistines . . . burnt her and her father.-- The fate of Samson’ s wife an illustration of retributive justice Samson’ s wife in trying to avoid Scylla fell into Charybdis. She betrayed her husband, because she feared her brethren would burn her and her father’ s house with fire, and yet by their hands she was burned with fire and her father also. It is still the rule of Providence, that as men measure to others so it shall be measured to them again. It should be eternally before our minds that true principle is the only expediency. All history, both sacred and profane, shows that the evil that men do in trying to escape by continuing to sin--by doing wrong to correct a wrong--always meets them sooner or later in their flight. Sin added to sin only enhances guilt. Those that hasten to be rich, by resorting to dishonest means, and have accumulated property by fraud, do not generally long enjoy it. They seldom retain their gains, and if they do, how can they enjoy them haunted with a guilty conscience? It is a singular and significant providence that so many of the inventors of means for taking the life of their fellow-men should have perished by their own inventions, Gunpowder was the death of its inventor; Phalaris was destroyed by his own “ brazen bull” The regent Morton who first introduced the “ Maiden,” a Scottish instrument of decapitation, like the inventor of the guillotine, perished by his own instrument. Danton and Robespierre conspired the death of Vergniaud and of his republican covertures, the noble Girondists, and then Robespierre lived only long enough to see the death of Danton before perishing himself by the same guillotine. (W. A. Scott, D. D.)The Spirit of the Lord came mightily upon him.-- How we may burst the bonds of sin The descent of the Spirit of the Lord upon us is the grand power by which we may burst asunder the strongest cords of sinful habit with which we may be bound. These cords, with which men freely bind themselves, increase in strength as they advance in years. By an inexorable law of our moral nature, sinful habits become the more binding the more they are indulged. The drunkard of two years’ standing is more enslaved by the love of drink than the drunkard of one year’ s standing, and less them the drunkard of five or ten. And the same is true of every evil habit. The longer men continue in sin, they strengthen the chains of their own enslavement. Men may be able, in their own strength of will, to free themselves from this and the other evil habit; the drunkard may become sober, the licentious chaste, the dishonest upright, and so on. There can be no doubt that many, by their unaided exertions, have reformed themselves, and become respectable and useful members of society. But even with regard to such moral reformation it is sometimes--may I not say frequently?--true, that men of themselves are unable to secure it. There are many drunkards, e.g., who seem to lack the power of bursting the fetters with which the love of drink has bound and enslaved them. And what seems to be true of some in reference to particular vices is true of all in reference to the spirit of insubordination to the Divine will. All men are naturally rebellious; and this insubordination grows with our growth, and strengthens with our strength. But what is impossible to man in his own strength, in reference both to this spirit of rebellion and particular vices, is possible to man in the strength of the Spirit of God. Any man, the most enslaved, the most powerfully bound with the cords and fetters of sin and vice, may obtain his spiritual freedom. What he needs is that the Spirit of the Lord come mightily upon him, as He did upon Samson, and any man who sincerely prays for this wondrous endowment shall obtain it. This is the grand hope which Jesus Christ has brought to our race. (Thomas Kirk.)The jawbone of an ass.-- The rudest weapon not to be despised in God’ s service When God has work for you to do, a conquest for you to make, a deliverance of others for you to effect, He will not leave you without a weapon; it may not always be a very promising one, but still a weapon. Samson might, no doubt, have slain more with a sword if he had had one; and so it is well that in all you do for God you provide yourself with as likely weapons as you can possibly get. But sometimes you find yourself, like Samson, in circumstances where you must act quickly, and where you cannot provide yourself with what you might think the best weapon, but must take the first that comes to hand. You are, e.g., suddenly prompted by your conscience to say a word of rebuke to some profane or wicked person, or a word of warning to some one who is, as you know, casting off even ordinary restraints, and giving way to evil passions; but you feel your want of wisdom and fluency; you know you can never say a thing as it ought to be said--you wish you could, you wish you were well enough equipped for this, which you feel to be really a desirable duty. Now in such circumstances it is more than half the battle to attempt the duty with such weapon as we have, in the faith that God will help us. A rude weapon, wielded by a vigorous arm, and by one confident in God, did more than the fine swords of these men of Judah, who had no spirit in them; and in very much of the good that we are all called upon to do to one another in this world it is the spirit in which we do it that tells far more than the outward thing we do. And it is a good thing to be reduced to reliance, not on the weapon you use, but on the Spirit who uses you. Samson found it so, and gave a name to that period of his history where he learned this; and so does every one look back gratefully to the time when he distinctly became aware that efficiency in duty depends on God’ s taking us and using us as His weapons. (Marcus Dods, D. D.)Samson’ s weapon I. Samson fought the battle single-handed against three thousand men. It is a feature of God’ s heroes in all ages that they fight whether they are in the minority or the majority. God has wrought His greatest works through single champions. II. Samson fought without the usual weapons of warfare. The Philistines were armed, but he had no sword. Well, now, what did Sampson do? A man that is raised by God for special work has keen eyes, as a rule. He sees what there is about him and to what use everything can be put. This moist bone had all its natural strength in it. Samson laid hold of that. He knew what he was about, and what he could do with that weapon, and he turned it to terrible uses. III. Samson won the victory with a poor weapon. He was not one of those who excused himself for bad work by complaining about the tool he used. I have known some little boys at school, over whose copy books I have looked. When I have said, “ Oh, here is a blot,” they have replied, “ Yes, but the ink bottle was too full.” And so in many other instances I have noticed that bad writers blame the pens, and bad workers blame the instruments they have had to work with. If you see a bad carpenter, the plane is always wrong. On the other hand, if you see a good workman, he never blames his tools, but makes the best of them. (D. Davies.)Shall I die for thirst?--The fainting hero My drift is the comforting of God’ s saints, especially in coming to the table of their Lord. I. You have already experienced great deliverances. Happy is it for you that you have not had the slaying of a thousand men, but there are “ heaps upon heaps” of another sort upon which you may look with quite as much satisfaction as Samson, and perhaps with less mingled emotions than his, when he gazed on the slaughtered Philistines.1. See there the great heaps of your sins, all of them giants, and any one of them sufficient to drag you down to the lowest hell. But they are all slain; there is not a single sin that speaks a word against you. 2. Think, too, of the heaps of your doubts and fears. Do you not remember when you thought God would never have mercy upon you? “ Heaps upon heaps” of fears have we had; bigger heaps than our sins, but there they lie--troops of doubters. There are their bones and their skulls, as Bunyan pictured them outside the town of Mansoul; but they are all dead, God having wrought for us a deliverance from them. 3. Another set of foes that God has slain includes our temptations. Some of us have been tempted from every quarter of the world, from every corner of the compass. There has not been a bush behind which an enemy has not lurked, no inch of the road to Canaan which has not been overgrown with thorns. But look back upon them. Your temptations, where are they? Your soul has escaped like a bird out of the snare of the fowler. 4. So, let me say, in the next place, has it been with most of your sorrows. Like Job’ s messengers, evil tidings have followed one another, and you have been brought very low. But, in Christ Jesus, you have been delivered. “ Many are the afflictions of the righteous, but the Lord delivereth him out of them all.” II. Yet fresh troubles will assail you, and excite your alarm. Thus Samson was thirsty. This was a new kind of want to him. He was so thirsty that he was near to die. The difficulty was totally different from any that Samson had met before. Now I think there may be some of you who have been forgiven, saved, delivered, and yet you do not feel happy. God has done great things for you, whereof you are glad, yet you cannot rejoice; the song of your thanksgiving is hushed. Let me say two or three words to you. It is very usual for God’ s people, when they have had some great deliverance, to have some little trouble that is too much for them. Look at Jacob; he wrestles with God at Peniel, and overcomes Omnipotence itself, and yet he goes “ halting on his thigh!” Strange, is it not, that there must be a touching of the sinew whenever you and I win the day? It seems as if God must teach us our littleness, our nothingness, in order to keep us within bounds. III. If you are now feeling any present trouble pressing so sorely that it takes away from you all power to rejoice in your deliverance, remember that you are still secure. God will as certainly bring you out of this present little trouble as He has brought you out of all the great troubles in the past.1. He will do this because if He does not do it your enemy will rejoice over you. If you perish, the honour of Christ will be tarnished, and the laughter of hell will be excited. What! a Child of God forsaken of his Father! God will never permit the power of darkness to triumph over the power of light. 2. That is one reason for confidence, but another reason is to be found in the fact that God has already delivered you. I asked you just now to walk over the battlefield of your life, and observe the heaps of slaughtered sins, and fears, and cares, and troubles. Do you think He would have done all that He has done for you if He had intended to leave you? The God who has so graciously delivered you hitherto has not changed; He is still the same as He ever was. Bethink you if He does not do so He will lose all that He has done. When I see a potter making a vessel, if he is using some delicate clay upon which he has spent much preliminary labour to bring it to its proper fineness, and if I see him again and again moulding the vessel--if I see, moreover, that the pattern is coming out--if I know that he has put it in the oven, and that the colours are beginning to display themselves--I bethink me were it common delf ware I could understand his breaking up what he had done, because it would be worth but little; but since it is a piece of rich and rare porcelain upon which months of labour had been spared , I could not understand his saying, “ I will not go on with it,” because he would lose so much that he has already spent. Look at some of those rich vessels by Bernard de Palissy, which are worth their weight in gold, and you can hardly imagine Bernard stopping when he had almost finished, and saying, “ I have been six months over this, but I shall never take the pains to complete it.” Now, God has spent the blood of His own dear Son to save you; He has spent the power of the Holy Spirit to make you what He would have you be, and He will never stay His mighty hand till His work is done. “ Hath He said, and shall He not do it? Hath He begun, and shall He not complete?” (C. H. Spurgeon.)Samson’ s prayer There are two facts in the prayer which Samson recognises and pleads with God.1. One is that he is the Lord’ s servant he describes himself as “ Thy servant.” Samson, in all his hostile acts against the Philistines, evidently regarded himself as doing the work for which God raised him up. 2. The other is, that his recent glorious victory, which was a wonderful deliverance not only to Samson but to his country, was due to God: “ Thou hast given this great deliverance.” And after stating these two facts, he uses them as a plea for the relief of his present distresses: “ And now shall I die for thirst . . . ?” Surely God cannot allow such a disgraceful end to happen to His own servant, for whom He had wrought such a wonderful deliverance! (Thomas Kirk.)He revived.-- Spiritual renewal in answer to prayer In this incident we may see an illustration of the principle on which God has acted towards His people in all ages. His promise is, “ As thy days, so shall thy strength be.” The strength for to-day, like the manna of old, is only sufficient for the necessities of to-day; and if we would be equal to the duties of the morrow, or to any emergency that may arise, we must get fresh strength from the Lord. Without spiritual renewal, after exhausting labour or conflict, we shall become faint and ready to perish; so it is always with the mightiest spiritual warriors; but if we cry unto the Lord in our times of faintness, He will hear us, as He did Samson, and He will open up for us, not in the hollow of some desert place outside, but in the depths of our own parched souls, a spring whose pure living waters will gladden and revive our languid hearts. (Thomas Kirk.). Judges 16:1-31 Then went Samson to Gaza.Pleasure and peril in Gaza For what reason did Samson go down to Gaza? We imagine that in default of any excitement such as he craved in the towns of his own land, he turned his eyes to the Philistine cities which presented a marked contrast. There life was energetic and gay, there many pleasures were to be had. New colonists were coming in their swift ships, and the streets presented a scene of constant animation. The strong, eager man, full of animal passions, found the life he craved in Gaza where he mingled with the crowds and heard tales of strange existence. Nor was there wanting the opportunity for enjoyment which at home he could not indulge. A constant peril this of seeking excitement, especially in an age of high civilisation. The means of variety and stimulus are multiplied, and even the craving outruns them--a craving yielded to, with little or no resistance, by many who should know better. The moral teacher must recognise the desire for variety and excitement as perhaps the chief of all the hindrances he has now to overcome. For one who desires duty there are scores who find it dull and tame and turn from it, without sense of fault, to the gaieties of civilised society in which there is so little of the positively wrong that conscience is easily appeased. The religious teacher finds the demand for “ brightness” and variety before him at every turn; he is indeed often touched by it himself, and follows with more or less of doubt a path that leads straight from his professed goal. “ Is amusement devilish?“ asks one. Most people reply with a smile that life must be lively or it is not worth having. And the Philistinism that attracts them with its dash and gaudiness is not far away nor hard to reach. It is not necessary to go across to the Continent, where the brilliance of Vienna or Paris offers a contrast to the grey dulness of a country village; nor even to London where, amid the lures of the midnight streets, there is peril of the gravest kind. Those who are restless and foolhardy can find a Gaza and a valley of Sorek nearer home, in the next market town. Philistine life, lax in morals, full of rattle and glitter, heat and change, in gambling, in debauchery, in sheer audacity of movement and talk, presents its allurements in our streets, has its acknowledged haunts in our midst. Young people brought up to fear God in quiet homes whether of town or country, are enticed by the whispered counsels of comrades half-ashamed of the things they say, yet eager for more companionship in what they secretly know to be folly or worse. Young women are the prey of those who disgrace manhood and womanhood by the offers they make, the insidious lies they tell. The attraction once felt is apt to master. As the current that rushes swiftly bears them with it, they exult in the rapid motion even while life is nearing the fatal cataract. Subtle is the progress of infidelity. From the persuasion that enjoyment is lawful and has no peril in it, the mind quickly passes to a doubt of the old laws and warnings. Is it so certain that there is a reward for purity and unworldliness? Is not all the talk about the life to come a jangle of vain words? The present is a reality, death a certainty, life a swiftly passing possession. They who enjoy know what they are getting. The rest is dismissed as altogether in the air. (R. A. Watson, M. A.)And went away with them, bar and all. Our Champion Poor Samson! We cannot say much about him by way of an example to believers. He is a beacon to us all, for he shows us that no strength of body can suffice to deliver from weakness of mind. Samson is also a prodigy. He is more a wonder as a believer than he is even as a man. It is marvellous that a man could smite thousands of Philistines with no better weapon than the jawbone of a newly-killed ass, but it is more marvellous still that Samson should be a saint, ranked among these illustrious ones saved by faith, though such a sinner. St. Paul has put him among the worthies in the eleventh chapter of the Hebrews. I look upon Samson’ s case as a great wonder, put in Scripture for the encouragement of great sinners. If such a man as Samson, nevertheless, prevails by faith to enter the kingdom of heaven, so shall you and I. Though our characters may have been disfigured by many vices, and hitherto we may have committed a multitude of sins, if we can trust Christ to save us He will purge us with hyssop, and we shall be clean; and in our death we shall fall asleep in the arms of sovereign mercy to wake up in the likeness of Christ. I. Look at our mighty champion at his work. You remember when our Samson, our Lord Jesus, came down to the Gaza of this world, ‘ twas love that brought Him; love to a most unworthy object, for He loved the sinful Church which had gone astray from Him; yet came He from heaven, and left the ease and delights of His Father’ s palace to put Himself among the Philistines, the sons of sin and Satan here below. There He lies silently in the tomb. He who is to bruise the serpent’ s head is Himself bruised. O Thou who art the world’ s great Deliverer, there Thou liest, as dead as any stone! Surely Thy foes have led Thee captive, O Thou mighty Samson! He sleeps; but think not that He is unconscious of what is going on. He knows everything. He sleeps till the proper moment comes, and then our Samson awakes; and what now? He has defeated death; He has pulled up his posts and bar, and taken away his gates. As for sin, He treads that beneath His feet: He has, utterly overthrown it, and Satan lies broken beneath the heel that once was bruised. In sacred triumph He drags our enemies behind Him. Sing to Him! Angels, praise Him in your hymns! Exalt Him, cherubim and seraphim! Our mightier Samson hath gotten to Himself the victory, and cleared the road to heaven and eternal life for all His people! II. Consider the work itself. We will stand at the gates of this Gaza and see what the Champion has done. He had three enemies. These three beset Him, and He has achieved a threefold victory. There was death. Christ, in being first overcome by death, made Himself a conqueror over death, and hath given us also the victory; for concerning death we may truly say, Christ has not only opened the gates, but He has taken them away; and not the gates only, but the very posts, and the bar, and all. Christ hath abolished death, and brought life and immortality to light. He hath abolished it in this sense--that, in the first place, the cause of death is gone. Believers die, but they do not die for their sins. The curse of death, then, being taken away, we may say that the posts are pulled up. Christ has