AND IN THE LORD’S NOTES.— Judges 1:1. Now after the death of Joshua.] The Speaker’s Commentary says on these opening words: “But from Judges 1:1 to Judges 2:9 is a consecutive narrative, ending with the death of Joshua. It is therefore impossible that it should begin with the death of Joshua.” This is obviously incorrect. “A consecutive narrative” is precisely what these two chapters are not; they are a narrative containing two long parentheses (cf. Introduction.) It is not necessary to offer any remark on the suggestion of the Commentary that, under certain circumstances, “the chapter might have begun, Now after the death of Moses,” and that, “If Moses is read instead of Joshua, all difficulty disappears at once.” This, in the face of Jdg 2:2; Judges 2:7, is unanswerable from its innocence. Judges 1:2. Who shall go up for us against the Canaanites?] Heb. = “Who shall go up for us to the Canaanites?” the purpose of the going up being stated in the words, “to fight against them.” “The reason why Judah was to commence the hostilities is not to be sought for in the fact that Judah was the most numerous of all the tribes, but rather in the fact that Judah had already been appointed by the blessing of Jacob (Genesis 49:8-10) to be the champion of his brethren.” [Keil.] Judges 1:3. Come up with me into my lot.] This invitation must have been given to Simeon while the tribe of Judah was located in its own lot, though not in full possession of it. It is unnatural to suppose with Professor Cassel that when Judah gave this invitation to Simeon both tribes were dwelling at Gilgal, near Jericho, and that the Canaanites were in full possession of the territory assigned to Judah and Simeon. This would be to conclude that Joshua’s conquest of the south had almost entirely failed, and that during Joshua’s own lifetime, and is altogether at variance with Joshua 15:13-19; Joshua 15:63; Joshua 18:1; Joshua 21:43-45; Joshua 22:4; Joshua 23:1; Joshua 24:28, and, indeed, to the whole of the latter half of that book. The request for Simeon to aid in conquering the Canaanites in the lot of Judah, made under the promise that Judah would similarly assist the tribe of Simeon in their lot, shows that the men of Judah were only appointed to recommence hostilities on their own account. Thus, the phrase, “for us,” in Judges 1:1, must not be taken to mean that the Judahites were to make war on behalf of all the tribes, but that, after the death of Joshua, they were to begin, in their own tribe, to fulfil the commands of the Lord, and thus set an example of faithfulness to all Israel. Judges 1:4. The Perizzites.] The Canaanites and Perizzites are occasionally put for all the inhabitants of the land, and the latter are spoken of, not simply as dwellers in the South, as here, but in all parts of the land (Genesis 13:7; Genesis 34:30; Joshua 11:3; Joshua 17:15.) Dr. Kalisch says, “The etymology of the word ‘Perizzite’ proves that they were the inhabitants of open towns and villages (τְּ ?ψָ ?ζεֹ ?ϊ p’rβzoth); it is clearly explained by Ezekiel 38:11 to denote the population of places ‘without walls and bars and gates;’ and it is, in Esther 9:19, used for the unfenced cities, in contradistinction to the metropolis named in Judges 1:18. The two names of the Canaanites and Perizzites, if so coupled, designate, therefore, both the inhabitants of the walled towns and of the open country; and describe, with a certain emphasis, the two chief portions of the population.” In Bezek.] “According to the Onomast there were at that time two places very near together both named Bezek, seventeen Roman miles from Neapolis on the road to Scythopolis, i.e., about seven hours to the north of Nabulus on the road to Beisan. This description is perfectly reconcilable with 1 Samuel 11:8.” [Keil.] MAIN OF THE .—Judges 1:1-4DEAD LEADERS AND LIVING DUTIES One generation passeth away and another followeth. The book of Joshua began with, “Now after the death of Moses.” This book opens with the similar words, “Now after the death of Joshua.” Human life is a succession of revolutions, beginning with a cradle and ending with a coffin. Generations and individuals have in them, in their relation to other generations and individuals, much of variety, but something also of monotony. We see in these opening verses— I. A great leader dead, and life’s duties as pressing as ever. Joshua had departed from Israel, but the necessity for conflict was still with them. Of that the people now made no question whatever. As Peter Martyr observes, “They doubted not whether they should make war against the Canaanites, but their doubt was which tribe should fight before all the others.” That the fighting must be done was sufficiently manifest to everybody. Possibly the death of Joshua at once made that more manifest than it had been for some time, the death of Israel’s mighty captain encouraging their enemies to bestir themselves. 1. Let who will and what will pass away, our own work only passes with our own life. Joshua himself had diligently laboured to the very last. After resting from war, he had divided the land; after dividing the land, he built his own city of Timnath-serah, and appointed the cities of refuge and those of the Levites; while the very close of life finds him twice gathering together and earnestly counselling the people of his charge. “The night cometh when no man can work;” till it come, no one should look to rest from what he has strength to perform. In God’s army there are no retired officers, and none on half-pay. He who is too “old and stricken in years” to fight as he fought when younger may still find some city to build, and some of his fellows who are less experienced than himself to whom he can offer holy encouragement and counsel. He who began by saying, “Wist ye not that I must be about My Father’s business,” never ceased to prosecute that business till He laid down His life upon the cross. 2. The advancement of God’s purpose is dependent on no life in particular. Though the great leader of Israel was no more, the conquest of the land must still go forward. Just as the advance of the people was not formerly stayed by the death of Moses, so they were not to be kept back now by the death of Joshua. Only God is necessary. There is no man who cannot be spared when God’s time comes for his removal. 3. Great lives are sometimes removed that other lives may better feel their responsibility and cultivate their strength. Children cannot always have their parents, without the penalty of always remaining children. He who is always led will never learn to lead. It had already been said of Jacob: “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him, and there was no strange god with him.” He who fears he may fall is in a fair way to learn how to stand. II. Human direction suddenly failing, and Divine guidance specially sought. “After the death of Joshua, the children of Israel asked the Lord.” 1. Prayer prompted by the removal of long familiar light. Joshua had been the Lord’s guide and helper for the people. A consciousness of increasing darkness around us, or within us, should ever prompt us to come as near as possible to Him who is the Light of the world. 2. Prayer over unfulfilled commandments. The charge to cast out the Canaanites, and to make no alliance with them, had been very solemnly given by God. As long as Joshua was alive, he was the responsible head of the people. When Joshua was removed, the commandment forthwith became so much direct obligation resting upon every Israelite. Thus burdened, the people drew near unto God for counsel. Corporate duties are a matter for individual concern and supplication. That which is a national obligation affects also every citizen. A commandment of God fulfilled in humble obedience, is as a field sown with good seed, which will presently yield a harvest of blessing; a commandment unfulfilled, is ever tending to bring forth fruit unto our discomfort, and sickness, and death. He who neglects the Divine precepts is in sore need of prayer. 3. Prayer provoked by gathering dangers. The death of Joshua was very probably the sign for increased activity among the Canaanites. Adoni-bezek had evidently gathered a large army, or he could not have lost in one battle ten thousand men. 4. Prayer for God’s appointment of our post in life. “Who shall go up?” An appeal to God to assign the post of honour to whom He would. With some, it may have been an appeal to God in the hope of not being chosen. He whom God exalts should wear his honours meekly. He whom God calls to battle should enter into conflict without fear. 5. The realism of prayer to every true-hearted suppliant. It was no light thing to ask this counsel of God, and then wait for a categorical and manifest answer. All true prayer wants real courage. When a man knows God will answer, it is no light thing to pray. The man may be sent to the battle-field. He may be deprived of a great honour, or be charged with an arduous duty. Many engage in what they call prayer, who would not dare to come before God if they believed that He would audibly or visibly impose His commands upon them. It is because they never expect any answer that myriads are bold to pray. III. An eminently faithful past demanding a no less vigorous future. “Judah shall go up.” As the Judges 1:8-16 show, the Judahites had already played a conspicuous part in those more detached conflicts which, after the great national battles, had fallen to the separate tribes. They had taken the lower city of Jerusalem (cf. Judges 1:8 with Judges 1:21, and Joshua 12:10), and under the lead of Caleb and Othniel, Hebron and Kirjath-sepher had both fallen before their attack. 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. “And Judah said unto Simeon his brother, Come up with me into my lot.” 1. The benefits of co-operation. What one cannot do, two can. What one can only do with difficulty, two can do easily. No one should despise the assistance of his brethren. He who accepts assistance should be willing to assist others: “I likewise will go with thee into thy lot.” This mutual help one of another becomes strength and joy to both. 2. The limits of co-operation. Judah might only seek aid from his own brethren. He might ask help from Simeon, but not from idolaters. God allows us to unite with all who are our brethren in Him, but He will suffer no union with the ungodly. For nothing more sharply than for this were the Israelites rebuked in the time of the monarchy. 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. To be set to work by Him, is to be set to work which will be presently fruitful of enlarged possessions and greater peace. 2. God’s blessing answers to His own promise of blessing. To the man who is faithful, the Divine promise is the shadow which the actual mercy, in its coming to us, casts before. Thus, the words of promise in Judges 1:2, herald the same words, as history, in Judges 1:4. 3. God’s blessing satisfies His people’s highest hopes. If this was so with Judah in his earthly possession, much more will it be true in relation to the inheritance above. AND ON THE DANGER AND ANXIOUS PRAYER.—Judges 1:1-2 It is thought that the Canaanites were, at this time, preparing to act on the offensive against the Israelites. From Judges 1:4-7, it would appear that large numbers of warriors had again ventured to mass themselves together. Probably Adoni-bezek was gathering his forces to attack the southern tribes of the recent conquerors of the land. Regarded in this light, the verses may be treated as follows:— I. The Lord’s enemies threatening the Lord’s people. 1. The Canaanites may have judged Israel’s strength by outward appearances. Joshua was now dead. The able soldier could act against them no more. But they forgot Joshua’s God. Then, the Canaanites had long been allowed to rest in peace. Probably they learned to interpret this interval of peace as a sign of Israel’s weakness. Jehovah had not recently done many mighty works. They mistook the visible for the actual. Thousands do that every day that passes. 2. The Canaanites seem to have been tempted to renew the war by Israel’s apparent weakness. The time of the weakness of the Church is the time of the world’s boldness. But wicked men should remember the God of the Church: “These things hast thou done and I kept silence,” says Jehovah. He adds, “But I will reprove thee.” The silence of Jehovah is not any sign of His weakness. II. The Lord’s people driven to prayer by danger. “Israel asked of the Lord.” The removal of Joshua, and the bold front of their enemies, made them ask counsel of God. His prayer has the following features:— 1. It recognised the necessity of human effort. “Who shall go up?” Some one must go. God will not so work as to save us from conflict; He thinks it enough to turn our conflict into victory. 2. It was a simple and direct prayer. It had no redundancies and “vain repetitions.” Men in deep want seldom use superfluous sentences and phrases. The eloquence of prayer is in its sense of need, and in its directness. 3. This prayer was based on a known command. There was no inquiry as to the work being a duty, but only as to the manner in which the duty was to be done. 4. The prayer manifestly anticipates some answer. The words of the inquiry leave no impression that the suppliants so much as thought of a refusal. They had no idea that God would be silent. Their brief and urgent question is full of the faith pressed upon the Hebrews of a later generation: “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” III. The Lord’s gracious answer to His people’s earnest inquiry. 1. The answer was prompt. It seems to have been given at once. 2. The answer was clear. It left no one in doubt. “Judah shall go up.” 3. The answer was in excess of the prayer. The people did but ask, “Who shall go?” God both answered that, and gave them a gracious promise of success: “Behold, I have delivered the land into his hand.” 4. The answer was sufficient. In the strength of God’s gracious words, Judah and Simeon went on to victory. “GOD, WHO GIVETH TO ALL MEN .”—Judges 1:2I. God gives to all who ask. II. God promises more than we ask. III. God gives fully as much as He promises. IV. God both promises and gives according to our need. TO PRAYER “God gives more than is asked, or thought needful. The which dealing of His doth add yet greater heartening and encouraging of us to prayer. Joseph, whose feet were pinned in the stocks, prayed that he might be delivered out of prison; and God not only delivered him, but brought him out with great honour. Esther prayed against the spiteful attempt of Haman, that she and her people might be preserved from the deadly snare which he laid for their lives. But what did the Lord? He not only saved them, but utterly destroyed both Haman and all his seed. So, when the prodigal son, in his penury and misery, desired that he might be received but as a servant into his father’s house, he was taken in and entertained as a son, and nothing of the costliest apparel and daintiest food was thought too good for him.” [Richard Rogers, 1615. THE MEANING OF GOD’S ANSWER TO ISRAEL’S PRAYER “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 should 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.” [Luke H. Wiseman, M.A.] AND “Israel is believing and obedient after the death of Joshua. Like a child after the death of its father, it has the best intentions. First love is full of flowing zeal. To begin well is never without a blessing. The best inheritance is to continue obedient towards God.” [Dr. Cassel.] “The words, ‘I have delivered the land,’ are meant prophetically; with God that which is certain in the future is as if it were present.” [Lisco.] “The death of Joshua is the date of degeneracy. So in spiritual respects: as long as the true Joshua lives in the soul, there is health. St. Paul says, ‘I live; yet not I, but Christ liveth in me.’ ” [Origen.] PRAYER TO GOD, AND CO- WITH MEN.—Judges 1:3-4I. God’s promises are not to provoke careless ease, but to stimulate us to holy caution and effort. Judah has received an unconditional and absolute promise, but seeks nevertheless the aid of Simeon. As Bachmann says, “It is not incompatible with the obedience of faith that Judah makes use of the helps placed by God at his disposal.” It would be incompatible with true faith not to use such helps. II. Those who are “workers together with God” must not despise the aid even of their weaker brethren. When men are working for the Lord and with the Lord (1) They must not seek aid from the Lord’s enemies; (2) They have a claim on all who are brethren; (3) The very weakest of their brethren may afford good help. III. Such as seek help from their brethren should be very willing to render help in return. “Come with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot.” Trapp says, “The number two hath by the heathen been accounted accursed, because it was the first departure from unity.” By the Christian, with a loftier outlook, that same number two might rather be blessed, because it is the first number at which true unity can begin. Real union is not in any one particle, or unit, but in the blending of many. The weakest may find some one he can help—may help even the strong. “Let me not deem that I was made in vain,Or that my being was an accident,Which Fate, in working its sublime intent,Not wished to be, to hinder would not deign.Each drop uncounted in a storm of rainHath its own mission, and is duly sentTo its own leaf or blade, not idly spent’Mid myriad dimples on the shipless main.The very shadow of an insect’s wing,For which the violet cared not while it stayed,Yet felt the lighter for its vanishing,Proved that the sun was shining by its shade:Then can a drop of the Eternal Spring,Shadow of living lights, in vain be made?”—HARTLEY .Thus, the weakest worker has his mission: there is some one to whom he may be of service; but he who receives aid from the weak should not refuse to help the weak. IV. “Those who help one another in love have reason to hope that God will graciously help them both.” God helps us more willingly when we are found in the union of brotherhood, than in the isolation of selfishness. Judah might have triumphed without Simeon; what we should rather remember is this—with Simeon, Judah did triumph.” [Partly from Matt. Henry.] UNION IN WORKS OF FAITH AND “As by this specimen at the beginning of this book, showing what two tribes of Israel could do by faith and obedience against Adoni-bezek, who had subdued and enslaved seventy kings, God showed what the twelve tribes might have done, if they had believed and obeyed Him; and that all their subsequent miseries were due to defection from God. In like manner, also, the Christian Church, if men had followed the example of the Apostles—the Judahs and Simeons of the first ages—and gone forth in their spirit of faith and love against the powers of darkness, they might long since have evangelised the world. All the distresses of Christendom are ascribable to desertions from Christ, and not to any imperfection, as some have alleged, in Christianity.” [Dr. Wordsworth.] THE USE OF MEANS “All they are counted to tempt God, which trusting to God’s promises do neglect human help. Christ hath no otherwise confuted the devil, which counselled Him to cast Himself down headlong, under the pretence of God’s promise. David, in the latter book of Samuel, setteth himself forth unto us as an example, who being wonderfully adorned with the promises of God, used for all that in the insurrection of Absalom not only to flee away, but also the diligence of Hushai the Archite and of the priests. Yea, and Paul the Apostle, although his only confidence was in Christ, yet he appealed unto Cζsar, and made a dissension between the Pharisees and Sadducees, and testified that he was a citizen of Rome. It is evident, therefore, that we must use the help of nature and wisdom to obtain those things which God hath promised to give us. Wherefore the young men of our time are diligently to be admonished to attain unto languages, good arts and sciences, and that with great study; which they may, when opportunity serveth, use in preaching and defending the Gospel. For although God has promised that the preaching of His Word shall be fruitful through the benefit of His Spirit, yet must every man instruct himself in his vocation according to his ability.” [Peter Martyr, 1560. NOTES.— Judges 1:8. Now the children of Judah had fought, &c.] Heb. = “fought,” the pluperfect form not being given in the original. Still, the sense is, “they formerly fought,” “they had fought.” A similar use of the past for the pluperfect has been noticed under Joshua 8:12. For the time when Judah had fought against Jerusalem we may refer to Joshua 12:8; Joshua 12:10, when, though the king was slain, the strongholds of the city were not fully possessed (Joshua 15:63). As Mr. Groser observes, “It is inconsistent to suppose that Adoni-bezek was carried into a city which his captors had just taken and set on fire.” This eighth verse begins a parenthesis which extends to the close of Jdg 1:16. The main object of the parenthesis is to show the conspicuous valour and fidelity which Judah, whom the Lord had just chosen (Judges 1:2), had already displayed in previous conflicts. The reference to Jerusalem in the close of Jdg 1:7, naturally suggests the beginning of the parenthesis as in Judges 1:8. After the parenthetic account of Judah’s faithful courage at Jerusalem and Hebron, and after the author’s record that the children of the Kenite had settled in the wilderness of Judah, the history of the expedition of Judah and Simeon is resumed. This explanation gives a perfect sense, and in no way disturbs the record in the book of Joshua. Peter Martyr and Richard Rogers long since contended for this parenthesis as the correct exposition of the local value of the several verses. Judges 1:9-15. And afterward, &c.] Cf. on Joshua 15:14-19. Judges 1:16. The children of the Kenite.] The Kenites are first mentioned in Genesis 15:19. They were either a tribe of Midianites, or a people who, having long before the Exodus settled in the land of Midian, had established themselves there in some strength. Exodus 2:16 may mean that Reuel, or Jethro, was only a prince or priest of Kenites who had settled in the land of Midian; or he and his people may have been descendants of Abraham by Keturah, and thus a branch of the Midianites themselves. Numbers 10:29 favours the latter conjecture, Reuel being distinctly called “the Midianite.” In the time of Barak, a branch of these Kenites are found as settlers near Kedesh-Naphtali, by the Lake of Merom, or el Hûleh. MAIN OF THE .—Judges 1:5-7THE OF This lord of Bezek had grown into a very formidable tyrant. The seventy victims whom he had overcome and so cruelly mutilated were doubtless only petty princes, or chieftains, of small cities and their surrounding districts. The number seventy seems to make it certain that the depredations of this monster were committed in the surrounding neighbourhood, and among tribes of his own people, the Canaanites, as well as among more distant enemies. Adoni-bezek cut off the thumbs and toes of the kings he had vanquished. This was no doubt done to render them unfit for war, and thus in an age when men reigned by personal prowess, to prevent them from again coming to the power of government. The mutilation practised by this tyrant upon the captive kings, became afterwards very common in Roman history, when men cut off their own thumbs to escape military service. On this Kitto remarks: “A trace of this practice exists in the word poltron, which we and the French have adopted from the Italian, which, while it immediately denotes a dastardly soldier who shrinks from his duty, etymologically signifies ‘cut-thumb,’ being formed from póllice ‘thumb,’ and trónco, ‘cut off, maimed.’ ” I. The sin of Adoni-bezek. 1. He was guilty of great cruelty. No “custom of the times” could excuse this barbarity. The man himself felt that he had been remorselessly wicked, when a like judgment was inflicted on him by the men of Judah. By his own verdict he stands condemned. Cruelty is one of the most heartless forms of wickedness. It brings nothing to him who practises it. It is indulged in simply from brutal tastes, unless it be employed for purposes of extortion. It is a low delight in the sufferings of others. Cruelty is one of the most degrading forms of wickedness. Nothing so rapidly takes away a man’s manhood. It is at the very antipodes of the cross. The Cross of Christ is an exhibition of voluntary suffering that others might be spared pain; cruelty is a selfish and coarse delight in others’ pain. Nothing so enriches manhood as the spirit that sacrifices itself to save others; nothing so rapidly debases manhood as the spirit which delights in the pain of others. Reckless cruelty is the suicide of the moral nature. Cruelty is perhaps the most rapidly increasing and incurable form of wickedness. Some have given the palm to covetousness, but while covetousness seems ever fatal, the disease is of slower growth than cruelty. It takes but little time, after they have begun, beast-like, to taste blood, to make a Herod or a Nero; and from this vice, too, men never recover. Covetousness is a passion for self, heedless of others; cruelty is a passion against others, without even the motive of enriching self. There can be no place, even in hell, below where the cruel have their abode. This is the lowest discernible deep of the pit that is bottomless. 2. Adoni-bezek was guilty of haughty pride. It was not enough for him that the seventy kings should be mutilated; he made his poor maimed captives humble themselves daily in his presence, feeding them, like dogs, under his table upon the odds and ends which he chose to throw them. To the littleness of inflicting pain by a barbarous outrage, this tyrant added the further meanness of daily gloating over those whom he made to suffer. In this case it was true indeed, that “the haughty spirit goeth before a fall.” II. The punishment of this man’s sin. The men of Judah “caught him, and cut off his thumbs and his great toes.” They used him as he had used others. They carried out the law of retaliation—“Eye for eye, tooth for tooth, hand for hand, foot for foot,” as they had been taught by Moses (Exodus 21:24; Leviticus 24:20, &c.). With a fine adaptation of the words of Isaiah touching the fallen king of Babylon, Kitto says concerning the mutilated Adoni-bezek, “Nor can there be any doubt that when the seventy discrowned princes beheld their old oppressor thus brought low, they rose from the dust to greet him, crying, Art thou also become like unto us, thou that didst weaken the nations, thou that madest the land to tremble?” We see in the judgment which overtook this man— 1. Sin punished during the sinner’s lifetime. 2. Sin punished tardily, but no less certainly. 3. Sin so punished that the sinner is led to trace the connection between his own guilt and its consequences. “As I have done, so God hath requited me.” The punishment came in kind. The judgment was a mirror in which the criminal started as he beheld the features of his own manifold transgressions. God would not only have the guilty suffer; He would have them see clearly why they suffer. III. The man’s acknowledgment of God’s justice. The narrative here throws into prominence the following points:— 1. An idolater’s knowledge of the true God. “God hath requited me.” This man must have frequently heard of the God of the Israelites during the miracles of the wilderness and the triumphs of Joshua. It was only in the hour of judgment that he acknowledged God. The most wicked will confess their faith in the Lord presently. In such faith we can trace no true repentance. It is the way of fallen spirits only to “believe” when they are made to “tremble.” 2. The activity of an idolater’s conscience. Adoni-bezek felt that this was a requital. Conscience may sleep long, but it wakes eventually in a power proportioned to the efforts which have been made to force it into quietude. 3. An idolater acknowledging the justice of God’s recompence of sin. “As I have done, so hath God requited me.” As the guilt, so was its reward. Long years of guilt, even in remorseless cruelty, cannot remove from the conscience its power of perceiving the justice of Divine punishment. It is only when men turn to speculating on the Bible theory of punishment that they get dissatisfied with what the Bible seems to reveal of the way of God in chastisement; those who suffer under God’s hand are ever seen acquiescing in the fairness of sin’s penalties. The penitent thief says, “The due reward of our deeds;” and the impenitent thief says not one word to suggest that he thinks contrariwise. Even Dives in torments does but speak of being tormented, and breathes no single word about injustice; nay, he even fears that his brothers must become as he is also. No sufferer under the hand of God, who speaks to us from the Bible, ever complains that the penalty is beyond the desert. Yet the Bible is very frank in its record of man’s rebellious words. This silence from murmuring, and this acquiescence in the fairness of Divine chastisements, are also significant. The debates on God’s justice in punishment will probably all be confined to time. AND ON THE ’S OF .—Judges 1:5-6“And they found Adoni-bezek,” &c. God has many ways of finding the transgressor. Sometimes He finds him with the messenger of disease; sometimes by losses or accidents; sometimes, as here, by the chastisements of avenging men; sometimes by the working of the sin itself. Thus Moses said to the tribes on the east of Jordan, “Be sure your sin will find you out.” God, eventually, always finds the sinner out by some instrument or other. Thus Samuel finds Agag (1 Samuel 15:33), and becomes the minister of Divine retribution; Saul finds and destroys the Amalekites four hundred years after they had fallen upon the Israelites (cf. 1 Samuel 15:1-7); Mordecai and Esther find and expose Haman; Daniel’s enemies are found by Darius and the lions. He who sins against his fellow-men should always be prepared to see his sin come back with a scourge in its hand. Jacob may deceive; he will presently be deceived. The Egyptians may murder the male children of Israel; the angel will avenge them in the death of the firstborn. David may sin against Bathsheba, and murder Uriah; his first sin shall be repaid to him in Absalom, and his second in Amnon. The retribution which overtakes Adoni-bezek is but a common issue of those transgressions in which one man does wilful harm to his fellows. It is noteworthy that all these prominent instances of retribution in the Scriptures are not punishments of sin in general, but the punishment of sins against men. It is as though God said, He who is guilty against men shall be requited during this life, even in the presence of men. THE OF GOD’S TO MAN’S .—Judges 1:6-7“God has not relinquished the government of the earth: He orders and overrules everything now as much as ever; and in His former dispensations we behold a perfect exhibition of the government which He still administers. Still, as formerly, does He requite the wickedness of men; sometimes on the offenders themselves, as when He smote Uzziah with leprosy; and sometimes on others upon their account, as when He slew seventy thousand of the people to punish the sin which David had committed in numbering his subjects. Sometimes He inflicts the judgment immediately, as on Herod, who was eaten up with worms; and sometimes after a long season, as on the sons of Saul for their father’s cruelty to the Gibeonites many years before. Sometimes His judgments are sent as preliminary to those heavier judgments that shall be inflicted in the eternal world, … and sometimes after the offenders themselves have been forgiven, as was experienced by David in his family (2 Samuel 12:13-14), and by Manasseh, whose iniquities were visited upon Israel after he himself had been received up to glory (2 Kings 24:2-4). Sometimes His chastisements had no particular affinity with the offence committed; and sometimes the offence was clearly marked in the punishment, as in the case of Joram (2 Chronicles 21:4-17), and as with David (2 Samuel 12:10-12; 2 Samuel 16:21-22). So minutely is this correspondence marked in the Scriptures, that even the time and the place are noticed as designed to manifest the very offence which God designed to punish; as Israel’s wandering in the wilderness forty years on account of their murmuring at the reports which were brought them by the spies who had searched out the land forty days (Numbers 14:33-34); and as Ahab’s blood was licked up by dogs on the very spot where dogs had licked up the blood of Naboth, whom he had murdered. “We might further notice the correspondence between the spiritual judgments which God sometimes inflicts for spiritual transgressions. Those who will not hearken to His voice He gives up to their own counsels (Psalms 81:11-12); those who abandon themselves to all manner of wickedness, He gives up to vile affections and a reprobate mind (Romans 1:26-28); and those who will not receive His truth in order to salvation, He gives up to their own delusions that they may be damned.… “If any imagine that this conduct of God was confined to the nation whose temporal Governor He was, we must remind them that He dealt precisely in the same way with the heathen nations (Isaiah 33:1), and has taught us to expect that He will do so to the end of time … “From hence we may learn— I. To investigate the reasons of God’s dealings with us. Every dispensation of Providence has a voice to which we should give diligent attention. I would say unto you therefore, ‘Hear the rod and Him that hath appointed it.’ If you see not the reason of it, go unto your God, and say, ‘Show me wherefore Thou contendest with me;’ and let no cross be suffered to escape from you, without having first paid to you that tribute of good which by the order of Providence you are entitled to exact. II. To repent of particular sins.… God has borne with us indeed; but we must not consider His longsuffering as any proof of His approbation: He is recording everything in the book of His remembrance, and will call us into judgment for it, whether it be good or evil. Let us then search and try our ways; let us pray that He will not ‘remember against us the sins and transgressions of our youth.’ III. To abound in every work of good. The godly, no less than the sinner, shall be recompensed in the earth’ (Proverbs 11:31; Proverbs 13:21). Visit and relieve your sick neighbour, and ‘God will be with you in trouble, and make all your bed in sickness (Psalms 41:1-3).” [Charles Simeon, M.A.] THE BY DIVINE .—Judges 1:7 By the recent discovery and invention of Professor Hughes, sounds that have never before been audible to men may now be heard distinctly. Through the wonderful powers of the microphone, much in nature which once appeared silent is now vocal; and, as years go on, we may expect these still small voices not only to be heard but understood. Just as the microscope has revealed a new world to the eye, so will the microphone discover a new world to the ear. Similarly, God has a microphonic way in the moral world of making that audible which many have long since ceased to hear. Paul speaks of men “past feeling” whose consciences are “seared as with a hot iron.” Such are not only past feeling the reproaches of conscience, but even past hearing them. Scripture history shows us very plainly, in not a few instances, that God has a method of making men hear again, who have long been deaf to the very feeble utterances of the conscience which they appear quite to have silenced. There are microphones in this moral world also, by which conscience not only becomes audible, but even over-whelming in the energy and terribleness of its tones. The following are a few of the forms in which the Bible shows us how the consciences of men may again speak so as to be heard in irresistible power:— I. Conscience speaking through the pain of suffering in the present. Adoni-bezek can hear well enough through the pain of his own mutilation. “As I have done, so hath God requited me.” In similar circumstances, Pharaoh heard the reproofs of his conscience through the medium of the ten plagues (cf. Exodus 9:27-28; Exodus 10:16-17). II. Conscience speaking through fear of suffering to come (1 Kings 21:20). The blood of Naboth cried out in the ears of Ahab at the very sight of Elijah. Hastening down to the vineyard, to take possession of the spoil of his murdered foe, he saw there, at the very gateway to the new estate, the terrible Elijah; and ere ever a word was said by the prophet, and in view of the judgment so surely casting its shadow before in the form of that stern Tishbite, conscience, silent in that dull bosom for many a year, made the poor guilty being cry in unmistakable alarm, “Hast thou found me, O mine enemy?” Men who are sinning in peace, should now and then listen for the sounds of conscience through the judgment to come. In view of this, men have sometimes found conscience overmastering creeds. Thus Herod, the Sadducee, who believed in no resurrection, said when he heard of Jesus, “It is John, whom I beheaded; he is risen from the dead.” Thus Volney prayed in the storm. Thus Byron struggled with himself to “be a man to the last.” III. Conscience speaking through the sufferings of the innocent. Judas sold his Lord for thirty pieces of silver, but the thought of the guilt in which he had given Christ over to condemnation was too much to be endured. “When he saw that Jesus was condemned, he brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood.… And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.” Conscience becomes audible also through the medium of the sufferings and blood of the innocent. What may not the Herods, and Nero, and Domitian, and Marius, and other tyrants, have heard of the thunders of conscience, when, in their more reflective moods, they found the moral atmosphere about them clarified and made resonant by thoughts of their innocent victims! While an oppressor is always a coward, there must come a time when he had need be among the bravest of the brave. IV. Conscience speaking through severely chastened piety (cf. 2 Samuel 16:10.) In the punishment which waits on sin, not only the deliberately wicked, but the fallen righteous, hear the rebukes of conscience as they have seldom heard them before. Even the cursing tones of Shimei sound in the ears of transgressing David as the voice of a messenger of his God. V. Conscience speaking unto salvation through gratitude for deliverance and mercy (Acts 16:24-30; Luke 15:21). The jailor who had made the feet of Paul and Silas fast in the stocks, probably in antipathy towards them for the truth which they preached, heard conscience proclaiming his sin through the joy which he felt in the security of his prisoners and the consequent safety of his own life. He who in one moment “would have killed himself,” is made to ask in the next, “What must I do to be saved?” It is in the hour of mercy that conscience forces the heart to such tears for sin as make sin seem most loathsome. As Whittier has truthfully written it— “Thy healing pains; a keen distressThy tender light shines in;Thy sweetness is the bitterness,Thy grace the pang of sin.”Or, in the measure of an older and more familiar utterance, we have often expressed the feeling thus:— “When beneath the Cross adoring,Sin doth like itself appear.”The true microphone for making the voice of conscience at once audible and helpful is the Cross of Jesus Christ. VI. Conscience heard speaking after a silence of many years (Genesis 42:21-22). This was probably so in the case of Adoni-bezek; it was emphatically so with Joseph’s brethren. More than twenty years after their inhuman guilt they are made to say, “We are verily guilty concerning our brother.” That conscience has long been silent is no sign that it will not presently be heard in power. God knows how to awaken both what we call the sleeping and the dead. VII. Conscience speaking in the presence of death (Joshua 7:20). Achan, who was deaf to all self-rebuke during the despoiling of Jericho, heard conscience speaking with awful plainness when he knew that he must die. The death-sayings of the wicked have been showing, through many generations, that the vaulted cavern of a visibly open tomb has ever been a kind of intensified whispering-gallery, back from which the once unheard reproofs of conscience have rolled with a terrible energy through the departing soul. When conscience is silenced here, it seems to take on a distinct tongue for every forgotten sin, and to become a very Babel there. Happy is that man who learns to say, “I acknowledged my sin unto Thee, and mine iniquity have I not hid.” “THE LAW OF .”—Judges 1:7“This narrative is an illustration of a severe yet most holy law. ‘The Lord of recompences shall surely requite.’ ‘With what measure ye mete, it shall be measured to you again.’ This is the law under which we are now living. Let us study some of its bearings, that we may live with religious wisdom. “ ‘As I have done, so God hath requited me.’ ” I. “Then the life of man cannot escape the judgment of God. ‘Be not deceived; God is not mocked;’ 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. “Then 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.… III. “Then every good deed will be honoured with appropriate reward. The law is equally effective on both sides. ‘God is not unrighteous to forget your work of faith and labour of love,’ &c. ‘Whosoever shall give a cup of cold water only,’ &c. ‘The liberal soul shall be made fat.’ Remember: 1. Good deeds are their own reward; 2. Deeds done merely for the sake of reward cannot be good. IV. “Then, though justice be long delayed, yet it will be vindicated eventually. Adoni-bezek had run a long course of wickedness.… Yet see him in the grip of the law, and learn that the time of punishment is with the Lord and not with man. Do you think that you have outwitted the law of retribution? God’s hour is coming; a stormy and terrible hour.… “But what of those who, having done evil, hate both themselves and their wickedness? There is a Gospel for such—‘Repentance towards God, and faith in our Lord Jesus Christ,’ will destroy the evil of the past, and satisfy the otherwise inexorable law of retribution.” [Dr. Parker.] NOTE.—For homiletic outlines and remarks on the paragraph that follows—Judges 1:8-16, see on the corresponding passages in the Book of Joshua, as treated in “The Preacher’s Commentary.” NOTES.— Judges 1:17. And Judah went with Simeon.]The history is here resumed, after the digression (Judges 1:8-16). Zephath or Hormah.] The latter name, meaning “a devoting,” was evidently given to Zephath on account of the ban of destruction, for the second time executed here (cf. Numbers 21:1-3, and Com. on Joshua 12:14). The LXX. have Ἀνάθεμα. “Now Sebaita, a large deserted town situated in a large plain at the foot of the Magrβh mountains, and not far from the head of the Wady el Abaydh. Five miles off is an old fort, on a steep hill. Perhaps this is the ‘watch-tower’ from which the place derived its name. This discovery was made by Professor Palmer and the late Mr. Tyrwhitt Drake.” [Groser.] Judges 1:18. Gaza … Askelon … Ekron.] Cf. on Joshua 11:22; Joshua 13:3. After the conquest of these places by Joshua, they appear to have been re-occupied by the Canaanites. This is specially said of Gaza, Gath, and Ashdod, even in the time of Joshua (Joshua 11:22). After events and statements show that the present subjugation was as imperfect as the former (Judges 14:19; Judges 16:2; &c.). Judges 1:19. Could not drive out.] They were “not to be driven out.” “The expression μֹ ?ΰιָ ?λְ ?μεּ (lo yβch’lu), ‘they could not,’ is purposely avoided. They would have been quite able when God was with them; but when it came to a contest with iron chariots their faith failed them.” [Cassel.] The inhabitants of the valley.] δָ ?ςֵ ?ξֶ ?χ, not δַ ?ωְּׁ ?τֵ ?μָ ?δ, as in Judges 1:9 of this chapter. “Emek is not applied to ravines, but to the long broad sweeps sometimes found between parallel ranges of hills.” [Dean Stanley.] Thus “the valley” would be suitable for the use of the chariots. Judges 1:20. And they gave Hebron unto Caleb.] This is repeated for the same purpose as the repetition in the parenthesis (Judges 1:8-16), namely, to show Judah’s general faithfulness towards God and Israel. This faithfulness in fulfilling the Lord’s words, is given as an explanation of the Lord’s choice in Judges 1:2,—“Judah shall go up.” Judges 1:21. Unto this day.] Therefore this book was written before the expulsion of the Jebusites by David (but cf. Introduction). “Jerusalem was a border city. In Joshua 15:63 we read that the Judahites did not expel the Jebusites from the upper city, or Zion; here we are told that the warlike Benjaminites failed to do so. There is no need to suppose an alteration in the text. This shows that Judges 1:8 records only the capture of the lower city.” [Groser.] Judges 1:23. The name of the city before was Luz.] Cf. on Joshua 16:2, Preacher’s Commentary, pp. 267, 270. In these verses it is shown that the children of Joseph also, like those of Judah, began, after the death of Joshua, faithfully to execute the word of the Lord. But Judges 1:27-29 tell us that this fidelity was only very partial. They soon ceased to obey Jehovah, and “put the Canaanites to tribute.”Judges 1:27-29. Neither did Manasseh, &c.] The condition of unbelieving inactivity noticed of Manasseh in Joshua 17:11-13, and of Ephraim in Joshua 16:10, is here shown to have continued to the time of the opening of the history in the book of Judges. Thus the latter part of this chapter does something more than show “the identity of the transactions referred to” in the book of Joshua. It shows that the want of faithful and vigorous transactions noticed there, remained to be noticed several years later. It is precisely this perpetuated inaction which leads to the further sins and the subsequent calamities of which the book of Judges gives the history. It is in this light that chaps. 1 and 2 become a very pertinent introduction to the whole of this book. Judges 1:34. Forced the children of Dan into the mountain.] Probably with the iron chariots with which they were able to command the valley or more level ground adjacent to the mountains. Thus were the Danites straitened for room, and presently led to seek more territory, as stated in Judges 18. Judges 1:35. In Mount Heres.] Lit., “The mountain of the sun,” or “the arid mountain.” Probably so named in connection with sun-worship, and the same as, or adjacent to, Ir-Shemesh, “city of the sun,” which occurs in the parallel passage, Joshua 19:41, and called Beth-shemesh, “house of the sun,” in Joshua 15:10; 1 Kings 4:9. It may be the modern Ain-Shems, about seven miles from Ekron, though this seems too far south for the hand of the house of Joseph to have been heavy upon the Amorites there, gradually making them tributary. The LXX. curiously render the first part of the verse, “And the Amorite began to dwell in the mountains of shells, in which are bears and foxes.” Judges 1:36. From the going up to Akrabbim. Cf. Numbers 34:4, and remarks on Joshua 15:3. Some place Akrabbim ten miles due south of the Dead Sea, and others at the Pass es-Sufah, somewhat more west. From the rock and upward.] “ ‘From the rock’ cannot be understood as relating to the city of Petra, but must denote some other locality well known to the Israelites by that name. Such a locality there undoubtedly was in the rock in the desert of Zin, which had become celebrated through the events that took place at the Water of Strife (Numbers 20:8; Numbers 20:10), and to which, in all probability, this expression refers. The rock in question was at the south-west corner of Canaan, on the southern edge of the Rakhma plateau, to which the mountains of the Amorites extended on the south-west (cf. Numbers 14:25; Numbers 14:44-45, with Deuteronomy 1:44).” [Keil.] A line from the two points thus described is here said to have formed, probably, the original southern boundary of the Amorite kingdom. AND ON THE .—Judges 1:17-36THE BATTLE THE LORD’S ONLY WHILE FOUGHT WITH THE LORD.—Judges 1:17-19I. Men working together with each other, and working in the fear of God. 1. “Unity is strength” wherever unity is lawful. Had Judah become confederate with idolaters, such an alliance would have wrought weakness. When Judah went with Simeon his brother, the Lord went with them both. 2. To unite in God’s work is of no avail unless we unite to serve in the fear of God. That Judah and Simeon did this is evident. All Israel had inquired of the Lord, saying, “Who shall go up” (Judges 1:1)? In their victory over Zephath, they both devoted the city to the Lord, and re-named it Hormah, in token of having executed again upon it Jehovah’s ban of judgment (see Critical Notes). Not only did they thus show that they were walking in the fear of God; they also “gave Hebron unto Caleb, as Moses had said,” knowing that it was God who had spoken through Moses. Thus did Judah and Simeon start aright in this terrible work of war and judgment. God does not overlook even the faithful beginnings of those who depend upon His help and have respect unto His commandments. II. Men working together with God, and thus working triumphantly. Zephath fell before them, and they took Gaza, and Askelon, and Ekron, with the territory bordering upon each. 1. Success is not because of our co-operation with men, but because of our union with the Lord. “The Lord was with Judah.” The Lord was not kept from working with Judah by the fact that Judah had sought the help of Simeon. Had not Judah taken wise precautions, then the Lord might not have helped. God, also, helps them who wisely help themselves. Yet, though Simeon’s aid was thus approved of, the battle was the Lord’s. After we have done all that we can, He is our help and our shield. 2. The Lord does not withhold His help because our union with Him may soon fail. He who said to Peter, “Before the cock crow thou shalt deny Me thrice,” saw well enough how soon Judah and Simeon would deny Him. Yet God began with blessing the men who began by trusting. The crown of life is promised to those who are “faithful unto death;” but our Lord does not withhold all His mercies till we have proved our abiding fidelity. There are many victories given to us on this side of the crown. He who taught us to pray, “Give us this day our daily bread,” gives that day’s bread in answer to that day’s believing prayer. 3. The union with God that comes of even a small faith, may, nevertheless, lead to mighty victories. The trust of Judah which utterly failed in sight of the iron chariots, could only have been feeble in these earlier conflicts. Had it been strong, the iron chariots could not so speedily have turned it into unbelief. Yet even with this feeble faith, Zephath, and Gaza, and Askelon, and Ekron were overcome. Union with God is everything. The faith that is just enough to lead men to union with God is as victorious as though it were perfect faith. It is not the amount of our faith that triumphs, but the fact that the Lord is on our side. Strong faith has most of rest and peace; strong faith gives most honour to God; but the faith that just suffices to do the Lord’s bidding is also certain of victory. The trembling households of Israel, on the night of the slaying of the first-born, were just as safe as the confident households, if they had possessed faith enough to sprinkle the blood as they had been directed. The trembling gazer at the brazen serpent was healed as completely as the man who had no doubt of the result. She who did but find faith enough to secretly touch the hem of her Lord’s garment found it better than twelve years’ aid from the physicians. He who has faith enough to do his Lord’s bidding, has also enough to command his Lord’s help; and salvation is of the Lord’s help, not of the measure of our trust. III. Men working successfully with God, and yet coming to a point where God is no longer trusted. “And Jehovah was with Judah; and he took possession of the mountain, but the inhabitants of the valley were not to be expelled, because they had chariots of iron.” Had Judah still trusted in the Lord, Judah had still been victorious. 1. Where faith is severely tried, some promise may generally be found to sustain it. It was so here. God had already said, through Moses (Deuteronomy 20:1), “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them; for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” Similarly, some promise stands over against all our temptations to unbelief. 2. The promises and our own personal experience always point in the direction of abiding trust. As far as the men of Judah had trusted, they had not been confounded. They had conquered in every field where they had ventured to fight. Our past experience of God’s help is never out of harmony with His written encouragements. 3. In spite of both promises and experience, it is all too easy to give way to doubt. God continually encourages men to go forward, and when, having known nothing of defeat, He sets before them an open door to some mercy in which all previous mercies might become crowned and complete, they shrink back in dismay, and thus risk the loss of everything. One may almost hear the Divine voice saying in this trial also, “O thou of little faith, wherefore didst thou doubt?” 4. He who doubts God becomes subject to the repeated rebukes of history. The people were rebuked by history which many of them might well remember. At the waters of Merom, under Joshua, they had defeated their enemies who were “as the sand upon the sea-shore in multitude, with horses and chariots very many” (Joshua 11:4). In the days yet to come multitudes of their grandchildren would see them reproved again. Bidden to the battle by a woman, Barak, a century later, led his little army against the multitudinous array of King Jabin, and Sisera, and his “nine hundred chariots of iron, and all the people that were with him,” were discomfited, “and all the host of Sisera fell upon the edge of the sword, and there was not a man left” (Judges 4:7; Judges 4:13; Judges 4:15-16). Thus does God ever beset us behind and before with proofs of our folly in all our unbelief of His holy words. MAKING OF FAITH AFTER A GOOD VOYAGE.—Judges 1:19I. Faith failing after much faith in the past. Judah had believed much, and therefore “the Lord was with Judah.” Their previous faith is seen in three things. 1. They had faith to offer acceptable prayer. In common with all Israel they had asked of the Lord, “Who shall go up for us?” &c. That prayer was so offered that the Lord heard. 2. They had faith to accept the issues of prayer. He who really prays commits himself to great responsibilities. God may send him into the very forefront of the battle. Judah had so prayed. “And the Lord said, Judah shall go up.” This post in the van of the Lord’s war had been faithfully accepted. 3. They had faith not only to go to battle, but to win victory after victory. He that girds on the harness for God has faith, but he who continues his trust till the Lord makes him more than conqueror has yet a better faith. This also had Judah known. The Canaanites and the Perizzites, with Adoni-bezek, had been overcome. Zephath, Gaza, Askelon, and Ekron had also fallen. For all that, the faith of the men of Judah failed before the iron chariots. They were like those of whom Paul wrote: “Holding faith and a good conscience;” that in their earlier career: “which some having put away, concerning faith have made shipwreck;” that in their later. To such, Paul said elsewhere: “Ye did run well; who did hinder you that ye should not obey the truth?” It is those that stand who have need to take heed lest they fall. II. Faith failing by reason of looking on the things which are seen. The men of Judah looked on the iron chariots, and became disheartened and afraid; they should have looked on God’s well-known love and oft-proved power to help them. 1. No man can rightly understand the things of this life. We judge of things in fragments and sections. Our view is too limited even for a bird’s-eye view of what God sees as a whole. Even momentary defeat is often the way to victory. It was so at Ai. What if Joshua, instead of prostrating himself before the Lord in humble inquiry, had given up the war? Where, then, had been the inheritance? We are not told that Judah had been defeated even once by the iron chariots. But what if this were so? It might have been God’s well-prepared way to more effectual victory. He who judges life and God by the few things which he can see, is in much the same position as a man who should attempt to decide on the merits of a painting by gazing at a square inch cut from the large picture on the canvas. 2. That man is wisest who rests in the well-proved love and wisdom of God. Philosophy has not ventured to raise any quarrel against the child who trusts in a wise and good father in preference to his own narrow judgment. It is only when our decisions have to do with the far more intricate perceptions of religious life that some would-be wise men tell us that it is not well to trust a Father in heaven whose love and mercy have been manifestly displayed for six thousand years. “We have no data,” they tell us, “whereby to form any opinion of your religious matters; and we decline to accept your Christianity.” As though any one of them would venture to commend the presumptuous boy who said to his father about some sphere unknown to his narrow wisdom: “I have no data; and I must decline to walk when I cannot see clearly for myself.” A great deal of our walking, even in temporal things, has to be done by faith in some one else. Must it not be so, much more, when the path we travel leads to a life and a world that no living man has seen? 3. Thus, he best hears, and best fights, who endures “as seeing Him who is invisible.” “No man hath seen God at any time,” as he has seen an earthly parent; yet he who walks the path of the Divine testimonies humbly will say, with no lack of confidence, “The only-begotten Son, which is in the bosom of the Father, He hath declared Him.” The whole question of modern faith rests here: Is Jesus Christ to be believed? was He false? or was He mistaken? Till that is settled by all who doubt it, nothing else is worth arguing. III. Failing faith declining the conflict, and thus getting nothing more of victory. Judah rested, and forthwith God rested. In that case there was nothing for it but that conquest should cease also. In this mood, not an acre more could be added to the inheritance. How silently God seems to have rested! For some time we hear of no single word of reproof or exhortation when He had been thus dishonoured. God left His people to find out by bitter experience their sin against Him, and their folly as it concerned themselves. It is not seldom thus. God sits in silence which we might well feel to be appalling, and leaves unbelief to work out its own shame and pain. Meanwhile, the enemies of faith find power enough to become “as thorns in the sides” of those who have forgotten their God. IV. The failing faith of leading men becoming utterly ruinous to the faith of others. Judah had been chosen to take the lead in the war which followed the death of Joshua. While Judah was strong in faith, Simeon was strong also. Perhaps it was under the influence of their joint victories that Joseph was stirred up to the conflict in which Bethel was taken. When Judah fell, defection forthwith spread itself throughout all Israel. Benjamin, Manasseh, Ephraim, Zebulon, Asher, and Naphtali all failed in the failure of Judah. And not long after it remained to be written: “And the children of Israel dwelt among the Canaanites.… And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods. And the children of Israel did evil in the sight of the Lord, and forgat the Lord their God, and served Baalim and the groves.” “No man liveth to himself.” He who fails in faith, destroys the faith of others. Ruinous, indeed, are the results when they fail whom God has called and qualified to lead. GOD LEAVING HIS PEOPLE .—Judges 1:19“The Lord was with Judah” only so long as Judah believed. God declines to help those who decline to trust in Him. It would do His people harm. It would put a premium on doubt, and timidity, and idleness, were the Lord to present His soldiers with victory while they refused the conflict. Dr. Thomas remarks on this verse: “It is said that God could not drive out the inhabitants of the valley, because they—the inhabitants of the mountain—had chariots of iron.” But it is not said that God could not drive them out. Even in the English text the sense is clearly intimated as being—Judah could not drive them out, the nearest antecedent being “Judah,” and not “the Lord.” But the Hebrew certainly does not say that “God could not” drive them out. The literal rendering of the verse stands thus: “And was Jehovah with Judah, and he took possession of the mountain; but not to be expelled (were) the inhabitants of the valley, for chariots of iron (were) to them.” This is very different from “God could not drive out the inhabitants of the valley.” It is undoubtedly true, as a point of doctrine, that God cannot do that which is wrong, and which would work evil. It is thus similarly said of Christ in His own country, “He could there do no mighty work,” the reason assigned, elsewhere, being that this was “because of their unbelief.” God could not help the unbelieving men of Judah with mighty works: still, that is not how “it is said” in this verse. NO IN THE DEATH OF THE WICKED “As Augustine has said, ‘God is not a cruel tormentor, but a just corrector.’ Moreover, because holy men are very familiar with God, and therefore when by some heavenly revelation they are ascertained of His will, because they exceedingly love Him they cannot but allow His sentence; yea, they faithfully pray that the same may be accomplished; although, in that they be men, they be both sorry and also take it grievously to have their neighbours so vexed. After which sort Samuel mourned for Saul the king, whom he knew nevertheless to be rejected of God. Jeremiah also wept for the captivity which was at hand; and Christ wept for the city of Jerusalem which should be destroyed. They which be men indeed, cannot but be sorry for their neighbours and their own flesh when it is afflicted. Neither doth God require of us that we be stoical and lacking in compassion.” [Peter Martyr.] THE GIFT OF HEBRON TO CALEB.—Judges 1:20 This verse is certainly not “a conclusive proof that this campaign (of Judah and Simeon) took place in Joshua’s lifetime,” as stated by the Speaker’s Commentary. All the time the Canaanites were in such force in the lot of Judah as is represented in Judges 1:3-6, Caleb could not have held Hebron in peaceable security. He might have continued to hold the city from the time of his victory (which is recorded both in Joshua 15:13-14, and in the retrospective parenthesis of this chapter) to the time of the campaign of Judah and Simeon; but the city was, probably, more or less threatened by the growing power of the Canaanites. After the victories of the two tribes, Caleb’s possession of Hebron would have been comparatively undisturbed. But the men of Judah, so far from taking any advantage over Caleb, gave him Hebron, as Moses had said. They did not give him the city for the first time; Joshua had given it before the men of Judah gave it, and Moses before Joshua. To say that the gift as stated here is “a conclusive proof that the campaign took place in Joshua’s lifetime” has no more force than to say that Joshua 14:13 is a conclusive proof that Joshua’s gift of Hebron took place in the lifetime of Moses. Hebron was given to Caleb, in promise, by Moses; it was re-given by Joshua, when the adjacent country had been partly subdued. With this title to the city, Caleb wrested it from the Canaanites, and apparently held it amid increasing dangers till the overthrow of Adoni-bezek and the conquest of Zephath and the western strongholds, at which time its security was threatened. From this danger the two tribes delivered Hebron; and as situated in their own territory, and liberated by their efforts, the men of Judah still gave the city to Caleb. They thus confirmed the previous gift of both Moses and Joshua. The verse is really needed here as an assurance that Caleb was suffered to retain his heritage. The retrospective clause with which the verse closes, is simply a repetition, quite in keeping with the author’s manner throughout the chapter. THE OF .—Judges 1:21 The boundary of Judah and Benjamin divided the city of Jerusalem, the lower city belonging to the former tribe, and the upper city with its stronghold, so long retained by the Jebusites, to the latter. The eighth verse tells us that the men of Judah had taken that part of the city which lay in their territory, while this verse records the slothfulness of the men of Benjamin in suffering their part of Jerusalem to remain in the hands of their enemies. I. Benjamin’s want of faith. There was want of faith (1) in God’s warnings (Numbers 33:55); (2) in God’s willingness or power to help; (3) in the blessings which ever follow obedience. II. Benjamin’s want of love. Love to God should have prompted the people at least to make an effort to do as God had commanded them. They seem, however, to have made no attempt to take the city. The Lord had done great things for them, but they were not glad enough in Him even to strive to obey. Love to their brethren should have stimulated them to the attack. This motive failed also. III. Benjamin’s want of zeal. The people of the tribe seem to have quietly settled down to make the best of things as they were. He who lacks faith and love now will be no less wanting in zeal for the Lord of Hosts. The issues of life as to life’s conflicts are also out of the heart, and he who would win many victories must keep his heart with all diligence. IV. Benjamin’s readiness to copy a bad example. Judah was the first to go up against the Canaanites. For a time the men of Judah walked by faith, and conquered; then they walked by sight, and the iron chariots were too much for the courage which depended on what could be seen. The Benjaminites were far more ready to copy the bad example than the good. Evil is ever more contagious than virtue. The pre-disposition of the heart is ever toward sin. He who walks much with evil-doers has need of great grace to keep him from following evil. V. Benjamin’s lost opportunity. The city which the people feared to attack now was not taken till four hundred years afterwards (2 Samuel 5:6-10). The Lord was waiting to be with Benjamin, just as much as He was “with Judah” and “with Joseph.” But Benjamin let the day for conflict go by, and for four centuries no occasion of sufficient promise to stimulate them to victory ever returned. Even when the city was taken, Saul the Benjaminite king was passed over, and David who was of, in this matter, the more faithful tribe of Judah, was chosen as the instrument for adding the stronghold of Zion to the territory of Israel. Henceforth, this part of Jerusalem became at once “the City of David,” “the City of the Great King,” and the site of the temple of Jehovah. Opportunity once forfeited by sinful unbelief and sloth is often slow to return. “To-day is the accepted time” for a good many mercies that may have fled for ever to-morrow. NOTE.—“We have a firm datum for determining more minutely the time when the book of Judges was written, in this statement that the Jebusites in Jerusalem had not been rooted out by the Israelites, but dwelt there with the children of Benjamin ‘unto this day.’ The Jebusites remained in possession of Jerusalem, or of the citadel Zion, or the upper town of Jerusalem, until the time when David went against Jerusalem after the twelve tribes had acknowledged him as king, took the fortress of Zion, and made it the capital of his kingdom under the name of the City of David (2 Samuel 5:6-9; 1 Chronicles 11:4-9). Consequently the book was written before this event, either during the first seven years of the reign of David at Hebron, or during the reign of Saul, under whom the Israelites already enjoyed the benefits of a monarchical government, since Saul not only fought with bravery against all the enemies of Israel, and ‘delivered Israel out of the hands of them that spoiled them’ (1 Samuel 14:47-48), but exerted himself to restore the authority of the laws of God in his kingdom, as is evident from the fact that he banished the wizards and necromancers out of the land (1 Samuel 28:9). The Talmudical statement therefore in Bava-bathra, to the effect that Samuel was the author of the book, may be so far correct, that if it was not written by Samuel himself towards the close of his life, it was written at his instigation by a younger prophet of his school. More than this it is impossible to decide. So much, however, is at all events certain, that the book does not contain traces of a later age either in its contents or in its language, and that Judges 18:30 does not refer to the time of the captivity.” [Keil.]Dr. Cassel further remarks on this point, “If our book had not been written before the time of David, references to his reign could not be wanting. From Othniel’s time, the tribe of Judah, David’s tribe, falls into the background. The mention of it in the history of Samson is far from honourable. The relatively copious treatment of affairs in which Benjamin figures, points to the time of King Saul. While the history of Othniel is quite summarily related, that of Ehud is drawn out to the minutest detail. Similarly rich is the flow of tradition in the narrative concerning Gibeah (Judges 19 seq.). Saul says of himself that he is ‘of the smallest of the tribes’ (1 Samuel 9:21). This history of Gibeah explains the cause of Benjamin’s smallness, and traces it to the savage war made on him by Israel.”FAITH, , AND VICTORY.—Judges 1:22I. Faith and obedience helped by brotherly union. The house of Joseph consisted of both Manasseh and Ephraim. So long as they worked together, these brother-tribes seem to have gathered encouragement from each other. When they were united, Bethel was fearlessly, diligently, and successfully attacked. Separating from each other, both Manasseh and Ephraim are found slothful, weak, and disobedient (Judges 1:27-29). Says a Spanish proverb: “Three, helping each other, are as good as six.” Similarly an Italian proverb tells us that, “Three brothers are three castles.” In the Lord’s work we all need each other. II. Faith and obedience stimulated on the ground of former mercies. It was against Bethel that the children of Joseph went up. The very name was an inspiration: fighting for the “house of God,” would not God certainly be with them? But the name had, no less, an inspiring history. Here good old Jacob, their common father, had seen his vision of the angel-trodden ladder, set up between earth and heaven, and “he called the name of that place Bethel” (Genesis 28:19). William Hazlitt remarks in his opening lecture on the English Poets: “There can never be another Jacob’s dream. Since that time, the heavens have gone further off, and grown astronomical.” Doubtless; there cannot be any dreaming of the ancient vision over again, yet who does not feel that the original dream has lost nothing of its power even to us, the astronomical vastness of our unladdered heavens notwithstanding. What an inspiration it must have been to the sons of Joseph as they went to battle on this scene, made so bright to Jacob with the vision of ascending and descending angels of his God! Again, God had sent Jacob to Bethel after his return from Laban. Here, at the Divine command, he had built an altar; at this very spot the nurse of Jacob’s mother lay interred; here the new name “Israel” had been confirmed; on this very ground the promise had been given that “a nation and a company of nations” should be of Jacob their father; here the covenant to Abraham and Isaac had been renewed, “And the land, to thee I will give it, and to thy seed after thee will I give the land;” and here, for the second time, had Jacob set up a pillar of stone, and poured oil upon the top of it, and called the name of the place the “house of God.” That this history was carefully remembered is clear from the fact that the name Bethel was again substituted for Luz; and that the history was reverently cherished is no less clear from the way in which for a long time after, Bethel was made a place for enquiring of the Lord (cf. Judges 20:18; Judges 20:26-27; Judges 21:2). These memories of God’s mercies to Jacob, and of the absolute promise on that very spot to give the land to his seed, could not have done other than make the house of Joseph strong for this conflict. The very stones could hardly “hold their peace” if faith and zeal should falter here. On not a few of the fields where God calls us to conflict, similar encouragements wait to strengthen all who will reverently search them out. III. Faith and obedience helped by the Lord at the very outset. “And the Lord was with them.” No sooner does Joseph go up to the Lord’s war, than the Lord goes with him. He who sets out for God, and in obedience to God, has God with him even at setting out. On the contrary, he who declines to begin to walk in the way of the Divine commandments, can never have it truly written that “the Lord was with him.” This word occurs no more in this chapter. It was not spoken of any of the tribes who did not attempt to drive out the inhabitants; equally, when Manasseh and Ephraim failed in faith and obedience, nothing more is said of the Lord’s presence. He who never begins to serve God never feels able to serve; he who sincerely attempts to fight against sin in himself or in others, only finds that he is helpless when he ceases to be sincere. Even the withered hand can begin to move when it tries to lift itself at the bidding of Christ. IV. Faith and obedience crowned with victory. Bethel fell, and its inhabitants were slain, according to the Divine commandment. There can be no question of victory when we begin and continue and end our warfare with the Lord of Hosts for our helper. If the Lord be on our side, greater is He that is for us than all they which be against us (cf. 2 Kings 6:16; 2 Chronicles 32:7; Psalms 55:18). To all who faithfully contend, seeking His help, Christ has certainly promised the crown of life. LUZ AND BETHEL.—Judges 1:23 The word Bethel occurs before, Genesis 28:19, in which place this name is said to have been given to Luz by Jacob. In Genesis 12:8, we are told that Abram removed from the plain of Moreh “unto a mountain on the east of Bethel.” This is only an evidence that the book of Genesis was written after Jacob’s vision, and that the new name which Jacob had given to Luz is carried back by the author, with an anachronism, to the time of Abram. As to the slightly different sites of Luz and Bethel, see Preacher’s Commentary on Joshua, p. 270. THE .—Judges 1:24-25 There is no reason for thinking that this man believed in God, and that from motives of religious faith he betrayed his city to the Israelites. Some of the older authors have compared his case to that of Rahab. It need hardly be said that, in motive, they are evidently and utterly unlike. Rahab was manifestly overwhelmed with the conviction that the God of the Israelites was the true God, that the end of her people was at hand; and in that belief she sought a refuge for herself and her household under the mighty God of Jacob, through the medium of His people. This Bethelite probably believed nothing of the kind. He expressed no faith in God; not casting in his lot with God’s people, he evidently got away from them, with his family, as soon as he could make his escape; and, so far from being oppressed by the sense of his traitorous conduct, he called his new city by the name of the city he had helped to deliver up to the Israelites. On the other hand, Dr. Adam Clarke’s abuse of the poor creature is needlessly extravagant. He was probably no willing traitor. He did not betray his city for gain. The man had not had the advantage of Dr. Clarke’s training, nor had he breathed the healthy atmosphere of a land which had long been blessed with great civil and religious liberty and knowledge. He was merely a weak man, trembling for his personal safety, and having perhaps no small fear for his family. His act was not an exalted one, but the ordeal which he had to undergo might have sorely tried even a better man. THE IN “THE LAND OF THE .”—Judges 1:26 The land of the Hittites must not be confused with the land of the Chittim, which probably had its original centre on the sea-coast north of Sidon, and subsequently extended to Cyprus and to some of the adjacent islands and coasts of the Mediterranean. Dr. Cassel is of opinion that “Movers has successfully maintained that ηִ ?ϊִּ ?ιν and λִּ ?ϊִּ ?ιν refer to the same race of people.” This, however, cannot be, unless we are prepared to ignore the Biblical account of their entirely distinct origin. The Chittim, or more correctly the Kittim, were descended from Japheth; while the Hittites were the sons of Heth, or Cheth, and thus belonged to the family of Ham. The Scripture account of the two races is, from the first, so distinctly and consistently maintained, both as to the territory occupied and the Hebrew spelling of the two names, that no considerable intermixture of the two families is at all probable. In Genesis 10:4 and 1 Chronicles 1:7, Kittim, the son of Javan, the son of Japheth, is named as the father of the people dwelling in what the E.V. invariably calls Chittim. From the first to the last of Old Testament notices, these Kittim are mentioned as a maritime people, dwelling to the north of Canaan, and they are, moreover, repeatedly associated with the great Tyrian and Sidonian commerce (cf. Numbers 24:24; Isaiah 23:1; Isaiah 23:12; Jeremiah 2:10; Ezekiel 27:6; Daniel 11:30). On the other hand, the Hittites are kept equally distinct both orthographically and geographically. Though a numerous people, they were manifestly of feebler character and of more uncertain locality than the hardy commercial Kittim of the north. Tribally, their dwelling-place twice appears as being in the neighbourhood of Hebron (Genesis 23:17-20; Genesis 49:30), and twice as “in the mountains” (Numbers 13:29; Joshua 11:3). Generically, the words ηִ ?ϊִּ ?ιν (Hittites), and ξַ ?μְ ?λֵ ?ιδַ ?ηִ ?ϊִּ ?ιν (Kings of the Hittites), are occasionally used to describe the Canaanites under a common appellation (Joshua 1:4; 1 Kings 10:29; 2 Kings 7:6). With these facts in view, it obviously cannot be correct to treat the Hittites and the inhabitants of Kittim as “the same race of people,” notwithstanding that subsequent Ph�nician coins may be “designated by the terms ηϊ and αϊ.” As to the town built by this Hittite from Bethel, the site of it is unknown. Speaking of the ruin of the older Shechem, Dean Stanley remarks: “The very graphic description of Shechem in Theodotus as ‘under the roots of the mountain’ is decisive against placing it on the summit of Gerizim. He speaks of the name ‘Louzah,’ as given to the ruins of Gerizim by the Samaritan high-priest at Nβblus, which certainly agrees with the position of Luza noticed by Jerome (Onomast., Luza). Can this be the second Luz, founded by the inhabitants of Luz when expelled by the Ephraimites from Bethel?” This may be, but it scarcely seems probable when we are told that the man went “into the land of the Hittites” to build his city, and when we bear in mind that Ebal and Gerizim were held at this time by the powerful tribe of Ephraim, and that only Gezer is named, in Judges 1:29, as a place from which the Ephraimites had failed to expel the Canaanites,—Gezer being near to Beth-horon, and standing on the southern boundary-line of the tribe (Joshua 16:3). HELPERS OF THE LORD’S PEOPLE “There are four classes of persons whose various conduct towards the Church of God, and to the Gospel preached by her, is represented by four cases in the books of Joshua and Judges. “ 1. There is the case of the man of Bethel. He might have dwelt with the men of Joseph at Bethel, and have become a worshipper of the true God, and have thus become a citizen for ever of the true Bethel, the house of God, which will stand for ever. But he quits the house of God to propagate heathenism and idolatry. The man of Bethel, therefore, is presented to us in this Scripture as a specimen of that class of persons who help the Church of God in her work from motives of fear, or of worldly benefit, and not from love of God; and who, when they have opportunities of spiritual benefit, slight those opportunities, and even shun the light, and go away from Bethel, the house of God, as it were, unto some far-off land of the Hittites, and build there a heathen Luz of their own. “ 2. There is the case of the Kenites (Judges 1:16), who helped Judah after their victories in Canaan, and were received into fellowship with them. “ 3. There is the case of the Gibeonites, who came to Joshua from motives of fear, and were admitted to dwell with Israel as hewers of wood and drawers of water. “ 4. There is the case of Rahab. She stands out in beautiful contrast to the man of Bethel. He helped the spies of Joseph, and was spared, with his household, but did not choose to live in their Bethel. But Rahab received the spies of Joshua, even before he had gained a single victory, and she professed her faith in their God; and she was spared, she and her household, and she became a mother in Israel, and an ancestress of Christ.” [Wordsworth.] “It is of no avail to conquer by faith, unless it be also maintained in faith; for Bethel became afterwards a Beth-aven, a House of Sin.” [Dr. Cassel.] Cf. 1 Kings 12:29; Hosea 4:15; Hosea 5:8; Hosea 10:5. The remark, however, of Gesenius should here be borne in mind: “The Talmudists have confounded this town with the neighbouring city of Beth-El, from the latter having been sometimes called by the prophets, in contempt, Beth-Aven.” Beth-Aven, as is seen by Joshua 7:2, was near to Ai on the east side of Bethel. AND EPHRAIM.—Judges 1:27-29 These verses are, in substance, a recapitulation of the previous statements in Joshua 16:10; Joshua 17:11-13. But the repetition, so far from being needless, is necessary on two grounds; it shows that since the negligent beginning recorded in the book of Joshua there had been no improvement, saving in the capture of Bethel. This continued disobedience is also set forth as an introduction to, and a reason for, the calamities recorded throughout this book of Judges. For additional homiletic remarks on the subject of these verses, see the Preacher’s Commentary on Joshua, pp. 266, 272–274, 280. THE LORD’S WORK.—Judges 1:27-28 These records which follow to the end of the chapter, remind us of the unfinished towers which were spoken of by our Lord, and of the war under-taken with too little thought (Luke 14:28-32). There are a great many unfinished towers in the world which ought never to have been begun; there are a great many more which, having been begun, ought certainly to have been completed. Just the same may be said of life’s conflicts. 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. We see in these verses— 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 been prosecuted with great energy and at great cost. How strikingly does the indifference here contrast with the passage of the Jordan, with the rapid movements at Beth-horon and the Waters of Merom, and, indeed, with the vigour displayed in all the earlier part of the campaign! What vast efforts and unflinching zeal had been previously expended on this great work of conquest! Now, with the inheritance almost in hand, the strife is abandoned. The Church has thrown away not a little energy for want of just a little more. When the seed of past efforts is not cultivated right up to the point where harvest is sure, it may, after all our labour, only result in a harvest of thorns which vex us (cf. Numbers 33:55; Joshua 23:13; Judges 2:3). 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. Enthusiasm had often been high, as in the song at the Red Sea, and in the service at Ebal. 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. The ruins of Jericho were a protest that must have seemed almost audible to the few more godly of the host. The great days of Beth-horon and of Merom might well have waked every sleeper with loud-echoing rebukes. V. Men forsaking a work to which God had commanded them, in which God had marvellously helped them, 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. Herein they grievously sinned, and in this sin lies the terribly appropriate introduction which this chapter makes to the great sorrows and humiliations and further transgressions recorded throughout this entire book. PARTS OF OUR .—Judges 1:29 The fruits of the most brilliant victories blighted for want of grace to follow them up. The inheritance which has been won by much faith becoming a ground of temptation and trouble for want of a little more faith. The unconquered parts of our estate in God bringing a curse on us in those we have conquered (cf. 1 Chronicles 20:4; 2 Samuel 21:18). The possessions which the Lord’s people fail to win, given to them presently under circumstances of much humiliation (cf. 1 Kings 9:15-17). The Lord’s help failing when men fail to diligently use it. The Lord who had been “with Judah” and “with Joseph,” was no less ready to be with Ephraim. The ground for prayer becoming untenable to those who fail to take encouragement from the Lord’s goodness. David prayed (Psalms 138:8) “Forsake not the works of Thine own hands.” When the Israelites themselves forsook this work, they could hardly pray that the Lord would not forsake it. The sinful disobedience of men carrying its own acknowledgment that it is without excuse. Manasseh and Ephraim, who thought they could not conquer, both put their enemies under tribute (Judges 1:28; 1 Kings 5:13; 1 Kings 9:15). THE AND OF GEZER “The situation of Gezer may be exactly determined from Joshua 16:3. The border of Ephraim proceeds from Lower Beth-horon, by way of Gezer, to the sea. Now, since the position of Beth-horon is well ascertained (Beit ’Ur et-Tatha), the border, running northwest past Ludd, which belonged to Benjamin, must have touched the sea to the north of Japho, which likewise lay within the territory of Benjamin. On this line, four or five miles east of Joppa, there still exists a place called Jesτr (Jazour, Yazϋr), which can be nothing else than Gezer. It is not improbable that it is the Gazara of Jerome (p. 137, ed. Parthy), in quarto milliario Nicopoleos contra septentrionem, although the distance does not appear to be accurately given. The Ganzur of Esthor ha-Parchi (2:434), on the contrary, is entirely incorrect. “The position of Gezer enables us also to see why Ephraim did not drive out the inhabitants. The place was situated in a fine fertile region. It is still surrounded by noble corn-fields and rich orchards. The agricultural population of such fruitful regions were readily permitted to remain for the sake of profit, especially by warlike tribes who had less love and skill for such peaceful labours than was possessed by Issachar.” [Dr. Cassel.] THE OF KITRON AND NAHALOL.—Judges 1:30 Kitron is taken by Gesenius to be the Kattath of Jos 19:15, which is there mentioned with Nahallal, or Nahalol. The name of this latter place is from nahal, “to lead,” specially to lead to water, or with protecting care. Hence Gesenius supposes Nahalol to mean “pasture to which cattle are led out (cf. Heb., Isaiah 7:19).” Dr. Cassel thinks that Kitron and Nahalol were put to tribute for exactly the same reason as was Gezer—because they were both surrounded by rich pasture-lands. He further says of Nahalol: “It answers perhaps to Abilξn, a place from which a wady somewhat to the northwest of Seffϋrieh has its name. For this name comes from Abel, which also means pasture. This moreover suggests the explanation why from just these two places the Canaanites were not expelled. They both became tributary, and remained the occupants and bailiffs of their pastures and meadows.” As similar features of profitable tribute are equally suggested by several of the names in the following verses, there seems some ground for the suspicion that greed and idleness, in some cases, had even more to do than fear with the disobedience of the various tribes. THE POWER OF EVIL .