taken away the after-results of death, the soul’ s exposure to the second death. There is no hell for you, believer. Christ has taken away posts, and bar, and all. Death is not to you any longer the gate of torment, but the gate of paradise. Moreover, Christ has not only taken away the curse, and the after-tumults of death, but from many of us he has taken away the fear of death. He came on purpose to deliver “ those who through fear of death were all their lifetime subject to bondage.” Besides, there is a sense in which it may be said that Christians never die at all. “ He that liveth and believeth in Me, though he were dead, yet shall he live.” “ He that liveth and believeth in Me shall never die.” They do not die; they do but “ sleep in Jesus, and are blessed.” But the main sense in which Christ has pulled up the posts of the gates of death is that He has brought in a glorious resurrection. If you have imagination, let the scene now present itself before your eyes. Christ the Samson sleeping in the dominions of death; death boasting and glorifying itself that now it has conquered the Prince of Life; Christ waking, striding to that gate, dashing it aside, taking it upon His shoulders, carrying it away, and saying as He mounts to heaven, “ O death, where is thy sting? O grave, where is thy victory? “ Another host which Christ had to defeat was the army of sin. Christ had come among sinners, and sins beset Him round. Your sins and my sins beleaguered the Saviour till He became their captive. In Him was no sin, and yet sins compassed Him about like bees. Sin was imputed to Him; the sins of all His people stood in His way to keep Him out of heaven as well as them. I may say, therefore, that all our sins stood in the way of Christ’ s resurrection; they were the great iron gate, and they were the bar of brass, that shut Him out from heaven. Doubtless, we might have thought that Christ would be a prisoner for ever under the troops of sin, but oh, see how the mighty Conqueror, as He bears our sins “ in His own body on the tree,” stands with unbroken bones beneath the enormous load. See how He takes those sins upon His shoulders, and carries them right up from His tomb, and hurls them away into the deep abyss of forgetfulness, where, if they be sought for, they shall not be found any more for ever. Then there was a third enemy, and he also has been destroyed--that was Satan. Our Saviour’ s sufferings were not only an atonement for sin, but they were a conflict with Satan, and a conquest over him. Satan is a defeated foe. The gates of hell cannot prevail against the Church; but, what is more, Christ has prevailed against the gates of hell. As for Satan, the posts, and bar, and all have been plucked up from his citadel in this sense--that Satan has now no reigning power over believers. He may bark at us like a dog, and he may go about like a roaring lion, but to rend and to devour are not in his power. III. We will now see how we can use this victory. Surely there is some comfort here. You have a desire to be saved; God has impressed you with a deep sense of sin; the very strongest wish of your soul is that you might have peace with God. But you think there are so many difficulties in the way--Satan, your sins, and I know not what. Let me tell thee, in God’ s name there is no difficulty whatever in the way except in thine own heart, for Christ has taken away the gates of Gaza--gates, post, bar, and all. They are all gone. Is not this an incentive for us who profess to be servants of Christ to go out and fight with the world and overcome it for Christ? Where Jesus leads us it needs not much courage to follow. “ The earth is the Lord’ s and the fulness thereof.” Let us go and take it for Him! (C. H. Spurgeon.)Tell me, I pray thee, wherein thy great strength lieth.-- Man’ s cannot and man’ s can: A New Year’ s address Man has the power to turn bad things to a good account, and it is lawful and right for him to do so. On this principle we shall use these words of a bad woman to a not very good man to illustrate the ability and the inability of man. I. The inability of man; or what he has no “ strength“ for.1. He cannot destroy the actions of his life.2. He cannot bring back the neglected opportunities of his life.3. He cannot blot out the sins of his life.4. He cannot arrest the course of his life.5. He cannot destroy the influence of his life. II. The ability of man; or, what he has “ strength” for. “ I can do all things through Christ which strengtheneth me.” Through the moral strength of Christ man can--1. Reverse the ruling impulse of his past sinful life.2. Make amends for the pernicious influence of his past life.3. Remove from his own soul the pernicious influence of his past life.4. Turn the very scene of his earthly life into a heaven. (Homilist.)The secret of Samson’ s strength Samson was not transparent to the vision of those who were nearest him. His true nature was a riddle they could not solve. His phenomenal prowess was not written in the lines of a vast and unwieldy body, or, as imagined by some, in the flowing locks of his hair. It was no mere matter of exceptional physique, of massive thews and sinews, of Titanic proportions visible to every eye. There was more in him than met the eye, or the question would not have been repeated with such despairing urgency, “ Tell me wherein thy great strength lieth?” Did it spring from the dignity and exaltation of his lot? Samson was a “ judge” in Israel, the “ saviour” of his tribe, the liberator of his people, an “ uncrowned king” ; one of those elect military and moral leaders raised up in an era of gross barbarity and widespread lawlessness to repress irreligion and godlessness, subdue the foes of Israel, call the people back to truth, and goodness, and God, and prepare them for the acceptance of law and order at the hands of His earthly representative, a Divinely-given king. But Samson’ s strength lay no more in his position than in his body. He had to make his opportunity rather than to take it. Therefore, we repeat Delilah’ s inquiry and say--if neither in the limbs he used, nor in the place he filled, where then lay his great strength? I. The first response, with all the uniqueness and definiteness of inspiration, brings us face to face with God. The historian of the judges, with characteristic simplicity and directness, brevity and force, traces Samson’ s power, by one single and swift step, to Jehovah, and credits his marvellous triumphs to the mighty and immediate movements of the Divine Spirit. His birth is a Divine incident and his nurture the Divine care. He is reared according to the directions of God, and whilst still a young man “ the Spirit of God moves him,” “ strikes” him repeatedly and with increasing force, as the smith hits and welds the glowing metal on the anvil with his hammer; “ pierces him “ through and through till his pain-born patriotism is unsupportable and he flings himself against the Philistines with the crushing weight of an avalanche. From first to last the hero’ s life is invested with the supernatural. Samson’ s power is moral, of the will and spirit, and not merely of bone and sinew. He is not a giant in body and a dwarf in soul. The Spirit of God is the underlying force of his character, and alone secures for him his rank in the long line of mediators of Divine truth, and agents of Divine revelation. II. Now what is attributed to God directly and at once in the Old Testament is set down to the credit of Samson’ s “ faith“ in the New; and accordingly this Divine hero takes his place in the long roll-call of conquering believers, along with Abel and Abraham, Jacob and Joseph, Deborah and David. The language changes, but the fact is the same. It is the view-point that differs. The historian is seated on high, and reads Samson’ s career from beside the throne of the Eternal. The key-note is the same; both are struck in the high spiritual realm, but the note has different names in the different notations of the old and new economies. In the former case the answer to the question reads, “ Samson is of God, and has overcome them; because, greater is He than is in him, than he that is in the world” ; whilst the second case is expressed in the language of the same writer: “ This is the victory that overcometh the world, even our faith.” But this is not all. The new description is itself a positive addition to our knowledge--another ray from the Sun of Revelation. The same people do not describe the same facts in different ways without a motive. Fresh forces of the Spirit are at work meeting the fresh needs of living and suffering men, in a fresh and living speech, addressed to the heart and life. “ True eloquence,” says one of our most recent seers, “ is to translate a truth into language perfectly intelligible to the person to whom yon speak.” That is what the writer of the Epistle to the Hebrews does. In a sustained stream of the purest and most exalted eloquence he translates the histories of Enoch and Noah, Moses and Samson, into the language of the Church and the street, brings them into vital touch with the feelings throbbing in the heart, and makes the Hebrew Christians to realise the unity of their lives, under the new and revolutionary conditions created by Christianity, with those of the fathers of the human race, the founders of the Hebrew nationality, and the prophets and leaders of the revelation of God. In becoming Christians they were not destroying the law and the prophets, but filling out their programme, advancing their ideals, and accomplishing their projects. We can only discharge our obligations to our age as we catch the spirit of the writers of the New Testament, make the use of the elder Christianity they made of Mosaism and Judaism, adopt a language that beats and throbs with the life of to-day, and so reveal the unity of human life, and of all ages in the living and loving God. III. Bringing Samson, then, out of the ancient Eastern world, and looking at him in the full blaze of all the lights that shine on human character in its making, and on human struggle in its success and failure, what is the answer yielded to the demand, ” Tell me wherein thy great strength lieth?“1. No despicable advantage, surely, was that with which our hero started life. His being was stored with force at his birth. He had an uncommon, I may say, for that day, a uniquely opulent inheritance. He was “ born of a good family,” though in a bad time; a family that dwelt at the topmost heights of spiritual consecration, had grandly dared in the midst of seething vice and irreligion to choose the most self-suppressing type of personal and domestic life, and dedicate its energies to obeying the most strenuous law of living yet made known, even that of the Nazarite vow. No aspiration soared higher. No range of service was broader. No attitude was less open to question. No position made greater demands on courage, fidelity, and self-sacrifice. Can you estimate the spiritual wealth of such a descent? Have you any measure for the advantages of such a home? Would not every day be an acquisition of power, and may we not readily believe that as “ the child grew the Lord blessed him“ ? Parentage and nurture are among the chief agents for continuing and advancing the spiritual welfare of the world; and so, whilst God was the fountain-head of all the power of Samson, one stream of the spirit-force assuredly came along the line of inherited sanctities and family training, constituting him the typical Nazarite, the chief example of that special phase of the Hebrew religion--at once of its splendid strength and of its possible weakness. 2. Again, Samson’ s Nazarism, practised from boyhood, nourished by a mother’ s watchful care, and intensified by his isolation from the rest of the world, must have exercised an incalculable power upon his mind, and fixed in the “ porcelain” of his nature the faith that he had a supreme work to do for God, and was responsible to Him, till the last stroke was given. The man who means to do any real work in a brief life must know what not to do. Samson’ s vow was of signal service in teaching that. The root of his religion was separation, and his vow roused and stimulated his nature, opened his being to the access of God’ s Spirit with unresisted fulness and all-subduing might, developed the feeling of the sacred inviolability of his life, assured him he could not be hurt so long as he was faithful to his calling, and rendered him susceptible of that strength of will, heroic fearlessness, and resistless dash, which made him indomitable. Samson is a dedicated will; and once dedicated in will to God we are strong for God and by God. 3. The reputation of Samson has suffered from the grim humour marking some of his exploits and the gigantic and boisterous mirth that runs riot through some of his achievements. We men of the West set so high an estimate on strenuous earnestness, rigid intensity, and serious ardour, that we always prefer majesty to grace, sober sincerity to playful humour. The massive dignity and royal gravity of Milton win upon us, whilst the nimble pliancy and occasional sportfulness of Shakespeare are ignored. But we must not forget that great natures are rarely wanting in humour. Samson’ s natural cheerfulness; his light and cheerful temperament, sending forth a full buoyant river of mirth, was one of the sources of his strength, saving him from the weakness that, in a time of oppression and calamity, nurses care, frets away power, anticipates disaster, and wastes existence. Never quailing before the superiority of his foes, he is as sunny as he is strong, as bright as he is bold, and thus is able to husband his strength for the heaviest demand that the day may bring. Joy is a duty, and of priceless worth is the temperament that makes obedience easy, opening the soul to every genial ray that shines, and closing it to the access of brooding care and darkening anxiety. 4. It was one of the darkest hours in Israel’ s history. The tribes generally had lost heart and hope, and Judah was so disorganised that, instead of co-operating with Samson, they betrayed him into the hands of the common enemy. Here then was urgent need, and the need provoked and stimulated Samson’ s faith, as his vow had inspired it. Necessity was laid upon him. The Spirit of God moved him mightily by the sight of the work to be done, the widespread anarchy and confusion, and the vast suffering and misery. Consecrated souls are goaded to battle by the sympathetic pains they feel with the wronged and the oppressed. Oh, for the quick sympathy that sees in every lost soul a call to service, and in every national and social evil a Divine summons to a quenchless zeal in service for God and men! 5. But the function of Samson in revelation would be most imperfectly discharged for us if we did not recognise the teaching of his flagrant and ignominious fall. Nothing external, though it be the purest and best, can enable us “ to keep the heights the soul is competent to gain.” God, and God alone, is sufficient for continuous progress and final victory. (J. Clifford, D. D.)Individulalism in religion The lesson of Samson’ s life is “ Individualism in religion: what God can accomplish for His people by the power of a single arm.” Wherein lay his strength? I. In his early consecration to God. And just in proportion to the degree of our consecration will be the extent of our influence and success in the Divine service. We are weak in the ratio of what we reserve. Give up little for Christ, and we will accomplish little. Give up all, and we shall be more than conquerors through Him who loves us. II. In doing the work assigned him. III. In fighting with the weapon given him. IV. Samson was prepared to die for his cause. And Samson said, “ Let me die with the Philistines.” This was the Hebrew warrior’ s greatest and most heroic exploit. He gave his life for his country. ( R. Balgarnie, D. D.)His soul was vexed unto death.-- The gradual and subtle advance of sin That story of the blandishments of Delilah is compassed in a few verses, but as a matter of fact, I presume, it spreads over a considerable time. Delilah could not have overcome a man of native wit and ready perception like Samson by bringing those snares against him in a short period; but she might now, with soft, silent look, woo the secret from his heart; then, changing her humour, she would try the loving petulance of the toy of his love as she was: “ How canst thou say thou lovest me, seeing thou withholdest this secret from me?” Then inch by inch she wearied out the strength of resistance, and then came that terrible catastrophe; but it was slow, very slow. He felt himself strong through it all, perchance; but because he felt himself strong, the snare was biting through the very joints of his harness; and when the day of danger and necessity came, it fell from off him, and left him a victim to the powers of the enemy. Now, you are an old man; white hairs are upon your head. Did you notice their growth? Did you notice how one by one they began to whiten? Did you not rather, the first day you noticed that symptom of coming age, pluck out the recreant hair and cast it aside as a mere accidental thing? But it grew notwithstanding, till it frosted your head. You see it is bleak, cold winter, and there is not a leaf to be seen, and the earth is bound up in its snowy coat; you never noticed how it stole in, and how bright, warm summer and the green leaves turned to the crispness of the sere and yellow leaf, and one by one dropped away, till at length winter came and killed the last leaf that fluttered in the cold wind. You did not notice this, but it came on. Or see yon noble berg that floats in the northern seas, and upon its pinnacled crown the bright spring sunshine plays till it lights it up into a diadem of glory. How majestically it floats upon the blue bosom of these waters! Then suddenly as in an instant you see that mighty diadem of crystal pinnacles plunge into the depths. Sudden? no, not sudden at all. Sudden in its collapse, sudden in its end; but the warm waters of the springtide far beneath the broad base which weighted it so well were lapping away its strength and melting down the icy surface, and then, when the gravity was just pitched over, it fell. So gradual is sin. You go on in all the joyousness of your sinnership; you glory that you at least have been free from all the grievous pestilences which hang about sin: aye, go on, and float down towards the south, and remember that the warm currents which you do not notice are eating out the strength of your life, and your fall will be sudden, in an instant, because you have not noticed its gradual approach. You do not notice that first sin; you feel that it has not produced any great impression upon you; but toils are being prepared, and inch by inch you are let down to the very edge. It is only taken to put back again; it is only keeping a little longer; it is only preparing the way for disgrace and exposure. It is only a light laugh at the corner of the street, and a merry innocent freak with a strange coy face that meets you. It is only tarrying a while to speak a word of ready and easy good-humoured jest. But her ways lead down to hell, and her end is in the grave. (Bp. Boyd Carpenter.)If I be shaven, then my strength will go from me.