—Judges 1:30-33A bad example is full of evil issues; what one tribe does another does also. All the western tribes, saving Issachar, seem to have followed the dereliction of Judah. Judah did run well, but the iron chariots, and a love of ease, became hindrances to a continued obedience to the truth. The evil example of the great and powerful is specially harmful; Judah and Joseph draw all the rest in the train of their disobedience. These evil examples and their evil results are all well remembered by God. Richard Rogers quaintly observes: “Let not men be deceived; God hath all these things and such like registered and written, not with ink and paper (for then there were hope that in time they might be worn out), but in His remembrance, which never faileth. If Paul, who is so rare a pattern of piety, desires that men follow not his example further than he follows Christ, what shall they have to answer who look no further than to this, that, however odious their doings are, they see others do the same? They that lead and entice us on by their example, cannot help us to bear our punishment when their own shall become intolerable to them.” “Example is like the press: a thing done is the thought printed; it may be repeated, but it cannot be recalled; it has gone forth with a self-propagating power, and may run to the ends of the earth, and descend from generation to generation.” [Melville.] “There is at the top of the Queen’s staircase in Windsor Castle, a statue, from the studio of Baron Triqueti, of Edward VI. marking with his sceptre a passage in the Bible which he holds in his left hand, and upon which he earnestly looks. The passage is that concerning Josiah: ‘Josiah was eight years old when he began to reign; and he reigned thirty and one years in Jerusalem. And he did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not aside to the right hand or to the left.’ The statue was erected by the will of the late Prince, who intended it to convey to his son the divine principles by which the future governor of England should mould his life, and reign on the throne of Great Britain.” [T. Hughes.] “I am not the rose, but I have been with the rose, and therefore am I sweet.” [Eastern Proverb.] “Take away yourselves from among the evil ones; for if ye, being weak and unskilful, shall company with them, ye must needs both see and hear very many things against godliness and the religion which you profess. And because you are able neither to confute nor to reprove them, you shall seem to be as witnesses of blasphemies and a reproach of the truth. And, peradventure, there will remain a sting in your minds, wherewith your conscience will be vexed longer than you think for.” [Peter Martyr.] OF .—Judges 1:33-36 The names of several of these places were notoriously derived from the idolatrous worship of which they were so many centres and strongholds. Beth-shemesh was “the house of the sun,” and Har-cheres, or Mount Heres, “the mountain of the sun.” These pointed to the worship of the sun. Of Beth-anath, “the house of response” (perhaps “of echo,” Gesen.), Cassel says: “The name indicates that its situation was that of the present Bβniβs, the ancient Paneas. The inscriptions on the grotto called Panium, still point to the echo. One of them is dedicated the ‘echo-loving’ Pan. The love of Pan for the nymph Echo was a widely-spread myth. Another inscription tells of a man who dedicated a niche to the Echo.” While the identification of Bβniβs with Beth-anath rather than with Baal-gad may be questioned, it is quite possible that the worship of the “echo-loving” Pan was carried on at Beth-anath also. In any case this town could not have been far from Bβniβs, or Cζsarea-Philippi. Eusebius and Jerome speak of it as Batanζa, fifteen miles east of Bβniβs, which is not a great distance for the spread of a prominent feature of idolatry. These monuments of idolatry the men of Naphtali and Dan suffered to remain in their midst. They spared the inhabitants, and the towns, and the ancient idolatrous names, and thus helped to perpetuate in their very midst the pernicious idolatrous influence. Dan, in the south-western possession of this tribe, seems to have been overpowered for a time; but yet the “heavy hand” of the house of Joseph was stretched out only to make tributaries, and not to overthrow idolatry. To this arrangement Dan also probably consented. “Our corrupt nature will show mercy only where severity should be used, and is altogether rough and hard where gentleness might be practised. “Self-conceit, avarice, and self-interest can bring it about that men will unhesitatingly despise the command of God. “When human counsels are preferred to the express word and command of God, the result is that matters grow worse and worse.” [Starke.] “Obedience and love toward God are wrecked on greediness and love of ease. “Perfect obedience is the only safe way. Every departure from it leads downhill into danger. “The fear of God is still ever the beginning of wisdom; but it must not be mixed with the fear of men. “Preaching is still ever effective; but respect to tribute and profitable returns must not weaken it. “The Word of God has not lost its power; but the people who have it on their tongues do not thoroughly enter into its life. “When confession and life do not agree, the life must bear the consequences.” [Dr. Cassel.] “The sin prepared its own punishment, and the love of present ease became the cause of their perpetual disquiet.” [Scott.] THE OF THE LORD’S NOTES.— Judges 2:1. An angel of the Lord.] Not merely “a messenger,” but the “angel of Jehovah.” “The phrase is used nearly sixty times to designate the angel of God’s presence.” [Speaker’s Commentary.] “Not a prophet, or some other earthly messenger of Jehovah, either Phinehas or Joshua, as the Targums, the Rabbins, Berthean, and others assume, but the angel of the Lord, who is of one essence with God. In the simple historical narrative a prophet is never called Malach Jehovah. The prophets are always called either πָ ?αִ ?ιΰ or ΰִ ?ιωׁ πָ ?αִ ?ιΰ, as in Judges 6:8, or else ‘man of God,’ as in 1 Kings 12:22; 1 Kings 13:1, &c.; and Haggai 1:13, and Malachi 3:1, cannot be adduced as proofs to the contrary, because in both these passages the purely appellative meaning of the word Malach is established beyond all question by the context itself. Moreover, no prophet ever identifies himself so entirely with God as the angel of Jehovah does here. The prophets always distinguish between themselves and Jehovah by introducing their words with the declaration ‘Thus saith Jehovah,’ as the prophet mentioned in Judges 6:8 is said to have done.” [Keil.] The language itself proclaims the presence of the Angel of the Covenant; it cannot be thought of as the utterance of a merely human messenger. Came up from Gilgal.] The situation of Bochim is unknown. As the people were assembled in congregation (Judges 2:4), probably the gathering was in the usual locality, i.e., at or near to Shiloh (cf. Joshua 18:1; Joshua 18:10; Joshua 19:51; Joshua 21:2; Joshua 22:9; Joshua 22:12). Then the angel coming up “from Gilgal” would probably come from the Gilgal near to Shiloh, where the Israelites had so long encamped during the war under Joshua (cf. Preacher’s Commentary, pp. 170, 172, 199). It would be sufficiently appropriate that the angel should be seen to come with Jehovah’s rebuke from the very place from which the “Angel of His Presence” had gone up with them to mighty and repeated victories (Isaiah 63:9; Joshua 10:6-9; Joshua 10:43; Joshua 11:7). The moral significance of the angel being seen to come from Gilgal—thus associated with past help—would be very great. What could be more full of tender historic reproof than that the angel who had, as it were, waited at the warrior’s camp to help the faithful, should come from such ground to rebuke the unbelieving and slothful? To Bochim.] That this is seen to be on higher ground than Gilgal, is no proof that the Gilgal was that near Jericho. All the time the site of Bochim is unknown, there is nothing to suggest that this was other than the Gilgal of Deu 11:30, and 2 Kings 2:1, from which Elijah and Elisha went “down to Bethel” (εַ ?ιֵּ ?ψְ ?γεּ αֵּ ?ιϊΞΰֵ ?μ). The LXX. place Bochim near to Bethel, saying that the angel “went up from Galgal to the (place of) weeping, and to Bζthel, and to the house of Israel.” Even if this were accepted, Bochim may have been on “the mountain east of Bethel” from whence Abraham obtained so wide an outlook in all directions (Genesis 13:14-15); in which case it might be quite correct, at least of the latter part of the distance, to speak of the angel as going “up to Bochim.” Keil, however, points out that this reading of the LXX. “gives no clue whatever.” Judges 2:2. Why have ye done this?] Lit., “What is this which ye have done?” Not so much an inquiry as a remonstrance and a chiding. Judges 2:3. But they shall be as thorns in your sides.] = “But they shall be to you for adversaries.” φַ ?γ, “a side,” pl. φִ ?γִּ ?ιν, is from the root φָ ?γַ ?γ, “to turn oneself,” “to oppose oneself,” to any one. Hence Chald. ξִ ?φַּ ?γ, “on the side of,” “the part of.” (Daniel 6:5); and μְ ?φַ ?γ, “against the side of” (Daniel 7:25). Therefore φִ ?γִּ ?ιν here should be rendered “adversaries”; otherwise, the expression would stand, “they shall be to you for sides.” This makes the various conjectures on this expression unnecessary. Cf. Gesen. and Buxtorf, jun., who both refer to this verse, and both render φַ ?γ, as found here, “an adversary.” Judges 2:5. They sacrificed there unto the Lord.] “This indicates the close proximity of Bochim to Shechem, where the tabernacle was at this time (Joshua 24:25-26).” [Speaker’s Commentary.] Keil, however, thinks that “it does not follow from this sacrifice that the tabernacle or the ark of the covenant was to be found at Bochim. In any place where the Lord appeared to the people, sacrifices might be offered to Him (Judges 6:20; Judges 6:26; Judges 6:28; Judges 13:16 sqq.; 2 Samuel 24:25). “On the other hand,” it is added, “it does follow from the sacrifice at Bochim, where there was no sanctuary of Jehovah, that the person who appeared to the people was not a prophet, nor even an ordinary angel, but the angel of the Lord, who is essentially one with Jehovah.” MAIN OF THE .—Judges 2:1-5THE OF SIN.—Judges 2:1-4 The latter half of the previous chapter is a necessary introduction to the opening verses of this. God’s messenger of chastisement never appears till our sins have preceded him. The pleasures of sin are the evening twilight which ever comes before the night of Divine punishment. The lurid light of the evening sunset may have its fascinations; for all that, it does but precede the darkness. This messenger of punishment is none other than “The Messenger of the Covenant” (Malachi 3:1). This angel is none other than He of whom it has presently to be written, “The Angel of His presence saved them” (Isaiah 63:9 : cf. also, Exodus 13:21; Exodus 14:19; Exodus 23:20; Exodus 23:23; Exodus 32:34; Exodus 33:14; Numbers 20:16). How passing sad that the messenger who heralds the dark night of human suffering should be He who ever loves to come to us as the Sun of Righteousness! In these five verses we see— I. The Lord determinately following His people. He who in after years said through Hosea, “How shall I give thee up, Ephraim? how shall I deliver thee, Israel?” here shews us that the feeling, expressed seven centuries later, was cherished long before it was expressed. Even though the tribes had all turned to sin, He would “hedge up their way with thorns” (Hosea 2:6), and for this very purpose the Lord Himself, speaking in His own person, now appeared to them (Judges 2:3). 1. His purpose at the first was too firmly taken to suffer Him to forsake them now. The promises to Abraham, Isaac, and Jacob had in them no hesitation. The language to Moses, when the work of redemption was beginning, left no place for failure (Exodus 6:2-8). The Divine miracles against Pharaoh had in them no appearance of faltering. Thus, God is seen following His people, even when they turn almost universally to sin. 2. He had done too much for them to give them up lightly. The price of their deliverance from Egypt had been too great to suffer it to be lost. From Goshen right up to Joshua’s tomb at Timnath-serah, the way had been lined with miracles and paved with mercy. The price of our redemption has been still more precious. We may look on the “unspeakable gift,” and find in that the Divine Amen to the Divine promise, “I will never leave thee, nor forsake thee.” 3. The glory of His name was involved in their failure. Moses had contemplated the overthrow in the wilderness, and, overcome with horror, he had turned as mediator in strong cryings to his God, saying, “What wilt Thou do unto Thy great name?” So, keeping His name as “the name which is above every name,” Jesus Christ is here seen as the angel of reproof at Bochim. Every one of the western tribes, except Issachar, whom Gideon found no better than the rest, is actually named as having departed from the Lord; yet the Lord says here, “My kindness shall not depart from thee.” 4. The love of His heart, had there been nothing else, was sufficient to constrain Him to follow them. The Divine purpose, the miracles, and the committing of His glorious name in some measure to men, had all proceeded from the Divine love. These things were but the streams; the love of Jehovah was the fountain from which all of them had flowed forth unto men. The purpose of God to save, and His unfailing covenant; miracles like those of the manna, the flowing water, the divided sea and river, the falling walls of Jericho, and the victory at Beth-horon: all these, and many similar mercies, are fit themes for glad and holy song. Yet he thinks most wisely, and is likely to sing most continuously and sweetly, who finds in all spoken promises and visible favours so many evidences of the changeless love of the living God. His mercies are precious, but His priceless love which can repeat them all again, and multiply them to meet our utmost need, is more precious still. It was in the living love of Jehovah that the cause was to be found of this gracious visit to Bochim. II. Rebuke emphatically attending on sin. The words of the Angel are all words of rebuke (Judges 2:1-3). Yet how calm is the rebuke. It has in it no haste, and no passion. Every word is terrible with truth and gentleness. We have here:— 1. Rebuke set in the overpowering light of past mercies. (a) The Angel reminded them of deliverance from bondage. “I made you go up out of Egypt.” The hole of the pit whence they were digged was brought before them. The rugged quarry whence they were hewn was recalled to thought. (b) The Angel reminded them of mercies on the way. “And have brought you unto the land.” These mercies are not enumerated in this record. They may have been alluded to in detail, but even this general reference to them contributed to tears. He thinks but poorly of sin who does not contemplate it in view of what God has done to deliver him from its power and sorrow. (c) The Angel reminded them of the unalterable covenant. “The land which I sware unto your fathers.” Their fathers had been encouraged by the unfailing promises of God, which had been solemnly given to three successive generations through Abraham, Isaac, and Jacob. The covenant with the fathers had been renewed unto the children: “I said I will never break my covenant with you.” This covenant, however, from the first, included the condition of Israel’s obedience (Genesis 17:7-14). God never did break that covenant, even when Israel was carried away to Babylon, or when the Romans overthrew Jerusalem. (d) The Angel “came up from Gilgal.” He laid emphasis upon all the mercy of the past by coming visibly from the place of the old encampment, from which He had so often gone forth with Joshua and the host to mighty victories. Probably Bochim was near to Shiloh, or Bethel (Judges 21:19), and the site of the camp at Gilgal lay between them, so that the Angel might have been actually seen by the festive host coming from the very place from which they had so often been led out to ever successful war. What rebuke could possibly be more keen? Here were men both pleading their inability to cope with iron chariots, and yet putting their enemies under tribute. The tribute itself was answer enough to the plea about the chariots. But, as if it were not enough, the Angel of Jehovah comes up from the place from which Israel had never obediently gone forth to a single lost battle. The present wicked unbelief was exposed in a light which might well make the place a place of shame and tears. God was saying with dramatic and irresistible force, “I have been thy helper, but under the shadow of My wings thou will not rejoice.” The reproofs of the Lord are ever overwhelming. When He undertakes to rebuke, the name of the place where He so appears to us must needs henceforth be Bochim. “Will He plead against me with His great power?” 2. Rebuke sustained by the proof of direct disobedience. “Why have ye done this?” or, “What is this which ye have done?” Evidences of the league were visible all through the land. The enemies of God and truth were living in peace among the people of God. It may have been that some of them were even now present with the multitude. The altars of the idolaters were not thrown down. There they still stood, visibly, in the midst of the people of every tribe. “Why have ye done this?” When Christ, the Mediator, pleads against us, who shall answer? 3. Rebuke pointing to coming sorrow. “They shall be adversaries to you (cf. Crit. Notes), and their gods shall be a snare unto you.” The Lord’s rebuke is not vain and empty. It ever brings forth bitter fruit. “What is this that thou hast done?” when spoken to Eve, is followed by, “I will greatly multiply thy sorrow.” “What hast thou done?” when asked of Cain, does but precede the terrible words, “And now thou art cursed from the earth.” To Moses and Aaron the Lord said, “Ye believed me not, to sanctify me in the eyes of the children of Israel;” and the Lord also added, “Therefore ye shall not bring this congregation into the land which I have given them.” David heard Nathan say, “Thou art the man,” and forthwith the sentence followed, “The sword shall never depart from thine house” … “The child also that is born unto thee shall surely die.” Similarly, sentence follows rebuke all through the Scriptures. Yet are we encouraged to say, “There is forgiveness with Thee, that Thou mayest be feared.” III. Tears, from the first, accompanying rebuke. “All the people lifted up their voice and wept.” 1. Weeping, for the most part, has to do with sin. The sources of the Nile may have to be sought many a year; the place where the river of tears takes its rise may generally be found at once, and without mistakes. The well-head of human sorrow is seldom far removed from the mountain-foot of human guilt. “By one man sin entered into the world, and death by sin.” When the tribes of humanity gather at some Bochim, there is ever something wrong as to their respective inheritances. 2. It is a mercy when the sinful can weep. Our truest tears are the venting of our guilt. Without tears for sin, sin would petrify in our nature; it would assimilate every holier emotion to itself, and then turn all to stone. It was of men who had experienced this that Paul wrote as “being past feeling.” Many about us now would be thus hardened, but for the tender power of Divine grace. The Angel of the Covenant appears, and forthwith the place of sin and formal religious festivity becomes a Bochim. “God is able of these stones to raise up children unto Abraham.” Thanks be unto God who is able, that He is also willing! Rowland Hill used to say, “Repentance is so sweet a companion, that my only regret in going to heaven is, that I shall leave her behind and know her no more.” This is hardly a wise lament. As long as sin is with us, tears are a sweet because a necessary relief; but “no more sin” must be far better than sin and tears. We may be devoutly thankful that it is written of the saints in heaven, “God shall wipe away all tears from their eyes;” we ought to be no less thankful that no hand ever altogether wipes away the tears from the sinful eyes of earth. There, tears would be an unmeaning pain; here, they are a necessity. An old poet, more than two centuries ago, wrote tenderly and beautifully on the tears of Mary Magdalene at the tomb: “Not in the Evening’s eyes,When they red with weeping areFor the Sun that dies;Sits Sorrow with a face so fair.Nowhere but here did ever meetSweetness so sad, sadness so sweet.“Sadness, all the whileShe sits on such a throne as this,Can do nought but smile,Nor believes she Sadness is:Gladness itself would be more glad,(Thus) to be made so sweetly sad.”[Richard Crashaw, 1646.Sadness which mourns the loss of Christ’s presence, or of His Spirit, must needs be among the keenest sorrows of earth; but the sadness which has suffered this loss, and has not mourned it, must presently be the bitterest sorrow of all. 3. Weeping is of small use to the sinful, if they only weep. Bochim is of no avail unless it leads to the breaking of all leagues with idolaters, and to the throwing down of all forbidden altars. Tears must be followed by a reformation; otherwise, they are a useless pain. IV. Punishment inevitably succeeding the tears in which there is no amendment of life. This whole book of the Judges is God’s comment on the folly of weeping without truly repenting. Emerson has written: “Crime and punishment grow out of one stem. Punishment is a fruit that, unsuspected, ripens within the flower of the pleasure which concealed it. Cause and effect, means and ends, seed and fruit, cannot be severed; for the effect already blooms in the cause, the end pre-exists in the means, the fruit in the seed.” There is no separating between sin and its natural punishment; unless there be true repentance, there is no separating between sin and its Divine punishment. Nineveh is spared; the thief enters Paradise; Saul “obtains mercy;” but the weepers of Bochim have their history, for centuries, written in bitter chastisements. As that Cornish proverb, so sentient of a rock-bound shore, puts the matter: “He who will not be ruled by the rudder must be ruled by the rock.” So he who will not be led to serve Jehovah by “the Angel of the Lord,” must be driven to seek God indeed by the chastening hand of Canaanites and Philistines. AND ON THE ’S REPROOF OF SIN.—Judges 2:1-5I. Sin confronted by the Lord in person. The Angel of the Lord was none other than the Lord Himself (cf. above). 1. God confronts the guilty in mercy. If He did not come to trouble the sinful, they might well despair. God came through His messengers to guilty Saul, to David, to Nebuchadnezzar. When the Lord answered Saul no more, the end was nigh. When the Saviour said to Judas, “What thou doest do quickly,” the bitterness of death was not distant. God’s silence should be interpreted by the guilty as the noise of coming judgment. “I kept silence,” is immediately followed by “I will reprove thee (Psalms 50:21). 2. When God so confronts the guilty, none can answer. Throughout this brief narrative the only voice that is heard is the voice of the Lord. The sinful, like guilty children, can only answer by their tears. Job cried, “Oh that I knew where I might find Him.… I would order my cause before Him, and fill my mouth with arguments;” yet even Job in that awful Presence could only say, “Now mine eye seeth Thee: wherefore I abhor myself, and repent in dust and ashes.” II. Sin manifested by the greatness of Divine mercy. 1. Mercies of deliverance from bondage. “I made you to go up out of Egypt.” 2. Mercies of promised help. “The land which I sware unto your fathers.” “I said I will never break My covenant with you.” 3. Mercies of actual inheritance. “I have brought you unto the land.” III. Sin exposed, and the proofs visible on every hand. The league had been made with the inhabitants. The altars still stood throughout the land. “Ye have not obeyed My voice.” The law was even then engraven on the stones at Ebal; the book of the law was already written (Joshua 8:31-32). There was no disputing either what the Lord’s voice had been, or that it had been disobeyed. Who can answer when God contends with him on account of sin? If God be against us, who can be for us? IV. Sin the shadow of coming sorrow. “They shall be adversaries to you,” &c. Our departures from the way of the Lord ever originate in the heart. The actual commission of sin is the point of contact in the beginning of the eclipse which hides from us the Sun of Righteousness, and the hiding of His face is ever the beginning of darkness. “Thou hidest Thy face, they are troubled.” V. Sin lamented, but not forsaken. “The people lifted up their voice, and wept.” They also offered sacrifice unto the Lord, but they did not put away the transgression. God cannot be reconciled to men who do not forsake iniquity. “Blessed is he whose sin is covered;” but no tears and no amount of sacrifice can cover the sin which is still persisted in. The Hebrew word λּ ?τψ “to cover,” “to expiate” sin, is also used in the Old Testament for a village. A village was so called because it afforded shelter, or a cover, for the inhabitants. Sacrifice can afford no dwelling-place and no covering to the man who continues in his sin. Even Calvary leaves the soul in all its wickedness, “Naked and open to the eyes of Him with whom we have to do,” so long as sin is not forsaken. He who comes to the sacrifice of Christ with such tears as lead him to turn from iniquity, will find that his sin is covered, and that Christ is as a City of Refuge. DIVINE .—Judges 2:1-5I. The time of the Lord’s visitation. When disobedience was at its height. II. The method of the Lord’s visitation. He was seen to come “from Gilgal,” the place of much past help. III. The spirit of the Lord’s visitation. He came in tender and loving reproof. IV. The influence of the Lord’s visitation. The Israelites shed tears, called the name of that place ‘The Weepers,’ and offered sacrifice; yet, with all this, they “knew not the day of their visitation” as they should have done. THE TIME OF GOD’S HELP.—Judges 2:1I. God comes to men in the sorrow of that bondage wherein they were born. “I made you go up out of Egypt.” II. God manifests Himself freely to His delivered children so long as they are faithful. The Pillar of Cloud; the Red Sea, &c. III. God is nigh at hand in all hours of weakness and need. The passage of the Jordan; Jericho, Beth-horon; the waters of Merom. IV. God is full of long-suffering, even when His people sin. The alternating plagues and miracles in the wilderness. The gracious manifestation at Bochim. THE ANGEL OF THE .—Judges 2:1I. The Angel of the Divine Presence (Exodus 13:21; Exodus 14:19). II. The Angel of gracious promise (Exodus 23:20-25; Exodus 32:34; Exodus 33:2). III. The Angel of previous help (Exodus 14:24-30; Numbers 20:16; Joshua 5:14). IV. The Angel of severe rebuke (Exodus 23:21; and Judges 2:1-3). V. The Angel of deliverances yet to come (Judges 6:11-23; Judges 13:9-20). VI. The Angel of perpetuated song (Psalms 34:7; Isaiah 63:9). DIVINE .—Judges 2:1I. God’s remembrance of what we were. He knew Israel as having come up “out of Egypt.” “He found him in a desert land,” and the land had not been forgotten. God always remembers where He found us, and what we were. II. God’s remembrance of the deliverances which He has wrought for us. “I made you to go up out of Egypt.” The Lord has daily in view all the help He has ever given to us. He knows where He helped us unsought. He sees, no less, where we have reached forth a secret hand to touch the hem of His garment; and knows all the virtue which has come forth to us. How great must our sin appear in the eyes of Him who sees all His mercy and our guilt at one glance! III. God’s remembrance of His promises after they are fulfilled. He who had sworn to the fathers, and fulfilled His words to the children, forgat neither the one nor the other. God knows every promise that has ever been fulfilled to us each. He knows some promises as having been fulfilled to us many times. He who makes His promises all “Yea and Amen in Christ Jesus,” knows also how many times we have found them thus abiding and helpful. IV. God’s remembrance of the relation between our past and our present. God who remembered the bondage of Egypt, and saw His people now in possession of Canaan, had every step from the one to the other perfectly under His gaze. He had made them to “go up out of Egypt;” He also had “brought them into the land” which they now had for an inheritance. V. God’s remembrance of His covenant. “I said, I will never break my covenant with you.” Many a broken promise of our fellows puts the best of them to shame: God can always look upon His word in holy satisfaction that not one jot or tittle of it has ever passed away. It is not a little imposing to find our attention challenged as to God’s faithfulness at the very place where God was about to depart from the people who had already departed from Him. We cry, “Stablish Thy word unto Thy servant, upon which Thou hast caused him to hope;” but God’s unestablished words are ever because we have got where they can no longer be fulfilled. We break the covenant, and then wonder at the fragments; but the fragments are of our making, not of our Heavenly Father’s. “FROM GILGAL TO BOCHIM.” If Bochim was at Shiloh, or near Bethel, as is probable, it would be utterly inappropriate to anything which the assembled Israelites could observe, to speak of the Angel as coming from Gilgal, in the Arabah, near Jericho, to Bochim, near Shiloh. The historian evidently means to convey the impression that the Angel came from Gilgal, or from the direction of Gilgal, in the sight of all Israel. If the Gilgal near Jericho were meant, it would be altogether irrelevant thus to speak of a place more than twenty miles distant. In a volume very recently published, Dr. Edersheim makes the following remarks on this question:—“From this solemn transaction (at Mount Ebal), the Israelites moved, as we gather from Joshua 9:6, to Gilgal, where they seem to have formed a permanent camp. The mention of this place in Deuteronomy 11:30, where it is described as ‘beside the oaks of Moreh,’ that is, near the spot of Abraham’s first altar (Genesis 12:7), implies a locality well known at the time, and, as we might almost conjecture from its after-history, a sort of traditional sanctuary. This alone would suffice to distinguish this Gilgal from the first encampment of Israel as east of Jericho, which only obtained its name from the event which there occurred. Besides, it is impossible to suppose that Joshua marched to the banks of the Jordan (Joshua 9:6; Joshua 10:6-7; Joshua 10:9; Joshua 10:15; Joshua 10:43); and, again, that he did so a second time, after the battles in Galilee, to make appointment of the land among the people by the banks of the Jordan (Joshua 14:6). Further, the localisation of Gilgal near the banks of the Jordan would be entirely incompatible with what we know of the after-history of that place. Gilgal was one of the three cities where Samuel judged the people (1 Samuel 7:16; here, also, he offered sacrifices when the Ark was no longer in the tabernacle at Shiloh (1 Samuel 10:8; 1 Samuel 13:7-9; 1 Samuel 15:21), and there, as in a central sanctuary, did all Israel gather to renew their allegiance to Saul (1 Samuel 11:14). Later on, Gilgal was the great scene of Elisha’s ministry (2 Kings 2:1), and still later it became a centre of idolatrous worship (Hosea 4:15; Hosea 9:15; Hosea 12:11; Amos 4:4; Amos 5:5). All these considerations lead to the conclusion that the Gilgal which formed the site of Joshua’s encampment is the modern Jiljilieh, a few miles from Shiloh, and about the same distance from Bethel—nearly equidistant from Shechem and from Jerusalem.” [“Israel in Canaan,” pp. 75, 76. This entirely agrees with the view advocated in our treatment of the respective passages in Joshua. The great importance of the point in question, not only geographically, but as it affects far more serious considerations, will probably be deemed sufficient to justify this insertion of Dr. Edersheim’s valuable corroborative notice. OF LIBERTY BEFORE GOD AND MEN.—Judges 2:2-3 If, as some have contended, this and the preceding chapter belonged “to the early part of Joshua’s government,” then these two verses would be utterly at variance with all that we are told of Joshua’s faithfulness, and would stand in direct contradiction to Joshua 24:31, and to Judges 2:7. The verses confront us with the fact that no man has liberty to disobey God, or to practise or tolerate in others such wickedness as is in violation of the rights of others, even though this wickedness be taught in the name of religion. I. Fellowship with the wicked is enmity with God. “Ye shall make no league with the inhabitants of this land.” God claims the right to say with whom His children shall associate. We claim such authority over our children. We are not our own. We have been redeemed from bondage by God. The very conditions of our redemption required that we should form no league with the enemies of Him who gave us freedom. To ally ourselves with God’s enemies is to become enemies ourselves. II. The tolerance of some forms of so-called religion is an infringement of human liberty. “Ye shall throw down their altars.” A great many altars in this world have been thrown down by a persecuting despotism. There are some altars which even the God of all liberty demands that we utterly abolish. The Canaanites were religious teachers of fornication and murder (cf. Deuteronomy 12:31; 1 Kings 11:7; 1 Kings 11:33; 2 Kings 3:27; 2 Kings 16:3; Psalms 106:37-38; Isaiah 57:5, &c). Their religion was an overt and shameful attack on the most sacred and inherent rights of the whole human race. In such a case, toleration is out of the question. Reckless advocates of liberty might far more consistently plead for the toleration of a poisonous factory which gave off fatal vapours in the midst of a populous community. America has long hesitated as to tolerating in her midst systematic adultery under the sheltering name of Mormonism. Probably the public conscience in the United States will ere long demand that the evil be swept away. But suppose Mormonism should add to adultery the wholesale offering of human sacrifices. In that case, every true man must feel that the evil creed of sin and blood must at once be wiped out in blood. The personal faith of every man should be tolerated so long as his faith does no gross wrong to the faith and liberty of others; but when vice and murder are labelled religion, no real lover of liberty will submit to be duped by a mere name. The rights and liberties of sufferers must also be respected. There was nothing to be done but that God should command the overthrow of altars which were set apart to vice like this. For men who had begun to enter into the liberty wherewith God makes free, the only possible course was that they should be instructed to kill off from the face of the earth organised religious teachers and doers of wholesale murder and incessant fornication. “Free and independent thought,” in which partial men of a certain bias love to indulge, has seldom perpetrated any anti-climax more ridiculous than the hundreds which, in modern days, it has pronounced against this painful but necessary destruction of the Canaanites. He who contends for a liberty which has to be nurtured daily in the blood and purity of multitudes of helpless children, is either a terrible despot towards the children, or beyond the reach of all ordinary argument. Of what matter is it that the worshippers of Molech should call the screams of his burning child “acceptable to his god,” or the corpse of his murdered son or daughter “a religious sacrifice.” Should any congregation of such worshippers be found in England to-morrow, every citizen worthy of the name would demand that they be exterminated, or made to abjure their horrible faith. III. To disregard the voice of God is to incur the reproof and correction both of God and men. 1. God calls the disobedient to account. “Ye have not obeyed my voice. Why have ye done this?” 2. Victory ceases with fidelity. “I will not drive them out from before you.” The triumphs at Jericho, and Gibeon, and over the host of Jabin, were all won when the Israelites were little used to war. Sihon and Og were conquered when the army had little discipline and almost no military experience. In the day of Canaan’s might and Israel’s weakness, the latter was everywhere triumphant. When the people were weak then were they strong. In the day of Israel’s strength and Canaan’s feebleness, Israel could win no more battles. He who fails to obey God, must not wonder if he fails everywhere. 3. God’s enmity takes form in the enmity of men. “They shall be to you for adversaries.” God has many instruments of correction, and He not seldom uses our fellow-creatures for this purpose. Many instances of this are found in the Old Testament. May not this form of Divine correction be common now? Said a popular teacher of the past generation, when vexed with disturbances in the church over which he presided, “My sins are reappearing to me in the form of men.” IV. Disobedience to God is a seed of temptation to yet more disobedience. “Their gods shall be a snare unto you.” It may be said of all sin as it was said of vegetable life on the morning of creation—“Whose seed is in itself.” The man who transgresses sows sin in his own heart, and, alas! the seed is naturally fruitful, and the ground naturally fertile. He who has lived long in sin need not wonder that the way of holiness is difficult. By grace we are saved. The gods whom she formerly served would ensnare the Church to her ruin now, were it not that the God of gods still graciously says, “Behold, I will allure her!” He who has been lifted up from the earth, was lifted up to draw us from the sin which many previous sins had made too fascinating for us to forsake alone. “No man can come to Me, except the Father which has sent Me draw him.” Whatever occult doctrinal meanings may or may not be concealed in these emphatic words of the Son of God, the natural enslaving power of sin needs the full weight of that awful utterance to rightly depict the weakness in which sin leaves us all. Every sinful man re-writes in his own history the ancient word of Jehovah—“Thou hast destroyed thyself; in Me is thine help.” The gods of our old idolatries have surrounded us by too many snares for us ever to be able to escape them alone. BROKEN .—Judges 2:2 God’s commandments are written so plainly upon the tables of Scripture, and man’s violation of them appears so clearly upon the tables of life, that when the Lord begins to expose sin, conviction must certainly and immediately follow. The dangers of adversity may be great, but so also are the dangers of prosperity. When the Israelites were without any experience of either war or victory, they overthrew Sihon and Og, and went on to victories yet greater: when they had won the land, then they began to lose it, through love of ease and fear of iron chariots. Mighty works of God may fail to make His servants believe, and successive years of mercy may find them increasingly ungrateful; but when the goodness of the Lord is no longer sufficient, then rebuke and chastisement at once become necessary. Many victories often lead God’s people to think lightly of winning more. The vast importance of the divine commandments becomes obscured by the illusive light of unbroken triumphs, and a rich earthly inheritance. The light which comes to us through adversity is often the clearest and purest that we get. So it was with the Israelites. The proof of this is again and again set before us in their history under the judges. To use the magnificent image of Edmund Burke, on a political occasion,—The light broke in upon them, “not through well-contrived and well-disposed windows, but through flaws and breaches; through the yawning chasms of their national ruin.” THE OF SIN.—Judges 2:2, last clauseI. The sin which is done in duties which are left undone. “Why have ye done this?” Only one of these three charges has to do with sins of commission; the other two speak of sins of omission. The league with the idolaters was a transgression actual and positive; for the rest of the accusation, the altars had not been thrown down, and the Divine voice had not been obeyed. Yet the Angel says of all these things alike, “Why have ye done this?” The duties which we do not are sins which we do. Our very sins of omission are full of commission. Every altar which the Israelites suffered to stand would be a wrong actually done to the land generally, and to every child in each family. We should remember that our very neglect to obey God becomes an actual and positive wrong to men. II. The silence of the sinner in the presence of his Divine Judge. “Why have ye done this?” No answer is given. Not a word of excuse seems to have been uttered. How awful and significant is this silence! What emphasis it lays on the righteousness of the Judge’s accusation! How clearly it manifests the guilt of the accused! Here is a nation of transgressors, and not one man can make reply. It will be so with many at the last judgment. “Friend, how camest thou in hither, not having a wedding garment? And he was speechless.” There is nothing to be said for sin. It is put to silence by Divine majesty; for who shall answer God. It is put to silence by Divine mercies; common gratitude ought to have led to obedience. It is put to silence by Divine willingness to help; all the idolatrous altars which men are too weak to throw down alone, may be thrown down by the ever-willing arm of God. III. The poor answer which the sinner must make if he were to answer truthfully. “Why have ye done this?” 1. For ease, and been disappointed. Their unwrest was even now beginning in these tears. 2. For fear, and had to fear more. The undestroyed iron chariots were the commencement of an iron yoke. 3. For gain, and have to suffer loss. The men who were spared under tribute to cultivate the fat lands which the tribes were too idle to tend themselves, would soon take the produce of the lands, and in their turn exact tribute from the Israelites. 4. For peace, and have found ourselves at war with man, with God, and even with our own consciences. All these things were beginning, and would soon be fully felt. “The way of transgressors is hard.” He who seeks to spare himself or please himself by disobeying God, inherits all he would avoid, and loses all he would obtain. SINS OF .—Judges 2:2I. Their great magnitude. We are apt to think that great sins are only those which we actually commit. This is a mistake. We see here the following serious forms of transgression: 1. Disobedience to God’s will. 2. Disbelief in God’s Word. 3. Man’s judgment preferred before God’s unerring wisdom. II. Their fearful consequences. 1. A troubled conscience. 2. An encumbered inheritance. 3. An open door made for temptation. 4. A fruitful source of conflict. “From henceforth thou shalt have wars” (2 Chronicles 16:9). 5. Ultimate overthrow and captivity. This is seen in the repeated subjection of Israel under the judges, and in the great captivity at Babylon. All began here, nor did it end there. 6. The removal of the privileges of worship. Shiloh was associated with Ichabod (Judges 18:30-31; 1 Samuel 4:21-22); the ark was taken to Philistia; the temple, later on, was utterly destroyed. III. Their tremendous warnings. All this Old Testament narrative is not given merely for information. God seeks something higher than the satisfaction of our curiosity. Nor is the record only or principally for interest. The Holy Spirit meant to give us something more than an exciting history. “All these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come.” “The accusation against them at Bochim was negative rather than positive. There are degrees of guilt in the rebellions of the Church against her Head; and as yet the Israelites were not charged, like Ahab afterwards, with doing very abominably in following idols: still less had they reached the villainy of Manasseh at a yet later period, who even ‘overpassed the deeds of the heathen,’ for he ‘did wickedly above all the Amorites did, which were before him, and shed innocent blood till he had filled Jerusalem from one end to another.’ It is true that their downward course, after they had once placed themselves on the smooth deceitful gradient, soon became rapid and headlong; but as yet they are expostulated with chiefly for sins of omission. “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 judgments of God, she will be found openly consorting with the mammon-worshippers by whom she is surrounded.… From sparing the lives of the enemies of the Church, it was an easy step to make comfortable agreements with them. “The evening twilight soon fades into total darkness; so their negative evil soon degenerated into positive revolt: ‘they did evil in the sight of the Lord, and served Baalim.’ ” [Luke H. Wiseman, M.A.] “Sins of commission are usual punishments for sins of omission. He that leaves a duty may fear to be left to commit a crime.” [Gurnall.] “We may lose heaven by neutrality as well as by hostility, by wanting oil as well as by drinking poison. An unprofitable servant shall as much be punished as a prodigal son. Undone duty will undo souls. The last words of the industrious Archbishop Usher were, ‘Lord, in special, forgive me my sins of omission.’ ” “Love puts not off the pursuit of duty till it attains the possession of glory. There is no rocking this babe to sleep but in the cradle of the grave.” [Wm. Secker.] NO LEAGUE TO BE MADE WITH GOD’S ENEMIES.—Judges 2:2“It is perilous work when men begin to decide who are believers and who are not, if they decide by party badges.… Nevertheless, there is an irreligion which he who runs may read. For the atheist is not merely he who professes unbelief, but, strictly speaking, every one who lives without God in the world. And the heretic is not merely he who has mistaken some Christian doctrine, but rather he who causes divisions among the brethren. And the idolater is not merely he who worships images, but he who gives his heart to something which is less than God; for a man’s god is that which has his whole soul and worship, that which he obeys and reverences as his highest. Now there are innumerable doubtful cases where charity is bound to hope the best; but there is also an abundance of plain cases: for where a man’s god is money, or position in society, or rank, there the rule holds, ‘Come ye apart.’ ” [F. W. Robertson, M.A., Lectures on Corinthians, p. 358. “In every age the Church of God has to drive out her spiritual Amorites—Unbelief, Ungodliness, Heresy, Idolatry, the setting up of man’s inventions and forms in place of the pure truth of God; and unless she is diligent and bold these enemies will beleaguer her and infest her, and will at length drive her out of her inheritance. These are the enemies who will dispute with the heirs of promise every foot of their expected heritage. With these it is no child’s play at arms, but a veritable struggle for life; for as the spies reported of the sons of Anak, which come of the giants, ‘We were in our own sight as grasshoppers, and so we were in their sight’—so these bold gigantic foes are not afraid of the utmost efforts the believer can put forth by the mere force of his own will.” [L. H. Wiseman, M.A.] THE OF SIN A IN KIND.—Judges 2:3I. Men neglecting God, and having to hear that God will neglect them. The “Ye have not” of the people, is met by the “I will not” of God. Men omit duties, and the Lord omits help. God does not threaten the Israelites with His enmity; He simply declares that He will leave those who have so sinfully left Him. Forsaking is punished by forsaking. II. Men making a league with the wicked, and finding that their chosen confederates are to become their direst foes. “They shall be to you for adversaries” (cf. Critical Notes). The point of departure becomes the place of chastisement. Those for whom God had been cast off, should be God’s instruments to turn that unhallowed choice into the chief cause of mourning. It is ever thus: Delilah is generally chosen to shear Samson; Gehazi lies to the healed leper, and buys the cast-off leprosy; Judas covenants with the priests, and has to hear them say in his anguish, “See thou to that;” Saul of Tarsus allies himself with the Jews to persecute Christians, and forthwith his future history is one of continued perils by his “own countrymen,” and “perils among false brethren.” III. Men preserving idolatrous altars, and ensnared by idol gods. “Their gods shall be a snare unto you.” The altars which they spared, contrary to the command of God, became the future place of their own sacrifice. No man can afford to keep what God would have him to destroy. All our forbidden possessions, so far from being assets in the account of our individual happiness, had better at once be entered as debts which will certainly have to be paid. To strike them off the account as items which cannot be realised, is only half the loss; they must be put on the other side. The gods that we spare are not only helpless and useless; they are a snare. The altars that we leave standing not only bring us none of the joy of worship; they require us as a sacrifice. CAUSES OF “The history illustrates the causes of the weakness of the Church and people of God. “I. One of these causes was indolence.… Patient labour there must be, if we would win the prize of our high calling. The athlete cannot retain his strength without daily exercise; the vocalist cannot retain his power and command of voice without incessant practice; and the child of God cannot go on to perfection without a daily spiritual gymnastic ‘exercising himself with a view to godliness’ (1 Timothy 4:7 Gr.), as an athlete with a view to the games. Faith and love, correcting the indolence of our nature, will make this holy toil delightful. In the second century it passed into a proverb, when men would express the impossibility of a thing, to say, ‘You may as well take off a Christian from Christ;’ and our blessed Master, whose example is the most perfect rebuke of slothfulness, declared that it was His meat and drink, not merely to begin, not merely to carry on, but to finish His Father’s work. “II. Another cause of spiritual weakness is a secret love of sin. The Israelites found in the habits of the men of Canaan much that was congenial to their own corrupt inclinations.… 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 there are towards evil! What treacherous trifling with things forbidden! What hovering about the devil’s ground! What secret inclinations to taste the poisoned cup! What strange revival, at times, of the power of old habits which we had imagined subdued for ever! What infatuated dancing on the brink of hell, like the moth fluttering round the candle to its destruction! Who can explain the depth of that hidden treason? Who can disclose the inner sources of that secret alienation from the adorable God, that lusting of the flesh against the spirit, which so many of the faithful mourn? ‘Never,’ says Calvin, ‘does the love of piety sufficiently flourish in our hearts unless it begets in us a hatred of sin.’ “ III. 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.… Here is the great secret of unbelief—it is ‘the evil heart departing from the living God.’ ” [Luke H. Wiseman, M.A.] THE POWER OF THE LORD’S WORD.—Judges 2:4-5 From the fact that “all the children of Israel” are here spoken of, Bishop Patrick says, “By this it appears they were all met at some solemn festival, as they were bound to do three times every year, for otherwise it cannot be conceived what should occasion such an assembly of the whole congregation, and consequently the place where these words were spoken to them was Shiloh.” Probably this was so (cf. Exodus 23:14-17; Deuteronomy 12:10-14). If so, we see in the very circumstances of this gathering these three things: 1. The formal services of religion carefully observed notwithstanding gross sin. With heathen altars all around them, with a league recently made with idolaters, and with the broken words of God coming between the Most High and their service, the Israelites met to worship Him whose will they had so utterly ignored. What a picture it presents of many a subsequent religious service! 2. God refusing to accept service spoiled by disobedience, and wanting the worship of the heart. That the service was not accepted, follows from the words of the Angel. And yet, while God rejects the worship He does not at once forsake the worshipper. Just as at the beginning Divine mercy gently reasons with Cain as to his rejected offering, so does that mercy here tenderly remonstrate with the formal worshippers at Bochim. Here, also, we see a Father who “knoweth our frame, and remembereth that we are dust.” 3. A festive gathering of the Lord’s people turned into an assembly of “weepers.” God loves to make His people joyful in His house of prayer, but there is much that is more important than our gladness. As has been said of the children of Dan, even “in Aijalon, the place where Joshua had commanded the sun to stand still; so far from being animated by the memory of their leader’s faith, they were actually driven back by the heathen and forced to take shelter in the mountains (Judges 1:34-35), thus turning the noblest battle-field of the Church of God into a scene of defeat and shame.” Similar evidences of unfaithfulness were apparent all through the land. The worship of the congregation might well be turned into weeping. When the heavens are brass, and our prayer will not pass through, it is meet that we make search for idol altars, and break away from sinful leagues. This assembly at Bochim dissolved into tears by the message of the Angel, may suggest to us the following considerations:— I. The power of the word of the Lord to work conviction. “The people lifted up their voice and wept.” As was written to the Hebrews of a later generation, “The Word of God is quick and powerful, and sharper than any two-edged sword,” Hebrews 4:12). As heard on this occasion, this word— 1. Reveals the love of God. It tells of His loving acts in the past. It declares, no less, His tender concern in the present, and His care for His people’s future. 2. It makes manifest the sins of men. It spares no one. The leaders of the people are exposed even more than the mass. It is the glory of the Bible that it has no respect to persons. The sins of Noah, Abraham, Isaac, Jacob, Moses, Aaron, David, and Peter, are as fully revealed as are the sins of Amnon, Absalom, Gehazi, or Ananias and Sapphira. King or peasant, child of God or openly wicked, the word of the Lord declares and judges sin wherever it is found. 3. It displays the sinner’s base ingratitude. It throws the strong light of God’s past love and goodness on the dark evidences of man’s idolatrous sympathies. It “discerneth the thoughts and intents of the heart,” which after being made glad by God, wickedly turns against God. How many has it thus judged and condemned! What multitudes it is so condemning even to this day! 4. It proclaims coming punishment. Men argue against its penalties as being unlike the God whom it declares, but the Bible still goes on speaking in its awful calmness about the “worm that dieth not, and the fire that is not quenched.” Blessed be God for the faithful word! It shows that God has not given up as hopeless the sinful men to whom, through it, He still comes with words of rebuke and exhortation. Let the hands that so often hang down be lifted up to preach it, well assured that “it is the power of God unto salvation.” People still weep when they hear the words of the law of the Lord (cf. Nehemiah 8:9). II. Conviction expressing itself through tears. “The people lifted up their voice and wept.” The weeping seems to have been very general. Unless very many had been in tears, we should not have been told that the people wept, nor would the place have been named “The Weepers.” 1. Tears must ever follow sin. They may come as tears of genuine grief for sin. They may be delayed till sin brings punishment. In one way or the other they must certainly succeed the transgression of God’s righteous laws. Every sinner is a debtor to grief, and sooner or later the bill must be met. The longer payment is deferred, the worse for the debtor, for the interest charged on overdue tears for sin is always both high and compound. Emerson says: “The ingenuity of man has always been dedicated to the solution of one problem,—how to detach the sensual sweet, the sensual strong, the sensual bright, &c., from the moral sweet, the moral deep, the moral fair; that is, again, to contrive to cut clean off this upper surface so thin as to leave it bottomless; to get a one end without an other end.… This dividing and detaching is steadily counteracted. Up to this day, it must be owned, no projector has had the smallest success. The parted water reunites behind our hand. We can no more halve things and get the sensual good by itself, than we can get an inside that shall have no outside, or a light without a shadow. ‘Drive out Nature with a fork, she comes running back.’ ” Natural law alone exacts, unfailingly, the due penalties of sin; and behind Nature, and working through Nature, stands God, “Who will by no means clear the guilty.” He who chooses the pleasures of sin for a season will also in due season have to take its pains. It is well that this is so. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ NOTES.— Judges 2:6. And when Joshua had let the people go.] The visit and solemn message of the angel had led to tears. The temporary repentance was so general that the place of the visit was named after the weeping which it had produced. But tears for sin are of small use so long as the sin itself is not put away. Israel remained in league with the tributary Canaanites in spite of the tears. That being so, the sin went on to work out its inevitable calamities and to bring tears which were more abiding. These verses, from Joshua 24:28-31, are therefore quoted to contrast the fidelity of Israel under Joshua with the infidelity of Israel after the death of Joshua, and of his contemporary elders, who had seen the great works of Jehovah. The quotation, therefore, is not only appropriate; it is inserted as giving emphasis to Joshua’s influence in the past, as laying an emphasis on God’s merciful keeping of His covenant while Israel remained faithful, and thus as giving a fearful emphasis to the facts which this history of the Judges records to show that the beginning of sin is the beginning of sorrows, and that the continuation of sin is their inevitable perpetuation and aggravation also. Judges 2:7. All the days of the elders.] “No exact term of years is assigned to ‘the days of the elders,’ which must, therefore, remain uncertain. The length of Joshua’s government is also uncertain. If, however, we assume Joshua to have been about the same age as his companion Caleb, as is probable, he would have been just eighty at the entrance into Canaan, and therefore thirty years would bring us to the close of his life. These elders would be all that were old enough to take part in the wars of Canaan, according to Judges 3:1-2; and therefore, reckoning from the age of twenty to seventy, we cannot be far wrong in assigning a period of about fifty years from the entrance into Canaan to the death of the elders, or twenty years after the death of Joshua, supposing his government to have lasted thirty years.” [Speaker’s Commentary.] Judges 2:9. Timnath heres.] Called in Joshua 19:50; Joshua 24:30, Timnath-serah. Cf. Preacher’s Commentary, p. 286. The difference of the names in the original is simply that of a transposition of the letters. Judges 2:10. Which knew not the Lord.] That is, they knew Him not as their fathers did, who had seen so many of Jehovah’s mighty works. It is not even meant that they were mentally strangers to the history of God’s goodness under Joshua; they knew not God in their hearts. They had no love to Him. The word éָ ?ãַ ?ò is similarly used, in Exodus 1:8, of the king who “knew not Joseph.” MAIN OF THE .—Judges 2:6-10 HISTORY Nearly all of this paragraph is repeated from Joshua 24:28-31. The language here is almost identical with that in the earlier account, but the verses are not repeated in the same order, Judges 2:7 being placed here before the account of Joshua’s death and burial. This is evidently done to throw stress on the defection of the Israelites, this being the particular subject on which the author of the Book of Judges is here dwelling. In the account in Joshua, Joshua’s death and burial form the principal subject of the four verses common to both books. What is here given as Judges 2:7, is given there as a subordinate and incidental remark. In this chapter, Judges 2:7 takes precedence of the mention of Joshua’s death and burial, because the degeneration of the Israelites since the death of Joshua has here become the main theme of discourse. This alone should be sufficient to prevent us from the mistake of the Speaker’s Commentary, in which the passages from the two books are copied out and placed side by side, with the idea of showing that the verses in Judges are merely a confused and aimless repetition of the earlier record. It is true that we have here a piece of rewritten history, but the rewritten history is not therefore without an object. The object of the recapitulation is evident. As he writes of the rebuke by the angel at Bochim, the author is reminded that no such remonstrance was ever needed in the days of Joshua, nor in the days of the elders who had seen the great works which the Lord wrought by Joshua. The history under the judges would form a dark contrast to the history under Joshua. In the latter, God’s mighty works have been invariably for Israel; in this history, which the author was now writing, God would often have to be shown as fighting against Israel. Under these circumstances, what could be more natural than that he should restate the record at the close of the Book of Joshua? The more exactly he copied the identical words there, the more clearly would it serve to show his purpose here: it would show why God had turned against the people whom He had aforetime so marvellously helped. In view of this, and of other features in the paragraph, the following points may be noticed:— I. The value of history. It is God’s monitor. It is in harmony with His own words. It shows us the ground for His rebukes. It explains His altered bearing towards nations and families and individuals. History, rightly read, would explain many of our reverses. History would interpret for us many of the Divine judgments. In addition to all this, history is full of incitements to a better and more spiritual life. It calls aloud to the backslider to return. It bids the prodigal son leave the swine and their coarse food and come home again to his father. It tells the penitent woman of One who is ready to forgive. It warns the Pharisee of all ages that the man of broad phylacteries and pompous prayers,—stand to the front in the Temple as he may,—is ever farther from heaven than the humble soul that cries, “God be merciful to me a sinner!” It says to every idolater of all times and kinds, “All the gods of the nations are idols, but Jehovah made the heavens.” History is the great rock of a mighty past, from which these and many similar truths are echoed on to us in modulations incessantly varied by many differing voices, which give their peculiar tone and cadence to each particular truth they illustrate and enforce. As to the impulse which may come to us from history, Emerson says, with his usual deep insight: “There is a relation between the hours of our life and the centuries of time. As the air I breathe is drawn from the great repositories of Nature, as the light on my book is yielded by a star a hundred millions of miles distant, as the poise of my body depends on the equilibrium of centrifugal and centripetal forces, so the hours should be instructed by the ages, and the ages explained by the hours.” Again: “All that is said of the wise man by stoic or oriental or modern essayist, describes to each reader his own idea, describes his unattained but attainable self. All literature writes the character of the wise man. Books, monuments, pictures, conversation, are portraits in which he finds the lineaments he is forming. The silent and the eloquent praise him, and accost him, and he is stimulated whenever he moves as by personal allusions.… The student is to read history actively and not passively; to esteem his own life the text, and books the commentary. Thus compelled, the muse of history will utter oracles, as never to those who do not respect themselves. I have no expectation that any man will read history aright, who thinks that what was done in a remote age by men whose names have resounded far, has any deeper sense than what he is doing to-day.” If any man would know the deep doctrine which is written in history that is most exalted, he must do and be the history over again. History will be to us what we are to it. II. The peculiar value of the history of God’s more faithful servants. History, to the wise man, has both a negative pole and a positive. If our hearts are right before God, when we read of Jeroboam and Ahab and Manasseh and Judas Iscariot, history will repel us in another direction; but when we read of Moses and Joshua, Isaiah and John, the history will be drawn to us and we to it. In the measure in which our hearts are right, we shall take up the hidden power in the history, and shall make it our own. The holy yearnings and beliefs and joys of the godly dead will live again in us. Then, with their spirit taken up into our own spirit, their prayers and songs and holy deeds with our own individualism of life and opportunity, we shall reproduce also. Thus would God have us feel of each of His holier servants, “He, being dead, yet speaketh,”—speaketh in my own heart, and in my own life. Sir John Lubbock tells us that “savages have a great dread of having their portraits taken. The better the likeness, the worse they think it for the sitter; so much life could not be put into the copy except at the expense of the original.” The holy dead have no such feelings of reservation. Paul said to his Corinthian brethren, “Be ye followers of me, even as I also am of Christ.” He who makes a vivid picture of godly history in his own mind, takes so much new life to himself from those who have gone before him as the actors of that history. III. The advantage which comes from specially reviewing such history. There are particular places in our own experience where we all have need to go back and contemplate some particular section of the past. The chemist’s stores may not have medicine for all diseases; yet do the stores of history contain some warning against all our follies, some stimulant for all our weaknesses, some corrective for all our sicknesses. Just as the Word of God has some balm for each wound of sin, so have the lives of godly men some help which they can afford us in our moments of spiritual necessity. But the lives must be studied. Unread libraries benefit no one but the book-makers and the bookkeepers. Idle men should read of Paul; men who fear hardships should read of Livingstone; those who lack consecration should study the life of the self-surrendered Brainerd; the stern and harsh might sit with advantage at the feet of M’Cheyne. All men, everywhere and always, should sit at the feet of Jesus, and learn of Him. He is the bread of life in all life’s hunger, and the true physician in all life’s sicknesses. The wealth which we might each find in the lives of godly men is priceless, but it is all stored up again in the single life of Jesus Christ. In Him “are hid all the treasures of wisdom and knowledge.” The Holy Spirit shows us here how we are to rebuke ourselves in sin, and encourage ourselves to holiness by lives like that of Joshua; the same Spirit waits to bring to our remembrance whatsoever has been said to us by the greater JOSHUA. “He shall take of Mine, and shall show it unto you,” is the Lord’s unfailing promise to every one who seeks to be a disciple indeed. AND ON THE VERSESI. THE WHICH COMES TO A LIFE.—Judges 2:6 Joshua was faithful; he possessed Timnath-serah. The two and a half tribes were found faithful; they were sent with words of encouragement to their inheritance on the other side Jordan. Under Joshua’s wise lead and good example all Israel was found faithful, and the people “went every man into his inheritance to possess the land.” There is no such thing as missing the rewards of true fidelity, even in this life. There is a spiritual possession for every heart that is true to God, true to men, and true to itself; and here, the acreage and fertility of the estate are always according to faithfulness. “If you serve an ungrateful master, serve him the more. Put God in your debt. Every stroke shall be repaid. The longer the payment is withholden the better for you; for compound interest on compound interest is the rate and usage of this exchequer.” [Emerson.] II. THE EXERTED BY A LIFE.—Judges 2:7 The miraculous help which God gave to Joshua had a great influence. Joshua must have been led by it closer than ever to the Lord who gave him such great and repeated victories. “The great works of the Lord” influenced also the elders who had likewise seen them. But holy lives of leading men seem quite as influential as the miracles of Jehovah. The people who had not seen the miracles, served the Lord all the time they were led by the elders who had seen them. Every holy life is a miracle. The holy life of any man in a high position is as a miracle on a hill-top; the wonderful work of grace is well within the gaze of the surrounding and less-elevated multitude. He who serves God in a lowly position can never serve Him in vain; he who occupies a high position is doubly responsible to walk worthily. One man can lead many around him to serve the Lord, and they may be able to persuade many more. “People seldom improve when they have no other model to copy but themselves.” [Goldsmith.] “Be a pattern to others, and then all will go well; for as a whole city is infected by the licentious passions and vices of great men, so it is likewise reformed by their moderation. [Cicero.] “Pious Joseph, by living in the court of Pharaoh, had learned to swear by the life of Pharaoh. A high priest’s hall instructed Peter how to disclaim his suffering Master. Fresh waters lose their sweetness by gliding into the salt sea. Those who sail among the rocks are in danger of splitting their ships.” [Secker.] “Sometimes the sun seems to hang for a half hour in the horizon only just to show how glorious it can be. The day is done; the fervour of the shining is over, and the sun hangs golden—nay redder than gold—in the west, making everything look unspeakably beautiful with the rich effulgence which it sheds on every side. So God seems to let some people, when their duty in this world is done, hang in the west, that men may look on them and see how beautiful they are. There are some hanging in the west now.” [Beecher.] So did Joshua “hang in the west,” after his more active course was accomplished, a beautiful and attractive sight to all Israel. III. THE HONOUR WHICH MEN RENDER TO A LIFE.—Judges 2:8-9“And they buried him in the border of his inheritance.” The words read as though well-nigh all Israel might have gathered to do honour to the memory of their faithful leader. Those who have served the Lord most worthily must, nevertheless, be gathered to their fathers. Those who live to God do not cease to live when they die. Living above, with God, their memory is still cherished by their fellow-men below. In this twofold life Joshua still survives. Many good men are hardly known till they have passed away. Most nations and families know their worthy dead far better than they knew them when living. Half the monuments of our public squares would never have been accorded but for the light which death shed forth upon the lives which they commemorate. He who is not known yet, if he is worthy to be known, will be known presently. IV. THE REBUKE WHICH IS GIVEN BY A LIFE.—Judges 2:10. “One generation goes and another comes, but the Word of God abides for ever. It holds good for fathers and children; it judges ancestors and descendants. The new Israel had not beheld the deeds of Joshua and Caleb; but the God in whose spirit they were accomplished still lived.” [Cassel.] In some parts of England it is still common to walk in procession round the boundaries of the parish. By this means, the elder inhabitants acquaint the younger with the landmarks of their native place. It is needful that Christian fathers and mothers should often instruct their children in those moral and spiritual limits beyond which they dare not go. But for prayerful and watchful care in this there will arise another generation after them which know not the Lord. NOTE.—Further homiletical outlines on these verses will be found in the Preacher’s Commentary on the corresponding passage in Joshua 24:28-31, of the Book of Joshua. NOTES.— Judges 2:11. And served Baalim.] The pl. form indicates the different Baalim, or the different characters and modifications under which Baal, the sun-god, was worshipped, rather than the different images of Baal. The singular, Baal = “lord.” principally in the sense of owner and possessor. “When the worshippers wished to express a particular Baal they generally added some particular epithet, as Baal-zephon, Baal-peor, Baal-zebub, Baal-shamayim, &c. The two former were adored by the Moabites; Baal-zebub, by the Ekronites; Baal-berith was honoured at Shechem; and Baal-shamayim, the lord of the heavens, was adored among the Ph�nicians, Syrians, Chaldeans, &c. Probably among all these people, Baal meant the sun.” [Dr. A. Clarke.] Judges 2:13. Ashtaroth.] The pl. form of Ashtoreth, the Greek Astarte. Solomon followed the impure worship of this idolatry (1 Kings 11:5; 1 Kings 11:33; 2 Kings 23:13). “Ashteroth Karnaim points to the horns of the crescent moon, by which also Astarte of Askelon is indicated on the coins of that city (cf. Stark, Guza, p. 259). The armed Aphrodite in Sparta is the same with Helena or Selene, the moon-goddess, a fact clearly demonstrative of her identity with Astarte. Moon and stars, the luminaries of the night-sky, are blended in Ashtaroth. She represents the collective host of heaven.” [Cassel.] Thus, Ashtoreth cannot be limited to Venus, but is the moon-goddess, including Venus and the rest of the stars, Ashtoreth of the night thus standing over against Baal of the day. This relation of Ashtoreth to the moon is of importance in understanding Joshua’s command for the moon “to stand still,” as well as the sun. Judges 2:15. Whithersoever they went out the hand of the Lord was against them.] “This is in terrible contrast to what is said in Joshua 1:9.” [Speaker’s Com.] Hence the relevancy and great significance of the quotation in Judges 2:6-9. They were greatly distressed.] Lit., “And it became to them very narrow.” εַ ?ιֵּ ?φֶ ?ψ, from φεּ ?ψ, “to straiten, to press upon, to compress;” thence, intrans., “to become straitened” (cf. Judges 10:9). Judges 2:16. Nevertheless, the Lord raised up judges.] Heb., “and the Lord raised,” &c. This is the first use of the word shoph’tim, or judges, from which the book takes its name. MAIN OF THE .—Judges 2:11-16MAN’S SIN AND GOD’S ANGER We see in these verses, sin notwithstanding much goodness, anger on account of grievous sin, and mercy because of great distress. I. The sin of the Lord’s people. Their transgression was of a twofold nature. 1. They forsook God. (a) They forsook Him, notwithstanding His holy character. The lofty manifestations of His holy name made no abiding impression on them. The pure truths which He had given them had no place in their hearts. They preferred the lewd service of idols to the knowledge of the holy God. The reason of unbelief and forsaking God now, is often because God’s Word is too pure and too holy in its requirements. No man forsakes God because God is below his ideal of goodness. (b) They forsook God in spite of His Divine right to their service. They were not their own, but bought with a price. God was their Maker. He had “brought them out of the land of Egypt.” He had fed their fathers forty years long in the wilderness, and often saved them when they were ready to perish. (c) They forsook God, forgetting His boundless goodness to themselves. The mercy in which the Lord had dealt with their fathers He had shown to them no less. He had helped them in all their necessity. (d) They forsook God on the very ground which He had given to them for an inheritance. Every city which they held was Jehovah’s gift. They set up their idols on the land which He had won for them with a high hand and an outstretched arm. He who sins in these days, always sins with strength and amid opportunities which the Lord has given. This is ever one of the heinous features of all transgression. God gives men health, riches, intellectual gifts, a comely person, many social advantages; and when men sin they invariably use God’s favours as a means of offence against God. (e) They forsook God, heedless of many warnings. Jehovah had repeatedly warned them in plain and unmistakable terms, through both Moses and Joshua, of these very transgressions of which they were now guilty. He had warned them of the danger of disobedience by the defeat at Ai. More recently the angel of His own presence had warned them at Bochim. They had themselves affirmed to Joshua, in a solemn covenant at Shechem, that they would reject all the strange gods of the Canaanites. They had said, “The Lord our God will we serve, and His voice will we obey.” They had heard Joshua say, “Ye are witnesses against yourselves that ye have chosen you the Lord, to serve Him;” and, accepting that solemn challenge, they had answered back, “We are witnesses.” God ever has room to say to those who transgress, “Out of thine own mouth will I judge thee.” All sin is “without excuse.” 2. They served the Baalim and Ashtaroth of the Canaanites. (Different forms of Baal-worship have already been mentioned in the Critical Notes on this verse.) “The worship of Baal amongst the Jews seems to have been appointed with much pomp and ceremonial. Temples were erected to him (1 Kings 16:32; 2 Kings 11:18); his images were set up (2 Kings 10:26) his altars were very numerous (Jeremiah 11:13), were erected particularly on lofty eminences (1 Kings 18:20), and on the roofs of houses (Jeremiah 32:29); there were priests in great numbers (1 Kings 18:19), and of various classes (2 Kings 10:19); the worshippers appear to have been arrayed in appropriate robes (2 Kings 10:22); the worship was performed by burning incense (Jeremiah 7:9) and offering burnt sacrifices, which occasionally consisted of human victims (Jeremiah 19:5); the officiating priests danced with frantic shouts around the altar, and cut themselves with knives to excite the attention and compassion of the god (1 Kings 18:26-28). Throughout all the Ph�nician colonies we continually find traces of the worship of this god; nor need we hesitate to regard the Babylonian Bel (Isaiah 46:1), or Belus, as essentially identical with Baal, though perhaps under some modified form.” [Smith’s Bib. Dict.] In the same manner, there can be little doubt that the Assyrian goddess Ishtar is, for the most part, the same as the Ph�nician Ashtaroth. In the “Assyrian Discoveries” of the late Mr. George Smith, many of the inscriptions refer to the goddess Ishtar and to the honours demanded and rendered in her worship. It need hardly be said that the distinguishing feature between the worship of Jehovah, whom the Israelites forsook, and of Baal and Ashtaroth, for whom they went astray, was emphatically this;—one was pure and self-denying, the other was lewd and self-indulgent. They who change their gods, generally do so because their affections are set on things of the earth, and not on things which are above; because sensuousness and indulgence of the passions are more pleasant than the self-denying ordinances of the God of heaven. II. The severity of the Lord’s anger. “The anger of the Lord was hot against Israel.” 1. It was terrible in its reality. Some people lay so much stress upon the mercy of God, that they get to treat His anger as a mere sentiment, having little expression except in words. God’s anger is the anger of truth, and righteousness, and love. It is no less severe because it is calm and full of patient waiting. The angel does not smite at Bochim, but the smiting is none the less terrible when it comes. “When anger rushes unrestrained to action,Like a hot steed, it stumbles in its way.The man of thought strikes deepest, and strikes safely.” [Savage.]God bears long with His disobedient children, but woe comes heavily on those who mistake His patience for indifference. 2. God’s anger was fearful in its consequences. “He delivered them into the hands of the spoilers that spoiled them, and He sold them into the hands of their enemies round about, that so they could not any longer stand before their enemies.” These consequences became matters of history. The Book of Judges is one early fragment of that history. When men would forget the anger of the Lord in the more pleasing thought of His mercy, they should remember that Divine anger has an awful history. No vapid sentiments can do away with the history of the deluge, with the overthrow of Sodom, with the plagues of the wilderness, with this suffering under the judges, or with the subsequent captivity at Babylon. Men may refine upon future punishment as they will; past punishment will always stand ready to revise their theorisings in the human judgment, and an ineffaceable sense of the deserts of sin stands equally ready to correct them in the human conscience. Any calm and tender preacher of the wrath of the Lamb is good against all the books that were ever written to make light of it; history and conscience make short work of what may be called the poetry of the appetites. 3. God’s anger is not vindictive. There ever seems to be in it far more thought for truth and for His creatures than for Himself. The wise man can do little but fear an anger which rests on a basis so broad as this, and which moves to punishment with slow gentleness through so many remonstrances. 4. The anger of God is necessary. Unlike ours, His anger is Mercy’s last plea with the obstinate. It is necessary for the vindication of His own laws; it thus becomes necessary for justice; it is necessary for those who have not been so fully tempted to transgress; it is, at least in this life, necessary for the transgressor himself. Fancy the effect, in a single year, if the thought of the reality of God’s anger were blotted out from the universal conscience of living men to-morrow! III. The tenderness of the Lord’s pity. “Nevertheless the Lord raised up judges which delivered them out of the hand of those that spoiled them.” Man’s distress is, in itself, a plea before God. It was “when they were greatly distressed” that the Lord was thus moved to compassion. Our suffering becomes a prayer to God, even when no word of prayer is uttered. It was so with the Israelites in Egypt. When “the children of Israel sighed by reason of the bondage, and they cried, their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered His covenant” (Exodus 2:23-24). “Mercy hath but its name from misery,” said Thomas Binney, “and is no other thing than to lay another’s misery to heart.” It is the severe Apostle James who tells us that “the Lord is very pitiful.” The severity of truth and the tenderness of love ever dwell together. The anger of the Lord makes His mercy very beautiful; the mercy of the Lord makes His anger very terrible. AND ON THE ALL-SEEING EYE OF GOD.—Judges 2:11I. He who “does evil,” always does it “in the sight of Jehovah.” There is no other place in which to do it. “Thou art acquainted with all my ways.” II. He who forsakes the Lord is still and ever in the presence of the Lord. He “compasses the path and lying down” of the idolater also. III. He who serves, other gods,” ever bows down to them under the eye of the only God. All the idolatries of men are carried on at the foot of the throne of their insulted Lord. Mrs. E. B. Browning tells us that though all her gentlest-hearted friends could concentre their gentleness in one heart, that still grew gentler, till its pulse was less for life than pity, she must hesitate to reveal her own heart even to such a friend. She says— “I should fearSome plait between the brows, some rougher chimeIn the free voice;”and then, thinking of those who stand continually under the glance of Omniscience, she exclaims in wonder and envy concerning the holy angels, “Who bear calmly all the timeThis everlasting face-to-face with God.”We all have to bear this everlasting face-to-face with God every day; many bear it heedlessly, because His face is not yet visible. They walk before Him neither by sight nor faith, but they are “in the sight of the Lord,” nevertheless. Human blindness blots out of existence nothing that is. Every tree is a tree, whether seen or not; every rose is beautiful, though every passer-by has lost his eyes. So man is not out of “the sight of the Lord,” because the Lord is out of the sight of man. GOD.—Judges 2:12I. When men forsake God they seek false gods. Few men propose to do without a god. It is only “the fool” who hath “said in his heart, There is no God.” Man must have a god. Men may forsake the living God in heart and thought, and still cleave to Him in their creed. Even then, they both forsake God, and serve false gods. The essence of idolatry is in having a new god, not in serving the new god openly. II. When men forsake God it is usually through misguided love. It is “with the heart,” also, that man believeth unto wickedness. Changed affections ever have to do with a change of gods. III. When men forsake God they do so in misdirected efforts. They still “serve;” and serving idols, they serve where the yoke is no longer easy, and the burden no longer light. Israel forsook God, but “served Baalim,” and “followed other gods and bowed themselves unto them.” He who forsakes the fountain of living waters, always finds a heavier task in hewing out “broken cisterns that can hold no water.” IV. When men attempt to forsake the Lord, they attempt what is impossible. They may follow other gods, but God, from whom they would depart, still follows them. 1. If men could forsake God, they would be godless indeed. With exquisite sarcasm Jeremiah says of the gods of the idolaters: “They are upright as the palm tree, but speak not; they must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil; neither also is it in them to do good.” 2. But no man can forsake God. The children of Israel tried to, for many generations, but presently returned even from Babylon to build again the Temple of Jehovah. God will not forsake us. He will be for us, as He was for Israel under Joshua; or He will be against us, as He was often against Israel under the judges (Judges 2:15). “He must reign.” There is no Tarshish to which we can flee that is beyond His presence. There is no sea on which we can sail that He does not rule its waves. There is no shipmaster with whom we can take passage whom He cannot constrain to cry to us, “What meanest thou, O sleeper? Arise, call upon thy God.” The Lord has His messengers of reproof beside every idol altar before which it is possible for men to bow down. GODS.—Judges 2:12-13I. Gods changed, heedless of the claims of the only true God. Jehovah had done great things for them, but they were not glad in Him. II. Gods changed out of regard to indulgences which might be afforded. Children sometimes think a foolish nurse kinder than wise parents. That is because they are children. III. Gods changed, and prosperity changing also. He who had been for them in many a field, was turned to be their enemy, and fought against them (Judges 2:15.) That could only end in their being “greatly distressed.” IV. Gods changed, and heaven finding therein an occasion for astonishment. “Hath a nation changed their gods which are yet no gods? but My people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid; be ye very desolate, saith the Lord” (Jeremiah 2:11-12). I. Motives for changing gods. These all lay in the direction of sense, and of time. II. Determination in changing gods. Neither Moses nor Joshua, and not even the angel at Bochim, sufficed to hinder these men, whose hearts were set in them to do evil. III. Results from changing gods. 1. The results which were external and general. “They were greatly distressed” in their surroundings. 2. The results which were internal and personal. Every man must have been troubled in his own conscience. IV. God’s way of asserting that He alone is God. 1. He chastised them severely. 2. He chastised them by the very people with whom they had made leagues. 3. He chastised them by the corruptions which came of their newly-chosen worship. THE LORD GOD OF OUR FATHERS.—Judges 2:12 The expressions, “My father’s God,” “the God of his fathers,” “God of our fathers,” “God of my fathers,” &c., are used many times in the Scriptures. The thought is common to both the Old and New Testament utterances. Dr. Parker, under the title, “The Pathos of Theology,” has a suggestive outline on the phrase, as occurring in Exodus 15:2. An abstract from this is here given. “My father’s God”:— “ I. Then religion was no new thing to them.… Religion should not be an originality to us; it should not be a novel sensation; it should be the common breath of our daily life, and the mention of the name of God in the relation of our experiences ought to excite no mere amazement. “ II. Then their father’s religion was not concealed from them. They knew that their father had a God.