-- The giant’ s locks I. Learn how very strong people abe sometimes coaxed into great imbecilities. Those who have the kindest and most sympathetic natures are the most in danger. The warmth and susceptibility of your nature will encourage the siren. Though strong as a giant, look out for Delilah’ s scissors. II. This narrative teaches us the power of an ill-disposed woman. While the most excellent and triumphant exhibitions of character we find among the women of history, and the world thrills with the names of Marie Antoinette and Josephine and Joan of Arc and Maria Theresa and hundreds of others, who have ruled in the brightest homes and sung the sweetest cantos, and enchanted the nations with their art, and swayed the mightiest of sceptres, on the other hand the names of Mary the First of England, Margaret of France, Julia of Rome, and Elizabeth Petrowna of Russia have scorched the eye of history with their abominations, and their names, like banished spirits, have gone shrieking and cursing through the world. Woman stands nearest the gate of heaven or nearest the door of hell. When adorned by grace she reaches a point of Christian elevation which man cannot attain, and when blasted by crime she sinks deeper than man can plunge. III. Consider some of the ways in which strong men get their locks shorn. The strength of men is variously distributed. Sometimes it lies in physical development, sometimes in intellectual attainment, sometimes in heart force, sometimes in social position, sometimes in financial accumulation; and there is always a shears ready to destroy it. Every day there are Samsons ungianted. I saw a young man start in life under the most cheering advantages. His acute mind was at home in all scientific dominions. But he began to tamper with brilliant free-thinking. Modern theories of the soul threw over him their blandishments. Scepticism was the Delilah that shore his locks off, and all the Philistines of doubt and darkness and despair were upon him. He died in a very prison of unbelief, his eyes out. Far back in the country districts there was born one whose fame will last as long as American institutions. His name was the terror of all enemies of free government. He stood the admired of millions; the nation uncovered in his presence, and when he spoke senates sat breathless under the spell. The plotters against good government attempted to bind him with green withes and weave his locks in a web, yet he walked forth from the enthralment, not knowing he had burst a bond. But from the wine-cup there arose a destroying spirit that came forth to capture his soul. He drank until his eyes grew dim, and his knees knocked together, and his strength failed. Exhausted with lifelong dissipations, he went home to die. It was strong drink that came like the infamous Delilah, and his locks were shorn. Evil associations, sudden successes, spendthrift habits, miserly proclivities and dissipation, are the names of some of the shears with which men are every day made powerless. They have strewn the earth with the carcases of giant, and filled the great prison houses with destroyed Samsons, who sit grinding the mills of despair, their locks shorn and their eyes out. (T. De Witt Talmage.)Made him sleep upon her knees.-- The victim and the victor I remember once walking with a man ever a large mortgaged farm; the poor owner had fallen somehow in the rear of life; and some years before he had mortgaged the whole property. He began life badly, and when I knew him he had been past the prime of life, for some time ineffectually trying to overtake old mistakes. But it is a difficult matter for the wisdom of to-day to overtake the folly of yesterday. Thus a mortgaged life is far more affecting and hopeless than a mortgaged farm; and there are those who mortgage their lives, and they cannot redeem them. Some mortgage health by the excesses of intemperance. Oh, it is a sad spectacle, a man trying to overtake or trying to repossess a mortgaged life. Of course a nature like Samson’ s was especially in danger from women; and there were women in Sorek! His is the old story; so all these heroes fell. Thus it was with Hercules and Omphale; and Hercules, as we have said, was the strong Samson of the ancient classic world; his story is so like that of Samson that some have not unnaturally supposed it derived from Hebrew story. Omphale was the queen of Lydia, and Hercules fell in love with her, and became her slave for three years, and led an effeminate life in winding and carding wool, while Omphale wore the skin of the tremendous Nemean lion he had slain! What a parable! He had squeezed the lion to death; and 0mphale pressed out his manhood in her embrace! Thus it was with Antony and Cleopatra; thus it was with Henry IV. of France. Few, like Ulysses, have passed in safety the isle of Syrens; few escape Calypso! One of the great masters of modern poetry has, with subtle and matchless power, in the “ Idylls of the King,” drawn in Vivien the very illustration of the history before us; you pity, you feel contempt for, the great prince lying there, his head in the lap of the Syren of Sorek; you cannot believe it! You say, “ Did he not know?” You say, “ Could there be such matchless folly? Could he surrender his secret?” Yes, wise men fall, great men fall! Notice the manner of Samson’ s fall; it was by the extortion of his secret; therefore has it been said, “ Keep thine heart with all diligence, for out of it are the issues,” or, which is the same thing, within it is the secret of life. There are around us constantly those who seek to know our secret, the secret of our strength and of our weakness; for there is a dangerous secret, there is in all of us a charm; we know it. Surrender to others the charm, and they put it forth against us. And then the victim lies dead; “ lost to life, and use, and name, and fame.” You remember the wonderful dream of John Newton. He was, he thought, in the harbour of Venice, on the deck of a ship, when a stranger brought him a ring of inestimable value, giving him charge to keep it, because its loss would entail on him trouble and misery. The ring was accepted, and also the responsibility of keeping it; but while he was meditating on the value of the ring, a second person appeared. He talked to him about the supposed value and virtues of the ring; he laughed at the idea of its value, and, in the end, advised him to throw it away. He plucked it from his finger, and threw it into the sea. Immediately, from the Alps, behind Venice, burst forth flames; and the tempter, laughing, told him that he was a fool, that the whole mercy of God was in that ring. He trembled with agony and fear, when a third person came, or the same who had first given him the ring; he blamed his rashness, but, exactly where the ring went down, he plunged, and brought it up again; instantly the Alps ceased their burning, and the seducer fled. He approached his friend, expecting to receive again the ring. “ No,” said his friend, “ if you kept it, you would soon bring your self into the same distress. You are not able to keep it; I will keep it for you, and produce it, when needful, on your behalf.” A wonderful dream--do not doubt it. We all have something to keep--something precious. We must not let the enemy of our spirits steal our secret from us. Do you remember Samson in the lap of Delilah? Samson had his secret; “ Show me,” said the crafty woman, “ wherein thy great strength lieth.” But Samson kept his secret. “ How canst thou say,” said she, “ I love thee, when thy heart is not with me?” So he gave up his secret; he parted with his heart. “ Then, in one moment, she put forth the charm of woven paces and waving hands; and he lay as dead, and lost to life, and use, and name, and fame.” Then they burst forth into laughter. “ Ha! ha! ha! Samson, where is thy secret now? Ha! Ha! “ But he had parted with his heart; he had lost, he had mortgaged his secret. “ And was lost to life, and use, and name, and fame.” And what a spectacle is that of Samson asleep! Behold here the recklessness, the carelessness, of the tempted soul. There is but one thing more; the price of his ruin is paid, now awake him! “ The Philistines be upon thee, Samson! And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the Lord had departed from him.” He rouses, but all is lost! How strange it all seemed; how new! Where am I? What?” No man knows well the value of what he has had until he has lost it. A character gone! Young Weltly sat at his desk; a clerk came to him and said, “ Weltly, Mr. Drummond, the principal, wants to speak to you.” He went into the office; he knew! The principal looked to the inspector of police standing by. “ There’ s your prisoner, sir.” And the lost young man held out his hands mechanically for the handcuffs. Poor boy! they were not needed, but it was a lost life! So here strength is gone! character is gone! Israel has lost her hero! her hero has lost himself! He surrendered “ the secret of the Lord,” which is only “ with them that fear Him,” and awoke to find the Spirit of the Lord departed from him! (E. P. Hood.)Samson shorn of his strength Learn how it was that Samson was shorn of his strength.1. Because he was not equally strong in all directions. 2. Because he ventured too far into temptation. Samson allowed Delilah to bind him with green withes, etc. “ He laid his head in her lap,” etc. Beyond a certain point retreat was impossible. 3. Because he relied upon his own strength. He did not realise that his strength was from God. It is a sad experience that teaches men what Philip Melanchthon learned at last, “ that Satan was stronger than Philip.” (The Preacher’ s Monthly.)I will go out as at other times.-- The evil of knowing evil These were the words of a man once strong, who found, to his amazement, that he had, through his own fault, lost that in which his strength lay. What do you try to keep from your children? Is it not the knowledge of evil? Their innocence you feel to be their safety, as you know it is your admiration. You preserve it to them while you can. Why? Because when it is gone they are not the same. At best they go out as at other times before and shake themselves: they are not aware that, for a season at least, the Lord has departed from them. Their history is the universal history. I. There are, no doubt, many subjects about which we have learned something, and about which nevertheless we know very little afterwards, and feel little inclination to make experiments. This is, probably, the case with all sorts of studies except one; and that one varies in different persons. What would afford me extreme gratification might be to some one else a very wearisome pursuit; while his favourite subject would have no charms for me. And so he might have gained an insight into the nature of my pursuit, or I into the nature of his, without any danger of either of us injuring our prospects or losing our time by following the pursuit of the other to the neglect of his own. Now this safeguard, you will see at once, is wanting as regards the knowledge of evil. We have naturally a decided taste for wickedness. Here, then, is an answer to the common excuses for becoming unnecessarily acquainted with the evil that is being done in the world. It is admitted that the practice of sin is injurious. Well, the taste is so decided in your heart, that the likelihood of your stopping short and being satisfied with mere knowledge is reduced to almost nothing. In your own strength you surely cannot resist. Strength from on high how can you expect when you are tempting God? On what, then, are you to depend to preserve you from going beyond knowledge if you once get it? On nothing. Then you had better not have the knowledge. II. But, besides this, it is a fact in our nature that the desire of knowledge is connected with the desire of society. Now how will this work in the case under our consideration? The man who has acquired a knowledge of evil from pursuing it as a study, must seek for the society of those already acquainted with it, or of those not already acquainted with it. Of the former class--those already acquainted with it--how many of those he meets are likely to have stopped short at that point? and how many are likely to be satisfied so long as he stops short of it? But suppose, on the other hand, that the associates chosen be those to whom the knowledge of evil is new, and to whom it may be imparted. See what an infinity of mischief you are bringing about, even supposing--and it is a very wild supposition--that you avoid actually committing the sins about which you are so anxious to acquire and to impart knowledge! There is, literally, no end to the mischief. You have made yourself Satan’ s missionary. The effects of your first--perhaps thoughtless--effort you never can reverse. III. There is yet another important practical evil resulting from the knowledge of sins, even though we neither practise them nor speak of them; that is, the tendency of such knowledge to deaden in our own minds the sense of sin as such, to divert us from viewing it as something utterly antagonistic and abhorrent to a pure and holy God, as something so bad that to save us from it Christ, who was very God, died on the Cross. There are very many cases where repentance seems doubtful not so much from an unwillingness to abandon particular acts of sin, as from, apparently, an utter incapability to comprehend the nature of sin itself. So difficult is it when once we have left the path of safety, which we trod with the Divine aid, to return to it again--so impossible to come back to it as we left it. In presumptuous security we part with the innocence which was the secret of our success, forgetting that our strength was dependent upon its preservation. In an unfounded conviction that at any time a little effort will restore us to the position which we wantonly abandon, we do wantonly abandon it and slumber unconscious of our loss, until at last, like Samson in the text, awakened from our sleep we say, “ I will go out as at other times before, and shake myself” --not knowing that “ the Lord is departed from us.” No words of mine could at all convey to you my deep sense of the inestimable benefit of following all through life the injunction of the wise man, “ Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it and pass away.” (J. C. Coghlan, D. D.)As at other times Now the story of Samson is told in this book, just in the characteristic fashion of Bible biography. There is nothing extenuated, and there is nothing concealed. Here you have the man as he is--in his strength and his weakness, in his right-doing and his wrongdoing. Now, in the story of Samson itself there is nothing very puzzling. The one puzzling thing about it is in the Epistle to the Hebrews, where we find this man canonised as one of the heroes of faith. Now, as we candidly read the story, we must confess that Samson does not seem to have very much religion about him. That unshorn hair was a solemn thing to him. It marked out a certain dedication of him to God, a certain separation of him among men. But so far as we can see that is all the religion that Samson had about him. Whence that verdict of the Epistle to the Hebrews? There is no doubt that Samson was possessed of a certain faith in the God of Israel, and in Israel’ s future, which did help to redeem his life from utter ignobleness, which did inspire him to make a part of that history that leads up to Christ. As I understand, that is all that the writer of the Epistle to the Hebrews says. Samson is an illustration of how far a liberal, true, and noble faith will go to redeem what is essentially a poor life from utter ignobleness. Samson’ s life is far from that of inspiration and example. He is here rather as a signal warning. I daresay some of you are familiar with Milton’ s poem of Samson Agonistes. If so, let me remind you that the Samson of the Bible is not at all the Samson of the poem. Milton’ s tragedy depicts Samson as a stately, majestic, fallen hero, great and admirable in every respect, even in his overthrow. The Samson of the Book of Judges is quite another man. I do not think that he is, on the whole, a man whom you can possibly respect, though I think he is a man that you cannot possibly help liking. A boyish, sunny, radiant soul--keen for life as he understands it. Just the sort of man to be exposed to extra temptation by the very qualities that were fitted to make him so popular. Aye, we too need that natural and happy hopefulness in God’ s campaigns--and we have too little of it. We are too sour and grim, we who fight His battles. And yet, I think, there is a false ring in Samson’ s laughter. There is just a touch of the crackling of the thorns under the pot, of the noisy laughter of the fool. The youth of him was the best of him; and that is a hard thing to say of any man. The strongest man of his day, he was about essentially the weakest man of his day. No doubt he did much to save his country; he began to save Israel from the Philistines. But himself he could not save. First of all, glance at his childhood and youth in Zorah, for that is the first chapter of his life. How the story of Samson’ s birth is as beautiful and tender as a summer morning. And how mother and father resolve together that the life God would have their boy lead they, by God’ s grace, will help him towards. They will not take God’ s gift apart from God’ s purpose. They will not plan their boy’ s career to please themselves. And so, under these happy auspices, the boy is born, and under such training he grows up in his happy youth until the time comes that, as an Israelite, he must take his responsible part in the burden and the pain of his people. And now I think we may entitle the second chapter, “ Samson in the camp of Dan.” There he has betaken himself, with his consecrated life, where the manhood of his tribe are wont to gather for military exercise, or perhaps for grave counsel concerning the public peril; for they seemed to be ever in peril in those days. There his forefathers, long ago, had established their camp. There was the ancestral burying-place of his people. There he felt himself moved nearer to all that was great and glorious in the world and in the history of his people. There we read , “ The Spirit of the Lord moved him in the camp of Dan.” And I think that to all of us ere we took our plunge into life there came this same experience in some sacred spot when a vision was given us of the future that dawned so fair for us when we were children, but now shown so near, a vision of the heaving and wresting of immortal powers, of the battle between good and evil, between God and the world; and when we felt, oh, a great scorn of the world and the trivial and the selfish, and a great purpose to strike in and strike out on the right side--to be for God and for God’ s cause in this world, to win the glory that is of God. Well, well, the Spirit of the Lord, I venture to say, hath moved us all in the camp of Dan. And now we pass on to the third chapter, and we may entitle it “ Samson in Gaza,” or “ Samson plunging into Life,” or if you prefer, “ Peril and Pleasure in Gaza.” Gaza was the chief seaport of the Philistines, a great commercial city, a gay, pleasure-loving place, contrasting strikingly with the quiet monotony of the home-life in the tribe of Dan. And, although Samson’ s first visit to Gaza is first spoken of well on in his life, there is no doubt whatever that he had visited Gaza in early youth. Gaza lay very near to the camp of Dan, and there all that he had purposed and felt was to be put to the test. The fact is, there is no escaping Gaza for you and me. We have to mix with life. One ought, in one sense, to trust life utterly. You cannot believe too strongly in the good of life, and in all that you can get from life if you live it rightly. Yet, on the other hand, one is bound to say you must distrust life. Ah, it is life that undoes folk, and undoes them smilingly and tenderly, as Delilah undid Samson in Gaza. It is life that lays the unholy hand on the holy secret, that asks insinuatingly, “ Tell me, tell me, wherein the secret of thy strength lies. Tell me what makes thee different from other folk. Tell me what prevents thee now from coming in with us. Tell me--“ and wins the secret from us, laying the unholy hand upon the holy secret for the unholy purpose. So Samson in Gaza gives himself away. Not knowingly, mark you. He believed that even if he got into some kind of mess, he was strong enough to get out of it. He believed that he could touch the fire and not be burnt. Samson one day woke up finding he had made a mistake, but saying to himself, “ Well, I must retrieve; I will go out as at other times, and resume my life.” But he was never more to go out as at other times. He had gone too far; he had done it once too often; he had given way too much. Now, it seems to me that this is the teaching of Samson’ s life. The man had no principle, no definite and consecutive purpose in life. Even an inferior principle, even any kind of purpose, would have spared him much that he suffered. Why, one would rather have seen that man set himself to be a millionaire than drift as he did; one would rather see the man’ s heart given to gold than to Delilah. But the man had no purpose at all, he had no rudder to steer by. That man was doomed to drift upon the rocks, to make shipwreck of his life. Ah, what a strange and awful trust this life of ours is! It is the one thing that you must not play with. You must take it very seriously. The gift that God gives you, if you do not use it properly, it will undo you. “ I will go out as at other times.” That is the history of every temptation and of every failure. That is the encouragement every one applies to his soul, ere he goes into temptation. You cannot do that. It cannot be with you as it was, you who have yielded to the temptress, you who have yielded to sin. Oh, then, you must come straight back to God, and get His forgiveness, and begin life again with His help. But be very sure you can never without that leave your sin behind you; you cannot go out as at other times. (J. Durran.)He wist not that the Lord was departed from him.-- Moral strength I. The source of Samson’ s strength. Evidently then there was a supernatural element in it. But, on the other hand, Samson’ s vow as a Nazarite bound him to a mode of life calculated to secure a healthy, vigorous physical development; and the rationalist will contend that that of itself is a sufficient explanation of the matter. There was both the natural and the supernatural. And is not Samson’ s strength in these respects typical of a higher strength, that which is moral and spiritual? Here also we may discern two elements, the Divine and human. The highest form of strength, the strength of goodness, by which a man triumphs over evil, and which finds its highest joy in holy and righteous action, is not to be gained by a life of dreamy contemplation, or by sitting still and affecting that God will some day transform us into giants. It is to be attained by self-denial, self-sacrifice, and true work. II. The loss of Samson’ s strength. Now, what is the key to this sad affair? In one word, it is weakness; and that is the key to half the wickedness committed in the world. When temptation presents itself, instead of saying with a soul in utter revolt, “ How can I do this great wickedness and sin against God?” men stop to think and dally, and once that is done there is fearful danger. They never intend doing any harm; they have good feelings and desires, and yet through moral weakness commit all kinds of wickedness, and involve themselves and others in misery. If we would be safe from breakdown, we must have a well-fortified moral character. Guard scrupulously the outworks; beware of everything that is morally enervating. If we fail to do this, ere we are aware we may find ourselves shorn of our strength. III. The restoration of Samson’ s strength. Have we not here the conditions of moral restoration, with its limitations? The first condition is a painful consciousness of weakness. Without this a man will never desire any change in his condition, and therefore he will never seek any. There must further be a realisation of the folly and wickedness of his conduct, producing sincere regret for it and earnest desires and resolution of amendment. Hence, in true penitence there is an element that will deter a man from committing the sin again. And then there must also be the prayer of faith. Samson prayed and looked for an immediate answer. But there is something lost never to be regained. Samson’ s strength was restored, but not his eyesight; and he lost his life into the bargain. And that typifies a solemn truth. The man who, like Samson or David, is guilty of glaring sin, may, by the mercy and grace of God, be restored; but he can never regain the feeling of comparative innocence he once enjoyed. To the backslider these thoughts should bring sadness indeed, but not despair. (Joseph Ritson.)The man who has trifled once too often The text speaks of one who has trifled once too often. He has allowed some influence, it scarcely matters what, to steal from him the secret of his strength. He has parted with it by his own folly--in a certain sense, with his eyes open--and yet he treats it as still recoverable by the exercise of quite a common kind of effort and of resolution. “ I will go out,” he says, “ as at other times before, and shake myself.” In vain. The strength is gone from him, and the Lord with it. Such is the parable; and to every thoughtful hearer it is its own interpreter. There is in many men, perhaps in most men, an erroneous idea, in two respects, of the free agency and the free will. We exaggerate to ourselves, in the first place, what is sometimes called the bondage of the will. It is an article of our religion, that we cannot of ourselves either will or do the thing that we ought. This, which is all true in its place--true as a reason for humility, and true as a motive for prayer--becomes a terrible falsehood on lips which utter it as an excuse for indolence, or as a sufficient explanation of any neglect or any sin by which we may be dishonouring God or giving an ill example to our generation. On the other hand, the same man who has pleaded the bondage of the will in excuse for his own negligences, follies, and sins will be the first to exaggerate his freedom in reference to the reparative powers of the future. “ I have but to resolve, any day, and I shall shake myself free--free from the chain of habit, free from the binding force of past action, and from the connection, of yesterday and to-morrow in the living man of to-day” --this is language quite familiar to us all, in the ear, if not in the heart. In this state of mind we exaggerate our freedom, as in the other we unduly disparaged it. The real bondage of the will lies in the having sinned away the freedom. It would be easy to apply this general experience to the various departments of the life. “ I will go out, as at other times before, and shake myself.” Thus speaks the man who has allowed some influence of evil to fasten itself upon his conduct, and yet refuses to regard the fetter as anything more than a daily separate willing, which could any morning be reversed and willed into the opposite. The doctrine which that man wants is the true doctrine of the bondage. Tell him that to-morrow, if he does not take heed, he will be a slave; tell him that “ whosoever committeth sin is sin’ s bondman” ; tell him that, for anything he knows, by to-morrow the Lord may have departed; tell him that this one night’ s sinning may be to him like that fatal sleep upon the knees of the traitoress, which cost Samson eyesight and life--“ I made haste and prolonged not the time” is his one chance; the dream of liberty is not false only, for him, but fatal; let him awake and cry mightily unto God, if so be He may yet this once hear him, that he perish not. We cannot doubt that the same delusion has place in the faith as well as in the life. There are thousands at this moment dallying with scepticism, who would be terrified if they thought that they could not at any moment go forth from it all and shake themselves free. A man may count himself free to believe or to disbelieve; he may even set himself above his own scruples, and say, “ To-morrow, if it so pleases me, I will go out and shake myself free of them” ; but, in reality, he is fastening them upon himself to-day by the very postponement, and to-morrow, if it ever dawn upon him, may find him one from whom God Himself has departed. There is in us all, as God has created us, a marvellous elasticity of mind, body, and estate. The recuperative power is perhaps the greatest of His gifts. We have seen it wonderfully exemplified on the bed of sickness. We have seen it wonderfully exemplified in the fortunes of men and nations. We have seen it wonderfully exemplified in the moral being. Some terrible flaw there was, in early days, in the character; some vice of untruthfulness, or some worse vice still, brought disgrace and punishment after it into the school-life and into the young home. But, by the blessing of God upon discipline tempered with love, a new growth of honesty and of purity showed itself in the life, and a noble career of usefulness and honour obliterated, long before death, the very memory of the sad beginning. We have seen it wonderfully exemplified in the one higher region, of the spiritual life. Once there was carelessness; once there was unbelief; once there was scoffing: but the blessed promise of the “ last first” had place, by the grace of God, in the history as a whole; and one of the brightest ornaments of the faith and of the Church has been the product of a “ trying in the fire” which promised only, to the eye of flesh, scorching and scathing, if not destruction. This is one side of human experience. But there is another. The recuperative power is wonderful, but it has its limit. “ Thus far and no further” is written upon it, or it would bring evil and not blessing with it. There is a point beyond which recovery is not. If we could foresee the exact moment at which, or the precise act by which, the limit of the possible recovery would be overpassed, it would be contrary to God’ s uniform dealing; it would but tempt to presumption on the way to it. No man knows exactly how many injuries he may do himself, in health or wealth, in conduct or faith, and be scatheless. He must take his chance. If he will trifle in any of these ways, there is no Divine Mentor to say to him, The next time but two, or, the next time but twenty, will be fatal. The man is standing aloof from God all the time, and by the nature of the case must look to himself alone for monition. Whatever has been said, and said truly, of the restorative powers of this being, there is another sense, and a yet more grave one, in which we must read the words, “ I am fearfully and wonderfully made.” We speak now of the identity and the continuity of the life, which makes it utter childishness for a man to say suddenly to himself, “ I will go out and shake myself, and I shall be another man.” There is a mighty power in the will, there is a mightier power still in Divine grace; but the former cannot, and the latter could not consistently, isolate one period of the life altogether from another, or make that in the past, which was most of all to be regretted and mourned over, actually unmade or undone again, so as to be as though it had never been. All this is no reason for despondency. Although we are warned by the text that there is always a danger, for those who are living without God in the world, that they may, even without knowing it, overstep the limit of grace, and find God departed from them when they would shake themselves from their bonds, yet we must remember that all this is no matter of chance, caprice, or destiny; it is the result of a long process of sinning and neglecting, which need not be any man’ s; it is a loud call to awake and arise while we may; to seek God now while He certainly may be found, and, instead of trusting in our independent powers of recovery and self-amendment, to cast ourselves earnestly upon the help of His grace who giveth to all men liberally and upbraideth not. (Dean Vaughan.)Blessed and tragic unconsciousness (with Exodus 34:29):--The recurrence of the same phrase in two such opposite connections is very striking. I. Beauty and strength come from communion with God. In both the cases with which we are dealing these were of a merely material sort. The light on Moses’ face and the strength in Samson’ s arm were, at the highest, but types of something far higher and nobler than themselves. But still, the presence of the one and the departure of the other alike teach us the conditions on which we may possess both in nobler form, and the certainty of losing them if we lose hold of God. There have been in the past, and there are to-day, thousands of simple souls shut out by lowliness of position, and other circumstances from all the refining and ennobling influences which the world makes so much of, who yet in character and bearing, aye, and sometimes in the very look of their meek faces, are living witnesses how true and mighty is the power of loving gazing upon Jesus Christ to transform a nature. All of us who have had much to do with Christians of the humbler classes know that. There is no influence to refine and beautify men like that of living near Jesus Christ and walking in the light of that beauty which is the effulgence of the Divine glory and express image of His person. And in like manner as beauty, so strength comes from communion with God, and laying hold on Him. Samson’ s consecration, rude and external as that consecration was, both in itself and in its consequences, had passed away from him. II. The bearer of the radiance is unconscious of it. “ Moses wist not that the skin of his face shone.” In all regions of life, the consummate apex and crowning charm of excellence is unconsciousness of excellence. Whenever a man begins to suspect that he is good, he begins to be bad; and you rob every virtue and beauty of character of some portion of its attractive fairness when the man who bears it knows, or fancies that he knows it. The charm of childhood is its perfect unconsciousness, and the man has to win back the child’ s heritage, and become as a little child, if he would enter into and dwell in the kingdom of heaven. And so in the loftiest region of all, that of the religious life, depend on it, the more a man is like Christ the less he knows it, and the better he is the less he suspects it. III. The strong man made weak is unconscious of his weakness. The very fact that you do not suppose the statement to have the least application to yourself is perhaps the very sign that it has. When the life blood is pouring out of a man he faints before he dies. The swoon of unconsciousness is the condition of some professing Christians. Frost-bitten limbs are quite comfortable, and only tingle when circulation is coming back. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Judges 17:1-13 Micah.Micah’ s mother In the second verse of this chapter Micah makes a clean confession of a great wrong which he had done to his mother. “ It seems,” says Matthew Henry, “ that this old woman, with long scraping and saving, had hoarded a considerable sum of money--eleven hundred pieces of silver. It is likely she intended, when she died, to leave it to this son. In the meantime, it did her good to count it over and call it her own.” On discovering that she had been relieved of her treasure, Micah’ s mother became justly indignant. She scolded and called down curses on the one who had robbed her. This she did in her son’ s presence, and though she made no direct charge of the offence upon him, her conduct greatly disturbed his conscience. Some time later he made an open acknowledgment to his mother of the whole matter, and restored the stolen treasure. The reappearance of the lost shekels had a remarkably soothing effect on her disposition. She forgot all about the wrong done to her, and all about her own distemper. “ Blessed be thou of the Lord, my son,” said this forgiving mother. Is it not wonderful what a difference a little money makes in one’ s disposition and feelings? She who could curse at its loss now as readily blesses with its return. One can imagine a very different state of things had Micah come to her with his confession, but without the eleven hundred pieces of silver. Note now another incident in this transaction. After this money had been stolen Micah’ s mother gave as one reason for feeling so badly that “ she had dedicated it wholly to the Lord.” When she had it in her possession she had not the heart to do this, but as soon as it was gone she made known her good intentions. For some reason Micah was moved to restore to his mother the money which belonged to her. What did she do with it? Did she give it to the Lord; according to her reported oath of dedication? The record shows she gave to Him but the veriest part of it. Nine hundred shekels she kept for herself. The remaining two hundred she devoted to religious uses. What a picture in this conduct of Micah and his mother of poor, weak, vacillating, human nature, sinning and confessing, cursing and blessing, as circumstances determine! “ What wonder,” says Matthew Henry, “ that such a mother had such a son! She paved the way for his theft, by her probable stinginess.” In her poverty she professed generous feeling towards the Lord’ s cause. When her money came back, she gave to it less than one-fifth of the all she had promised. (W. H. Allbright.)There was no king in Israel, but every man did that which was right in his own eyes. Anarchy At the first, one would think that it were a merry world if every man might do what he listed. But yet sure those days were evil. This, a complaint. To let you see, then, what a monster lurketh under these smooth terms, “ doing that which is right in our eyes.” Two parts there be, the eye, and the hand. To begin with the eye, and that which is right in the eye. There began all evil in the first temptation--even from this persuasion, they should need no direction from God, or from any; their own eye should be their director to what was right. Three evils are in it. It is not safe to commit the judgment of what is right to the eye; and yet it is our surest sense, as that which apprehendeth greatest variety of differences. But I know withal, the optics (the masters of that faculty) reckon up twenty several ways, all which it may be and is deceived. The object full of deceit; things are not as they seem. The medium is not evenly disposed. Take but one: that of the oar in the water. Though the oar be straight, yet, if the eye be judge, it seemeth bowed. And if that which is right may seem crooked, that which is crooked may seem right.. So the eye is no competent judge. But admit we will make the eye judge, yet not every man’ s eye; that were too much. Many weak and dim eyes there be, many goggle and mis-set; many little better than blind; shall all and every of these be allowed to define what is right? Some, it may be (perhaps the eagle), but shall the owl and all? I trow not. Many mis-shapen kinds of right shall we have if that may be suffered. We all know self-love, what a thing it is, how it dazzleth the sight; how everything appeareth right and good that appeareth through those spectacles. Therefore, not right by the eye. At least, not every man’ s eye. Nay, not any man is right by his own eye. I now pass to the next point. Here is a hand, too. For here at this breaketh in the whole sea of confusion, when the hand followeth the eye, and men proceed to do as lewdly as they see perversely. And sure the hand will follow the eye, and men do as seemeth right to them, be it never so absurd.1. Micah liked an idol well; Micah had a good purse; he told out two hundred shekels, and so up went the idol. 2. The men of Dan liked well of spoiling; they were well appointed, their swords were sharp; they did it. 3. They of Gibeah, to their lust, rape seemed a small matter; they were a multitude, no resisting them; and so they committed that abominable villainy. But what, shall this be suffered and no remedy sought? God forbid. First, the eye, error in the eye, is harm enough; and order must be taken even for that. For men do not err in judgment but with hazard of their souls; very requisite, therefore, that men be travailed with, that they may see their own blindness. But, if they be strongly conceited of their own sight, and will not endure any to come near their eyes: if we cannot cure their eyes, what, shall we not hold their hands neither? Yes, in any wise. We see, then, the malady; more than time we sought out a remedy for it. That shall we best do if we know the cause. The cause is here set down. If the cause be there is no king, let there be one: that is the remedy. A good king will help all, if it be of absolute necessity that neither Micah, for all his wealth, nor Dan, for all their forces, nor Gibeah, for all their multitude, do what they list. This is then God’ s means. We cannot say His only means, in that there are states that subsist without them, but this we may say, His best means--the best for order, peace, strength, steadiness. The next point is, no king in Israel. That this is not noted as a defect in gross, or at large, but even in Israel, God’ s own chosen people. It is a want, not in Edom or Canaan, but even in Israel. Truly Israel, being God’ s own peculiar people, might seem to claim a prerogative above other nations, in this, that they had the knowledge of His laws, whereby their eyes were lightened and their hands taught. Of which there needeth no reason but this: that a king is a good means to keep them God’ s Israel. Here, for want of a king, Israel began, and was fair onward, to be no longer Israel, but even Babel. I come to the third part: and to what end a king? What will a king do unto us? He will in his general care look to both parts, the eye and the hand--the eye, that men sin not blindly for want of direction; the hand, that men sin not with a high hand for want of correction. But this is not all; the text carrieth us yet further--that it is not only the charge of the king, but the very first article in his charge. (Bp. Andrewes.)Anarchy I. The tragical antecedent: In those days there was no king in Israel. II. The terrible consequent: Every one did that which was right in their own eyes. III. The infallible connection between that cause and this effect. (Thos. Cartwright, D. D.)The evil of unbridled liberty To live as we please would be the ready way to lose our liberty, and undo ourselves. Tyranny itself were infinitely more tolerable than such an unbridled liberty. For that, like a tempest, might throw down here and there a fruitful tree, but this, like a deluge, would sweep away all before it. Many men, many minds, and each strongly addicted to his own. If, therefore, every man should be his own judge, so as to take upon him to determine his own right, and according to such determination to proceed in the maintenance of it, not only the government, but the kingdom itself would quickly come to ruin; and yet admit of the former, and you cannot exclude the latter. Diseases in the eye, errors in the judgment, are dangerous; and there being not one reason in us, there is the more need of one power over us. Yet they who see amiss, hurt none, they say, but themselves; but how if their unquiet opinions will not be kept at home? but prove as thorns in their sides, and will not suffer them to take any rest, till from liberty of thinking, they come to liberty of acting! Nor is there any reason we should be lawless, to do what we please, for we cannot fathom the depth and deceitfulness of our own hearts, much less of the hearts of other men. Only this we know, we are all the worse for that which we mistake for liberty (mistake, I say), for to live as we please is indeed to lose our liberty, of which the law is so far from being an abridgement that it is the only firm foundation upon which it must be built. (Thos. Cartwright, D. D.)The Levite was content.