… Is it possible that your child is unaware that you have a God? Is it possible that your servants may be ignorant of the existence of your religion? “ III. Yet it does not follow that the father and the child must have the same God. Religion is not hereditary. You have power deliberately to sever the connection between yourself and the God of your fathers. It is a terrible power. “ IV. Then we are debtors to the religious past. There are some results of goodness we inherit independently of our own will. This age inherits the civilisation of the past. The child is the better for his father’s temperance. Mephibosheth received honours for Jonathan’s sake. The processes of God are not always consummated in the age with which they begin. Generations may pass away, and then the full blessing may come. We are told that some light which may be reaching the earth to-day, started from its source a thousand years ago. What is true in astronomy is also true in moral processes and events; to-day we are inheriting the results of martyrdoms, sacrifices, testimonies, and pledges which stretch far back into the grey past of human history. “The text impels us to ask a few practical questions:— “ 1. Are you so much wiser than your father that you can afford to set aside his example? 2. Will you undertake to break the line of a holy succession? 3. Will you inherit all that your father has given you in name, in reputation, in social position, and throw away all the religious elements which made him what he was? You would not willingly forego one handful of his material possessions. Are you willing to thrust out his Saviour? 4. Your father could not live without God,—can you? Your father encountered death in the name of the Living One. How do you propose to encounter the same dread antagonist? When your father was dying, he said that God was the strength of his heart, and would be his portion for ever. He declared that but for the presence of his Saviour he would greatly fear the last cold river which rolled between him and eternity, but that in the presence of Christ that chilling stream had no terror for him. When the battle approached the decisive hour, your father said, ‘Thanks be unto God which giveth to us the victory,’—how do you propose to wind up the story of your pilgrimage?” [Dr. Parker.] “Idolatry! you cannot find any more gross, any more cruel, on the broad earth, than within the area of a mile around this pulpit (in New York). Dark minds, from which God is obscured; deluded souls, whose fetish is the dice-box or the bottle; apathetic spirits, steeped in sensual abomination, unmoved by a moral ripple, soaking in the swamp of animal vitality. False gods, more hideous, more awful than Moloch or Baal; worshipped with shrieks, worshipped with curses, with the hearth-stone for the bloody altar, and the drunken husband for the immolating priest, and women and children for the victims.” [Chapin.] “A singular phenomenon, known as the Spectre of the Brocken, is seen on a certain mountain in Germany. The traveller who at dawn stands on the topmost ridge, beholds a colossal shadowy spectre moving on the summits of the distant hills. But, in fact, it is only his own shadow projected upon the morning mists by the rising sun, and it imitates, of course, every movement of its creator. So heathen nations have mistaken their own image for Deity. Their gods display human frailties and passions, and scanty virtues, projected and magnified upon the heavens, just as the small figures on the slide of a magic lantern are projected magnified and illuminated upon a white sheet.” [E. B.] EFFECTS OF THE LORD’S ANGER.—Judges 2:14-15“After the judgment of the word comes the judgment of the sword. “He who ceases to remember the works of God, ceases also to enjoy the power of God. For him who shuts his eyes, the sun affords no light. “Men are judged by the truth which they despise, and betrayed by the sin which they love. Israel can no longer withstand the nations over whom it formerly triumphed, because it courts their idols and leaves its own God.” [Cassel.] “He who engages in another worship, forsakes the true God, and apostatises from Him. But woe to the man who does this, for he brings himself into endless trouble. “God is as true to His threats as to His promises.” [Starke.] “The judgment affords a deep glance into God’s government of the world, showing how He makes all sin subservient to His own power, by punishing it with the very evils that arise from it.” [Gerlach.] NOTES.— Judges 2:18. For it repented the Lord because of their groanings.] “Because the Lord had compassion upon their sighing.” [Keil.] “ ‘The Lord was moved with compassion,’ or ‘was grieved,’ ‘because of their groanings,’ as Judges 21:15. So, too, Psalms 106:45. The sense of repenting which the word (ðçí) bears, Jonah 3:9, and elsewhere, is secondary” [Speaker’s Com.] Judges 2:19. And it came to pass.] “But it came,” &c., the vau being taken adversatively. They ceased not.] Cf. Marg., “they let nothing fall of their doings,” i.e., of their wicked doings. LXX., “They abandoned not their devices.” Judges 2:20. And the anger of the Lord.] This resumes the statement from Judges 2:14, the intervening passage being a general description of details presently to be mentioned in the main narrative. Judges 2:21. I also will not henceforth, &c.] Lit., “I also will not continue to drive out a man from before them.” This cessation of Jehovah’s working is placed over against the want of cessation from evil doings spoken of in Judges 2:19. Judges 2:23. Therefore the Lord left.] That is to say, “Therefore the Lord had left,”&c. He had foreseen this backsliding of Israel (Deuteronomy 31:16-18), and had suffered the Canaanites to rally from the apparently overwhelming defeats of Joshua, in order that they might remain to prove Israel. Thus, as Prof. Steenstra remarks, “the ‘not speedily’ of Joshua’s time had by Israel’s faithless apostasy been changed into ‘never.’ ” The impression left by this verse in the A.V. as to not “driving them out hastily,” is certainly not in harmony with the emphatic statement in Judges 2:21, that Jehovah would not go on, or add, “to drive out a man” in the future.MAIN OF THE .—Judges 2:16-23THE OF GOD’S MERCY WITH MAN’S SIN The Book of Judges, of which these verses give a summary, is a “book of the wars of the Lord.” We see here God contending with sin in the hearts of His people. He who reads the Books of Joshua and Judges merely as accounts of battles between the Israelites and their enemies, will overlook by far the larger half of the conflicts set down in the narratives. As was observed in treating of the siege of Jericho, God’s great battle there was with sin and unbelief in the hearts of the Israelites. Such, too, was the strife at Ai, at Beth-horon, and in the subsequent conflicts. Such, even more manifestly, is the great underlying purpose of all the struggles between man and man recorded in the history before us. In every battle, whether won by Israel or lost, the God of love is seen contending with the unbelief and idolatry of the people whom He had redeemed from the bondage of Egypt. The Divine word, through Hosea, might stand, indeed, for the text of this whole book: “I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.” I. Great sin followed by still more abundant mercy. “Where sin abounded, grace did much more abound.” 1. God’s mercy was in excess of His promises. The “thorns in their sides” had been repeatedly foretold to these Israelites. The punishments that would follow unfaithfulness had been reiterated again and again. These great deliverances under the judges had not been so foretold. While God’s judgments are ever equal to His threatenings, His mercies are often largely in excess of His promises. The evils which would follow disobedience were foretold in much detail, and they came, even “as the Lord had said” (Judges 2:15); little, if anything, was said about the deliverances, but they came no less than the judgments. The wicked have every reason to believe that the threatened woes of the last day will also be even “as the Lord hath said;” the truly penitent will find in the way to heaven, and still more when there, that the half has not been told them of God’s wondrous goodness. 2. The mercy was through one man, because of the unfitness of the multitude. Each judge was made the great instrument of deliverance. This was emphatically the case in the instances of Ehud and Shamgar, Gideon and Samson. It seemed as if the Lord purposely took away all opportunities from the people to glory in their own might. They were too wicked for success, and even in their deepest penitence fit only for mercy. Hence God gave them deliverance through the personal prowess of a few men. The multitude was not fit to win favours; it was hardly prepared to receive them. The measure of a Church’s spiritual success is probably often according to its ability to bear success. The manner in which success comes may also furnish some indication as to our preparedness, in the sight of God, to receive the blessings of prosperity. II. Rejected mercy followed by reckless sin (Judges 2:17; Judges 2:19). The Lord raised up judges, and delivered the people out of their great distress; the people prayed for deliverance, and gladly accepted it when it came; then, when their distress was removed, they rejected the Lord who had showed mercy upon them, and thus rejected all the high meanings with which the mercy was laden. It is not to be wondered at that we read, after that, “They returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their evil doings, nor from their stubborn way.” To ignore great kindness and mercy is one of the most sure and terrible ways of hardening the heart in wickedness. Take the case of Judas. How tenderly our Lord’s kindness must have pleaded with that man in the upper room! Think of the Saviour washing the feet of the man who was already committed to the sale of his Master! After the washing of the feet, Christ let Judas see that He fully knew the dark purposes of his wicked heart, and yet had washed his feet, notwithstanding. Think of the kind sad tones of the voice that said, “One of you shall betray Me!” Think of the inquiry of the twelve, “Is it I?” and of the miserable creature who, not to betray himself by being unlike the rest, was forced in his turn to ask that question also! Think of the words to John, and of the gift of the sop which followed them! Why did not Judas drop the sop, and burst into tears, and openly acknowledge what His Lord, and through Him the eleven, so evidently knew? How hard the heart of Judas must have been after he had taken that sop, and managed to swallow it without crying! The tears must have all petrified within the man—a heart full of tears, turned into the severe hardness of diamonds, but having none of their purity. The tenderness of Christ’s deeds and words was not only making evident Christ’s former saying—“One of you is a devil;” for Judas to reject such love was to diabolise himself more than ever. Think of the opportunity for spontaneous confession which the Lord gave to the man in the words, uttered probably with infinite tenderness: “What thou doest, do quickly!” Why did not Judas answer back: “Lord, I cannot do it at all; much less can I do it quickly, against love like Thine?” But the man had no spontaneity in him. Poor Peter would have broken down half a dozen times through that supper; but Judas had no good impulses. So, “he then having received the sop went immediately out.” And he went out fully prepared to do his dreadful work. After being able to resist all the tenderness of the Saviour at the supper, it was easy work to go for the band of men and officers, and comparatively easy even to betray Christ with his kiss. The act of spurning the Lord’s tender mercy had turned his poor heart to very stone. Take the case of a young man, rejecting a good mother’s love and tears. Suppose a wicked son bent on doing some wicked deed. Think of a Christian and ever-gentle mother pleading with him on her knees, her eyes streaming with tears, not to do the evil thing in his heart. Imagine such a son striking that mother a brutal blow to the earth, and then fleeing from her presence while she was yet insensible. Who does not see how so wicked an act, against such love, would harden the heart almost beyond redemption. The man would be capable of anything after that. So it ever is with any who resist, and overcome, and put away from them tender pleadings of the love of Christ in their own consciences. So it was with these Israelites when they resisted the pleading of God’s great mercy with them in their distress, and turned again to sin. Isaiah saw the glory of Jehovah as He sat upon the throne high and lifted up, and the prophet cried, “I am a man of unclean lips!” To others of the Jews, God had showed the glory of much mercy and gentleness and love. But the Jews resisted that mercy. Therefore Isaiah said of Jehovah in His splendour of goodness, “He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw His glory, and spake of Him.” The resisted light of God ever turns to darkness. The heart that turns from His glory, must needs rush very deeply into sin, to forget itself. The glory makes a man feel with Peter: “Depart from me, O Lord, for I am a sinful man;” it makes him who sees it cry with Isaiah, “Woe is me! for I am a man of unclean lips:” or it drives him who beholds it more recklessly into wickedness than ever. Thus was it with the Israelites. When they turned again to sin after God’s very marvellous and gracious deliverances, there was nothing for it but that they should give themselves up to idolatry without restraint. To sin against great light and tender love, is to sin with utter recklessness. III. Reckless sin followed by still severer chastisements (Judges 2:20-21). “The anger of the Lord was hot against Israel.” He said, “I also will not henceforth drive out any from before them of the nations which Joshua left when he died.” On one occasion, we see how, for a time, the Lord absolutely refused to hear their prayer. He answered them in their distress: “Wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation” (Judges 10:9-14). 1. God’s punishment of sin is too just to be given up without repentance. It is not grounded on the anger of impulse, but on the calm anger which has its foundation in a sense of wrong—wrong to Himself, wrong to men generally, and wrong to the souls of the evildoers. Man’s anger is a fire, burning with impulsive and selfish passion; God’s anger is a consuming fire, unless it be met by repentance, for it is kindled by eternal principles of righteousness and benevolence 2. God punishes sin too deliberately to forego His chastisements without reason. He does not begin to build His towers without counting the cost. The steady and increasing pressure upon Pharaoh can only end in Pharaoh’s destruction unless he repents. Israel itself must presently be carried even to Babylon, if Israel will persist in idolatry. 3. God’s punishments are too full of love to be given up lightly. Not only is the anger calm, but the love is very deep. The anger of God against sin has no hatred of the guilty— “He hates the sin with all His heart,And yet the sinner loves.”“Having loved His own which are in the world, He loves them unto the end.” Hence we are prepared to see, as indicated in these closing verses, IV. Chastisement, in its severest form, still made the vehicle of God’s merciful purposes (Judges 2:22-23). God would “prove Israel” to see whether or not they would keep His way. The spirit of this patient purpose runs all through the book. It was not a sudden purpose, formed only when the Israelites began to depart from God. God had cherished that purpose even in the time of Joshua, and forborne to deliver the Canaanites entirely into Joshua’s hand. Notwithstanding this dark history under the several judges, the Divine purpose did not fall to the ground. Through steady and stern chastisements, the Israelites gradually grew into the feeling that the way of sin was a way of sorrow. God made Bye Path Meadow rougher than the King’s highway. There were times when Giant Despair fastened the people in his terrible stronghold. They were often glad to return again by the way in which they had departed. The result was that during Samuel’s time the nation was found, probably, nearer God than at any period between the death of “the elders who outlived Joshua,” and that of Samson in the house of Dagon, at Gaza. Mr. L. H. Wiseman has well expressed the real progress of the nation in the following remarks: “I am inclined to think that the period of the judges was, upon the whole, a period of national advancement. The prevailing idea is, no doubt, opposed to this view. It contemplates the period of the judges as an unbroken series of idolatries and crimes and miseries, relieved only by the occasional appearance of a Barak or a Gideon, like a momentary gleam of sunshine on a dark tempestuous day. But a deeper study of the times tends to modify and correct this idea. The rule of the judges secured long periods of tranquillity. Of history in general, it may be justly said that it brings into bold relief a nation’s wars and discontents, while epochs of peace and prosperity are either thrown into the background, or left unnoticed. The exceptions, rather than the rule, are recorded; just as a voyager, narrating the story of his crossing the ocean, dwells chiefly on a storm or two which befell him, and passes lightly over many a week of smooth and pleasant sailing.… It is thus with the Book of Judges. The period of which it treats was not a period of incessant warfare; but it was marked by long and frequent intervals of repose. War and disgrace were, after all, the exception; peace and tranquillity were the rule. Thus, after the victory achieved by the first judge, Othniel, ‘the land had rest forty years;’ after Ehud’s victory, ‘the land had rest fourscore years;’ a little later, ‘the country was in quietness forty years in the days of Gideon;’ the twenty-three years of Tola, the twenty-two years of Jair, the twenty-five years following the death of Jephtha, all passed without any recorded national struggle; and the forty years of Eli’s official life were free from war till its melancholy close. And although the people’s lapses into idolatry were frequent, they were so far checked and restrained, that of 450 years, according to the computation of a learned writer (Graves on the Pentateuch), there were not less than 377 years during which the worship of God was generally maintained. 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. For these long intervals of tranquillity and of rest from the enemy—during which many a family, no doubt, followed the Lord in quietness and faith, according to that lovely picture of domestic piety given us in the Book of Ruth—the Church of those days was indebted, under God, to the judges, who, through faith, ‘wrought righteousness, and obtained promises.’ … On the whole, during this period, the Hebrew nation increased in importance and strength. After Joshua’s death there had been a rapid decline; but if we take as the commencement of the period the state of things in the time of Othniel, the first judge, and compare it with the state of things in the time of Samuel, who was the last, the advancement is too manifest to be disputed. The Jewish state went on from that time increasing in glory till it reached its culminating point a century later in the reign of Solomon: after which commenced its long and unretrieved decline. In the period of the judges, notwithstanding the defections from God, the rebellions, the outrages, the confusion, the bloody civil strifes which the historian records, so that at the close of the book we seem to behold, as a learned writer (Bishop Wordsworth) observes, ‘An overclouded sunset, almost a dark eclipse, of the glory of Israel,’ yet idolatry was neither so frequent, so open, so obstinately continued, nor so shamelessly immoral, as it became in the later period of the monarchy. The rulers of the people, instead of being hereditary tyrants, and sensualists who taught their people to sin, were special messengers of God, men of faith and power, capable of checking public disorder, and of restoring religion and faith. Notwithstanding frightful interruptions, like the deep rents and yawning chasms which meet the traveller ascending their own Lebanon, the general tendency and direction of the period of the judges was not downward, but upward toward the heights beyond.” So far as progression under the judges is concerned, little exception can be taken to this careful and eloquent estimate, which well accords with the view taken by Dr. Kitto. As to the subsequent decay under the later kings, perhaps the verdict is somewhat too emphatic. Notwithstanding the guilt of Jeroboam, Ahab, Manasseh, and other monarchs, and the dire results of their apostasy among the people, it should not be forgotten that even in Ahab’s days there were seven thousand who had not “bowed the knee to Baal,” and probably many more who bowed reluctantly. There seems even some ground for Dean Stanley’s remark, lying wholly in another direction: “The age of the psalmists and prophets was an immense advance upon the age of the judges.” Of the progress of the people from Othniel to Samuel, however, there can be little doubt. God’s chastisements were not in vain. The purpose of the Lord was full of mercy, and the mercy did not fail. In the language of one of the last of the judges, “Out of the eater came forth meat.” The Lord’s chastisements are no less full of merciful purpose in these latter days. AND ON THE VERSESA NATION’S GREAT AND GOOD MEN.—Judges 2:16I. The relation of a nation’s great men to God. 1. The Lord raises them up. They are of His providing. After all allowances for evolution and natural development, He is at the back of both. 2. The Lord chooses the time for raising them up. He raises them up when they are wanted. Carlyle says: “Show our critics a great man, a Luther for example, they begin to what they call ‘account’ for him; not to worship him, but to take the dimensions of him, and bring him out to be a little kind of man. He was the ‘creature of the time,’ they say; the time called him forth, the time did everything, he nothing—but what we the little critic could have done too? This seems to me but melancholy work. The time call forth? Alas, we have known the times call loudly enough for their great man; but not find him when they called! He was not there; Providence had not sent him; the time, calling its loudest, had to go down to confusion and wreck because he would not come when called.” All this is true enough. Still, when Providence does not answer the call of a critical time, it is because there is something in the men of the time which forbids this answer. When the man for the time does not come, it is not because God is short of men, but because the men of the time have got where “confusion and wreck” are better for that time, or after times, than any amount of prosperity. II. The relation of great and good men to a nation’s social and religious condition. 1. True, leaders are not always given because of a nation’s merit, but often in spite of its unworthiness. The great sin of Israel made these judges necessary, yet the judges were not given till distress had wrought penitence. When the people were penitent, then God sent them a helper. Periods of national calamity on account of sin, like those which we find in this book, account for the spirit of much of Solomon’s prayer at the dedication of the temple; still more is their influence to be marked in the profound sense of national humiliation pervading the prayer of holy Daniel (Daniel 9:3-20). 2. Such leaders are not raised up by God after the thought and manner of men. They may be lefthanded, like Ehud. They may be women like Deborah. They may be of such a class as Gideon, who cried, “O my Lord, where with shall I save Israel? behold my family is poor in Manasseh, and I am the least in my father’s house.” The Lord never needs to prop up His greatness with any of the so-called greatness of men. Shamgar, the man of the ox goad, or Jephtha, “the son of a strange woman;” either can do the Lord’s work so long as the Lord is with them. “The Lord seeth not as man seeth.” 3. Some leaders are raised up, even from their birth, to give deliverance to their nation. They are the subjects of God’s forethought, and training, and careful provision. Such was Samuel. He whom the Lord would raise to conspicuous greatness and usefulness is generally nurtured amid the influences of pure religion. We do not hear much of the mothers of the judges, in general; nor was the influence of the ordinary judges very abiding (Judges 2:19): Samuel whose influence was to last through all the nation’s history was the child of a mother who both knew how to pray, and how to give her much-loved child to her more-loved God. A nation’s real leaders must needs be scarce when there are no real mothers. III. The relation of men whom God raises up to a nation’s deliverances. 1. All victory is of the Lord; leaders are but the instruments through whom He works. (a) None of the deliverances are wrought to any considerable extent by the people. In this Book, it is the man by whom God works, not the multitude. (b) No leader is too weak so long as God strengthens him. Ehud, the left-handed man triumphs when God is with him; yet even mighty Samson fails when the Lord has “departed from him.” Shamgar’s ox goad, or the jaw bone of an ass, or the ardour of the woman Deborah; nothing is too rude, no one is too weak and unskilled, if the Lord does but bless the instrument. (c) All these features of victory were meant to teach Israel that “the battle is the Lord’s.” “Without Me ye can do nothing;” that is one side of the Book of Judges: “I can do all things through Him which strengtheneth me”; that is the other side. 2. The Lord works most enduringly with those leaders who walk most with the Lord. Set the work of the sensual and mighty Samson over against that of the pure and unselfish Gideon, whose humility led him to claim the lowest place in the poor house of his father, and see whose life brings most of blessing to his nation. Even the rude strength of Jephtha—a man of ready resources, quick movements, and a born commander, but tainted with the spirit of the surrounding idolatry—compares feebly indeed with the enduring mercy that comes to Israel though the calm gentle strength of holy Samuel. Israel’s great song in this Book is the outcome of the ardent piety of a woman, and the best perpetuated mercies of the nation spring from the labours of Gideon and Samuel who walk very near to God. Even here, Gideon’s influence becomes sorely weakened by the Ephod, which became a snare to his nation, his household, and himself (Judges 8:27). Great leaders are a great gift of God, but when greatness and true piety go together, the Lord’s favour is rich indeed. THE OF GOOD LIVES.—Judges 2:16“What an umpire Nature is; what a greatness, composure of depth and tolerance there is in her. You take wheat to cast into the earth’s bosom: your wheat may be mixed with chaff, chopped straw, barn-sweepings, dust and all imaginable rubbish; no matter: you cast it into the kind just earth; she grows the wheat,—the whole rubbish she silently absorbs, shrouds it in, says nothing of the rubbish. The yellow wheat is growing there; the good earth is silent about all the rest,—has silently turned all the rest to some benefit too, and makes no complaint about it.” [Carlyle.] This is so, and not so in the sowings that come of our human lives. The good seed of a good life grows. God suffers not that to lack a harvest. But the bad seed of our lives grows also. Our moral and spiritual rubbish is full of life-germs, and the soil around us is still more favourable to get a heavy crop out of them. “Whatsoever a man soweth, that shall he also reap;” alas! others around him will reap a good deal of it also. A good life is light from heaven; it is a revelation of God; it is God’s image, wherein man was originally made, set up before surrounding lives. The holier of these judges not only showed the people what a human life should be; every approach to holiness which they made in their work was in that measure a revelation of the Divine character to their fellows. Every true worker now, in proportion as his work is true indeed, reveals his Father which is in heaven before the eyes of his fellows. In this sense, there is much beauty in the lines of Goethe, as translated by Carlyle:— “In Being’s floods, in Action’s storm,I walk and work, above, beneath,Work and weave in endless motionBirth and Death,An infinite ocean;A seizing and givingThe fire of living:’Tis thus at the roaring loom of time I ply,And weave for God the garment thou seest HIM by.”GOD’S MERCIES.—Judges 2:17-19I. Man’s insusceptibility to mercy (Judges 2:17):— 1. Through blindness to what was good in man. “They would not hearken unto their judges.” 2. Through love of what was evil in things. Their gods represented so much self-indulgence in wickedness. 3. Through ingratitude for all that was gracious in God. They did not care to remember His great goodness. La Rochefoucauld said, “We seldom find people ungrateful as long as we are in a condition to render them services.” Yet these Israelites show us how possible it is to take the Lord’s services and, at the same time, to ignore Him. II. God’s persistence in mercy (Judges 2:18). I. In raising up judges. It must have needed much encouragement for the judges to have come out from the multitude: God gave them sufficient encouragement to do even that. 2. In being present with the judges. Some of them were very faulty, but for all that the Lord would not forsake them for His people’s sake. 3. In giving the people actual deliverance from oppression. He who had put them into the hand of their enemies, when affliction had done its work, also took them out again. 4. Because of His great pity. “It repented the Lord because of their groanings.” III. Man’s rejection of mercy. Even after they had again and again “tasted and handled and felt” the grace of God, sometimes bestowed in answer to their own earnest prayers, they turned again to evil. Well might they be spoken of as men of a “stubborn way.” Yet unto us also God’s mercies are “new every morning.” Are we more grateful than these, whose faults we can so easily perceive? ISRAEL’S “Apostacy is followed by ruin; the loss of character by that of courage. Heroes become cowards; conquerors take to flight. Shame and scorn came upon the name of Israel. The nation could no longer protect its cities, nor individuals their homes. “In distress the people returned to the altars which in presumptuous pride they had left. Old Israel wept when it heard the preaching of repentance; new Israel weeps only when it feels the sword of the enemy. “ 1. Israel must contend with sin, and with enemies. 2. Israel experiences the discipline of judgment and of compassion. 3. That which approves itself is the victory of repentance and the obedience of faith. “A recent philosopher (Fischer) defines philosophy to be, not so much universal science as self-knowledge. If this be correct, repentance is the true philosophy; for in repentance man learns to know himself in all the various conditions of apostacy and ruin, reflection and return, pride and penitence, heart-quickening and longing after Divine compassion.” [Cassel.] “God’s judgment on Israel is the non-destruction of the heathen.” [Lisco.] “From the fact that the whole history does at the same time, through scattered hints, point to the flourishing period of Israel under the Kings, we learn that these constantly-recurring events do not constitute a fruitless circle, ever returning whence it started, but that through them all God’s providence conducted His people by a road, wonderfully involved, to a glorious goal.” [Gerlach.] THE LOVE THAT LINGERS IN DIVINE ANGER.—Judges 2:20-23I. The anger of the Lord is not without due cause (Judges 2:20). The covenant with the fathers was transgressed. The voice of the Lord was not hearkened to by the people themselves. God’s words to the fathers is binding on the children. God’s messengers, and mercies, and judgments, are His “voice” to the men to whom they are sent. II. The Lord’s anger is not without painful results. The nations which had been left, under Joshua, to prove the people, were to be left still. This is but a sentence, as it stands written here, but it presently expands into a history of woe. No word of God’s warning must be neglected, otherwise it may resolve itself into terrible suffering, it may spread to a whole nation, and require a volume for the history of its consequences. III. The Lord’s anger is not without loving designs. This is true, so far as it applies to His anger in time. He would still “prove Israel,” and still watch to see if they should “keep the way of the Lord.” Love waited to be gracious wherever gracious manifestations would work no harm. He who led His people forth by a right way that He might bring them to a city of habitation, no less determined to keep them in a right way. In the end, our salvation must all be seen to be of Divine goodness. GOD’S MEANS OF TESTING AND FOR SIN.—Judges 3:1-4 NOTES.— Judges 3:1. Which the Lord left.] Allowed to remain, i.e., spared from doom; not—did not mark out for destruction. For all the Canaanites were doomed to be exterminated, including the Philistines, the Ph�nicians and Sidonians; also the Hivites, as far north as the Gate of Hamath, which was about one hundred miles farther north than the conquests of Joshua reached (Numbers 34:7-9; Genesis 15:18). God Himself was to do the work; His people were to be the instruments employed (Deuteronomy 7:2; Deuteronomy 7:23-24; Deuteronomy 11:23-24; Deuteronomy 20:16-17). But His engagement to aid them was conditioned on their obedience and trust. When they failed in fidelity to Him, their conquests were arrested, and the tide began to flow the other way (Joshua 23:12-13). When from unbelief or indolence they held back from attacking the Canaanites, God spared those whom they spared. Hence, what is called “breach of promise”—apparent, not real (Numbers 14:34). To prove Israel by them μְ ?πַ ?ρּ ?εֹ ?ϊ (Greek ὲπείρασειν). Some regard this phrase as having a different meaning here from what it has in Judges 3:4, and in Judges 2:22, where it is used of moral probation, or testing faith and obedience. Here, they say it means to exercise, or train for war—to give them practice in fighting with the view of keeping up the warlike spirit among them. [Pulp. Com. and others.] This alteration in the interpretation of the word, in one and the same paragraph, is purely arbitrary, and could scarcely have been thought of but for the necessities of a certain theory, as we shall see under Judges 3:2. Here, it means to test character, as in Deuteronomy 13:3; and the point to be tested is stated in Judges 3:4 to be, whether they had the spirit of true allegiance to their Covenant God. As many of Israel as] those who came to man’s estate after the close of the wars of Canaan (Judges 2:10). The survivors of the wars of Canaan did not need this discipline. Had not known all the war of Canaan] i.e., by personal eyesight and experience. They had not passed through them, seen with their own eyes the formidable dangers, and met them boldly, through strong faith in the promise of their God.Judges 3:2. Only that the generations, etc.] Here we have a statement of the moral purpose served by the wars. It was to prove what the younger generations would do when they had personal experience of those wars. Would they show the same fidelity and courage as the fathers, or not? The construction of this verse is peculiar, arising partly from a difference in the idiom of the languages. Bertheau makes Jehovah the subject of the verb to know, and makes Israel the object—the sense being “that He (Jehovah) might know Israel (by putting them to the proof) in teaching them war (giving them the opportunity of fighting against these nations in dependence on His promise).” This gives a good sense, though it seems more natural to regard “the generations of Israel” as the proper subject of the verb. We prefer to render it thus: “Only for the purpose (ψַ ?χμְ ?ξַ ?ςַ ?ο) that the generations of the children of Israel might have the knowledge (γַּ ?ςַ ?ϊ) of war, through a personal experience of it (μְ ?μַ ?ξְּ ?γָ ?ρ) (not all the generations of Israel, but) those only (ψַ ?χ) who before had not known it.” The important question here is, what is meant by “teaching them war.” Many understand it to mean, knowledge of the art of war—to cultivate in them a martial spirit, skill in handling their weapons, and true valour in the field. This, it is said, would be a check on effeminacy, and keep them up to the mark of being always able to defend their country when peril should arise. Trapp has it, that Israel might not rust through long rest … “them slay not lest my folk forget.” “Scipio,” he says, “persuaded the Romans not to ruin Carthage lest their youth should want exercise, and grow wanton with too much ease.” If this be the correct view, it is singular that they should be required to fight with their enemies, in order to be able to fight with their enemies. But passing this, it is significant, that none of the many critics who adopt this meaning quote any parallel passages in its justification. There are no such passages. The whole teaching of Scripture is to the opposite effect, viz., that the people of the covenant must rely, in all conflicts with their enemies, solely on the promised help of their God. (Psalms 20:7-9; Psalms 44:3; Psalms 44:5-8; Hosea 14:1-3; Psalms 147:10-11.) The use of natural means had its place, but the people are never taught to rely at any time on that prop, for the defence of their country. On the contrary, the manner in which they acquired possession of the land, is ever represented as the rule according to which they might hope securely to occupy it, namely, by faithfully obeying the commandments of their God. To learn war after the manner of the “wars of Canaan” we understand to be, to look for victory, not through personal bravery, but through the omnipotent help of Jehovah, given in fulfilment of His promise, in answer to faith and prayer.Judges 3:3. Five lords of the Philistines. Three of these lordships had been formerly subdued by Judah (Judges 1:18), but seem afterwards to have been lost through the sloth and unbelief of that tribe in failing to follow up their advantage. Where sin is not extirpated, it will, like a noxious weed, take root again—“lords,” or satrapies (Sept.). The original sarnaim, or “princes” literally signifies axles. The chief is so called because the people and public affairs alike revolved around him as the parts of a wheel upon its axis. [Bush.] Joshua 13:3; Judges 16:5; Judges 16:8; 1 Samuel 6:4; 1 Samuel 6:12; 1 Samuel 6:16, etc., 1 Samuel 29:2; 1 Samuel 29:6—(ρַ ?ψְ ?πֵ ?ι) lordships, or principalities. And all the Canaanites.] This list is not quite the same with that given in Joshua 13:3, etc. Changes had occurred; conquests had been won and defeats suffered. But the difference lies chiefly in the fact, that the paragraph in Joshua gives an account of the allotment to the different tribes of the land occupied by the nations, that are here said to be spared to serve as scourges for Israel’s sins. The phrase “all the Canaanites” does not refer to all the nations called by that name who originally occupied the country, for very many of these had been slain; but partly, it refers to those that were still found within the territory conquered by the tribes (both the uplands and valleys having towns that were either wholly or partially filled with Canaanites), and chiefly to that large and formidable nation of the Canaanites outside the conquered territory to the north-west, whom the Israelites had not yet met in arms—the Ph�nicians. This people, who are generally identified with the Sidonians, occupied a narrow strip of land of only two miles in breadth, but extending along the coast for a distance almost equal to the entire length of Palestine from Dan to Beersheba. In this strip were the cities of Tyre and Sidon; it was densely populated, and the people were among the most intelligent, enterprising, and powerful nations of ancient times. It began near the point where the territory occupied by the tribe terminated, and extended northward, shut in between the Lebanon range and the sea. It was all within the original limits of the land of promise, and ought to have been occupied by the Israelites, as part of their inheritance, though it never was really subdued by them. Sidon was the firstborn of Canaan, and his descendants were the very worst among races where all were so bad. Take Jezebel for an example (1 Kings 16:31; 1 Kings 21:25). The Canaanites who dwelt among the Israelites were most numerous in the northern tribes, and it was these especially that were “snares and traps to them, scourges in their sides, and thorns in their eyes.” The Philistines.] The plain of Philistia, with a breadth of about twenty miles, ran along the entire seaboard of the Mediterranean from the desert, in a line parallel with Judah, to a point near the middle of Palestine. In the central section of the coast, the plain becomes narrower, being only two miles in breadth, and is shut in by the mountains of Manasseh and Ephraim. This is called the plain of Sharon. And the Hivites that dwelt in Mount Lebanon.] The derivation of “Hivites” is interesting. First comes ϊָ ?εָ ?δ to live, and ηָ ?εָּ ?δ including the idea of roundness. ὼόν ovum an egg (Sept.), which is both round and the source of life. Hence ηַ ?ιָ ?δ and ηַ ?εָּ ?δ came to signify encampment (2 Samuel 23:11), and village (Numbers 32:41), from the circular form in which camps and villages were disposed. The people called “the Hivites” are those who reside in round villages. Even down to the present day, the villages are so built that the conically-shaped houses form a circular street, enclosing an open space in the centre for the flocks and the herds. This habit of building distinguished the Hivites from the other nations. [Cassel.] Baalhermon.] from ΰֲ ?ψָ ?ρ height, or highlands. Hermon is the loftiest peak in the Anti-Libanus range. It is the southern spur, and towers far above all its surroundings. This district and all northward among the hills and valleys of the Lebanon range, for a distance of nearly 100 miles beyond the point of Joshua’s conquests, was occupied by the Hivites (Joshua 11:17; Joshua 12:7). Baal-gad is the same with Baal-hermon. All this district was originally marked out for inheritance by the tribes, but in fact was never subdued by them. The entering in of Hamath. The narrow pass which opens out on Hamath—the most northern point in the land of promise [Eadie.] This is the gate to Canaan on the north.Note on the “Wars of Canaan.”—These did not belong to the common category of human wars. They were specially made at God’s command for a high moral purpose—to vindicate Jehovah’s character in the punishment of flagrant transgressors. In doing this, solemn displays of the Divine Perfections were made, both before the heathen nations and before the chosen people. They were therefore sacred wars, and on sacred principles were they fought. As compared with other wars, the differentiating element in them was, that God Himself was the chief actor, who always determined the issue, and the principle on which He gave success or permitted defeat, was the possession, or the want of trust in His name, and fidelity in keeping His commandments. These wars were indeed both a test of spiritual obedience and also a discipline to correct and refine. To know them implied a great deal more than to know the art of fighting bravely as warriors. Brave as Joshua and his followers were, there was no proportion between their small resources and weak arms on the one side, and the chariots of iron, with the hosts numerous as the sand on the sea shore, which these nations mustered, on the other. It was a war of children against giants—of sheep against wolves. Never were armies more unequally matched, and never was faith of victory through God’s promised help more thoroughly tried. The fathers knew that the conquest of Canaan was not a thing of easy achievement. And now the children must be trained on the same lines, that they may learn how hard a thing it is, as a condition of their retaining possession of the inheritance, to be firm and loyal to their God in the actual presence of enemies, so superior in all the equipments of war, to themselves.MAIN OF THE The genius of the history of Israel, as distinct from every other history, lies in the fact, that they were the people of the Messiah. They were His brethren, being, together with Him, Abraham’s seed and members of one family circle. They were His ancestry, for “of them Christ came who is God over all,” etc. They were His people, and represented Him on earth till the times of His personal appearance. Being the people of the Messiah, the Messiah’s God becomes their God. God unites them to Himself in the bonds of an everlasting covenant, engaging with great condescension to make Himself over to them as their God, and adopting them to Himself to become His people. In them and in their history, we see a practical embodiment of the blessings which the Messiah procures for men. In them we see an illustration of what God, for the Messiah’s sake, can do in following sinful men through all their course of disobedience and rebellion, and not only preserve them from utter ruin, but lift them up at last, through faith and repentance, to the full enjoyment of everlasting life. This is the picture which is set before us in this, and in all the historical books of the Old Testament. The Covenant is the backbone of all the Divine dealings with this people, as set forth in these books. We see there, in the position which God takes up, and from which he never withdraws—I will be your God—the vast resources of love which may be drawn upon, in support of all the demands made on the patient forbearance and forgiving tender mercy of God, by the terrible depravity and highhanded rebellion of a perverse people. We see why it is they are not “consumed in a moment”—why not utterly cast off at any time, not even under the Babylonish captivity—why they are so often forgiven, and such astonishing proofs of the Divine favour are shown on their behalf. From the beginning, Jehovah became their God. That position once taken, their history throughout becomes the medium for a glorious display of all the Divine perfections, in pardoning and blessing men for the Messiah’s sake. Hence we uniformly find them greatly beloved of God. We see God in close contact with them every moment of their existence; they are never out of His sight, and no hand is allowed to touch them but His own. They are to Him a “peculiar treasure,” and He keeps them in the hollow of His hand (Deuteronomy 33:3; Psalms 121). He takes the entire direction of their history, and all its issues are to him. This we shall now endeavour to trace. TESTS AND .—Judges 3:1-4I. The work to be done.—The trial and chastisement of an unfaithful people. 1. Chastisement as well as trial. The people had already shown symptoms of apostasy, and there was more than reason to suspect their fidelity. The plague-spot had appeared, and there was need to cauterise. When symptoms of “fretting leprosy” show themselves, an examination must be made. The mere presence of such neighbours as these Canaanites, and the having to dwell among them, was itself a chastisement. The presence of bears and wolves in the family circle, even if they should be muzzled, would be a great affliction to the children, though the object might only be to ascertain whether they would put their trust under the parental wing. But it would be chastisement in terrible earnest, were the muzzle removed. So with Israel, when these wicked were first allowed to dwell among them, and when, afterwards, the reins were let loose, and they were permitted to exercise their savage passions at will. 2. A special mark is put on the reason for this course of dealing. God had already explained with great distinctness the ground of His procedure (Judges 2:20-23). Yet He now repeats it, to put emphasis on the necessity of such a course of dealing with a people who had been the recipients of unbounded mercy, and yet were beginning to show the extreme of ingratitude. “He speaks once, yea, twice.” He calls aloud that men may mark His jealousy for His own honour as a Holy God, while yet so full of compassion for His adopted people. Thus at the outset of this checkered history, He explains—“line upon line”—the ground of his procedure, that it may stand clear to every eye. On this trial and chastisement these things are to be noted:— I. It was God’s own thought to put them to the proof. “The Lord left these nations.” He kept the guidance of their history in His own hand. He directed it this way, not that way. He put the machinery in motion. It did not fall out in the ordinary course of events. Neither did the nations themselves entertain any such thought. 1. Far otherwise were the thoughts of the nations. “Israel was a speckled bird among the nations—the birds round about were against her.” There was a something about that people which excited the hostility of the other nations. It was the old “enmity between the woman’s seed and the serpent’s seed.” This hatred was not due merely to the successful war which Israel had waged against their cities and armies, though that had its share of the reason. But it was due mainly to the character of Israel’s God and His ways. He was too holy and righteous in Himself—too severe in His condemnation of men’s sins—for a world lying in wickedness to do other than hate His image wherever seen. Their thoughts were— (a) when Israel was strong, to seek alliance with them—only for their own advantage; to gain the profits of commerce, or obtain security against future possible exterminating wars. When true religion is in power, the world will be obsequious, and multiply honeyed words; but when the opportunity is given, it will stab to the heart, and not pity. So— (b) when Israel became weak, their thoughts were of conquest and revenge. They gnashed their teeth when they thought how terribly these upstarts among the nations had decimated their armies, destroyed their cities, and robbed them of their soil. Feelings of retaliation, or of self-interest, were their only motives. Depraved human nature, without the grace of God, cannot rise higher. The last thing they would have thought of would have been to serve any purpose of the God of Israel in the matter. But “there be higher than they.” While they thought they were serving only purposes of their own, He was overruling all that they did to accomplish His own holy and benignant ends. 2. The nations could do nothing without God’s permission. God “sets a hedge round about” His people that none may touch them till permission is granted. Even Satan admits this (Job 1:10). The lapidary allows no one to cut or grind his jewels but himself, or if another comes in, it is by express appointment, and the work is done under his own direct supervision. Jehovah would not allow these nations to look Israel in the face, to tempt, chastise, or intermeddle with them, until they were needed as instruments to execute some gracious purpose of His own. Had he not judged it necessary to sift Israel’s character, and put it to the proof, we should not have read a line of the raids of Chushan-rishathaim, or of Eglon, and other marauders, whose tragic deeds constitute so large a part of the story of this book. These rough hammers would never have been employed on God’s precious stones, had he not seen good reason for it, and permitted it to happen. But as soon as the hammer has done its work, it is flung aside, and not another stroke is allowed. The nations did nothing till God gave them a charge; and when Israel became penitent, He applied the bridle to their wrath. “Their wrath He made to praise Him, and the remainder He restrained.” 3. This proving of character was done out of respect to His covenant. It was His own doing, and it was done according to a fixed rule of dealing. (a) God acted by principle, and not by temporary impulse. He never acts otherwise. He is never in haste, and never under the influence of excitement as man is. Were it so, He would be weak like man. But He acts by fixed covenant arrangement. Covenant implies system—a definitely arranged course for all time to come. It is beneath the majesty of the King Eternal to act by temporary impulse, or to make any real change in His rules to meet what mortals regard as peculiar contingencies. He comprehends from the first all that may happen, and provides against every emergency. (b) He acted according to His established manner of dealing with His people’s sins. It was foreseen that sin—its existence, its inveteracy, its continual breaking out among the people, notwithstanding all the precautions taken to prevent its prevalence—would constitute, to human wisdom, a perplexing, hopeless difficulty in the way of carrying out the provisions of the covenant. God’s character, as a “consuming fire” against the workers of iniquity, was not changed by His entering into covenant with this people. On the other hand, “His people were bent to backsliding from Him,” and there was an extreme necessity for vindicating the Divine character, in order to the righteous bestowment of covenant blessings. (c) Provision made for this through the intervention of the coming Messiah, the real Mediator of the covenant. Of His appearance and work in “the fulness of time,” intimation was daily given by fresh victims evermore laid upon the altar, throughout their entire history as a people. Meanwhile some course must be taken to carry home to the hearts of the people a conviction of the flagrant character of their sin, in presuming to break their solemn pledge to the Most High, and to prefer the unhallowed service of heathen gods to the pure worship of Israel’s God. Afflictions serve this purpose. God will not break His promise, for it is an “everlasting covenant.” Neither can He look upon sin. But He will chastise. He will cast into the furnace to “purely purge away their dross, and take away all their tin.” So He leads them back to Himself, in the exercise of unwearying forbearance, “for His mercy endureth for ever.” (Psalms 89:31-34.) 4. God puts His people under discipline to serve wise and holy ends. If enemies are used, they are but the rod in His hand, employed to do a necessary work. They do nothing merely at their own discretion. Any commission given to an earthly power is limited by the charge, “Thus far, but no farther.” (a) No real injury is ever intended. They are more sacred to Him than any other property. He watches over them as the mother bird fluttering over her young; and, as that mother placeth her own body between her young and the arrow that is aimed at their heart, so he who would smite a child of the covenant must first fight with Him that made it. (b) Never is the rod without some gracious instruction. “Hear ye the rod, and Him who appointeth it.” “All his works are done in truth and uprightness.” (Psalms 25:10.) This gives confidence to the pious heart, and stills all apprehension as to the issue. How many “Fear nots” are in Scripture. Instances in David’s history. Before Shimei he “accepts the punishment of his iniquity.” “Let him curse, for the Lord hath hidden him!” God put him to the test, and he stood it. (See also Psalms 39:9; 2 Samuel 24:14. 5. God Himself determines the time, manner, and severity of the trial.(a) The time—not too soon—lest He should seem to be suspicious of His people, and take pleasure in hastening to chastise. His language rather is, “Surely they are My people, children that will not lie” (Isaiah 63:8.) Nor too long—lest the malady should get too deeply-rooted, and require a far more severe operation to eradicate it at a future period. In the one case, the tendency would be to foster a spirit of bondage; in the other, to make light of sin, and presumptuously to cast off the fear of God. (b) The manner—in such form as to instruct the mind in the evil nature of the sin which has brought down the chastisement. The bitter streams of which God causes them to drink, spring from the very sins on account of which God chastises them. “Thine own wickedness correcteth thee, and thy backslidings reprove thee.”(c) The severity—not destructive, as if He found pleasure in taking vengeance. “To crush under His feet the prisoners of the earth … the Lord approveth not” (Lamentations 3:34; Lamentations 3:36). “I will not contend for ever,” etc. (Isaiah 57:16). A ruthless enemy may be employed as the instrument, yet he cannot go a step beyond the limit prescribed, nor durst he inflict a single pang to gratify malice or revenge, except in so far as that may be a means of carrying out the purpose of the real actor. “I am jealous for Jerusalem with a great jealousy; I am very sore displeased with the heathen, for I was but a little displeased (with my people), and they helped forward the affliction” (Zechariah 1:14-15). Sometimes His hand is very heavy. He goes the length of “barking our fig tree,” and “laying our vine waste” (Joe 1:7). That which is proverbially fruitful He makes conspicuously desolate. But He has always “a bottle for the tears,” and a balm for the wounds. He may use the “scourge,” but never the “sword.” He “afflicts not willingly.” He “chastens for our profit.” AND LORD’S ABOUT HIS PEOPLE.—Judges 3:1-4I. God has many thoughts about His people. “Many are thy thoughts to us-ward; they cannot be reckoned up in order.” He concerns Himself much with them and their history. “I know the thoughts that I think toward you—thoughts of peace and not of evil, to give you an expected end.” They are the children He has nourished and brought up. They are called by His sacred name. He has once taken them by the hand, and His love is unchangeable. He has removed mountains for them, and dried up seas—rolled back rivers in their course, and made the hard rocks gush forth streams of water, and the heavens send down angels’ food. How should He not have many and loving thoughts about His people! II. God’s thoughts about His people are often anxious thoughts. He has chosen them to show forth His praise; but how can a disobedient and rebellious people serve a purpose like this? He appoints them to illustrate the righteousness of His law, and the tenderness of His dealings; but how can they do this when they are daily sinning before Him, and there is no end of their murmurings? He has engaged to see them all safely through the dangers of the wilderness, and settled in the enjoyment of the spiritual inheritance above; but how can this be accomplished when there is so much unbelief and hardness of heart shown at every step of the Divine leadings? “O, Judah, what shall I do unto thee? How shall I put thee among the children, and give thee a pleasant land and goodly heritage?” “Have I been a wilderness unto Israel—a land of darkness? Wherefore say my people, We will come no more unto thee?” III. Behind all His thoughts are gracious intentions. They all spring from love at bottom. Not one is dictated by enmity, or even indifference. They are all only different forms of loving-kindness and tender mercy, corresponding with the different or changing circumstances in which they are placed. “How precious are Thy thoughts to me, O God! How great is the sum of them!” Sitting on the throne of the Gospel, God’s thoughts to His people are only of pardon, reconciliation, peace, and the hope of eternal life. The Father’s will is that nothing of “the bundle of life” be lost, but “raised up again at the last day.” And even now His several chastisements are sent to serve the ends of love. IV. God’s thoughts of what true love is are very different from ours. “As the heavens are higher than the earth, so are my thoughts higher than your thoughts.” He can forgive without difficulty to any extent, where there is true penitence, and trust in the blood. “He abundantly pardons.” But He often withholds that for which flesh and blood ardently crave. He applies crucial tests to bring out the whole heart, and covers us with shame and humiliation. In place of allowing us to sit down at ease, and enjoy the good things of this life without stint or annoyance, He makes us go through the briers and thorns, and learn to “scorn delights and live laborious days.” “As many as I love I rebuke and chasten.” The permanent rooting out of sin from the heart, though requiring sharp present suffering, is regarded as true love in the end in the estimation of our God. THE OF THE LORD “God not only appoints all our chastisements, but they are under His special direction and management as to their nature, degree, continuance and effects. What a comforting reflection this! To have every circumstance of our distress in the management of such a hand! He is most intimately acquainted with our frame and feelings. He is possessed of unerring wisdom and infinite goodness, so that our affairs cannot miscarry in His hand. Not a sparrow falls to the ground without His permission. So minute and tender is His care over us, that He ‘makes all our bed in our sickness.’ ” [McLean.] “The raising of our troubles, the keeping them upon us, and the removing of them, is all of the Lord. It is His wise disposal, and not an ill chance (Amos 3:2). Do not, therefore, rest in second causes, nor vex yourselves as if spurning against the Lord, but patiently bear them. Whoever may be the instrument, the Lord is the overruling cause. “When by God’s kindness and many comforts we cannot be brought to cleave to Him with all our hearts, He will take another course to bring us thereto. He will acquaint us with wants, trouble, and sorrow. And yet such is His love, that if they prevail with us, and work kindly upon us, to bring us to repent, He will return to us again graciously and continue His former bounty. Our first parents when they sinned began to know what good and evil meant. Children, while tenderly dealt with by their parents, have all things with ease provided for them; but when they grow up and are put to shifts, they come to know what hardness means, through the rough handling of strangers.” [Rogers.] “Chastenings from the Lord oftenact as a touchstone of human character. They are an Ithuriel’s spear to reveal every man as he is. When Pliable and Christian came to the Slough of Despond, they both fell in and wallowed for a time in the mire. Pliable was instantly unmasked. He angrily asked his companion, Is this the happiness you have been telling me of all this while? After a desperate struggle he got out of the mire on that side which lay next his own house, and Christian saw him no more. But Christian got out on the side next the wicket gate. But sharp tests while they sift, also strengthen religious characters. When the wind shakes a young tree, and bends it to the earth, it seems to be retarding its growth, yet it is really furthering it. It makes it strike its roots deeper into the soil, that its stem may rise higher and stronger, till it can struggle with tempests and spread its green leaves to a thousand summers. The winds and storms are the educators of the tree, no less than the sunbeams and the dew. In the intellectual world a strong mind thrives on difficulties. There is no falser method of education than to make all smooth and easy, and remove every stone before the foot touches it. God has ordained that where there is to be progression there must be struggle. Specially is this the case where the alloy of sin has entered, and needs to be smelted out by the hot furnace.” [Ker]. “The country of the Israelites was rich, and abounded in dainties of all sorts, so that they were in danger of sinking into the utmost degree of luxury and effeminacy. They must, therefore, sometimes wade in blood, and not always in milk and honey.” [Henry.] GOD’S CHANGE OF DEALING Here we have the first step taken in a new course of the Divine dealings. The change is very marked—similar to that of the attitude of the Lord God towards our first parents in the garden of Eden, when man had sinned. At first his voice was heard in loving intercourse with man at the cool of the day; but soon came the frown, and “He drove out the man.” All the days of Joshua were as a bright morning in the history of the young nation whom the Lord had brought out of Egypt. “He couched, he lay down as a lion; he did eat up the nations his enemies; he brake their bones, and pierced them through with his arrows.” Prosperity flowed “as the waves of the sea.” These were the “lights” of Israel’s history; but alas! the “shadows” followed. In the first chapter of Judges, the atmosphere becomes electrical; in the second, specks begin to appear on the horizon, and the first mutterings of the approaching thunder are heard. Now in this chapter, we see the dark clouds getting settled in the sky, and the elements of destruction being prepared. What could have happened that that same God, who had given up these Canaanites to Israel to be trodden down as the mire, should now permit them to rise up and become Israel’s masters, and even sweep over the land as an over-running flood? The change is too marked to escape notice:— 1. It is rendered necessary by sin. Israel had an “evil heart of unbelief in departing from the living God.” This apostacy in the heart was now showing itself in the life. “God who seeth all things, taketh notice of, and is much displeased with the sin of having any other god.” 2. There is no real change in the Divine love. An altered conduct on the part of the people leads to an altered tone on the part of their God. When the child forsakes the father, that does not imply that the father forsakes the child. God did not depart from His purpose, but other means now became necessary to carry it out. If God now speaks in notes of thunder in place of whispers, it is still Love that speaks. 3. A change in the Divine attitude is required from the danger of leaving sin unchecked. When the stone has begun to roll down the hill, it must be stopped at once, if stopped at all, for soon, otherwise, it will become unmanageable. As soon as the heart shows that it has decided to have another god, true love will hasten to take measures to show the folly and ruin in which such a course must end. 4. Apathy in the worship of God led to this change. We note a strange silence in this book on the subject of the observance of Divine ordinances. We hear nothing of the solemn feasts, of the services of the priesthood, and the performance of duties in the sanctuary. The altars and their sacrifices, the sprinklings, washings, and ceremonial requirements of the law, are as if they were not. The few glimpses given of the religious life of the people, show how mournfully they fail in forming the most elementary conceptions of the meaning of the Divine ordinances. Micah had a superstitious parody of the Mosaic rites. The Danites followed his example. Gideon worshipped a visible god. Jephthah had but a slight knowledge of the law of vows. While Samson and his parents had but a very crude knowledge of the Mosaic institutions. This is instructive. The mind must be filled. If it does not accept the true God, that which is no god, or the things of this world, must occupy His place. If it is not led by the Spirit of God, it must be under the dominion of “ungodliness and worldly lusts.” To “walk in the Spirit” is the appointed means of gaining the victory. (Galatians 5:16.) To neglect to do so leaves the door open, and the danger is imminent. The very mention of these nations looks like the wolves prowling round the sheepfold. It is the appearance of a dark cloud, ominous of stormy times. It is the first visible frown on the countenance of Him, who bore His people through so many dangers for two generations as on eagles’ wings. There was a change in God’s attitude, but not in God’s purpose. MAIN .—Judges 3:1-4II. It was necessary to put Israel to the proof.1. Their allegiance to their God must be ascertained. This was indispensable. (1.) God’s jealousy required it. In this character He reveals Himself in the covenant. “I the Lord thy God am a jealous God—thou shalt have no other gods before me.” The smoke and the thunders of Sinai were a visible confirmation of that character of jealousy. Both the attitude of the Speaker, and what He said, showed that He was intently watchful of the measure of respect that was paid to His character, by those whom He addressed. (2). Without allegiance the people were not in a fit state to receive Divine blessings. Every promise was conditioned on this. It was no secondary question. The good of the creature cannot be advanced by sacrificing the glory of the Creator. It would have been derogatory to God’s holy name, to have lavished His favours on a rebellious people. Those whom He shall bless must have a fitness of character to receive the blessing. If they are to be a mark toward which His love is to go out, He will see to it that they be worthy of His love. He loves all men with a love of compassion, but He regards those only with a love of complacency, who bear His image and keep His commandments. “He taketh pleasure in them that fear Him.” (3.) Ways and means were easy where there was allegiance. A consistently religious character on the part of the people being given, all difficulty was at an end for bestowing any needed blessings upon them. As regards deliverance from dangers, however great, it was easy for God to “drive asunder the nations,” to make “one man chase a thousand,” or to make a mighty host melt away in absolute weakness, before a mere handful of men. Nay, even iron chariots, solid walls of masonry, and armies of giants, were as the small dust of the balance before Omnipotence. These things were small in God’s estimation; what was great was—trust in His character, and obedience to His voice. This trust was uniformly required ere He put forth an atom of his power. The refrain of every chapter seems to be, “O that my people had hearkened—I would soon have subdued” (Psalms 81:13-14). Men’s sins block the way to the outgoings of God’s loving kindness (Isaiah 59:1-2). Even the power of working miracles was a greatly smaller possession, than a good title for admission to the heavenly world. A similar principle in Matthew 12:50. Where Jesus found faith, He had no difficulty in working cures. In one short hour He could with ease heal the whole sick list, in any of the towns through which He passed. But when there was no faith He paused. “He could there do no mighty works because of their unbelief.” 2. Human protestations of obedience are little to be trusted. “He that trusteth to his own heart is a fool.” Every page of human life confirms the sentiment—the history of this people pre-eminently. Take two illustrations— (a) When they first received the law from their God. Awe-struck with the majesty of Him whose terrible voice was echoed by the thunders and the earthquake, and which made even Moses exceedingly fear and quake, never did people pledge themselves more solemnly to keep His law with all care, in all the duties of life (Exodus 24:7). Yet, behind the scene, what is the verdict of the Searcher of hearts? “O that there were such an heart in them!” etc. (Deuteronomy 5:29). Within six weeks, this same people were gathered on the same spot to demand of Aaron, “Up, make us gods to go before us, for as for this Moses … we wot not what is become of him” (Exodus 32:1). (b) When they were newly settled in their promised home. The human heart was here tried under totally altered circumstances. Formerly, there was indeed the great deliverance from bondage as an accomplished fact before them, but as yet there was nothing possessed. All was wilderness around them. They were in complete destitution, and had nothing to look to but promise, while that seemed to be of impossible accomplishment. Now the thing promised has been accomplished in all its length and breadth. The people are assembled in their thousands to receive the farewell counsel of the venerable captain, who had led them to an unbroken series of victories over mighty armies all over the land, with scarcely the loss of a man. Their hearts within them swelling with gratitude for “the great goodness of their God to the house of Israel,” they are called upon to say, in sight of the thrilling history they had passed through, would they, in all candour and sincerity, resolve from this time and henceforth to fear Jehovah and serve Him as their God, or would they prefer to join with the Amorites around them in the worship of their gods? Instantly and vehemently, they protest against the possibility of their forsaking Jehovah and worshipping other gods (Joshua 24:16). They are warned against a loose decision in so important a matter, and solemnly asked to make it on a broad and well-considered basis. They feel hurt that their sincerity should be doubted for a moment—“Nay! but we will serve the Lord.” The decision was unanimous, unhesitating, firm. Alas! for human protestations! At that very moment there were already strange gods among them, though the welkin rang with the cry of undying allegiance to Jehovah, and not a single dissentient voice was raised throughout the vast multitude, that were assembled on that solemn day. Now the “root of bitterness” has begun to bear fruit. CAUSES OF FAILURE IN TO THE (1.) Their avowal was made in self-confidence. They did not rely on the promised grace of God, as alone able to make them stand. They trusted to the present warm emotions of their own breasts, when their feelings were raised to flood-mark at the retrospect of their marvellous history, and they supposed they would always feel as they felt then. But good resolutions are not indigenous to the human heart. They do not grow all the year round, nor all the week through. They are not like the stone pillars on which the rough blasts beat in vain, and stand unshaken in all weathers. Rather, they are like the gourd which comes up in a night, and perishes in a night. Our safety lies not in the warmth of present feeling, but in offering up the prayer, “Teach me the way of Thy commandments, and I shall keep it unto the end. Incline my heart unto Thy testimonies.” (Psalms 17:5.) Peter was sincere, though not wise, in what he said, as the result showed. (Matthew 26:33; Matthew 26:35; Matthew 26:72; Matthew 26:74.) His real security lay in the fact, that he was in the hands of a mighty Advocate, who had beforehand prayed for him that his faith should not fail. Good moods, even high moods, may be occasionally reached, but they afford no security for to-morrow. “If God withdraw His grace and leave us to ourselves, we are like a city without gates and walls—a prey to the first enemy that appears, however contemptible.” (2.) It was made in self-ignorance. Every man is disposed to “think more highly of himself than he ought to think.” This is the besetting sin of our fallen nature. Trying themselves by man’s standard, many think themselves to be something before God when they are absolutely nothing, and so deceive their own hearts. The people that stood before Joshua thought, that the strength of their convictions was so great, they could stand any amount of temptation to turn them aside from their allegiance. The spectacle of all that God had done for them in the wilderness, and in the land of their inheritance, was now fresh before them, and they reckoned that it would always be thus vivid. But it is little that any man knows of “the plague of his own heart.” There is more latent wickedness in the hearts of even the best of men than is ever suspected to exist. It is only when the seemingly clear pool is stirred to the bottom, that a discovery is made of the large sediment of evil that is deposited in it. The heart is not a fountain whose goodness is in itself, and that has power to purify itself, but it is a springhead naturally impure, that has to import from without all its cleansing influence. “Let him that thinketh he standeth, take heed lest he fall.” (3.) It was made in ignorance of the evil influences around them. Satan is ever desiring to have the Jobs, the Davids, and the Peters, to sift them as wheat. The wolf does not more thirst for the blood of the lamb, than does the Wicked One show himself ravenous for the ruin of souls. “He goeth about as a roaring lion,” etc. Woe to those that are off their watch, and are unprepared for the spring of the terrible enemy! He ever prowls around the fold of the Good Shepherd, hoping yet one day to be able to seize something out of His hands. Yet there is the precious assurance; “I give unto my sheep eternal life—and they shall never perish.” The world too, both by its smiles and by its frowns, proves a formidable enemy. It has long been an enchanted ground to Zion’s pilgrims. Yet through faith we “overcome the world.” (4.) It was made without counting the cost. God’s service ever has a cross of some kind, and every man who enters it must have some idea of the weight of that cross. If this is not done beforehand, he will soon come to “take offence at that cross,” for he will find that what he supposed to be a mere pleasure-walk, has turned out to be a steep, rugged, and dangerous course. The rule is—“Crucify the flesh with the affections and lusts”—“cut off a right hand” when that is required—“hate father and mother” rather than lose Christ. We must appreciate the strength of Christ’s claims upon us, and know beforehand the lions we shall have to fight with, if we are to enter His service, and so calculate whether we shall accept it with all its risks, or whether reckoning the cost to be too great, we shall go over and join the standard on the other side. 3. Their responsibility was now greatly increased. God had done great things for them, and the rule now applied—“To whom much is given, of them much shall be required.” For upwards of eighty years they had had a remarkable history of privilege. No nation since the beginning of Time had seen such a sublime series of Divine interpositions on their behalf. It was a unique history, and now the climax was reached. They were in actual possession of the land flowing with milk and honey. God was now saying, “What more could I have done for my vineyard?” The time of a great expectation was come. The fruit of so much nurturing and caretaking, for two generations or more, was at last to be reaped. Settled in the land after so much cost, and with Jehovah himself as their God, it was a reasonable expectation that they should be a pattern of loyalty and allegiance to all the other nations—an oasis in the otherwise wide desert of heathenism—a solitary garden bringing forth the fruits of righteousness, while all around rose up nothing save briers and thorns. No people were more sacredly bound by obligations, and if their devotedness were at all to correspond with the measure of their privilege, it must amount to a “cleaving to the Lord with full purpose of heart.” 4. Their temptations to indolence were increased. Flesh and blood love to be at ease. The “wars of Canaan” were practically over. They were “sitting comfortably under their vine and their fig-tree.” They had long been wanderers; now had reached home at last, and such a home!—The glory of all lands!—“A land of brooks,” etc. (Deuteronomy 8:7-9). Their heads laid on the lap of ease, sweet odours filling the air, and a table of luxury daily spread before them, it was a hard battle to keep in subjection the cravings of sense, and live according to the dictates of a pure and spiritual faith. Some sharp stimulus was needed to prevent a people so situated from “settling down on their lees.” They must be “emptied from vessel to vessel.” By some suitable ordeal they must be prevented from indulging in “the lust of the eye, and the lust of the flesh.” It was wise, it was needful to set them on great searchings of heart”—to cultivate self-denial and watchfulness on the one hand, and on the other to institute such external tests in the course of Divine Providence, as would infallibly indicate how the needle of the heart was pointing from time to time. AND .—Judges 3:1GOD OFTEN PROVES BUT NEVER TEMPTS He never puts any object before the mind with the intention of drawing it into sin, but He oftentimes applies touchstones to a man’s character to ascertain what he really is. When the magnet is presented, immediately it draws the steel filings to it; but if there were no affinity in these filings with the magnet, they would not be drawn. Were evil neighbours brought round a man, if there were nothing in him in common with the characters and ways of these neighbours, he would not be attracted by their society but rather repelled, and induced to make a resolute stand against their errors and wickedness. But if, with a profession of righteousness, he is yet really ungodly in heart, and has no true love to God, then the presence of the wicked around him is certain to disclose the fact, that he is an alien to God. When God tries a man’s character, He only brings to light the character which already exists. He never puts any evil into him which he had not before, nor does He ever stir up a man to commit sin, merely for the sake of committing it. “Light might as soon become the cause of darkness, as holiness itself become the cause of unholiness. ’Tis a contradiction, that He who is the Fountain of good should become also the fountain of evil. Sweet waters and salt cannot come from the same spring. Men are said to be ‘fitted to destruction,’ but it is not said that God fits them. [The Greek verb is in the middle voice; it therefore must be read self-fitted.] They by their sins fit themselves for ruin, and He by His long suffering keeps it from them for a while. God cannot excite to that, which, when it is done, He will be sure to condemn. Sin would deserve no reproof from Him, if He were in some sense the author of it. If God were the author of it, why should our own consciences accuse us of it? It is God’s deputy, and cannot accuse us of what the Sovereign Power itself inclines us to. Having laid down such severe laws to restrain men from sin, and having crucified His own Son, when acting as our sin-bearer, it cannot be, under any circumstances, that He should stir up or excite us to sin. A pure flame cannot engender cold, neither can darkness be the offspring of a sunbeam.” [Charnock.] “God neither deceives any man’s judgment, nor perverts his will, nor seduces his affections, nor does anything else that can subject him to the blame of men’s sins. Temptation, in the bad sense, always proceeds from the malice of Satan working on the corruptions of our own hearts. God may, however, consistently with all His perfections, by His providence bring His creatures into circumstances of special probation, not for the purpose of His receiving information, but in order to manifest to themselves and others the prevailing dispositions of their hearts. In this sense of putting to the proof—bringing to the test—the term is used in many other instances. In Deuteronomy 13:3 it is said, ‘The Lord your God proveth you, to know whether ye love Him with all your heart and soul.’ Of Hezekiah it is said, ‘In the business of the ambassadors, God left him to try him (le-nas-soth-o) that He might know all that was in his heart.’ Indeed, we find this kind of trial is sometimes made a subject of petition, on the part of good men, as if they regarded it as an act of special favour (Psalms 26:2). ‘Examine me, O God, and prove me (nassani), try my reins and my heart.’ Also (in Psalms 139:23-24), ‘Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.’ Also (2 Corinthians 13:5), ‘Examine (πειραζετε)—try yourselves whether ye be in the faith—prove your own selves; know ye not your own selves,’ etc.” [Bush.] MAIN .—Judges 3:1-4III. This testing of character was made in love, not in anger. It was the doing of a wise and loving Father, not of an offended Lawgiver. For— (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. This is His fixed attitude. His love may assume many different forms, corresponding with the different phases presented of their character and conduct, but it is always love. When He chastens them for their sins, even going the length of scourging, it is still love that leads Him so to act by them. (Hebrews 12:6; invariable as in Judges 3:7.) His threatenings are the hoarse notes of His love. The hidings of His face in dark, providential dispensations are so, as in bereavement, adversity, or a sense of desolation, so that they cry out, “All these things are against me!” All tests of character, in like manner, are still but different forms which the covenant love assumes, working mysteriously, but not less sincerely or fervently. It is the love of an unchangeable God. “He loves to the end.” “He rests in His love.” The whole tone of His dealings is, “I have loved with an everlasting love.” (2.) It was love to prevent a breach of the covenant. Though the covenant is everlasting, it is expressly on the condition that His law is observed and His name glorified. Most of the Divine promises are conditional; few of them absolute. Were no change of circumstances to take place from those under which they were made, they would remain without change. But where such an alteration of circumstance occurs, the very unchangeableness of the Divine character requires that there be some alteration in the promise itself, or that it be not carried out, for it was made only as applicable to certain circumstances, and where these no longer exist the promise cannot apply. God promised to bless His people with blessings, but it was only as a holy and obedient people that He could possibly do so, in consistency with His character as a holy God. On their ceasing to manifest this character, God’s blessings towards them would cease to flow, yet not because of any change in His desire to love them, or fulfil His promises, but simply from the want of the necessary condition. The same character, however, always continuing, the promise would also always continue. There never was a promise made to carry a disobedient people into the land marked out for inheritance. For only loyal subjects of the God of Israel was it intended from the beginning. When, therefore, God dealt sharply with the sins of His people, He was really taking the direct course to prevent a direct breach of the covenant, and so was acting in the purest love. (3.) It was love to teach the heart the bitterness of sin. That, in the first instance, is learned from the bitterness of its fruits. “The end of these things is death.” The chain becomes heavier at every step, for “the way of transgressors is hard.” (a) God hides His countenance when His people sin against Him. “I will go and return to My place till they acknowledge their offence,” etc. (Hosea 5:15.) That is usually the case when they prove stubborn, and “will not frame their doings to turn unto their God.” (Hosea 5:4.) Sin in any form is unspeakably abhorrent to His holy nature. Intercourse with Him, therefore, cannot be granted to His children till they come to view their sins as He does. He would impress on them, that it is an exceeding evil and bitter thing to forsake Him as their chief good, and “cast off His fear from before their eyes.” (Psalms 25:14; Matthew 5:8; Hebrews 12:14.) (b) An evil conscience troubles the soul. Conscience is either the best friend or the most terrible enemy the soul has. It is the echo of God’s voice in the inner man. The trouble which it can raise in the soul is like a spiritual earthquake, so profoundly are all things unsettled by it. The pleasures of sin are felt to have been purchased at a terrible price. “Thou art the man!” is rung in the ear with threatening emphasis, and the soul is glad at any price to buy back its former quietude. The sinner feels that his way is “hedged up with thorns,” while “trouble and anguish make him afraid” on every side. “A dreadful sound is in his ears. He is scared with dreams and terrified with visions.” He cries out in the bitterness of his soul— “The fire that on my bosom preysIs lone as some volcanic isle;No torch is lighted at the blaze,A funeral pile!”At last, feeling the hopelessness of carrying on a war with God, and remembering that His mercies are great, he thinks of confessing his sin and returning to Him from whom he has deeply revolted. He takes up the language of the penitent spouse, and says, “I will go and return unto my first husband, for then it was better with me than now.” (c) The mere cherishing of sinful thoughts in the soul causes misery. They pollute and degrade. The feelings that necessarily accompany them are shame, dread, and self-reproach. The soul is conscious of being deeply dishonoured, as was Cain when banished from the presence of the Lord. Sin is felt to be a great humiliation. It is like a bird of paradise dropping to the ground from mid-heaven, and trailing its wings in the mire. It is felt to be something abnormal, as if the wheels of life were moving backward. It is something strangely unnatural for the creature to rise in rebellion against the author of its being; and when conscience is awake, the instinctive experience of the heart is a thrill of horror, or a feeling of disquiet that is prophetic of a danger we cannot measure. Sin means the giving over of man’s nature to a vile use. It is the profanation of God’s holy image, and the rendering of the great gift of an immortal life not only practically worthless, but converting it into a boundless and intolerable misery. It implies the perversion of every faculty of our rational nature, and a total eclipse of its spiritual loveliness. It darkens the understanding, deflects the will, deadens the conscience, corrupts the affections, and subjects the reason and the moral instincts to the service of the appetites and the passions. Sin is in all respects the bane of the soul, of which it must absolutely get rid, if life and happinesss are to be enjoyed. Hence it is truest love to teach the bitterness of sin. (4.) It is love to teach self-knowledge and humility.