-- The young Levite; or, rich content His morals were bad, but his spirit of general contentedness was good. Can it be said of men now that they are content? How much unrest is there all around us! The discontented spirit is easily discovered. The merchant, in his office or on the market, makes certain profits, but frets himself that he has not made more. The tradesman bitterly complains of the badness of trade, and the artisan of slackness of work. When he has succeeded in finding employment he will be found quarrelling with the rate of payment. Nor is the discontented spirit confined to the town; it is found in rural districts too. Speak with the occupier, and what a string of complaints he has about home or weather; speak with the wife, and she complains of her wayward family; with the son, and you find that he is weary of country life, and longs for the excitement of a city; with the daughter, and she is annoyed that school life has to be followed by what she terms “ home drudgery.” You may go away from such a place of beauty in complete disgust. The appearances have completely belied the reality. Even the Indian, for whom a blanket and weapon would appear to suffice, is ofttimes discontented because game is scarce or his maize plot unproductive. It is difficult to find any person who is without some reason for discontent, or any position which places a man beyond its reach. The joy of the early Church (Acts 2:46) grew out of its contentedness. Its first experience of the results of religion was so joyous that it was a foretaste of millennial bliss. It lasted, unfortunately, too short a time, and yet long enough to show what should be the ideal of life.1. This “ simplicity of heart,” this contentedness of mind, is not always inherited, does not always come by nature, but may be obtained. It can only come fully when the heart is at peace with God through Christ. The man is “ alive to God.” He gives all his affection to God, because he lives in the love which God has to him. His greatest desire is to have his whole nature subdued to Christ, and serve Him in “ singleness of heart.” 2. Again, this state is not one which comes to all suddenly. Indeed, it comes to most gradually. Paul, the apostle, only attained it by degrees. 3. There is a temporary advantage in discontent. But for dissatisfaction with our spiritual state and progress, we should not strive to make any advance. 4. Look at some of the results which follow the attaimnent of the contented spirit. (1) There will be a readiness to make the best of any position in which we may be placed. There was a schoolmaster among the Cumberland Hills, of whom Robertson speaks in one of his lectures--a man who rested content with a very small school, small salary, and small house; though his abilities would have obtained for him a position much higher in the eyes of the world, but who refused every inducement to remove. He said, “ I reckon that the privilege of living amid beautiful scenery much more than compensates for a large salary with work in the stifling atmosphere of some town.” It is possible, therefore, to gain contentedness in respect to position, and the more surely if we can have the assurance that Christ has taken up His abode in our hearts. (2) Where this spirit obtains, there will be a more cheerful view of life cherished. A little girl once inquired, “ Mamma, did the cheerful God make all the beautiful flowers?” The child’ s idea of God was far higher than of many Christians. Her expression, which was apparently bold, was one indicative of sweet simplicity and “ singleness of heart.” Would that we could be in spirit as that little child. (3) Where this spirit of content obtains, there will be a more earnest performance of any duty that may fall upon us. That which our hands find to do we shall do with our might. We shall ever search out occasions of usefulness. If we see any wrong, we shall not be content to let it rest. If we see ignorance and sin around, we shall strive to remove it. (4) Where there is this rich content and true “ singleness of heart” there will be a clearer and yet clearer perception of God’ s truth and will. There is a clearness of vision following on “ singleness” of desire. (5) Moreover, there will be perfect willingness to leave everything in God’ s hands. Much of the fret and worry of life will thus be saved. (F. Hastings.)Micah consecrated the Levite.-- An unauthorised ordination; or, a pastor-elect’ s recognition services I. The pastor.1. A recognised minister.2. Without a charge.3. Very poor.4. In search of a ministry.5. Of a good character.6. A young pastor. II. The call.1. Its nature. (1) To a small church.(2) Unanimous.(3) With little inquiries.(4) Upon his own merit.(5) By a very rich church. 2. Its condition. (1) Much respected.(2) Poor stipend. III. The acceptance of the call.1. Immediate.2. Without a scruple. IV. The recognition service.1. An unauthorised ordination.2. Without any ceremony.3. With a good purpose. V. The great satisfaction of the church in their choice. (M. Jones.)Now know I that the Lord will do me good.-- The great religious want and mistake of humanity I. The great religious want of humanity.1. A friendly relation with the Eternal. 2. Some mediator to procure this friendship. II. The great religious mistake of humanity. This man concludes that he shall obtain the Divine favour simply because he has a priest in his house. He may have drawn this false and dangerous conclusion from one of the following popular assumptions:1. That there was something morally meritorious in merely supporting a minister of the Lord. 2. That the priest would have some special power with Heaven to obtain “ good.” 3. That by his formally attending to the religious ordinances which this Levite prescribed “ the Lord would do him good.” (Homilist.)Micah and the Levite I. Selfishness in religion. This lies at the foundation of Micah’ s trouble. The institution of Micah’ s new form of worship had its root in this vice. He did not break away from the old form of things because he was dissatisfied with it, but because it caused self-denial and money to support the established order of worship at Shiloh. It took time to go up there, and means to convey himself and family. Why could he not manage the matter more economically and just as satisfactorily at home, and thus avoid the annoyance and expense? Many a man has made this mistake of Micah, in think- ing he could worship God as acceptably in his own way as in any other--in thinking there is no difference between a man-made and a Divinely-appointed religion. In Micah’ s case selfishness defeated itself, as it does invariably. In departing from the true religion he soon came to have no religion at all. And is not this the inevitable course of religious declension? If I could paint a picture that would preach a sermon, it would be Micah running after his gods and his renegade priest, and crying: “ Ye have taken away my gods and my priest, and what have I more?“ II. Imitation in religion. Micah’ s worship was a cross between Judaism and heathenism. He had the priest and the ephod on one side, and the molten and graven images on the other. Either he did not perceive the incongruity, or he thought it would make no difference. Some form of worship he considered a necessity. He was not ready to throw religion overboard. His difficulty was in thinking it made little difference after all what kind of religion a man has so long as he has some form of worship. Having no true idea as to the place of worship, he came soon to have no true idea of worship itself. This is a natural order of declension. Men nowadays break away from the sanctuary, not meaning to give up all religion. Having no stated place of worship, they go here and there for a time, and then cease to go altogether. Breaking with the established order of worship, Micah manufactured a worship of his own. He mistook the sign for the thing signified. His religion was an imitation--a counterfeit--and a counterfeit is more or less a copy of the genuine. Many a man has made this mistake of Micah, in thinking that some religion was better than none--that a poor thing was better than nothing at all. Counterfeits and shams abound in religion. Imitations and incongruities are seen on every hand. One is forced to inquire, “ Is there anything real and genuine?” Is every man the maker of his own idols? Is each and every one to be guided by his own ideas of worship? God forbid! If it be so, then unity is impossible, and confusion and bitterness and babble are the inevitable sequence. III. Self-complacency. With his young priest and his heathen gods Micah was satisfied. Because he was, he thought God would be. Hence his complacent utterance: “ Now know I that the Lord will do me good, seeing I have a Levite to my priest.” We have seen, even in our day, instances not altogether dissimilar. Families depending on the orthodoxy of the Church for the Divine approbation; Churches expecting all will go well from the ecclesiastical standing or ordination vows of their ministers. How often families and Churches and ministers have been disappointed! The truth is, there can be but one way of securing God’ s blessing, whether for the individual, the family, or the Church. That one way is the way of loving and faithful obedience to His requirements. Not what we think, but what He thinks; not what we consider best, but what He commands, is our duty and happiness. Religion is not a human invention, but a Divine obligation. It is not a matter of mental caprice, but of joyful submission to the will of Heaven. (W. H. Allbright.). Judges 18:1-31 The Danites sought them an inheritance . . . They set them up Micah’ s graven image.The image-worship expanding into tribal idolatry I. The straits to which unbelief reduces the strong (Judges 18:1). II. Discontent with a divinely-marked lot leads to evil (Judges 18:2). III. Trifling circumstances often lead to the discovery of sinful schemes (Judges 18:3). IV. Silent neglect at first, leads afterwards to open rejection of God’ s ordinances (Judges 18:5). V. The most inoffensive people are not safe from the attacks of evil men (Judges 18:7; Judges 18:9-10). VI. Religion is sometimes invoked to aid the plots of the ungodly (Judges 18:5). VII. Indirectness is a character of the world’ s counsel (Judges 18:6). VIII. False worshippers take refuge in imitating the appearances of the true (Judges 18:14; Judges 18:17). IX. Divine providence often offers no interruption to the execution of the designs of the wicked. X. The sudden destruction of the man-made religion (Judges 18:15-20). XI. Prayer will not secure the Divine blessing on a wrong action (Judges 18:5-6, also Judges 18:18-19). XII. Worldly minds care little for accuracy in spiritual things (Judges 18:17-19). XIII. Neither moral principle nor sound reason can be expected of those who deny to God His natural rights. XIV. Success in evil is no proof of the Divine approval. XV. True service is not to be expected from a false priest (Judges 18:20). XVI. The excessive importance which an idolater Attaches to his gods (Judges 18:24). (J. P. Millar.)Ask counsel, we pray thee, of God. Counsel of God Seeking counsel of God is the first duty of Christian men. I. Why we should ask.1. On account of our ignorance and short-sightedness. The way before us dark, uncertain. So reason would suggest to ask, etc. it is the course God’ s people have ever adopted. See Jacob at Bethel (Genesis 27:20); Moses (Exodus 33:12); David (2 Samuel 7:29). 2. On account of God’ s ability to give. He knows all the way before us. 3. On account of the fact that our best interests are involved in the counsel God can give. It is like the pillar and cloud, the compass of the mariner, light of day, etc. II. What we may ask.1. As to our temporal concerns. Duties in the world, engagements, plans, and changes. 2. As to our relative concerns. Families, children, friends, etc. So Abraham and David; so all the truly pious. 3. As to our spiritual concerns. The way of experimental piety, usefulness, etc. Influence for good. The text speaks of the “ way being prosperous.” III. How we must ask.1. With a deep conviction of our exigency. Not self-sufficient. 2. With believing confidence. The promises are abundant for every scene. To lead, direct, keep, deliver, strengthen, protect, sanctify, save; hence we must calmly look and plead. 3. With a resolution to follow the counsel. 4. Through the person and advocacy of Christ. (J. Burns, D. D.)We have seen the land, and behold, it is very good.-- Report from the promised land This was a model report, because it urged the brethren to take advantage of an opportunity that meant benefit to themselves. The believer in Jesus Christ is an explorer, and he brings back a report to his brethren who are unbelievers. Religion, like science, to be exact, must be grounded in truth and fact. We listen to Livingstone and believe him, as we would but few who might tell us of the wastes of Africa, for we know that he has seen. Let your life be a life fragrant with peace, a life unselfish, devoted, Christ-like, a life of beauty, and it will bring a winning report of the land, and your hearers will say, “ We will go with you. It will be a good land, for God is with you.” Suppose a man from the cold and cheerless Arctic comes here. He comes from a land of chill and blasts, where the sun’ s warmth never falls, where no birds sing, and where flowers never bloom. Suppose a man from this zone of the Arctic were to come to our city and open an office upon Broadway. How many would listen and go back with him to the terrors of that frozen north? But suppose a man from the sunny south should come. He would tell of the birds that sing the whole year round, of the flowers that bloomed season after season, and the bubbling streams that flowed on for ever. Which of the two would repel and which attract? God’ s people are weak. Do not attribute their failures to the land from which they come. Do not set your reproof against the land. It is a glorious land. Go and make that land your land, your hope and your eternity. (W. T. Sabine.)And are ye still?--Indifference to religion It may be that we wonder at the slowness of the Danites--wonder that they should hesitate to press forward and possess themselves of such an earthly inheritance; of such an inheritance because it was a part of the land promised by God to their fathers. May we not, however, be the more astonished at ourselves, as we remember our own indifference towards a heavenly inheritance? The habitation we now hold, straitened as it is, and but for time, must be resigned at the call of death, whether we have made any advance towards the heavenly inheritance or not. And why are we still? Is it because we are required to withdraw our affections from the earth? If so, we are to be gainers by it (1 Peter 1:4). And we ourselves often profess a desire to possess such a home. And often do we picture to ourselves a home where all that renders this life painful will be found no more. We desire a land which is “ very good.” Such a home, such a land, God’ s Word speaks of to us, and says that it is laid up for those who seek it (1 Corinthians 2:9). Yet few of us really seek this home; and so, in the words of the spies, we are again and again rebuked for our indifference. “ Behold the land is very good: and are ye still? be not slothful to go, and to enter to possess the land.” Now the spies declared, concerning the people of Laish: “ When ye go, ye shall come unto a people secure, and to a large land.”1. The security here alluded to was a false security. It was that careless indifference to danger--that want of thought for their own safety--which the people of Laish indulged. There was peace about them. They did not think of the possibility of its being broken. They, in fact, prepared the way for their own destruction. And Holy Scripture tells us who seek the heavenly inheritance: “ When ye go ye shall come unto a people secure, and to a large land.” But this security is a true one (2 Samuel 22:2-3). 2. It is a large land. In it we shall dwell in peace with those who now enjoy its blessedness. Our entrance there will be followed by the gift of our God to us of fuller measures of love. Could we possibly desire a life more blessed than this?--a life passed with angels, and archangels, and all God’ s faithful ones. “ Behold,” then, “ the land is very good, and the people dwell secure: and are ye still?” In order to rouse their countrymen, and to hasten them forward towards Laish, the spies declared, “ God hath given it into your hands.” Now these words either set forth the faith of the spies, and mean, “ God will give it into your hands,” or they refer to God’ s promise of old to Abraham (Genesis 15:18), and mean, “ Know ye not that it is yours already by promise? God hath given it into your hands, since He sware unto Abraham that he and his seed should possess it.” And we would borrow their words, and say of heaven, “ God hath given it into your hands.” For ever since the Saviour shed His blood for you, heaven has been purchased thereby for your everlasting inheritance. Heirs, by promise, thereof, your baptism made you. Citizens of heaven ye are now. Take heed that ye forfeit not, by following the world and its lusts, your citizenship. Moreover, it was not purchased to be bestowed arbitrarily, and after the manner of men, upon a few. And this is evident from the whole of our blessed Lord’ s teaching. “ In it there are many mansions.” “ It is a large country.” And though many have passed from the earth, and are sure to enter it, “ yet there is room.” But for whom is their room? Oh, not for the proud and the haughty. Not for those who cry “ Lord, Lord,” yet do not the things which He hath commanded. Not for those who love this present world, yet profess to seek a better, but are still! There is room in heaven for the poor and humble in spirit, for those who follow “ temperance, soberness, and chastity.” The spies also sought to urge their countrymen on by declaring, concerning Laish, that it was “ a place where there is no want of anything that is in the earth.” So tempting a prize as this would, we should think, put away all hesitation, all fear of difficulties. And we declare the same of heaven. The blessings offered to the Danites had respect unto the present life. The blessings offered to us are those of the eternal life with God in heaven. Do you desire peace? It is there. Heaven is the abode of holiness; and where holiness is, there also is peace. Do you desire joy? It is there. In heaven sorrows and tears are not. Do you desire security? In heaven nothing shall disturb your peace, nothing shall diminish your joy. Do you long to offer unto God a worship holy and undefiled? In heaven you shall offer it. There you will join the sinless angels, and “ the just made perfect,” and with them worship and adore your God. (C. P. Longland.)Be not slothful to go, and to enter to possess the land.-- Practical attention to religion I. Some considerations to induce an earnest, practical attention to religion.1. Consider the glory and the grandeur of the inheritance to which you aspire. You see much of the wisdom of God in furnishing figurative descriptions of the blessedness of heaven. 2. Consider the encouraging assurances we have of success in our pursuit. 3. Consider the danger of remissness and indifference where interests so momentous are at stake. II. Brief suggestions as to the means of promoting spirituality of mind.1. Endeavour to form a high standard of that holiness of character in which fitness for heaven consists. 2. Serious and devout meditation upon the Word of God should form a part of the business of every day. 3. Cultivate a devotional spirit. (Homiletic Magazine.)Fetched the carved image, the ephod, and the teraphim.-- The stolen gods Micah and his household worshipping the images of silver, the Levite officiating at the altar, seeking counsel of Jehovah by ephod and teraphim, the Danites who steal the gods, carry off the priest, and set up a new worship in the city they build--all these represent to us types and stages of what is really schism, pitiful and disastrous--that is, separation from the truth of things and from the sacred realities of Divine faith. Selfish untruth and infidelity are schism, the wilderness and outlawry of the soul.1. Micah and his household, with their chapel of images, their ephod and teraphim, represent those who fall into the superstition that religion is good as insuring temporal success and prosperity, that God will see to the worldly comfort of those who pay respect to Him. Even among Christians this is a very common and a very debasing superstition. The sacraments are often observed as signs of a covenant which secures for men Divine favour through social arrangements and human law. The spiritual nature and power of religion are not denied, but they are uncomprehended. The national custom and the worldly hope have to do with the observance of devout forms rather than any movement of the soul heavenward. A Church may in this way become like Micah’ s household, and prayer may mean seeking good terms with Him who can fill the land with plenty or send famine and cleanness of teeth. 2. The Levite represents an unworthy, worldly ministry. Very few of those in the ranks of the Christian ministry are entirely concerned with the respect paid to them in society and the number of shekels to be got in a year. That he keeps pace with the crowd instead of going before it is perhaps the hardest thing that can be said of the worldly pastor. He is humane, active, intelligent; but it is for the Church as a great institution, or the Church as his temporal hope and stay. So his ministry becomes at the best a matter of serving tables and providing alms--we shall not say amusement. Here, indeed, is schism; for what is farther from the truth of things, from Christ? 3. Once more, we have with us to-day, very much with us, certain Danites of science, politics, and the press, who, if they could, would take away our God and our Bible, our Eternal Father and spiritual hope, not from a desire to possess, but because they hate to see us believing, hate to see any weight of silver given to religious uses. Not a few of these are marching, as they think, triumphantly to commanding and opulent positions, whence they will rule the thought of the world. And on the way, even while they deride and detest the supernatural, they will have the priest go with them. They care nothing for what he says; to listen to the voice of a spiritual teacher is an absurdity of which they would not be guilty; for to their own vague prophesying all mankind is to give heed, and their interpretations of human life are to be received as the Bible of the age. Of the same order is the socialist who would make use of a faith he intends to destroy, and a priesthood whose claim is offensive to him, on his way to what he calls the organisation of society. In his view the uses of Christianity and the Bible are temporal and earthly. He will not have Christ the Redeemer of the soul, yet he attempts to conjure with Christ’ s words, and appropriate the power of His name. The audacity of these would-be robbers is matched only by their ignorance of the needs and ends of human life. (R. A. Watson, M. A.)Ye have taken away my gods.-- The loss of gods I. All men have a God.1. Whatever a man’ s god be, he deems it the greatest good. 2. But man’ s ideas of God are very deficient and conflicting. Some make a god of the means of gratifying their passions and lusts; others make money and riches their god; others the praise and approbation of their fellow-creatures, and others the outward rites and ceremonies of religion. 3. It is one thing to be religious; another and a very different matter to be godly, worshipping the Father “ in spirit and in truth.” II. False gods can be taken from their devotees.1. Often in life. Many, long before they die, lose the means of gratifying sense; many, early in life, though lovers of money, become pitifully poor; and many, by some means or other, are deprived of the means to pursue their accustomed mode of attending to religious rites, and therefore lose their gods. 2. In death. Sense cannot be gratified in the grave. No miser has ever been able to take a grain of his adored money to another world. The world’ s praise and blame are equally unimportant when a man feels he is to be ushered before the judgment-seat; and all religious rites and formularies are left behind for ever when we enter a world of spirits. III. The loss, even of a false god, will be felt to be a great loss. “ What have I more?” To tear the thing we have made our god from us is the greatest bereavement. Even though the thing is bad, it has been loved supremely, and the loss of it will create a vacuum and an agony intolerable. But the conscious loss of the true God--this is the climax of suffering. Then the soul is a chaos, an orphan in the universe. (Homilist.)Micah the Ephraimite Consider the plan of life he made, and the reason why it turned out so badly.1. He was not a heathen, though he was an idolater. He thought to serve God through the medium of idols. It was more comfortable to remain at home, and it was more easy to worship by means of what could be seen. He was like people who say that it is not necessary to go to church, because they can read the Bible and say their prayers at home; as if reading the Bible and saying prayers were the whole duty of the man! He was also like those who think that worship must be comfortable: they are not called upon to rise early or to adopt more than a sitting posture. You can see what the influence of idols would become in this man’ s life. Micah would gradually forget the unseen world of which they were supposed to remind him, and his image-shop would call for his constant care and attention. What soul he possessed would be centred there, and the presence of the Levite would soothe him with the notion that all was well. Nor was the life a lonely one, for others, it seems, lived near, and took an interest in the carved image, the ephod, the teraphim, and molten image: in fact, there was quite a comfortable little schism formed into which no one was likely to inquire. Such was the plan of Micah’ s religious life--a cheap one, you will observe, in spite of the ten shekels of silver and apparel and victuals, for no journeys need now be undertaken to other seats of worship, and no money offered to them. 2. And why did such an inexpensive way of serving God fail? Some rude travellers robbed him of his gods and his priest, and what had he more? It might have been possible to replace them, but the cost would have been much; besides, he had grown fond of these images, and this priest, and his heart was with them. It was too late to begin life again, and such handsome images it would be difficult to make. All might still have been well had he known what worship meant, but unfortunately in his service of God he had left out God. “ God is Spirit, and they that worship Him must worship Him in spirit and in truth,” Is there anything akin to us in the character of this poor man, who began by cheating others and ended by being cheated himself? 1. True religion cannot be easy, at least at first. It never can be cheap. To do God’ s will entails the sacrifice of ourselves, soul and body, to the Almighty. And so easy-going religion is popular. Men will not go far to a service. If they have their temple at their door they can drag their wearied limbs so far, but, unlike their forefathers, they do not care to walk a few miles to God’ s house. As for time and money, what a little suffices often to soothe the sleepy conscience! 2. Micah’ s religion was self-made. Has he not followers in those who teach that we can please ourselves in the manner and method of worship? Is it perfectly immaterial whether our Saviour made a Church or not, whether we continue steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread and in prayer, or not? And if these things do matter, surely they are worth a little hard thought. “ We are all going the same way,” people tell you. Yet it is inconceivable that all can be equally right. Are we not bound to give, each for himself, a reason for the form of the faith we hold? 3. Micah’ s religion failed him. His gods were taken away, and his priest, and what had he more? God was left out of sight. We can take the warning to ourselves. Our religion, it may be, has been largely outward: we have said formal prayers morning and evening; we have come to church and gone through services; we have read a few verses of the Bible as a disagreeable duty; we have hoped all was well; and suddenly, a big blow falls--and where are we? Is our religion a comfort? does it help to support us? Not a bit. Why? Because it was only skin-deep. (W. R. Hutton, M. A.)The stable and the unstable in religion This story has but a faint analogy with what I wish to speak of--but yet it illustrates a principle applicable in all ages, that essential religion is some thing which cannot be stolen. Now there are all sorts of Danites--real hostile Danites, and men accounted such by timid souls who are not so at all. There are ruthless Danites, whose honest, or dishonest, aim it is to remove what they really seem to think religion is wrapped up in. And then there are friendly Danites, who would remove idol images out of a real love for a more spiritual and vital faith. But whoever the Danites be, this is true--that nobody is afraid of the Danites unless he has gotten a Micah religion; and nobody encourages the raids and raileries of the Danites--“ What aileth thee?” --like the man who cries, “ What have I more?” I. Any religion which centres in a form or organisation can be stolen. This is only to say that external aids to devotion, and diverse organisation of God’ s host may be changed, and yet destroy none but a Micah faith which is wrapped up in them. But what has seemed so permanent and vital at different times, and to different souls, is just this very thing! The Micah faith of the Jews could be, must be, stolen away. But what was permanent? Reverence and worship of Almighty God. Again, take the New Testament. It was a zeal in God’ s name by which Jesus Himself cleansed the temple of His Father! And who ever stole away the Micah elements of religion as did our Lord Himself, in mingled love and indignation for God’ s eternal law? Again, have you ever realised that the great argument all through the Epistles of Paul is just this carrying-off process of that system, glorious in its purity and needed for its day, but now to pass, in its essential elements, into a different form of growth? His great contention every where is that there were shadow and substance both in the old Mosaic economy; that form was vanishing, its truth permanent; that Christ had fulfilled, or filled full, those great moral and spiritual needs of men which once were best fed by other means. Did He take away a single element that was permanent? II. Standards of what is right and wrong in conduct may be stolen, and yet not carry off the eternal obligations of mortality. How often people have been trying to say that this, that, and the other thing is eternally right or wrong for everybody and all nations to do or not to do! It is this spirit which goes to the Bible, and in Leviticus and Ecclesiastes, as well as in John and Romans, would find, on one level of authority, some word to decide, as by a talisman, whether this or that is consistent for everybody everywhere to do or not to do. How this confuses and misrepresents the Bible! The Bible is a book of life, and so it has progressively changed and raised its forms of moral obligation from age to age. Right in the midst of the Old Testament, like a lighthouse in a storm, stand the ten commandments--true, not because they are there, but there because universally true; and yet even they are not true because that is the best or highest form of moral obligation; for Jesus says of that law, “ It says so and so, but ‘ I’ say” --carrying those same principles further and higher, and adding entirely new and deeper motives and sanctions. Negative “ Thou shalt not“ accomplishes for one man or one age what Jesus’ positive “ Thou shalt love” does for another--two forms of the same thing. See the progress in Bible standards!1. Thou shalt not do wrong.2. Thou shalt love God and man.3. Love one another, “ as I have loved you.” There is a vast difference between these three ways of looking at one thing. III. What is true of forms of worship and standards of morals is true also of forms and proportions of theological issues. Judged by the Micah creeds of men we might suppose the Christian world would have nothing left of faith after the Danites of each generation had carried away some things upon which every thing seemed to hang. We are living in a time when hosts of Christian people think the ark of God is in danger as it never was before. But when was there an age in which people did not say the same thing? This is said to be an era of readjustment and revolution. Yes; but so has nearly every age been accounted since Jesus came, if we may judge from the fearful auguries of every century. There are always some people perfectly sure if this or that doctrine is not held just as their fathers, or their Church or themselves hold it, that men are cutting loose from all sure anchorage. The reassuring thing is that that is just what men have always been saying, and yet despite dark doubt and augury, hostile Danites, and men so counted Danites in one age to be canonised in the next, have all stolen only what was either false or only one-sided and temporary. There is not a great fact or essential truth of Christian revelation which is not held as firmly this very day as ever before. (A. R. Merriam.)The Indian problem Do we consider that a man situated as this man was a fit object of pity and sympathy or not? The stern, uncompromising iconoclast would certainly say, “ No.” He would feel that it was better for such an one to find out by bitter experience how vain and useless were the idols in which he trusted. In and through his desolation he might be brought to seek for help where alone it could be found. The mild, tolerant student of comparative religion would probably say, “ Yes.” He would urge on his behalf that at that particular point in the evolution of Jewish religion from its primitive worship of invisible forces it was inevitable that the worshipper should seek to give concrete form and embodiment to the anthropomorphic idea of God which was then being assimilated from the nations around. For such an one to be deprived of his idols was to be put out of rapport and correspondence with his religious environment, and as that meant spiritual death, he clearly deserves our pity in his destitution. Turning, however, from the merely speculative interest which the ancient Israelite’ s case presents, I wish to transfer it, “ as in a figure,” to the very real and practical interest presented by the parallel situation of a large section of our fellow-subjects in India, and to endeavour to answer the question just raised by considering what our duty to them is. For in the main the plea of the Jew of Mount Ephraim is being echoed now either in unexpressed feeling or in outspoken utterance by thousands of religious-minded Hindus in India. It is only with one portion of the problem that I would attempt to deal; that, namely, which is connected with the sphere of Christian education. It would be to repeat an oft-told tale to recount at any length what has been and will be increasingly the necessary result of such contact of the West with the East as our rule in India has brought about. That contact is unique and unprecedented in some if not all of its conditions, and must be expected to produce strange and unlooked-for, even contradictory, results. But it is of the moral aspect of them only that I wish to speak. When the Government of India decided that State education must be conducted on the principle of religious neutrality and non-interference, it does not appear whether the disintegrating effect of purely secular instruction was fully realised. What, in short, was not foreseen, but is now being daily found to be the inevitable result of the State system of education, is that while it tends to destroy much that was hurtful and fatal to progress, it fails to supply the place of what it destroys by any new and vital principle of cohesion and solidarity. The son goes back to his home and announces to his parents that he has learnt to rise superior to caste traditions and prejudices, and it is found that what this amounts to practically is, that while he has a veneer of Western learning and science, he has lost his hold of what is the very life and soul of any society, the sense of obedience, of reverence, of duty in the family and in the State. He has gained, indeed, ideas of freedom, of independence, of equality, of self-assertion, but if he has lost or is in danger of losing these other ideas, which surely it is true to say are more fundamental and indispensable for the well-being of the family and the nation, is not the loss likely to be greater than the gain, at any rate for the Indian? If there is any virtue which the caste system can claim to have developed and preserved, it is the instinct of reverence and obedience. And it is this instinct which it is the tendency of our education to weaken if not to destroy. And further, it is precisely in those parts of India which are most advanced in Western knowledge where this tendency is seen in its fullest development. What wonder is it, then, that the parent who hears of the boasted advantages of Western science and education bewails the result of it in words which seem an echo of the cry of the Jew of Mount Ephraim “ Ye have taken away my gods which I made, and what have I more? and how then say ye unto me, What aileth thee?” But this is not all. The student, bereft of the moral sanctions of his religion, and supplied with no new motives of obedience and rectitude, is exposed to yet other dangers. If the demon of superstition has been expelled, there are the seven other spirits more wicked than the first, ready to rush in and occupy the vacant, cheerless room. For the mental facilities of the Indian student are far in advance of his moral faculties. This is so naturally; and when the course of education tends almost exclusively to develop the intellectual part of him, the disparsity becomes all the more marked. The moral element in him, already of weakened vitality, is gradually starved out, and the struggle for superiority is rather between the animal and the intellectual. There are many noble exceptions, but they cannot redeem a system which condemns the majority to moral sterility. It is to the Christian Church, and that alone, that we must turn for the assertion and vindication of the principles of true reform, as well as for the moral dynamic which is to energise and embody them in and through an actual visible living society. And it is quite wonderful to notice how India’ s need of the gospel is being recognised on all sides and in the most unexpected quarters. The politician looks to the spread of Christianity as one great source of strength and stability for the permanence of British Empire. The educationalist looks to our native Christian women as at present the most hopeful means of making female education effective among the upper classes. Sir W. W. Hunter has lately said, “ Christianity holds out advantages of social organisation not offered by Hinduism or Islam. It provides for the education and moral supervision of its people with a pastoral care which Islam, destitute of a regular priesthood, does not pretend to. It receives the new members into its body with a cordiality and a completeness to which Hinduism is a stranger. I believe,” he says, “ it is reserved for Christianity to develop the highest uses of Indian caste, ‘ as a system of conservative socialism.’ . . . But it will be Indian caste humanised by a new spiritual life.” Or to take one or two more specific cases. The tahsildar or head native officer of a large country town appeals to a missionary to send a Christian teacher for a Hindu school, because he finds the Hindu teachers have yielded to the prevailing immorality of the town. The municipality of a large city in the Punjab appoints a native Christian minister its chairman because they can find no other man so high-minded and honest for the post. The only great modern religious reformer India has produced bore witness on his death-bed to India’ s need of Christ. When the man of Macedonia stood before St. Paul that night in the vision, did not the pathos of the cry, “ Come over and help us,” arise from the very fact of its being the unconscious appeal of the heathen world for help? And if the response to that cry was the mission to Europe, which was the origin and cause of all that is highest and best and noblest in our life and thought here to-day, shall the Church’ s response to India’ s cry be less prompt, less devoted, less full of faith and hope and love, when she has that greatest of all examples to inspire and stimulate her, the experience of the power of the message he bore to support and guide her in her task, the certainty of final victory, not in our time, but in God’ s time, to cheer and encourage her till Christ comes to claim the kingdom for His own? (S. S Allnutt, M. A.)And what have I more?--The beyond in religion It was natural that Micah should deplore the loss of his images. We may smile at his grief, and say that he was a very ignorant and a very superstitious man. Doubtless he might have reflected that the loss was not irreparable; doubtless he might have consoled himself with the thought of what remained. And yet we, with our purer faith and nobler creed, need to remind ourselves that such superstition is not altogether unknown amongst us. There has always been a tendency to mistake the outward and visible for the inward and spiritual, to think or to act as if these were all, and to forget the beyond; even to imagine that if these are withdrawn and taken from us, then all is gone and nothing more is left. Idolatry in its grosset forms has passed away, and it is not likely to return; but the tendency still exists to pay undue deference to and to depend upon what is visible and material and transitory, while we ignore those unseen and abiding elements in which alone the true vitality of religion consists. Let us trace this tendency in three directions.1. Religion is enshrined in ceremonies. Forms may be not only useful in religion, they are to certain extent necessary. In Christian worship there has always been more or less of form, ceremonial, ritual. Men have tried at various times to maintain a religion which should be purely spiritual, but the effort has not in the long run been successful. In early days Christian worship was severely simple. It was so partly by design, in contrast with the sensuous materialism of surrounding idolatry; partly of necessity, because of the poverty of the worshippers. In later times came the elaboration of ceremonial. The question for us is, What have we more? Do our worship, our ceremonies lead us to what is beyond? Are we relying on the accessories, or on the everlasting truths they enshrine? What have we more? I may, for instance, be accustomed to a place of worship where the services are rendered with the most exquisite musical taste, where the art of the sculptor or the painter ministers to my sense of culture and refinement; but what have I more? If altered circumstances should force me to worship with none of those surroundings, could I know that there in the meanest and poorest temple is no less the presence of God? If I should be condemned as an invalid to pass weary months and even years within the four walls of my sick-room, could I rest in the assurance that still Christ is with me, and that possessing Him I possess all things? This is to penetrate into the kernel of religion; this is to have the power as well as the form of godliness, and it is to this that all form, all ritual, should lead up, and without this they profit nothing. 2. But religion is not only enshrined in form; it is embodied in phrases. Churches have their creeds and their catechisms. Religious truth must find its expression in doctrine, in portable forms which are easily remembered, though the doctrine probably expresses very inadequately the truth it inculcates. A sound creed is the basis of a strong character. Words are the necessary embodiment of truth. But there is always a danger lest the mere framework of words be taken as a substitute for the truth it indicates. There are those who worship, instead of a living Christ, their own wooden and stony forms of theology, which may leave them just as hard and just as narrow and just as loveless as any other form of superstition. The history of Christianity is full of examples. This tendency to depend on words is especially seen in the decadence of any religious movement. Phrases which were at one time pregnant with meaning are repeated with parrot-like accuracy by those who are very far from being animated by their spirit. They think that because they have the words they must also have the truth. “ What have I more?” We have our doctrines, our creeds, our catechisms; but do they lead us to what is beyond? Do we reach forth with the strong grasp of a living faith to the unchanging and eternal truths which the words embody? Do you remember that it is one thing to say, “ I believe in God,” another to believe in God with heart and soul as the great Factor in our lives? Phrases may change; but God does not change. Truth cannot change, though it may be conveyed through different means. Creed is important, but character is greater than creed. Life is more than orthodoxy, and goodness than correct opinions. 3. Once more, religion is not only enshrined in ceremonies and creeds, but also in persons. When St. Paul says that the Church is the “ body of Christ,” he implies that our Lord works through Christian people, and that they are His representatives on earth. As a matter of fact all our earlier impressions, and many of our later impressions, in religion, have come to us through persons. The mother who taught our infant lips to pray, the teacher who first instructed us in the simple truths of the gospel, the pastor at whose feet we sat as children, the friend so noble and so brave on whom we leaned for counsel and guidance--these and others were those who first brought religion to our notice as the great power in the world. And no one can overrate the power and the value of religious training and Christian friendship. But yet even the best and purest and holiest of earthly influences may sometimes be almost the idol, whose removal may be the wreck of our hopes. I sometimes tremble for the religion of the young lad who goes forth from a holy and happy village home into the crowded thoroughfares of the great city. Will he stand fast in the future? Will he be true to the teaching of his boyhood in the presence of increasing temptations? Will he keep to the old faith in the land that is new? He will not, if his faith is merely second-hand. He will not if he has never really made his parents’ belief to be his own belief. The great question is, “ What have I more?” I have Christian influence around me, I have religious friends; but what have I more? If God should see fit to take away these, have I learnt to trust in the one Friend from whom neither distance nor death can part? Can I lean on Him when every earthly prop is removed? Some years ago I was called to visit an aged lady who was on her death-bed. She was a very sincere Christian, who had led an exceptionally useful life of active benevolence. But she had drunk deep of the cup of sorrow; she had been reduced through monetary losses to comparative poverty; her husband had deserted her, and she had few, if any, relatives who could help her. And as I sat by her bedside, a few hours before her death, she talked of her trials, her sorrows, her losses, when, suddenly raising herself, she pointed upward to a text above her bed, and said, “ But I have found that true all along.” I looked up and read the text. It was the familiar promise, “ I will never leave thee nor forsake thee.” Yes, earthly friends might fail and leave her, but there was One who would never forsake her, the unchanging Friend who had strengthened and supported her in life as in death. Certainly the day will come to us all when all earthly helps will leave us, and we shall have to fall back on the unseen realities, or on--nothing. At such a time, if ever, we shall need to depend on the reality and not the shadow. No forms, no phrases, no friends can help us then. Nothing but the living Christ can then be our strength and stay; He and He only can say, “ When thou passest through the waters I will be with thee.” May God keep us from trusting in the shadow rather than the substance. “ Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. Thou shalt guide me with Thy counsel, and afterward receive me to glory. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever.” (Christian World Pulpit.). Judges 19:1-30 Whither goest thou?and whence comest thou? The past and the future These two questions were usually proposed of old to the traveller, by the inhabitants of any district through which he might be passing; nor were they unnatural in a state of society wherein the infrequency of journeying must have rendered the appearance of a stranger a matter of curiosity, and where, owing to the want of houses of public entertainment, hospitality was an important and necessary duty. What are we all, in truth, but wayfaring men--journeying towards a city of habitation? We are, like this Levite, sojourners passing through the streets--guests that tarry but a night, and who require only a temporary shelter. Whence come we? and whither are we going?1. The former of these questions, if generally considered, might be answered by remembering that we have no reason to vaunt of our origin, since that is but of yesterday, and of the earth. “ Why is dust and ashes proud?“ If a recollection of our lowly origin might thus subdue the imperious, and liberalise the selfish, a sense of our sinful extraction ought in no less measure to abase the self-dependent. “ Whence come we?” Some among us have come from the suffering of affliction. Have we been purified in that furnace? Has the storm, pelting on the wayfaring man, accelerated his homeward pace? Others have come from experiencing remarkable instances of the Divine mercy. They have come from some of the smooth plots of greensward, the isles of palm-trees in the waste. How have they profited by the blessing? Have they thanklessly attributed their success to good fortune, or boldly to their own arm, instead of acknowledging the hand of the Father of lights? Have they tithed the bounty to poverty and distress? 2. It has been said (though the remark is a quaint conceit) that the heathen deity Janus, from whom the first month in our year derives its name, was described in the ancient mythology as having two faces, the one looking on the past, and the other on the future. But there hardly needs so fanciful an allusion as this to advance our contemplations from the irrevocable past to the solemn future. On that future let us next direct our forethought, turning our attention from our origin to our destination, “ Whither goest thou?” We are travelling in a circle. We are hastening back to the earth, from whence we proceeded. Dust we are, and unto dust we shall return. 3. Place now these two questions together; view the line of life from its commencement to its termination; consider the past with reference to the future, and the future as a continuation of the past. If there be any who have arrived at the present season from a year, or a life, which they can review only with shame and sorrow--who, to the question, “ Whence comest thou? “ can only reply, like Satan to Jehovah, “ We come from going to and fro in the earth, and from wandering up and down in it” --let them think of the end of those hitherto squandered days, to which they are ever speeding, and know not how near they are come, that they may, if possible, redeem the time that is past, and improve that which is passing. (J. Grant, M. A.)Let all thy wants be upon me. Helping others 1. This old man’ s practice commends to us a double duty: the one that we should be ready to remove grief from our brethren, and to quiet their troubled minds as we may. For grief and heaviness do much hinder the mind from doing any duty; especially they being deeply seated in the heart, and turbulent passions of themselves, and therefore the easing it of them is a setting of it at liberty. 2. The second duty we learn is more particularly the duty of hospitality; which as far as need required he did unto this Levite. The like kindness is to be showed by us to strangers sad in heart, being known to be brethren, that they be used of us kindly and in all courtesy, but in no wise to grieve them, being already heavy-hearted. (R. Rogers.)Consider of it, take advice, and speak your minds.-- Deliberation I. There are some actions so shocking that all men do, upon the first hearing of them, without taking time to consider, without asking the opinion of others, unanimously agree to condemn them. Now, amongst those truths which do thus gain our assent upon the first view I think we may justly reckon those judgments which we form concerning the essential differences of moral good and evil. For our sight is not more quick in discerning the variety of figures and colours, nor more taken with the beauty of some, or displeased with the deformity of others; the nicest ear hath not a more distinct perception of the harmony or discord of sounds; nor doth the most delicate palate more accurately distinguish tastes than our intellectual faculties do apprehend the plain distinction between right and wrong, honest and dishonest, good and evil, and find an agreeableness and satisfaction in the one, a disagreeableness and dissatisfaction in the other. And it is for very wise and good reasons that God hath so formed our faculties that concerning such actions as are extraordinary in either kind, such as are extremely good or extremely wicked, all men should be able to judge thus readily and thus truly. For, in human life, it often happens that an occasion is given us of doing some great good, or a temptation laid before us to commit some great evil, when there is no leisure allowed us of entering into a long deliberation, in which cases it is necessary that we should act according to our present light; and therefore by Providence wisely ordered that we should enjoy such open daylight that there should be no danger of our stumbling. By this method God hath made the same wholesome provision for the security of our souls as He hath done for preserving the health of our bodies. To such meats as might prove noxious to us, and being once taken down, digested, and mingled with the mass of our blood might quickly destroy our lives, we have often so strong an antipathy that we refrain from them merely on account of this natural aversion, without considering the mischievous consequences that might arise from our indulging ourselves in them; and in the like manner, those sins which carry with them the greatest malignity, and which are most perilous to the souls of men, do create in our minds an utter abhorrence. II. Although such actions do at the first view appear very odious, yet in order to confirm or rectify our first judgments it is proper to consider them farther, and to take in the advice of others, When a thing appears crooked to the eye upon the first view, we cannot but pay so much deference to the testimony of our senses as to presume it such; but because this appearance may sometimes proceed from a defect in the organ, and not from any real crookedness in the object, for our better satisfaction we measure it by a rule, and then pronounce with more certainty concerning it. And the same method we ought to observe in judging of moral actions; if they, at the first sight, appear notoriously wicked, we cannot but entertain a violent suspicion of their being such; but because this appearance may arise from some corruption of our judgment, when there is no obliquity in the actions themselves, the best way to prevent all possibility of error will be to examine them by the only infallible test, the law of God. But this sentence will carry still more weight if we do not depend too much upon our own judgments, but call in the advice of others. Men are so apt to differ in their opinions, and take so great a delight in contradicting each other, that those truths must carry with them a more than ordinary degree of evidence in which all or most men do agree. He who considers what a wide difference there is in the ways of men’ s thinking and judging, from the difference of their complexions, tempers, education, character, profession, age, religion, and other innumerable specialities by which they are distinguished one from another, and disposed to form very different judgments concerning the same persons or things, will not be surprised to find that several men do seldom concur in the verdict which they pass upon those actions that fall within their observation. Some speculative truths there are in which the interests of men being not at all concerned all may unanimously agree; some rules of life there may be, though these much fewer than the other, which most men may join in the approbation of; some virtues and vices which, considered abstractedly and without regard to persons, they may agree to praise or to condemn, but when they come to judge of actions, not as they are in idea and theory, but as they are in reality and fact, nor as they are in books, but as they are performed by such and such men, here several things will offer themselves to influence and bias their judgments. When, therefore, notwithstanding there are so many and strong obstacles to hinder men from concurring in their opinions, any actions are condemned by a general consent, this unanimity of judgment is, though not a demonstrative proof, yet a very strong presumption, that such actions are notoriously wicked, and in reality such as they do universally appear. III. When any actions do, both at the first view and also upon farther inquiry, appear very flagitious, we should then, without any reserve, openly and freely speak our minds concerning them. A mark of infamy hath, by the universal consent of all civilised nations, been set upon some actions, tending either to the great disparagement of human nature, or to the great disturbance of civil societies, that a sense of shame and fear of disgrace might be powerful curbs to restrain men from doing such vile things as would be sure to stain their reputations, and to fix an indelible blot of ignominy upon their memories. The greatest mischief that can possibly be done to the souls of men is to discourage them from doing their duty by speaking evil of what God hath commanded, and to encourage them in the commission of sin by speaking well of what God hath condemned, and therefore a woe is justly denounced by the prophet Isaiah against those who call good evil and evil good. But the interests of virtue and piety are also very much endamaged by those who, though they do not go so far as to call evil good, do yet, by a criminal silence, forbear to call it evil; and therefore those priests are accused by God of violating His laws and profaning His holy things who put no difference between the holy and profane, neither show the difference between the clean and the unclean. (Bp. Smalridge.). Judges 20:1-48 The men of Israel turned again upon the children of BenJamin.From justice to wild revenge It may be asked how, while polygamy was practised among the Israelites, the sin of Gibeah could rouse such indignation and awaken the signal vengeance of the united tribes. The answer is to be found partly in the singular and dreadful device which the indignant husband used in making the deed known. Womanhood must have been stirred to the fiercest indignation, and manhood was bound to follow. Further, there is the fact that the woman so foully murdered, though a concubine, was the concubine of a Levite. The measure of sacredness with which the Levites were invested gave to this crime, frightful enough in any view, the colour of sacrilege. There could be no blessing on the