(a) Self-knowledge. God’s people knew little of the real state of their own hearts—what a small foundation of goodness there was in them, and how even that was entirely owing to the grace of God. Hence the innumerable mistakes they were ever falling into when giving promises for the future. It was true love to discover the foundation of all these mistakes; and the proof that was made of Israel by the discipline to which it was subjected, was for the instruction of Israel itself, quite as much as for any other reason. To know one’s self is indispensable to make every other kind of knowledge valuable. The knowlege of ourselves as we stand before God is necessary in order to realise our guilt, and need of an Advocate—our vileness and need of cleansing. Heart-searching trials give this knowledge. Then our destitution of good, and natural corruption are made to appear. The man feels he must be speechless when the demand is made for a righteousness such as God can accept. A glance at that standard leads him to cry out, “Woe is me! for I am undone!”—“in me dwelleth no good thing.” The Laodicean Church imagined itself “rich,” etc. until put to the test by the Searcher of hearts; then it was found to be “wretched,” etc. (Revelation 3:17). (b) Humility goes with self-knowledge. “God led thee these forty years in the wilderness, to humble thee and prove thee, to know what was in thine heart,” etc. (Deuteronomy 8:2). It is humbling to feel that we are dependent for everything on the will of another. But it is crushing to our pride to be told, at the place of judgment, that, “from the sole of the foot even unto the head, there is no soundness in us, but all is wounds and bruises, and putrefying sores,” etc. The natural man’s natural plea should be, “God be merciful to me—the sinner!” And when the natural man becomes the spiritual man, his natural language will be, “By the grace of God I am what I am!” Poverty of all native goodness, with alienation from God, and a tendency to evil thoughts and desires, will be found to be more or less the state of every heart when discovered to itself. (5.) It is love where a false character exists to have the discovery of it made in good time. God’s Israel was now beginning to prove “an empty vine bringing forth fruit only to himself.” Had this been allowed to go on, justice must ere long have required that the tree be “cut down as a cumberer of the ground.” Faithfulness to his interests prompted to the use of such means, as would seriously awaken his attention to the fact. Hence the trials which were now brought upon Israel. It is kind to “stony-ground” hearers to impress them with the fact that they have “no root” to their religion while going forward to meet the day of trial. For those who are “building on the sand,” it is truest kindness to have it thundered in their ears, that they may not lose a moment in quitting their ground, and placing all that is precious on the solid rock. Tests of the very strictest will be applied when the day of reckoning comes. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ MAIN .—Judges 3:5-11GREAT SIN AND SEVERE NOTES.— Joshua 3:5. And the children of Israel dwelt.] Here are two downward steps at once—a refusal to drive out the Canaanites, and this followed by a decision to sit down and dwell among them. “Canaanites, Hittites,” etc.—not ethnological but geographical names, say many. The inhabitants of Canaan were a congeries of various races, who adopted a common Semitic language, and were attracted to the country by the commercial facilities of the sea-coast, the fertility of its soil, and the strength of its mountain fastnesses. The word “Canaanite” signifies lowlander; “Amorite,” highlander; “Perizzite,” dweller in the open country; “Hivite,” dweller in villages, as described above; “Jebusite,” a thresher; “Hittites,” the posterity of Heth, in the mountainous country of Judah, who may have had something of the character of their father, whose name signifies, the terrible. [Lias and Young.]Judges 3:6. And they took their daughters, etc.] Another downward step naturally following on the first two. To form connection with these wicked people by intermarrying was expressly forbidden, and solemn warnings were given to beware of striking on that rock. (Exodus 34:16; Deuteronomy 7:1-4; also Genesis 24:3; Genesis 26:34-35; Genesis 27:46; 1 Kings 16:31; Ezra 9:2; Ezra 9:11-12; Nehemiah 13:25-28.)Judges 3:7. The actual narrative now proceeds.—Served Baalim and the groves.] (Sept. and Vulg.) Heb. Asheroth, not Ashtaroth. Not “groves” literally, but upright wooden pillars; for they were often cut down and burned (Judges 6:25-30). (2 Kings 23:6; 2 Kings 23:15; Deuteronomy 12:3). The stone pillars of Baal, on the contrary, are said to be “broken down” (Exodus 34:13; Deuteronomy 7:5). [Douglas.] Some hold that Asherah was a wooden image, or symbol of Astarte. [Bertheau and Hengstenberg.] (See Notes on Judges 2:11-13, p. 32 and 35; also Prof. Lias in loco.) It has been supposed the reference is to Jupiter and Venus. [Douglas.] It is styled the worship of the “groves,” because the “pillars” referred to were placed in the groves, and the worship was carried on there.Judges 3:8. Sold them.] Taken from the manner of disposing of a slave; means—He gave them entirely over into his hand without any visible protection from their God (Deuteronomy 32:30; 1 Samuel 12:9; 1 Kings 21:20; 2 Kings 17:17). “As the Lord had said” (Leviticus 26; Deuteronomy 28:29). “Worthy are they to serve those, whose false gods they have served.” [Hall.] “And they served,” if not formally as vassals and slaves, yet the service must have been a virtual bondage—such cruel treatment as the caprice of a heathen tyrant might dictate. The Hebrew word ιַ ?ςַ ?αְ ?γεּ implies a worse servitude than being tributary, though that is included.“Chushan-rishathaim”—“Chushan of double wickedness.” The Targum and Peshito interpret it to mean, “the crime-committing Chushan.” The former calls him—“Chushan the wicked, king of Syria on the Euphrates.” Rawlinson regards him as a powerful king, who is represented on the Assyrian inscriptions as the subduer of rebellious countries. Cush is a general name for a widely-diffused family of nations, and is descriptive of their general characteristics, their mode of life, their darkness of complexion, etc. Kings and heroes beyond the Euphrates are named λεּ ?ωַׁ ?ο. Probably the first part of the name is ethnological in its reference. Cush was the son of Ham, and the father of Nimrod, and so his name may have been taken by the whole line of warlike heroes who followed each other on the banks of the Euphrates, somewhat in the same manner as the Sultans of Turkey, who formed an almost unbroken line of men of energy and enterprise for a long period. In that case, Chushan would be a mere titular or honorary designation. The latter name may have been given to express the detestation in which he was held as the enslaver of the nations. It would imply a similar odium to that attaching to the phrase, “publicans and sinners,” or it may simply mark the ferocious character of the man. It has been said, “Tyrants delight in terrible names and titles, as Attila the Hun, who styled himself “Ira Dei et orbis vastitas.” [Trapp.] “King of Mesopotamia.” Heb. Aram-naharaim, signifying “the Syria of the two rivers”—the Tigris and the Euphrates—or, “the highland by the two streams.” He must have come a considerable distance (Mayer says 400 miles), which according to Groser made it a punishment less severe than subsequent servitudes to tribes at hand. This raid of Chushan appears to have been similar to the incursion made by the four kings from the plain of Shinar, to the country occupied by Sodom and Gomorrah, and other tribes, in the days of Abraham. (Genesis 14) “Served him eight years.” The same length of time, say some, that they had openly practised idol-worship.Judges 3:9. Cried unto the Lord.] Sad change from the days of Joshua! (Comp. Judges 10:10; Judges 10:15.) “Raised up a deliverer.” ξεֹ ?ωִׁ֛ ?ιςַ ?—a Helper, or Saviour. (Comp. 2 Kings 13:5; Nehemiah 9:27.) “Raised up.” Prompted, or stirred up. A special Divine influence was exerted on the individual. This phrase forms a striking parallel to Acts 13:23. “Othniel.” The Kenizzite, the younger brother and son-in-law of Caleb, and formerly conqueror of Kirjath-sepher. (Joshua 15:16-17, cf. Judges 1:13.) He bore one of the most honoured names in the royal tribe, was himself a hero, and, above all, was a man who understood the science of the “wars of Canaan,” viz., that all real victory is secured by faith. Thus he was well qualified at this critical moment to step forward and lift from the dust his country’s torn standard. Othniel was not elected to office by the vote of the people, but God Himself made the choice, as He did in all the other cases.Judges 3:10. The Spirit of the Lord came upon him.] (εַ ?ϊְּ ?δִ ?ιςָ ?μָ ?ιεψεּ ?ηַ) It is to little purpose to make much (as Keil does) of the distinction between the Spirit of Elohim and the Spirit of Jehovah—between the Spirit, as the principle of the natural life which we receive through birth, and, as the principle of the spiritual life which we receive through regeneration—or between the spirit of prophecy and the spirit of power, with other similar distinctions. The main thing to be noticed is, that the Divine Spirit was specially given and in an extraordinary degree, so that the recipient felt assured beyond doubt God had called him to do a great work, and was endowing him with all the gifts and qualifications that were needful for the execution of that work; whether courage, wisdom, zeal, prophecy, power, or any other quality that might be needed. The man was lifted above himself, and gifted so far as was necessary to make him an instrument entirely meet for the accomplishment of the work set before him. But it was the supernatural rather than the gracious influences that were conferred (Judges 6:34; Judges 11:29; Judges 13:25; Judges 16:6; Judges 16:9). Joshua is described as a man in whom was the Spirit (Numbers 27:18, see also Nehemiah 2:18). “This gift, like every other, has Faith for its foundation; yet human weakness is not excluded.” [Hengstenberg]. It was given in such measure and manner as to secure the entire efficiency of the instrument. No details are given of Othniel’s mode of action. It is likely he conquered in battle. Josephus says, “he collected a band of resolute men and surprised the king’s guard.” The force of the phrase—“came upon him” is, He lighted upon him,—“and the Lord gave Chushan into his hand,” etc., (cf. Judges 1:2; Judges 3:28). The battle was not due to mere skill and courage, but the presiding mind that ordered all the circumstances and brought out the victory, was the Lord. “His hand prevailed”—became strong over him (Judges 6:2). He smote him so that he was compelled to evacuate the country. “He judged Israel”—acted as a head to Israel—became a father to—righted what was wrong, administered justice, and decided for the nation its path of duty in the special emergency. This is the force of the word ωָׁ ?τַ ?θ. Besides taking a general charge of public affairs, “the judge” specially enforced the law under which Israel lived, and taught the people to recognise in it the authority of Jehovah.Judges 3:11. The land had rest.]—was hushed to repose, like the stormy ocean when a lull comes on in the evening and not a ripple moves on the surface. This calm is secured by righteousness, Isaiah 32:17. “And Othniel died”—at the end of the forty years.MAIN .—Judges 3:5-7THE COURSE OF SIN Prefatory Note. Hitherto we have seen the faithfulness of the Covenant-God in accomplishing His word to His people. From first to last, there had been no failure. All had come to pass, and the whole nation were the witnesses. They had become a great nation. They had been put in possession of one of the most beautiful homes the earth could furnish. Jehovah’s right hand had done it, and done it in such a way as to leave them with a history full of thrilling interest and gratitude to all succeeding generations. No wonder that so many of their spiritual odes begin and end with a call to “Praise the Lord.” This is the gist of the historical portions of Exodus, Numbers, Deuteronomy, and Joshua. Now in the Book of Judges, we are to read how the people fulfilled their side of the Covenant. Were they loyal to their God and King? Did they appreciate the high distinction conferred upon them, and did they realise the weighty obligations under which they were laid to love and serve their God, notwithstanding the temptations that might be employed to induce them to apostatise? Now that their God has done everything that He promised to do on His part, the time has come to say how they mean to fulfil what they had promised on their side. They are left entirely to themselves, without any Moses or Joshua to guide them, that they may give an unbiassed answer. They are allowed ample time—400 years and upwards—that they may have a thorough trial, and that God may bring out all that is in their hearts. Every security is taken that the verdict shall be entirely their own. But alas! the response to all this kindness and painstaking is extremely melancholy. On every page, as we read, is stamped the word faithless. They erred from the beginning and they erred all through. In a single line may be epitomised all that needs be said on the subject. “They forsook the Lord God of their fathers, and followed other gods.” For allegiance we have treachery and alienation of heart; for alacrity in keeping the Divine commandments, we find listlessness and disobedience; for ardent gratitude we find cold indifference, and mulish insensibility; instead of lifting up a testimony for the God of their fathers, they seem totally unconscious that they have a mission in the world, and ever betray a tendency to fraternise with the devotees of heathen worship around them. Their history is a long and ever-repeating series of backslidings and punishments, of repentances and deliverances—and this throughout the entire era of the judges! What an expenditure of Divine mercy made to all appearance in vain! In the downward course of sin related at Judges 3:5, we mark— I. The form of their sin.—One of omission. A sin of omission stands at the head of the list of the heavy charges which God brings against His people.—“Ye have not obeyed my voice” (Judges 2:2). To clear the land of those wicked peoples, the last sands of whose day of forbearance were run out, was the express injunction of Jehovah, and was most imperative in its character. “Thou shalt utterly destroy them—thou shalt save alive nothing that breatheth” (Deuteronomy 7:2; Deuteronomy 20:16-17; also Leviticus 27:29). How faithfully Joshua executed this stern commission appears from Joshua 6:21; Joshua 10:28; Joshua 10:40; Joshua 11:11-12. The heathens themselves seemed to have a premonition that they were all doomed because of their wickedness (Joshua 9:24, also Judges 2:9). Joshua had done much, but much still remained to be done; and now, after twenty years have passed away, the sad account is, that no progress has been made since that good man was laid in his grave, but on the contrary, that the work has been going back very perceptibly. Notice:— 1. No sin of omission is ever small. Usher’s last prayer was, “O Lord! pardon all my sins—especially my sins of omission.” The half-hearted king of Israel thought his sin of omission too slight to be taken account of, when he spared the best of the sheep and the oxen, among the people that were given over to entire destruction. His self-satisfied statement was, “I have performed the commandment of the Lord.” “What then,” was the stern reply—“what meaneth this bleating of the sheep and this lowing of the oxen, that I hear?” (1 Samuel 15:14). Why did “the rich man in hell lift up his eyes, being in torment”? Because of a sin of omission! What will form the ground of condemnation of “the goats on the left hand” at the great day of account? Sins of omission! Why is it that millions of souls are lost that might have been saved? Because of a sin of omission—neglect of the great salvation. Reasons why it cannot be held small:— (1.) It slights God’s authority. It may seem at first sight less defiant of that authority, than a sin of commission, and so some regard it as trifling. But this thought is insidious. No sin from its nature can be small. Though not a direct transgression, if it be a non-compliance with God’s law, it implies a slight done to the Majesty of the Lawgiver, and a throwing off the yoke of obedience to His law. (2.) It implies alienation of heart from God. Obedience is the natural expression of love. (1 John 5:3.) But where obedience is not, there cannot be love. And as there cannot be neutrality, there must be alienation. In God’s estimation, no line of demarcation is more broadly marked than that between a heart where love reigns, and one whose instinct is that of alienation. Sin, in any form, is, in the principle of it, treason against God’s supremacy in the soul, and this principle once admitted, who can tell to what it may grow? Indeed, it is a sin of omission, that forms the chief ground of condemnation of the whole race of man—the want of love to God, with all the heart, soul, strength, and mind. (3.) There is no fear of God before the eyes. True reverence of God implies the greatest sensibility of response to His word. It is called a “trembling at God’s word” (Isaiah 66:2). It is the opposite of indifference, and implies that the soul is jealously sensitive that God should have from it all the love, obedience, and consideration that is His due. But neglect of God’s law, or any of God’s commands, means the opposite pole from jealous sensitiveness to give to God His due. This neglect, then, cannot be a small sin. 2. Sins of omission may become indefinitely great. Over the space of many years the tribes failed to fulfil a paramount duty. They lingered and doubted, they temporised and put off the disagreeble duty, and so the doomed races were not removed out of the land. On the contrary, they were allowed to recover from their panic, they gathered heart again, recovered ere long much of their lost ground, and began rapidly to multiply in numbers. And now, so far from their being exterminated, we see large cities in the interior filled with them, fertile valleys crowdedly occupied by them, and the sea-port towns in their possession along with fortresses and fastnesses all over the land. Six races out of seven count as before. What had these Israelites been doing, that there seemed scarcely to be any thinning of the numbers of the doomed nations? Rather they seem to be advancing than retreating. What a fatal issue was imminent! Had Divine Providence not interposed, the rising tide of idolatry must soon have swelled up to the Israelitish community itself, and gradually overflowed the only true God-fearing centre among men on the earth. To such a climax must the evil effects of this sin of omission have reached, had there been no check. Illustrations of this principle. That sins of omission grow when let alone. (a) Neglect of parental training. This goes on from day to day for years, till the result appears in evil habits contracted and evil dispositions fostered in the children, ensuring a bitter harvest of sorrow. (b) Neglect of self-training. When a man neglects day by day to fulfil his duties to his God, he becomes confirmed in the habit of living “without God,” and “living to himself,” the result being the growth of all manner of ungodly dispositions in the heart. It is as in a garden. If no care is taken to clear away the weeds, and turn over the soil, it will gradually become the garden of the sluggard, or, losing the character of a garden, it will become an offensive jungle, or a noisome marsh. “I went by the field of the slothful,” etc. (Proverbs 24:30-32.) II. The tendency of sin to multiply itself.1. No sin stands alone. Any sin when tolerated becomes a mother sin. The appropriate name for it is “Gad—a troop cometh.” All history verifies this as a matter of fact. And if we look for the principle, we find it is a natural sequence that one sin should open the door for another sin. The same state of heart that can commit one sin deliberately can commit others, and many others, so long as the heart is not changed. Besides, it is part of the punishment of one sin to have the barrier broken down between the man and another sin. “He that committeth sin becomes the servant (slave) of sin.” The sinner is also given up to the influence of the wicked one who knows too well how to work on the bias of his sinful nature. 2. The root sin here was failure to exterminate the Canaanites. This was an act of direct refusal to obey a Divine command. Had they done as commanded, they would have removed the temptations and the active influences that led to other sins. But this first sin paved the way for all that came after. It led to— 3. Their dwelling among the idolaters. There was no alternative. Either root them out, or live among them. Kill them, or have them for snares. Being permitted to live, these idolaters became interspersed with the tribes in all corners of the land. “The sons of God,” cultivated brotherhood with “the children of the Wicked One.” The professedly holy held fellowship with the unrighteous, and the openly sinful. The eyes became accustomed to look upon sin, and the ears got used to hear the voices of sin day by day, for a long period. They made a perilous peace with a sworn foe. They made the hopeless attempt of trying whether it might not be possible for “light to hold communion with darkness.” 4. Their intermarrying with the ungodly. Their sparing these nations led them to live among them, and now their living among them leads to their intermarrying with them. “The lust of the eye and the lust of the flesh” speedily overcame what remained of their failing fidelity. “The beauty of the Hamite women, and the secular advantages which such alliances promised, exerted a mightier influence than the counsels and the warnings of the noble men who pled the cause of God and truth, or the remembrance of past mercies and past chastisements.” This was no longer walking merely on the borders of sin. It was giving it the right hand of friendship. It was taking hot coals into the bosom, and those who did so could not fail to be burned. It was allowing sin to work under the greatest possible advantages, and to work unchecked. The most powerful of all influences—those which belong to the domestic circle—are enlisted as a means to entice the soul into the commission of “the abominable sin.” Influences leading to idolatry thus came streaming in upon them through all the avenues of daily life. Rapidly a lower descent is reached. 5. Their worship of false gods. It is indeed all put in one sentence, as if there were no appreciable difference in time between the one step and the other. (Judges 3:6.) They intermarried and “served their gods.” as if the two things went together as a matter of course. The spark does not more surely kindle the tinder. But so painful is the fact that the statement is made twice over, first more briefly in Judges 3:6, and then more explicitly in Judges 3:7, as if to put a melancholy emphasis on the statement. “Yes, it was even so. The children of Israel DID the evil, about which so much care was taken to keep them from it—they really did forget the Lord their God, and served Baalim and the groves.” Wonder, O Heavens! and be astonished O earth, etc. A flagrant breach was made of the first and greatest of all the commandments—“Thou shalt have no other gods before Me.” They were indeed casting away the very foundations of their religion as the seed of Abraham. They were formally abandoning the sacred covenant that stood between them and their God. His fear was cast off; they trampled on His laws, and cast His ordinances behind their backs. They shamelessly gave that homage to the lifeless images which was due to the true and living God. 6. The facility with which they made the change. Why should a whole nation, in the short space of twenty years, swing round to the opposite pole from that, to which by their remarkable history they were solemnly pledged to adhere for all coming time? It was another sad example of the fact, that “the heart is deceitful above all things and desperately wicked.” Peculiarly offensive such conduct must have been in the sight of the Jealous God. The despising of His great name—the dishonour done to His Majesty—the deep offence given to every perfection of His holy nature—were all fitted to provoke Him to anger, and to say, “Shall I not visit for these things? Shall not my soul be avenged on such a nation as this?” What culpable forgetfulness of all His mighty acts and gracious deliverances! What a slight put on the lavish display of loving-kindness and tender mercy! Tell it not in Tyre and Sidon lest the uncircumcised should triumph! AND .—Judges 3:5-7THE OF GREAT SIN Who could have imagined that a people, exalted to heaven in point of privilege, should have so swiftly slid down the steep to the pit of heathenism? It suggests:— I. The latent power of sin. Such an event could not have happened without a strong force of gravity towards evil. When temptation can lead astray with such facility there must be much affinity with it in the heart. Not more certain is the action of a spark on tinder than is the influence of evil in alluring our fallen nature to sin. In the present case, though there were no noisy demonstrations, the heart must have been secretly wedded to evil. The stream is deepest where it flows most noiselessly. Three things were remarkable— (1.) That the depravity of the heart should have gone so far.(2.) That it should have done so when surrounded by such sacred motives drawing in the opposite direction.(3.) That it should have done so with so little appearance of apostasy beforehand. “Men love darkness rather than light, because their deeds are evil.” II. The fostering causes of this sin— (1.) Supineness. Sloth. Men love to be at ease. The craving of flesh and blood for self-indulgence is strong. But the spiritual life requires the subordination, and even the crucifixion, of flesh and blood. Constant diligence in the use of means, and the strict fulfilment of duty are necessary, not only to promote advancement in holiness, but also to prevent backsliding into the ways of evil. There is ever a latent current of feeling in the heart downward toward ungodliness, so that the oar requires to be actively handled that the boat may ascend the stream. When the oar is laid aside, instantly there is a going downward. There is no such thing as remaining stationary. But when a difficult duty has to be performed, how many cry out like the slothful man, “There is a lion in the way—a lion in the streets.” (2.) Neglect of watchfulness and prayer. To “watch and pray” is the Master’s own receipt for not entering into temptation. All who have overcome in spiritual battles have used this receipt, while those who have neglected to do so have sooner or later been overcome. There is much to be opposed within. “I am carnal, sold under sin. I find a law that when I would do good, evil is present with me.” There is much to be guarded against from without. All that is in the world, its bewitching influences, its vain show, its pride of life, its smiles and frowns alike. And there is much of danger coming both from within and without. “The god of this world” is ever wielding its influences for the spiritual injury of men, and as “the spirit that works in the children of disobedience,” he is ever secretly engaged in trying to seduce the heart from the ways of righteousness and truth. (3.) Faith dying out. Where true faith is once fairly planted in the heart, “He that begins the good work will carry it on” to final accomplishment. But not a few profess to have faith who, on trial, prove to be false, and become as bad or worse than the unbeliever. In other cases true faith may exist, and yet sink so far down as to seem “ready to die,” and so lead to backsliding for a time. Where faith is not in operation there is great risk of violent outbreaks of sin, for without faith there is no ground to stand on in opposing sin. It is “by faith we stand.” (4.) Being spoiled by luxury. When “Jeshurun waxed fat he kicked; he forsook God that made him, and lightly esteemed the Rock of his salvation.” When Israel got settled down in a rich and fertile country which he could call his own, as abundance flowed around him, he was in danger of losing that sense of dependence on his God which was so necessary to a healthy piety. Hence this is put down as one special cause of apostasy (Deuteronomy 31:20; Hosea 13:6; also Nehemiah 9:25-26; Deuteronomy 8:12-14). The well-watered plains of Jordan, which seemed like the garden of the Lord, became a curse to Sodom. Thus, too, it was with the Egyptians, Assyrians, and Babylonians. (Comp. Proverbs 30:8-9; Psalms 73:7; Psalms 73:18; Psalms 17:10.) III. The tendency of sin to seek the lowest level. As water ever flows downwards seeking the lowest level, so does a heart that is estranged from God. It is always instinctively seeking to get farther and father away from God. “Cain went out from the presence of the Lord and dwelt in the land of Nod.” Of the wicked, it is said, “God is not in all his thoughts.” and as this alienation grows, he begins to doubt his very existence, because he more and more wishes that no God did exist. He has a memory for everything else, but no memory for the living God.—His name, His law, and our responsibility towards Him. A godless man, who was seventy years of age, once confessed that he had never used the name of God, but twice all his life, and that was as a means of swearing. The course of sin is ever downwards, and that with accelerating force, as the stone rolling down the mountain side, which moves faster and more furiously at every bound. And it never stops! The sinner finds that “In the lowest deep a lower deepStill threatening to devour him opens wide.”But never does he reach the very lowest. It is a “bottomless pit.” It was hard from the first to convince the Jews that the Christ had really come. But it grew harder and harder as time went on, until it could be said of the very teachers of the nation—“having eyes they saw not, and ears they heard not.” None are so blind as those who will not see. “Jesus said, For judgment am I come—that they who see might be made blind.” There is such a condition as “having the understanding darkened—having blindness of heart—and (as regards the conscience) being past feeling”—showing an advanced growth in evil habits. THE NOT TO BE LOWERED This lay at the root of the apostasy. Joshua nobly put it up to the right mark (Joshua 24:19, etc.). But the people with distempered vision did not see it. Already they pitched it lower while he was speaking, and the ensnaring influences of every day life led them to keep on gradually bringing it down, until they could first bear to look on evil, then to come near, and, by and bye, to embrace and practise it. When Jesus saw the multitudes following Him, He turned to them and said, “If a man come to me and hate not his father and mother, yea and his own life also, he cannot be my disciple.” “By presenting an easy and lax view of religion, many have been brought over nominally to the gospel, who neither knew its nature nor felt its power. Imperfect views of what Christ requires have never done any real service to the Christian cause. It is said of Philip of Macedon, that he conquered less by the sword than by his bribes. No such success is possible in spiritual warfare. We must not keep back any part of the truth—the essential depravity of our nature, the need of a radical change of heart, the necessity of dependence on the mercy of God through faith in the blood of Christ, and the requirement in all cases of a holy life. We must not tell people that every part of their progress will be free from anxiety, that their path will be uniformly smooth, that no opposition will arise without, and no struggle within. We must describe the trials as well as the comforts, the labour as well as the reward, the race as well as the prize, the battle as well as the victory. If these things are kept out of sight, there will be no real success; there may be counterfeit religion, but no vital principle of godliness. There will be no root, and therefore no ‘bearing unto perfection.’ ” [Foote.] “Nothing does so much harm to the cause of Christ as backsliding. And nothing causes so much backsliding as enlisting disciples without letting them know what they take in hand. Jesus had no desire to swell the number of His disciples by admitting soldiers who would fail in the hour of need. He bids all who think of taking service with Him, to ‘count the cost’ before they enter on it. People are often self deceived, and think they are converted when they are not changed at all. It costs something to be a true Christian. To be a nominal Christian and go to church is cheap and easy. But to believe in Christ with the heart, and to follow Him in life, requires much self-denial. It will cost us our sins, our self-righteousness, our ease, our wordliness. All must be given up. Christ’s religion begins with a sacrifice. The cross appears at the outset.” [Ryle.] “If we mean to follow Christ, we must reckon on not making anything more than heaven out of our religion, as we must not think of anything less. A true disciple is one that comes after Christ, and does not prescribe to Him. He comes after him as the sheep after the shepherd, the servant after the master, the soldier after his captain; and Christ’s service will bear scrutiny. Satan shows the best and hides the worst, because his best will not countervail his worst, but Christ’s will, and that exceeding abundantly.” [Henry.] MAIN .—Judges 3:7III. The deplorable end to which their evil course led.1. There was entire abandonment of God as their God. They were exalted to heaven with the privilege of being able to call the great Jehovah their own God. He had made to them a special gift of Himself. What a possession was this to belong to “dust and ashes!” “Blessed were the people whose God was Jehovah” Yet this apostate generation did not covet the incomparable privilege. Dumb images made with men’s hands they preferred to that great Being who made heaven and earth! (1.) Sin is a great spoiler. It not only robs men of some of their valuable treasures, but it takes God Himself out of the list of their possessions! And what a loss to any man is the loss of his God! What a terrible robbery is here! To have the Divine favour withdrawn; to have the Divine image eclipsed; to be cut off from the source of all righteousness, goodness, and truth; to lose the protecting shield of Jehovah’s arm; no longer to enjoy the watchful care of His loving eye; and especially to put away from them the love of His mighty heart, and the inexpressible joys of His holy fellowship—to give up all this of their own accord, is an extraordinary illustration of how far sin can go through its enchantments in stripping men of their possessions. (2.) Sin is a great madness. When God Himself is abandoned, this madness is of the very worst type. For immortal beings to be travelling on to a never-ending Future, where the laws of righteousness and truth hold on their fixed course, yet to cast off all thought of God! To see mighty forces in nature around them now slumbering, or only partially at work, before which man is but a straw, liable to be swept away at a moment’s notice, and to know that at the boundary line of the eternal state these forces will awake in all their majesty, yet still to reject the friendship and protecting care of their God! O this is deplorable indeed for those who were once children of the covenant! 2. There was sinking down to the level of heathen worship, and heathen practices. It is difficult to estimate the melancholy character of the announcement—“they forgot the Lord their God, and served Baalim and the groves.” Through the rough discipline of the wilderness journey, the idolatrous spirit had been almost wholly purged out of the nation, and under the strict administration of Joshua “the house had become empty, swept, and garnished.” Now, the unclean spirit was going and taking with himself seven other spirits more wicked than himself, and they were entering in and dwelling there, so that the latter condition of the nation was worse than it was in the beginning. The degrading character of the new service. The service of Baalim for the most part consisted in the perpetration of a series of acts of cruelty in honour of the god, while that of the “groves” consisted in the commission of crimes so gross as to court concealment. In both cases, crimes of unrestrained profligacy were converted by them into acts of religious worship! The practice of the most hideous forms of wickedness became their religion! The light they had was “become darkness, and great was the darkness.” The religious sense was for the time practically obliterated, conscience was seared, and the reins were let loose for every measure of practical wickedness. A state of life where all the grosser passions reign supreme, where the idea of responsibility for moral conduct is given up, where there is no thought of an all-seeing eye looking on, where there is no higher object to look up to than dumb wood or stone, and where every suggestion of enlightened reason is drowned amid the wild cravings of evil affection and desire—such is the low level reached by those who had cast off their God. AND .—Judges 3:7 OF BETWEEN THE AND THE WICKED 1. The rule has always been clear. At the earliest dawn of history we find strict requirement made as to non-allowance of intermarriages between the godly and the ungodly, and also as to intimate intercourse of any kind. In the lines of Seth and of Cain respectively, we read of the distinction of the “sons of God” and the “daughters of men.” Abraham was most strict in arranging that his promised son should not intermarry with a heathen family. It went deeply to the heart of Isaac and Rebekah that their firstborn son should have so recklessly violated this rule. It was a solemn injunction to the nation of Israel to keep themselves entirely aloof from intimate fellowship with other nations. Especially, an emphatic charge was given not to mix themselves up by marriage, or other ties, with the nations that occupied the land of their inheritance. Any violation of this charge was found at all times to lead to disastrous consequences. So it is said, “Israel shall dwell safely, being alone.” 2. Its application to New Testament times. The principle is laid down that Christians should not form intimate relations with the men of this world. They are not to make close companions of them, even when they are led in the course of their calling to do business with them (1 Corinthians 5:9-11). They are not to entangle themselves in intimate unions with the openly wicked and profane. This is but to follow up the prayer—“lead us not into temptation.” It is to obey the injunction, “be not unequally yoked with unbelievers,” etc. And again, “Come out from among them, and be ye separate.” And it is to act in the spirit of the maxim, “Evil communications corrupt good manners.” “In unequal matches, the bad are more likely to corrupt the good than the good to reform the bad.” [Henry.] 3. The line of separation. The righteous are not to associate with the men of this world in any of their evil principles or corrupt practices. They are not to act with them while giving way to sinful indulgences, or to arts and acts of dishonesty, deception and fraud, or any conduct whatever which the word of God condemns. But there is a field of action and of thought which the Christian has in common with the man of the world, such as professional duties and engagements, commercial transactions, scientific pursuits, and also the ties of relationship, or trade, or neighbourhood; also benevolent and philanthropic schemes, the rights and duties of citizenship, etc. In regard to these, some measure of intercourse is allowed, if care is taken not to compromise Christian principle. 4. Care must be taken to draw the line. The friends of God, and the friends of sin, if sometimes accidentally brought together, must never become bosom friends. Christians are the holy temple of God, and must not get polluted by contact with transgressors. The intercourse of evil men is very apt to corrupt the hearts of Christians. By the secret influence of their words, looks, and conversation, they do so. We come to have less horror at vice, as we accustom our eyes to look at it from day to day; we feel less alarm while we hear of it frequently; and we gradually get less cautious and circumspect while we constantly mix with the gay, the worldly, and the men of corrupt minds. Even the Old Dispensation could teach that we should “not plough with an ox and an ass together,” i.e., with a clean and an unclean animal in the same yoke. So now under the New Economy righteousness should not have fellowship with unrighteousness, nor should light have communion with darkness. (See Barnes on 2 Corinthians 6:14-18; also on 1 Corinthians 15:33.) MAIN .—Judges 3:8-9THE ISSUE OF SIN I. Their experience of a course of sin.1. It begins with high promises. Its nature is to work by allurement. It glitters and it flatters; it smiles and it enchants; it deceives and it intoxicates. It promises immediate gratification, and that of the richest kind. Its golden apples are easily plucked, and they are to be had at once without the trouble of waiting for them. Its enjoyments are lip-full in measure—all that is agreeable to flesh and blood, all that the “carnal” heart can desire. An air of fascination is thrown around every object, and all things are made to appear “couleur de rose.” Bright flowers are presented to draw the eye, sweet odours to regale the sense of smell, rich harmonies to ravish the ear, and choice delicacies to please the taste. Whatever witchery can be practised on the senses, whatever seductive arts can be employed to win the affections, whatever lulling influences might possibly succeed in soothing the conscience, whatever persuasive power can be brought to bear on the will, all is employed with the skill of a magician to draw the soul across the line of rectitude into the region of transgression. A certain nameless influence is felt to be drawing the soul onward, more difficult to analyse than the ozone of the atmosphere around us. The Israelites thought they had got a happy solution of their difficulties when they closed hands in cordial alliance with these Canaanites, agreed to live with them as good neighbours, and employed the sacredness of the marriage tie to cement their relations in a lasting peace. Thus would they be saved from carrying out farther the dangerous and murderous work of extermination. Thus the brightest commercial prospects were opened to them, and the full cup of life’s enchanting pleasures, which these nations were accustomed to put to their lip, would also be shared by them. The argument was irresistibly plausible, and they allowed themselves to be beguiled. But one thing it lacked. It was against the express command of their God! And so— 2. Sin soon proves a peace disturber. When the soul is first enticed all things are at peace. There is no thunder in the sky, nor even a single black cloud. The sun shines brightly overhead. The air is balmy and genial. The flowers bloom freshly and sweetly around us, the lawn is verdant, the birds sing among the branches, and all nature by her profoundly peaceful attitude seems to second or support the argument of sin by her tacit approval. The tempted one is thus induced to put forth his hand, and pluck the forbidden fruit. From that moment the wheels begin to move backward. No abrupt external change takes place. The sun still shines, and the birds still sing. But presently a snake appears in the grass. Ere long the flowers droop and the leaves wither. Thistles and tangled brakes begin to appear. The path becomes rugged, and the wildness of the desert replaces the culture of the garden. A black cloud gathers in the heavens, and instead of the warm soft zephyrs, cold moaning winds begin to be heard. At last come the thunder clouds, and the forked lightnings, with the tempest and the hail—too sure evidence as to what is the legitimate issue of sin. “There is no peace, saith my God, to the wicked.” Israel’s peace was gone from the day that they openly threw off the authority of Jehovah, and of set purpose gave themselves up to the worship of idols. Their history from that point became a series of painful surprises and crushing calamities. Instead of being a perpetual summer, their history more resembled a succession of desolating winters, with intervals of not very genial spring seasons between. The high name which the fathers had won in the conquest of the land did not secure to their successors undisturbed repose, whether they continued faithful or not. Sin, true to its antecedents, leads to trouble. From near and far the dangers come. Sometimes one king, sometimes another; in all directions messengers are found to execute the threatened judgments. Israel is not at rest in the land of rest. That which should have been a land of peace is turned into a sea of troubles. 