tribes if they allowed the doers or condoners of this thing to go unpunished. It is therefore not incredible, but appears simply in accordance with the instincts and customs proper to the Hebrew people, that the sin of Gibeah should provoke overwhelming indignation. There is no pretence of purity, no hypocritical anger. The feeling is sound and real. Perhaps in no other matter of a moral kind would there have been such intense and unanimous exasperation. A point of justice or of belief would not have so moved the tribes. The better self of Israel appears asserting its claim and power. And the miscreants of Gibeah representing the lower self, verily an unclean spirit, are detested and denounced on every hand. Now the people of Gibeah were not all vile. The wretches whose crime called for judgment were but the rabble of the town. And we can see that the tribes, when they gathered in indignation, were made serious by the thought that the righteous might be punished with the wicked. Not without the suffering of the entire community is a great evil to be purged from a land. It is easy to execute a murderer, to imprison a felon. But the spirit of the murderer, of the felon, is widely diffused, and that has to be cast out. In the great moral struggle the better have not only the openly vile, but all who are tainted, all who are weak in soul, loose in habit, secretly sympathetie with the vile, arrayed against them. When an assault is made on some vile custom the sardonic laugh is heard of those who find their profit and their pleasure in it. They feel their power. They know the wide sympathy with them spread secretly through the land. Once and again the feeble attempt of the good is repelled. The tide turned, and there came another danger, that which waits on ebullitions of popular feeling. A crowd roused to anger is hard to control, and the tribes having once tasted vengeance, did not cease till Benjamin was almost exterminated. Justice overshot its mark, and for one evil made another. Those who had most fiercely used the sword viewed the result with horror and amazement, for a tribe was lacking in Israel. Nor was this the end of slaughter. Next, for the sake of Benjamin the sword was drawn, and the men of Jabesh-gilead were butchered. The warning conveyed here is intensely keen. It is that men, made doubtful by the issue of their actions whether they have done wisely, may fly to the resolution to justify themselves, and may do so even at the expense of justice; that a nation may pass from the right way to the wrong, and then, having sunk to extraordinary baseness and malignity, may turn, writhing and self-condemned, to add cruelty to cruelty in the attempt to still the upbraidings of conscience. It is that men in the heat of passion which began with resentment against evil may strike at those who have not joined in their errors as well as those who truly deserve reprobation. We stand, nations and individuals, in constant danger of dreadful extremes, a kind of insanity hurrying us on when the blood is heated by strong emotion. Blindly attempting to do right, we do evil; and again, having done the evil, we blindly strive to remedy it by doing more. In times of moral darkness and chaotic social conditions, when men are guided by a few rude principles, things are done that afterwards appal themselves, and yet may become an example for future outbreaks. During the fury of their Revolution, the French people, with some watchwords of the true ring, as liberty, fraternity, turned hither and thither, now in terror, now panting after dimly-seen justice or hope, and it was always from blood to blood. We understand the juncture in ancient Israel, and realise the excitement and the rage of a self-jealous people when we read the modern tales of surging ferocity in which men appear now hounding the shouting crowd to vengeance, then shuddering on the scaffold. In private life the story has an application against wild and violent methods of self-vindication. Passing to the final expedient adopted by the chiefs of Israel to rectify their error--the rape of the women at Shiloh--we see only to how pitiful a pass moral blundering brings those who fall into it. (R. A. Watson, M. A.). Judges 21:1-25 The men of Israel had sworn.An unreasonable oath 1. It was an oath that flowed from rash rage rather than from real zeal. Men must swear in judgment (Jeremiah 4:2), not when transported with passion, as Israel was now against Benjamin; their fiery spirits stood now in more need of a bridle than of a spur. 2. It was an uncharitable oath, as it was against the repairing of a perishing tribe, which the law of charity bound them to support, and not to see it perish out of the land through the want of their helping hand. 3. It appears unlawful, as it crossed the revealed will of God in Jacob’ s prophetical blessing upon this tribe (Genesis 49:27), and that of Moses also (Deuteronomy 33:12), both which prophecies had been spoiled had this one of the twelve tribes been extinguished. 4. The performance of this unreasonable oath was likewise bloody and barbarous, for by virtue of their oath their blind zeal transported them to destroy many persons in all those cities of Benjamin who had no hand in that foul act of the men of Gibeah. (C. Ness.)One tribe lacking. One lacking This inquiry represents the spirit of the whole Bible; that is all that I have to say. It is indeed not so much an inquiry as a wail, a burst of sorrow, a realised disunion, a shattered kinship. Israel was meant to be foursquare--twelve, without flaw, at every point a noble integer. Benjamin is threatened with extinction, Benjamin is not in the house of God, Bethel, a city literally, but a sanctuary spiritually, and Benjamin is outside. Men should not take these facts with indifference. I have no faith in your indifferent piety, in your piety that can allow any man to be outside, and never ask a question about him or send a message to him. That is not Christianity. From the first Benjamin was a little one, having only some thirty or forty thousand fighting men, a figure that went for nothing in the numbering of old Israel, and over a very delicate and difficult question he came into collision with the rest of Israel. He was alone, and after an almost superhuman resistance he was overborne, all but extirpated, and he went away and hid himself some four months in the rock Rimmon, the inviolable rock of the pomegranate, and there he took account of himself. How many am I? Thousands fell and thousands more; eighteen thousand fell, all men of valour, over against Gibeah towards the sun rising, and we are now dwindled into some six hundred men, and nobody cares for us, and nobody seeks us out. Wait a moment. Perhaps at that very time all Israel was saying, “ Are we all here? All but Benjamin. And why is Benjamin not here? O Lord God of Israel, why is this come to pass in Israel, that there should be to-day one tribe lacking in Israel?” But you are eleven! Yes. What of one? What of one? “ What man of you, having a hundred sheep, and one of them being gone astray, doth not leave the ninety and nine in the wilderness, and go alter the one that is lost, until he find it?” Thrice repeated--that is the way of the dear old Scriptures. Whenever the proper name is repeated, the repetition is the sign of concern, solicitude, anxiety. “ Martha, Martha” ; “ Simon, Simon” ; “ O Jerusalem, Jerusalem” --the same pathos. “ O Lord God of Israel, why is this come to pass in Israel, that there should be to-day one tribe lacking in Israel?” We see from Bethel what we never saw from the battlefield. Until you have seen the world from the house of God you have never seen it. You have never seen man till you have seen him from the Cross. Keep up the Church. That is the specular tower that is the point of vision. Until you have seen the world religiously you have not seen it, you twaddling, tinkering, niggling reformer. Now you can look at this text as a sentiment, as a discipline, as an encouragement. I. A sentiment. Why? Is not this the human aspect of the solicitude of God’ s heart? In this respect as well as in others is man made after the image and likeness of God. In all such emotion there is a suggestion infinite in scope and tenderness, a suggestion of humility, family completeness, absolute unselfishness, redemption, forgiveness, reconstruction, everlasting joy, the gathered fractions consolidated into an everlasting integer. But you will have that lost man. And Paul, that marvellous compound of Moses and Christ, honouring the majesty of the law as he always did, yet feeling its weakness in the presence of sin, did he not tremble under the same emotion? He says, “ I am in continual sorrow.” Great heavens! what is the matter? It is not enough for him that the forces of the Gentiles are moving towards the Cross, that from Midian, Ephraim, and Sheba men are rising to show forth the praises of the Lord. Not enough; what more do you want? “ I could wish myself accursed; anathema from Christ and my brethren, my kinsmen according to the flesh. My heart’ s desire and prayer to God is that Israel might be saved. For see how the doves are flocking to the windows! I know, I know: beautiful! Thank God for it, but” --and who is it that speaks thus?--I would know this man. “ I am of the seed of Israel.” What tribe? Ah, what tribe? Hush! You want music now--not the blare of the organ but the whisper of the harp. “ Of the tribe of Benjamin.” Why, that is the tribe that is lacking in the text. Yes. Thus history rolls round in ennobled and amplified repetition and variety--evolution unimaginable in vastness and variety. He is of the tribe of Benjamin. In Judges all Israel mourns that Benjamin was lacking. In the Romans Benjamin mourns that all Israel is away. If you have lost your tears, you have lost your Christianity. The Bible varies a good deal in historical and even moral colour, but it never varies in pity, love, and mercy. From the first God loved man with atoning and redeeming love. We want all the genius, all the poetry, all the letters; we want them and welcome them all if they will be servants in the house of God, and help us in the expression of an inexpressible pity--a contradiction in words, a harmony in experience. I challenge you--graciously and lovingly--and I think you will not find one bare place in all the area of the Book. Let us try it. In Eden there is a promise; in the wilderness there is a tabernacle--a mercy-seat. In Genesis there is “ a covenant.” In Malachi there is “ a book of remembrance.” In Exodus “ the Lord keeps mercy for thousands, and forgives iniquity, transgression, and sin.” In Numbers there will be nothing! Yes, in Numbers “ the Lord is long-suffering and of great mercy, forgiving iniquity and transgression.” Why, what more could He do on Calvary? And that in Numbers, which you thought a bare place. In Judges, “ the Lord is grieved for the memory of Israel.” In Samuel, when the avenging angel had gone forth He recalled the angel, and “ let the lifted thunder drop.” But Chronicles--they will be all details, annals, and a field for the higher critics rather to pull to pieces. There will be nothing, I think, in the Chronicles. Will there not? In the Chronicles, God says, “ If His people will seek His face and turn away from their wicked ways, He will hear them from heaven. He will forgive their sins. He will heal their land.” And as for the Psalms. What need we say of them, or of Isaiah, or Jeremiah, or Ezekiel? They are golden with the love of God. In Hosea God heals the backsliding of His people, and loves them freely. Even James, a man without poetry, a church without a spire, wrote his letter to the twelve tribes--twelve. They were scattered abroad--but no scattering can kill the household of faith. Now is it possible for any tribe to be lacking, to become extinct? Where, for example, is the tribe of Dan? It disappeared beyond record in the 1st Chronicles, and is not named in the Apocalypse, but its few thousand members amalgamated with some other tribe, say, with this very tribe of Benjamin. Yet even in the Apocalypse the number of the tribes is twelve, twelve foundations, and twelve gates of twelve pearls. And we may be absentees, but God’ s house shall be filled. Now that is the text as a sentiment. A great moan, a most tender, passionate, evangelistic feeling. II. This high feeling has also a disciplinary aspect, and therefore there is a whole field of complete and ardent loyalty. When Deborah sang her triumphant song she disclosed the sterner aspect of this case. She mentioned the absentees by name, and consigned them to the withered immortality of oblivion. “ Why should there?” said that mother heart, “ why should there have been one tribe lacking on that day of the battle? Why?” “ Reuben remained among the sheepfolds” and listened to the bleatings of his flock when he ought to have answered the call of the trumpet, and helped to repulse the nine hundred chariots of Sisera. “ The Lord will have hold of him yet.” Why was he lacking on that day? Oh, he was preoccupied; he sent promises, but he remained at home among the flocks when he ought to have been serving with the army. And some are criticising the sermon who ought to be out saving sinners. Oh, these prior engagements, these domestic excuses, these parliament and council and other engagements that prevent our being at the war. And Gilead abode beyond Jordan, and Dan was concealed in ships, and Asher peered from behind the creeks and wondered how the war was going on. Is it not so with you? Do not hinder your fellow-soldiers if you cannot help them. Any fool can do mischief. Stupidity can sneer at enthusiasm, and we may remain away from the battle. Do you think that is going to interfere with the success of these great evangelistic movements and missionary movements? There is another variety, oh, very singular indeed! There is a lacking, or an absence, which affects great indignation because it has not been sent for. Do you know nothing about that? You do! They stand back for a space, that they may see whether they will be missed. You have heard of these men? They say, “ We are just waiting to see whether a circular will be sent to us. One has been sent next door, and we are simply waiting to see.” You are not! You are grieving the Spirit of God. Now, there was a band in old Israel who tried this trick in three instances, but I think the third was the last. Once Gideon overthrew the Midianites, and held in his one hand the head of Prince Oreb and in his other hand the head of Prince Zeeb. The Ephraimites chided him severely because they were not sent for--they would have been very glad to have held somebody’ s dead head in their hands. It was the trick of Ephraim. They tried it once upon the son of the harlot of Gilead. Ephraim said to Jephthah, “ When thou passedst over to fight against the children of Ammon, why didst thou not call on us to go with thee?” One can be fully valorous the day after the fight, and when all is dead and gone they say, “ Why were not we sent fort” And Jephthah was a bold and plain-spoken man--base-born, but he could not help that--but the Spirit of the Lord was in him, and the wrath of the Divine fire burned in his bones, and he said I will tell you. “ Ephraim, hear me; I did once send for you, and you did not come. You did not come, and now that you are trying this stale trick upon others I will put an end to you, at least to a considerable extent,” and that day he choked the passages of the Jordan with the carcases of forty-two thousand Ephraimites. So there are two kinds of lacking--a lacking that excites pity and emotion and compassion, and a lacking that excites indignation. Find opportunities. Be on the alert for chances. Watch; thou knowest not when the enemy may come, or the Lord. Be faithful. Remember that Christianity is a battlefield as well as a contemplation and doctrine. Is the whole fighting strength of the Church on the field? Are any enjoying delights of civilisation who ought to be taking part in the war? III. Now, we are looking at it as a discipline, but we may look at it next and finally as an encouragement. Some are no longer in the battle, yet they are not lacking in the sense of the text. They are not here--they are here. Even the mighty David waxed faint. He was but seventy when he died. When I say “ but seventy” do I not speak carelessly? What a seventy! When he tottered under his weakness in one of his closing battles he nearly fell. In one of his closing battles there was a Philistine who had a sword and was pressing the king most heavily, and it was going badly with King David. The Philistine was hard upon him; hard upon him who slew the lion and the bear and the giant of Gath; hard upon him who made Jerusalem rich with the golden shields of Hadad; and the royal captains rushed to falling David and got around him and said, “ Thou shalt go out with us no more to the battle, that they quench not the light of Israel,” and they stood up as iron might stand, and to the foe they said, “ God save the king,” and to David they said--they whispered--“ You shall not go with us any more to the battle, that they quench not the light of Israel.” Henceforth he was to be lacking, yet not lacking. My dear old septuagenarian or octogenarian, or whatever your age may be, no more to the battle. We would not say that to the enemy; but you shall go out to no more wars; you shall still be with us; you shall pray for us and help us in the Council Chamber, and give us the benefit of your rich experience; but no more to the battle. No, my old friends, we still have you, you are with us as reminiscences, examples, memories, inspirations. “ I look round my table,” says one and says another; “ my boys are not with me as they used to be. I miss them. They used to go with me to the village chapel, but they are lacking now. O Lord God of Israel, why is my son lacking? He is taken up with a language I do not understand. I was trained very simply, believingly, in the great redeeming truths of the gospel, but he talks to me now in a language I cannot understand, and he no more sings the old hymns and goes to the dear old house of prayer.” Lacking! Have you brought no word for me this morning? Yes, I have a word for you. He may return. He is going through a very difficult process now; you know your son is a very prosperous man, and prosperity takes a good deal of chastening in order to remain pious. But he may return. I will tell you how he may return. He will have a little child, and she will be the delight of his heart, and when she is about five or six she will sicken, and in the deep dark night she will say to him, “ Father, give me one long, long kiss,” and she will pass away; and he will look round for some of his books. They will have nothing to say to him, and he will alight upon an old, old book, and he will read, “ And Jesus called unto Him a little child” ; and he will read, “ Suffer little children to come unto Me” ; and in secret and in darkness he will drop on his knees at the bedside, and angels will say, “ Behold he prayeth.” Adversity will do what prosperity cannot do. Loss will be gain. So he may return. (J. Parker, D. D.)Every man did that which was right in his own eyes.-- Confusion and misery through want of orders A visitor was once standing at a friend’ s door. He knocked, and knocked; but there was nobody to open. Perhaps no one was at home? Oh, yes; there was a noise within, which plainly showed that more than one or two or three were there. Again he knocked, and waited; then at last a servant came. “ She was very sorry, but she had been with the children who were all quarrelling.” This, then, explained the noise. Sounds of crying and anger were now heard from a room upstairs, while a little fellow ran forward to welcome the visitor. “ Why, what’ s the matter?” “ Oh, sir, father and mother are both out, and it is so miserable!” “ How so?” “ Why, we are all left to do as we like; there is nobody to manage us!” This was strange, was it not? Doing “ as they liked” seemed to bring nothing but disorder and misery until father came home again! Now, I do not know whether those parents were wise and careful or not, or whether they could have done better with their family than to leave it so. But I know that at one time the people of God, dwelling in the promised land, were left by Him very much as those children were left. This was perhaps partly a punishment for their wilfulness and sin. They had thought they could manage for themselves very well, and now God let them try. Then there was wisdom and kindness, too, in thus showing them that they needed the care and power of a wiser, mightier One than they. (S. G. Green, D. D.)