3. Sin is an essential weakness. “Righteousness exalteth a nation, but sin is a reproach to any people.” The mighty people before whom the armies of more than thirty kings were hopelessly discomfited now quail and turn their backs at the appearance of a single chief and his trained followers. They were utterly unable to make head against the invader. Chushan walked the course. “Their men of might did not find their hands.” “Their defence was departed from them.” The one cause of their weakness was, that through their sin God had become their enemy. This was not merely one cause among others, but it was the only cause. For though many instrumentalities may be at work to punish the guilty, one Sovereign Will controls and guides the whole. (a) A man’s own conscience is turned against him, and he cries out “My punishment is greater than I can bear!” Imaginary terrors make him afraid. “Each bush he takes to be an officer.” “Terrors take hold on him as waters,” and he fleeth from his own shadow. It was an evil time in the history of Israel, when they had a man with a guilty conscience for a king, when his army was scattered, and his few friends followed him trembling. But among the few was one man with a good conscience, before whom and his armour-bearer ten thousand were put to flight. (b) God can bring adversity against him on every side. Every scheme which the wicked man attempts, God can make to fail. He can set His face against him on every side, so that all things shall work together for his injury and not for his profit. As in the case of Pharaoh’s chariots and horses, He can take off the chariot wheels, so that they shall drive them heavily in endeavouring to carry out their purposes. “Evil shall slay the wicked.” (c) There is no escape from this misery. God can shut him in on all sides. When God sendeth trouble, who can give quietness? He can arm all the creatures against him, for they are ever ready to avenge the quarrel of their Creator. “If the man should flee from a lion, He can cause a bear to meet him; or if he goes into his house, and leans his hand on the wall, He can cause a serpent to bite him.” If he should “should flee from the iron weapon, the bow of steel shall strike him through.” 4. Sin is a great humiliation This is what it always comes to in the end, though it may reach it in different ways. It was a sad change for Israel from the days of Joshua! The invincible army that fought under that noble captain, before whom all the kings of the Amorites, with their mighty hosts, melted like water, had now fallen so low that they were unable to stand against one king and his army, but become an easy prey to a stranger from the far North-East. “How are the mighty fallen, and the weapons of war perished!” We see the people for whom the Lord burst the fetters of an Egyptian bondage now bowing their necks to the yoke of a foreign prince. “Their Rock had sold them, and the Lord had shut them up.” Those who went on “conquering and to conquer” were not only arrested in their course, but reduced to a condition of slavery, under the iron foot of a rough despot from an unknown land. How galling to those who were accustomed to the air of liberty, thus to be trodden upon as the mire! II. The preliminaries of punishment. The tale of Israel’s history is exceedingly abbreviated, yet it is given so compactly that much lies on the surface and much more may be picked up without hard searching. There are certain instructive preliminaries which may be so gathered, thus:— 1. The grounds of punishment are clearly stated before it is inflicted. Not a drop of the thunder shower falls till it be fully proved that such a step is necessary. Before proceeding to send forth His judgments, God is careful first of all to vindicate His own character in adopting such a course of action. He will make it clear that, in the government of the world, no doing of His shall lead fairly to the conclusion, that He sometimes takes delight in sending out His arrows merely to show His power, though no provocation be given. He cannot lose His great name as a God—“slow to wrath, rich in mercy, who has no pleasure in the death of the wicked, and whose tender mercies are over all His works”—in dealing with men on the earth. (Ezekiel 18:23; Ezekiel 18:32, Ezekiel 33:11; Lamentations 3:33; Psalms 86:15; Psalms 103:8, etc.; 1 Timothy 2:4; 2 Peter 3:9.) Hence, before a single speck appears in the sky to indicate the approach of a storm, a whole chapter is taken up with a careful explanation of the grounds of the Divine procedure (Judges 2), that “the Judge of all the earth” may “be justified when He speaks and clear when He judges.” Far more importance is attached to that in the general account given, than in the gathering or dispelling of the successive storms that broke over them. The capital charge urged against them is, that they forsook Jehovah, and went after other gods. This is fixed upon as the root evil—the one springhead from which all the streams of their evil practices flowed. They, as a people, had read backward the very first commandment of their sacred law; and their conduct is repeatedly and emphatically condemned (Judges 2 Jdg 3:2; Judges 3:11-13; Judges 3:17; Judges 3:19; Judges 3:5-7). There was reason enough in this one capital sin for all the rigorous dealing that follows throughout this book. 2. God waits long before He sends His judgments. The work of wrath is not that in which He delights. Had it been so, the terrible calamity recorded in Judges 3:8 would have fallen much earlier. Yet a full generation has passed away since the last convocation, presided over by Joshua (Judges 2:10). At the date of that meeting, symptoms of the cancer of idolatry had began to appear (Joshua 24:23), notwithstanding the apparent earnestness with which the oath of fidelity was taken. Insidiously, but surely, that cancer kept working its way for some 30 or 40 years, until now “the whole head had become sick, and the whole heart faint, and from the sole of the foot, to the crown of the head, there was no soundness in it, but wounds and bruises, and putrefying sores.” (a) God waited at every stage. When they showed so little heart in driving out the Canaanites, it was forseen that that would lead to fuller-fledged evils, yet their God waits to allow them a fair opportunity of shaking off their indulgence and “doing the first works.” When again they sat down among the Canaanites, and accepted them as neighbours, He still waited that it might be seen, whether there might not be several persons of a Lot-like spirit among them, who, with all his worldliness, still felt his “righteous soul vexed among them from day to day with their unlawful deeds.” And even when they went the length of intermarrying and so becoming amalgamated with these ungodly races, God waited to see whether they would not take alarm at the length of their own wickedness, and, shrinking back from the frightful precipice before them, would adopt the course of speedy and thorough repentance. Not till they had reached the climax of their evil course, and were actually mingling with all the abominations of Baalim and the groves, did God proceed to pour upon them the vials of His wrath. (b) This waiting was in harmony with other occasions. It was not a solitary, nor even a rare case. Ten generations from Adam were allowed to pass, during which men’s sins were accumulating more and more, ere the old world was destroyed by a deluge. In like manner, ten generations from Noah were numbered, ere the fires of heaven came down on the towers of Sodom. What patience was exercised with the Canaanites! Though they had long sinned before Abraham sojourned among them, yet 400 years more must elapse ere the cup of their iniquity should be filled. Even Jerusalem, though so ripe in wickedness, that it could crucify the Lord of Glory on a tree of shame, has yet, after such an act, forty years of pause given to it, that it might “look to Him whom it had pierced and learn to mourn.” His character is to be “long-suffering” and “slow to wrath.” He does not proceed at once to punish, so soon as a case is made out, but He “waits to be gracious.” When men’s sins begin to cry out against them, He stops His ears for a time that He may not hear them. His sword hangs long in the scabbard, before it is drawn. He does not fly in the sinner’s face at his first provocation. The Jews were accustomed to say, that “Michael, the minister of justice flies with but one wing” and therefore slowly, whereas “Gabriel, the minister of mercy flies with two wings,” and therefore very swiftly. 3. God warns before He strikes. While the people were going on sinning, and advancing from bad to worse, the Angel-Jehovah, who had redeemed them from all evil hitherto, appears before them at Bochim, chides them severely for the past, and utters a solemn warning for the future. The marking out of so many nations for the purpose of testing and chastising them, was also a most expressive warning given of a coming catastrophe. Not more so was the building of the ark from day to day for so long a time, in the days of Noah. He publishes His anger long before He executes it, and when He does punish, it is in the manner and measure that He had threatened (Judges 2:15; Hosea 7:12). Examples. The old world was warned by Enoch (Jude 1:14); by Methusalah (whose name, Bush says, signifies “he dies and it is sent out”—prophetic of the deluge, which happened in the year when he died); by Lamech, who had his eyes open to the coming calamity (Genesis 5:29); and by Noah, the venerable “preacher of righteousness.” The famine in Egypt was foretold by Joseph. Repeated warnings were given to Pharaoh as to what would happen to him and his people, so long as he refused to let Israel go. The captivity of the ten tribes was predicted by Hosea and other prophets, and many expostulations were used. The overrunning flood of the Babylonian army, and the capture of the sacred city with the massacre of the inhabitants, were all announced beforehand by Jeremiah and others, and warning given that it was for long continued rejection of their God. There is, indeed, scarcely an instance of the infliction of the Divine judgments recorded in Bible history, which is not preceded by suitable warning given beforehand. 4. There is a climax in the Divine forbearance. Up to a certain point, He acts as if He saw not. Perhaps for a considerable time the thunders of heaven sleep, and the transgressors are not consumed. The wicked interpret this forbearance to mean that there is little harm in their conduct, or that God does not see, and will not require. “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is set in them to do evil.” This misinterpretation usually is not allowed to continue long. “These things thou hast done, and I kept silence; thou didst think I was such an one as thyself; but I will reprove thee, and set them in order before thine eyes” (Psalms 50:21-22). Though God does not punish sin as soon as committed, we dare not suppose that He is at any moment indifferent to it, or that any act of sin separately, as well as a course of sin, fails to excite His intense opposition to it. It is the yearnings of mercy in the Divine bosom that lead to the sparing of the sinner for a time, that means and opportunities may be granted for repentance, and not because the Divine anger does not burn against every transgression. (a) The object of the silence. After sin is committed, there is a waiting for a longer or shorter period to show that God does not desire the death of the sinner, but is on the contrary intensely willing to save him. Hence the period of inactivity or forbearance which takes place between the date of entering on a sinful course, and the hour when retribution falls. That interval is filled up with calls, remonstrances, and arguments of all kinds to induce repentance. But (b) All the while God’s anger burns against every sin in the series. When the object of the silence has been gained and there is no repentance, then the laws of righteousness must hold on their natural course, and the Divine anger, which has really existed all the time against the sins committed, must have its due display. However deep the Divine wish that the sinner should not perish, when that has been clearly established, regard must also be had to God’s great jealousy for the holiness of His character, and for the sacred order and purity of His moral government. Hence there is a limit to forbearance. A purpose is gained by it for a time, and another purpose, equally high and sacred, is gained by ceasing to forbear after a time. (c) When forbearance ceases, it is not merely on account of the heinous nature of the last sin committed. That sin may be less criminal than many that preceded it, but it marks out the limit which Wisdom has determined for the display of mercy, and therefore doom comes with it. Regard is had to the whole series of sins in the list, for “God requireth that which is past.” The whole category of evil deeds, and the cloud of evil thoughts, are together before His eye. For nothing is forgotten till forgiven, and there is no forgiveness till there is penitence. It must ever be remembered that God looks to the whole of a man’s life when making a reckoning with him, and not merely to particular sins, however culpable these may be. “They consider not that I remember all their wickedness.” “God will bring every work into judgment, with every secret thing.” Illustrations.—Proverbs 29:1; Psalms 7:11-13; Romans 2:5; Matthew 23:35-36; 2 Kings 17; 2 Chronicles 36. Cases of Ahab and Jezebel; Pharaoh; the three Herods; Hophni and Phinehas; king Saul; Ahaz, etc. AND .—Judges 3:7-8A SPECIAL BRAND PUT ON ROOT SINS Those sins which form the roots of other sins receive a special mark of condemnation on every page of Scripture. Each of these sins is like a upas tree that distils its poisonous influence on every side, and like the banyan tree it spreads itself in all directions. 1. Idolatry is a root sin, and is pointed out in these chapters as the all comprehensive sin of the people of God. Three times over in as many successive verses (Judges 2:11-13) is this set forth as the leading and terrible iniquity of the people whom God brought out of Egypt. And all down the page it is condemned in the most pointed and solemn manner as implying in itself the very essence of depravity, and as giving birth to all manner of corrupt practices in the life. It was in its nature an apostasy from God—a forsaking the living and true God, and a violation of innumerable sacred obligations to love and serve Him; but it was also a giving that supreme place in the heart, which belonged to Him alone, to other objects the creatures oftentimes of their own impure imaginations and sinful desires. The restraints of sin were thus set loose, for the objects of their fealty and homage were in reality creations of their own wicked hearts. They imparted to their gods such qualities as would permit the gratification of their own evil desires, and so not only did they sin without let or hindrance, but their very religion was made up of the indulgence of those “lusts and passions which war against the soul.” What a long list of flagrant crimes and corrupt practices would be given, were that short statement expanded to specify all the details—“they served Baalim and the groves.” Idolatry was thus a root sin. It led to multitudes of other sins, and it was the national “easily—besetting sin.” The most careful precautions were taken against it, and the most solemn utterances were made in denouncing its evil character. The very first precept in the Decalogue formally brands it. The second precept details the dreadful insult it offers to the glory of the Jealous God. By all the prophets throughout their history, God warned the people against it saying—“O do not this abominable thing which I hate!” The very spots where this sin was practised were to be destroyed and purged with fire (Deuteronomy 12:1-3). The sacrifice of little children either by immolation, or causing them to pass through the fire, was a frequent practice under this wicked system, and roused the Divine anger (Deuteronomy 12:29-32; Ezekiel 16:20-21). All that might entice to idolatry, whether false prophets, brother, son, daughter, wife, or bosom friend, were on no account to be spared, but summarily to be stoned to death. (Deuteronomy 13:1-11 also 12–17). But indeed there is scarcely a page which treats of the history of God’s Israel that does not single out this sin for emphatic denunciation as being the prolific source of many practical evils. The Book of “Deuteronomy” is full of warning against temptation to it. “Judges” records the sad issues to which its commission led The same thing is bewailed meditatively in many parts of the Book of “Psalms.” “Isaiah” strikes the keynote of severe condemnation in his second chapter. “Jeremiah” does the same at Judges 2:13. While “Ezekiel” and “Hosea” throughout give melancholy pictures of the awful guilt contracted through idolatrous practices. 2. Unbelief, showing itself by disobedience, is another root sin which is severely condemned here. Unbelief itself is not expressly mentioned, because in a historical account it is more suitable to speak of deeds done in the conduct than of principles at work in the heart. But disobedience in the life had unbelief for its root in the heart. And unbelief again has for its root the alienation of the heart from God. For this sin the whole congregation that left Egypt perished in the wilderness—for “they could not enter in because of unbelief.” (Hebrews 3:8-19; Psalms 95:8-11). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ ADDED SIN, RENEWED , AND . Judges 3:12-30 NOTES.— Judges 3:12. Did evil again in sight of the Lord.] The word δָ ?ψַ ?ς or ψָ ?ςָ ?δ from ψεּ ?ςַ is used the same both here and in Judges 3:7 to signify evil; but whereas in Judges 3:7 we have the verb ιּ ?ςֲ ?ωׂ ?εּ, meaning simply did, or wrought, in Judges 3:12 we have ιֹּ ?ρτεּ, meaning added to former sin (see also Judges 4:1; Judges 10:6; Judges 13:1), or continued to do evil. God does not forget to count the old sin, when He marks the commission of new sin. Did evil,] not evil generally, but the evil to which they were prone, and on account of which the Lord had a controversy with them, viz., idolatry. The Lord strengthened Eglon, the king of Moab, against Israel,] stirred him up, gave him facilities for carrying out the designs of his own heart against that people, and overruled all the circumstances of Providence, so as to give him easy success in oppressing Israel. The name Eglon signifies “little calf.” In the present instance, the contrary epithet would be more correct.Judges 3:13. Gathered unto him—Ammon and Amalek.] Allied himself with these near neighbours. Moab and Ammon were brothers, having the same parentage, and might naturally be supposed to co-operate in all great enterprises. In the Amalekites the old spirit of Esau breathed, who looked on Jacob with undying hate, because by him he had been defrauded of the blessing. Now that spirit still rankles in the hearts of generations far down the scale; and if we even go on to the days of Jehoshaphat, we find it burning with undiminished intensity (2 Chronicles 20.)—if, as is probable, “the inhabitants of Mount Seir” there spoken of, be the same, in whole, or in part, with the Amalekites (comp. 1 Chronicles 4:42-43). (See also Exodus 17:14; Deuteronomy 25:18-19; 1 Samuel 15; Psalms 83:6-7.) “As God raised up deliverers to Israel when they were penitent, so He stirred up enemies to them, and gave them power to oppress them, when they revolted from Him. Since they worshipped the gods of the people round about them (Judges 2:12), it was fit that they should be punished by those very people.” [Patrick.] In this crusade against Israel, all the parties might not have the same motives, but they were at one in their bitter hatred of that people—the seed of the serpent as against that of the woman—the world as against the church of God. Moab was the chief actor, tempted partly by the richness of the country, for Josephus says it was a “divine country.” Cassel says, “The Moabites longed for the excellent oasis of “The city of Palms.” Jericho was indeed destroyed, but the indestructible wealth of its splendid site attracted them. Perhaps, too, they had began to observe signs of a certain weakness among the tribes of Israel, now that Othniel was dead; for it could not escape the notice of surrounding nations, that states of weakness and strength were periodical with Israel, according as God was absent from them, or was with them. This was now, therefore, reckoned a fit time to put in execution a long-cherished design. A large part of the territory occupied by Reuben and Gad, to the east of Jordan, was of old time possessed by Moab. Of this it had been dispossessed by the Amorites. When the Israelites came round on their march to Canaan, they routed and annihilated these Amorites under Sihon, and took possession of their lands. These lands Moab now claimed, and made this a pretext for war. Josephus says, Eglon first subjugated the tribes to the east of the river, and then made a sudden incursion to the west. He probably regarded the site of Jericho as a good strategical point for headquarters, whence he could stretch his hand on either side with ease. It was also the spot to command the fords; and so he could split Israel into two, preventing those on the east and west sides from helping each other. The city of palm trees.] A heavy curse was pronounced against it by Joshua, and a blight seems already to have fallen upon its name; for it is no longer known as “Jericho,” but as “the city of palm trees” (Joshua 6:26). Sixty years had passed since it had been burned, and it was not rebuilt until the time of Ahab (1 Kings 16:34). But the exceedingly desirable character of the site led the Israelites to occupy it as an unwalled town, or village, but not as a fortress, or compactly built city. Eglon would disregard the curse of Joshua.Judges 3:14. Israel served Eglon.] He became their absolute master, which was very humbling at the hands of an old enemy, who was struck with dismay before them in the days of Balak. But probably the word has the force of stating that they lay at his mercy, i.e., the mercy of a cruel, despotic, and capricious tyrant. “Eighteen years” is more than double the period of their former servitude. But their sin being repeated was now aggravated.Judges 3:15. Israel cried unto the Lord.] (See notes on Judges 3:9.) Probably “humbled themselves before Him, acknowledged their offence, begged His pardom, and besought His help.” [Patrick.] They may have used such supplications as are recorded in Psalms 44:20-26. The Lord raised.] “The same hand that raised up Eglon against Israel, raised up also Ehud for Israel against Eglon.” He was not chosen by the people on account of any supposed gifts of wisdom and prowess which he possessed, but was the instrument God was pleased to employ in working out His salvation for the people. Hengstenberg says, “the choice of means was left to Himself.” That is at best an assertion, to meet a difficulty. It is not likely that God would leave His chosen instrument to use means of which He would not Himself approve. The deliverance here wrought certainly was from God, whose servant in doing it Ehud was. Son of Gera, etc.], i.e., a. descendant of Gera, who was an immediate son of Benjamin (Genesis 46:21). He was a Benjamite in the line of Gera—of that family-tree. Shimei, who cursed David long afterwards, was also “a son of Gera,” which may mean a descendant of Gera; or there were very likely more persons of that name in the same tribe. Benjamin was the tribe which, being nearest, was likely to be most severely oppressed by the invader, and therefore it was fit that the deliverer should come from it. A man left-handed]—shut up, or bound in, his right hand. Some suppose that Ehud was an ambidexter, and could use both hands alike, corresponding with Judges 20:16, and 1 Chronicles 12:2. It is singular, as appears from these passages was the fact, that the descendants of the man who was “the son of the right hand,” should have coveted the distinction of being skilled in the use of the left. The word used here neither means strictly both-handed, nor one-handed, but rather that from some cause he was disabled as to his use of the right hand, and therefore, as Josephus expresses it, “of the two could use the left hand best.” There was some deficiency of power in the use of the right hand, whether from habitual non-use, or accidental defect, it matters not. It was by a man who had only the effective use of his left hand that God delivered His people. A deliverer] means one to set them free from bondage. Sent a present unto Eglon.] Some say, this was a voluntary offering sent to purchase peace with Eglon, or to secure the, lightening of the yoke he put upon them. But the general opinion is, that it was the annual tribute which they were required to pay in acknowledgment of their subjection, and which it was better for them to pay voluntarily, than to have exactors coming through among their homes. It also gratified the vanity of the monarch, and led him to be better pleased with them. The word ξִ ?βְ ?ηָ ?δ, though used of “meat offerings” in Leviticus 2:1, is generally a euphemistic phrase for tribute (1 Kings 5:1; 2 Samuel 8:2; 2 Samuel 8:6), an acknowledgment of dependence, but also a token of goodwill (Genesis 32:18; Psalms 72:10). Ehud was chosen to be the bearer of it, because he was recognised as raised up of God to be the deliverer or redeemer of Israel, and not because of the high place he held in the estimation of his countrymen. [Fausset.]Judges 3:16. Made him a dagger which had two edges, etc.] The Hebrew word signifies sword (Sept. and Vulg.). The word dagger or dirk properly expresses it here; or, some regard it as a stiletto, as used by the Italians. It was a somewhat peculiar weapon, made very sharp and short, to be both very effective, and capable of being easily concealed. It was clear that the purpose for which it was eventually used was already in Ehud’s mind. The “word of God” is compared to a “sharp sword with two edges,” because it is a more powerful weapon, as applied to the heart and conscience than any other (Hebrews 4:12; Revelation 1:16, etc.). He did gird it on his right thigh (comp. Psalms 45:3), to be in readiness for use by the left hand, and where its presence would not be suspected, the left being the sword side. A cubit length.] Go-med is not the usual word for cubit. The Sept. translates it σπιθαμὴ, which the Greeks made half an ell, or three-fourths of a foot. Being thus only nine inches in length, and the handle also being short, it could easily be concealed. Put under raiment.] Military cloak, or wide flowing garments. He thus would have the appearance of a man unarmed. “With such daggers in their garments, the Sicarii raged among the crowds at the fall of Jerusalem.”Judges 3:17. Eglon was a very fat man.] Probably was a luxurious liver, and belonged to the class described as “natural brute beasts” (2 Peter 2:12), “whose god is their belly” (Philippians 3:18), “who spend their days amid wealth, and in a moment go down to the grave” (Job 21:13; Luke 21:34; Romans 12:13). Belshazzar and Nabal are examples.Judges 3:18. Dismissed the people.] His retinue, here called ΰֶ ?ϊΞδָ ?ςָ ?ν, implying that there was a considerable number of persons employed to bear the minchah. Also the phrase “made an end to offer the present” implies it was a matter of great ceremony. It is quite in keeping with Oriental customs to make great parade in presenting such offerings. To enhance the apparent value of the gift, a great number of persons, camels, and horses were employed to convey what might have been carried with ease by two or three. (See account in Pictorial Bible in loco.) This ceremony was now gone through with punctilious order, and signs of due submission.Judges 3:19. Quarries.] τְּ ?ρִ ?ιμִ ?ιν. In other places where this word occurs it signifies graven images (Deuteronomy 7:25; Jeremiah 8:19; Jeremiah 51:52). So also the Sept. and Vulg., and the margin of our Bibles. The Targum renders as our version. Lias says it is never elsewhere used of stone qnarries; but it is derived from a word signifying to hew stones (Exodus 34:1; Exodus 34:4; Deuteronomy 10:1; Deuteronomy 10:3), where it is used of the making of the two tables of stone. Keil thinks it unlikely that stone idols were set up in the open air, and prefers rendering it as in the text, “stone quarries,” which is the one adopted by the Chaldee, by Rashi, and most Jewish commentators, also by the Syriac version. Fausset prefers “graven images.” which he says the Moabites would put up to mark the conquered country as under the tutelage of their gods, at the place which marked the boundary line of the Moabitish dominion. This was Gilgal, about four miles to the west of Jordan. The name signifies “rolled.” because here the Israelites rolled off the reproach of Egypt by being circumcised. Now that reproach is rolled back on them again, The sight of these images would fire Ehud’s zeal against Eglon. We prefer Cassel’s interpretation, who translates the word boundary stones—not quarries, for this does not harmonise with the locality, but stones set up to mark the borders of Eglon’s territory, which he had wrenched from Israel. They might be called posts, στηλαι or lapides sacri, which marked the line. Honours were generally paid to them, and hence they were called Pesilim, idol-images, or idolatrous objects. The Targum substantially agrees with this, which makes it to mean heaps of unhewn stones. Bachmann only slightly differs, who thinks the Pesilim were idolatrous images set up as boundary marks of the territory ruled over by the heathen king. So Ehud did not feel secure till he had passed the Pesilim. Edersheim concurs, who makes it signify terminal columns, which were always objects of idolatrous worship, that divided the territory of Israel from that of Eglon. He turned again from the boundary stones, etc.] The account now becomes very vivid and graphic. He returns all alone to the king, perhaps within a few hours. His coming alone both disarmed suspicion, and also consisted with his profession to have a sacred mission to the king. Eglon would doubtless be already fovourably impressed towards the man who had been, only a few hours ago, the bearer of so handsome an offering, and would be prepared to grant any reasonable request he might make. The way was thus open; and Ehud, as if eager and in haste, said—rather, bid say, to the king, “I have a secret word to thee, O king.” On hearing this, the call is given δָ ?ρ Hush! All present at once understood, and retired, leaving the sovereign liege and his vassal together alone. “All that stood by.” The attendants did not sit in the royal presence; all stood. It was natural to suppose that Ehud wished to communicate something which, at his previous visit, he could not tell in the hearing of the people who were with him.Judges 3:20. And Ehud came unto him.] At first he appears to have been only in the ante-chamber. Now he is admitted into the inner apartment—the king’s own. This is called a summer parlour, an upper room of cooling. Luther calls it, his summer arbour. It was something like a Turkish kiosk—“a small room built by itself on the roof of the house, having many windows to catch the breeze.” At that part of the course of the river, its bed lies low, and there being high grounds on either side, it is necessarily very warm, so that such a cooling shelter is greatly needed. An Eastern traveller says, “there is often a door of communication from the cooling apartment, or alijah, into the gallery of the house, besides another which opens immediately from a privy stair, down into the porch or street, without giving the least disturbance to the house.” Persons having secret audience with the king might be admitted or dismissed through that private stair, without passing through the rooms of the house. The apartment where the king was sitting was properly intended for purposes of entire seclusion and rest, but might be used as an audience chamber—which he had for himself alone.] It was entirely for his own private use. Possibly Ehud found this out only on the early part of that same day, when he came with the present, and saw how things were arranged in the king’s palace. He then discovered that it would be perfectly possible to get access to him alone, could he but assign a proper reason for asking such a privilege. Doubtless he prayed for Divine direction and success in regard to what he was about to do, for he felt he was working for God. And Ehud said, I have a message from God unto thee]—from Elohim—which Ehud would understand to mean the true God, the God of Israel, but which Eglon would probably regard as a name for the gods. We cannot suppose that Ehud a man chosen by God Himself for doing His work, should directly lie to the heathen king, saying that chemosh or some heathen deity had sent him, and so by a nefarious method seek to gain his end. It is also quite fanciful to suppose, as Cassel does, that the reference is not to the Deity at all, but to the supreme authority of Moab—the reigning monarch, of whom Eglon was only a satrap or liegeman. The reference must have been to the Deity; and even if Eglon had regarded it as meaning the God of Israel, princes sitting on his throne had trembled at that name before and might do so again. The story of Balak and his frantic efforts to get that people cursed by their God, had lived down through the three generations that had elapsed since; and the destruction of the whole of the Canaanitish peoples before the sword of Joshua, created a mighty shock among all the surrounding nations; so that the name of such a God was certain to strike with dismay every heart among the worshippers of idols (Joshua 2:9; Joshua 2:11; Joshua 9:24). To have a message sent direct to himself personally from such a Deity, would inspire Eglon with an undefined awe, and he would almost involuntarily rise from his seat, at the very mention of such a thing. It was really a message from the God of Israel to Moab’s ruler, in a way similar to that which was addressed to Pharaoh. To the latter the message was, “Let my people go, that they may serve me.” To the former, it was a message of doom. “Because thou hast oppressed my people so long, now the hour of thy doom and of their deliverance has come, and thou must die.” Ehud might have supposed that this statement would induce the king to rise, but the principal reason for his so addressing the monarch was to assure him from whose hand the blow came—the God whose people he had been treading down like the mire. We believe that Ehud’s conduct was straightforward throughout, and without deceit, however strong the step he was taking.Judges 3:21. At once Ehud put forth his left hand, etc.] We now see the value of Ehud’s left-handedness. He could lay his hand on his dagger without exciting any suspicion, till it was too late for the victim to call for help. In like manner Cleander stabbed Parmenio while he was reading a letter. And Clement, a monk, who had obtained a commission to get into the presence of Henry III. of France, stabbed the king the moment he was bidden to draw near. Metillius Cimber, along with other conspirators, pressed closely on Cζsar, making most urgent entreaty for the recall of his banished brother, and so they all closed in upon their victim.Judges 3:22-23. And the haft also went in, etc.] It appears there was an actual perforation of the body The poniard was so forcibly thrust into the abdomen, that the hilt followed the blade, and, the fat closing on both, it was impossible to draw the dagger out again. To show the force of the blow, it is added that the excrement came out. The king appears to have fallen without being able to utter a single cry; the deed was done so swiftly and so overwhelmingly. Ehud lost not a moment. First, he is careful to lock the door or doors (for there seems to have been two—one leading into the antechamber where the attendants usually stood in waiting, and the other leading to the private stair which conducted down to the porch or front hall and street). He must, at the foot of that stair, down which he went, have had to pass through some of the attendants before getting to the outside of the building. But his demeanour seems to have been so cool and collected, that no suspicion was excited of anything so terrible having happened in so incredibly short a space of time; and more especially, as not even the most distant hint, or sign, of throwing off the yoke of the conqueror had been given, but the very contrary had happened that very day. Nothing therefore was farther from their thoughts than such a suspicion. But what did occur to them we are told of in—Judges 3:24-25. They said, Surely he covereth his feet, etc.] The rules required that they should not enter into the alijah or private cooling chamber, till the person who had been privileged with the secret audience had gone away, nor, indeed, till called. After waiting for some time, and no call being made, they examined the doors of the alijah, both of which they found locked. On which they concluded that their lord was taking his siesta—it still being the hot part of the day. In this case, it would have been dangerous for them to have awakened him, at any rate for some time. Hence they waited till they were ashamed of having waited so long. Then only they began to suspect that all was not right. These small circumstances, though natural, were yet overruled by Divine Providence to accomplish important ends. To gain time was essential to Ehud’s safety. Had the servants burst open the door at once, he would infallibly have been pursued, and brought back to be put to a certain and cruel death—that which they would reckon suitable to a regicide, and so the great cause of the liberation of God’s people from a foreign yoke, with which Ehud’s life was bound up, would have come to nought. It was of God that such thoughts should be made to rise in the minds of the servants, and so, that much time should have been allowed to elapse, ere a discovery was made of the fearful tragedy which had just been enacted. At length they opened the doors with another key, of which the chief officer of the house was in possession (for it was his privilege to keep a duplicate of the key) and behold their master was stretched on the floor quite dead!Judges 3:26. And Ehud escaped while they tarried.] That Ehud should make a clear escape was of God. First he got to the boundary-stones. These are referred to, because they marked the border between Moab and Israel as it then existed. Then he took the direction towards Ephraim, and seems not to have halted till he reached “Seirath,” where he reckoned himself safe from pursuit. It was either a forest or weald, that bordered on the cultivated land near Gilgal, and extended into the mountain or hill country of Ephraim (Joshua 17:15-18); or it was a continuation of the bushy, rugged hills, that stretch to Judah’s northern territory from Mount Ephraim (Joshua 15:10). But Seirath is little known, and is not referred to again. It seems to have been in Ephraim, on the southern frontier, and near the borders of either Judah or Benjamin.Judges 3:27. Having got among his own people Ehud felt there was not a moment to be lost. With vigorous hand he seized a trumpet, and blew a blast loud and long, awakening the whole land with the tidings, that now the door was open for regaining their precious liberties from the yoke of the oppressor. They had but to follow up the blow that had been struck, and every home in Israel would be free. It was a true “reveillι” note. Fresh with hope Israel rose at the call. As awakened out of sleep those who heard it sprung up, and came trooping to the deliverer—from the caves, the thickets, the rocks, and even the pits, in which the country abounded (1 Samuel 13:6), and to which the people in large numbers had betaken themselves, as a refuge from the oppression of Moab. It was chiefly the men of Ephraim and perhaps of Benjamin who responded to the call; and they went as one man, flushed with the hope that victory was already sure, and that God was with their deliverer in the work which had been so well begun. Ehud had already matured his plan of operations. Believing that so much depended on courage and confidence, he himself sets the example, not calling to them to move forward, but going forward himself in front, and then calling on them to follow him. The vital point of strategy was the fords of Jordan. With these in their possession, they could prevent the Moabites on the west side from returning homewards, and equally prevent those on the east side from crossing over to assist their countrymen who were attacked on all sides in the land of Israel.Note to Judges 3:27. It has been noticed in connection with the people taking refuge in the mountains, that “in those days of cruel warfare and oppression, the home of liberty was always in the fastnesses of the mountains. As the narrative of Xenophon shows, the mountain peoples in the Persian empire were practically independent of the central power. So in the middle ages, the Swiss mountaineers defied alike the power of Austria and Burgundy. And among ourselves, the history of Wales and the Highlands of Scotland, are proofs, that even a powerful government had very little real authority in the inaccessible recesses of the mountains. It is only the rapid advance of modern discovery which has enabled us to penetrate these regions, and to place the invaders of a mountain district upon a footing of something more like equality with its defenders.”Judges 3:28-29. The Lord hath delivered your enemies into your hands, etc.] This announcement coming from the lips of the man whom God had already owned with such signal success, would inspire them with the assurance of victory. Moving on with leaps and bounds, they soon reached the fords of Jordan; of which they at once took possession, and slaughtered the Moabites who came in straggling bands from Jericho, with the view of crossing the river. Of the whole army of Eglon on the west side of the river, not a man seems to have escaped. There fell of them 10,000 men—all robust or chosen men—(ΰּ ?ιωׁ ωָׁ ?ξֵ ?ο robust, well-conditioned, ηַ ?ιִ ?μ power, valour) and men of valour. This had the effect, we are told, in Judges 3:30, of crushing all further attempts of Moab to oppress Israel.NOTE.—How we are to view Ehud’s conduct. Most commentators pass a severe censure on “the manner in which Ehud acted throughout this whole transaction, and feel difficulty in accounting for the fact, that God should make use of such means to emancipate His people from bondage. Some go so far as to deny to Ehud any grandeur of character at all, and accuse him of duplicity and sleight of hand. Others, while admitting that a measure of admiration is due to the courage he displayed, his heroic spirit of self-sacrifice for the good of his country, and his purity of motive on the whole; yet denounce the means he adopted as treacherous and savage. Most writers regard it as conduct of which God could not approve, and notice that it is not said “the Spirit of the Lord came upon him,” and that no special mark of commendation is put on his conduct, while his name is not found in the list of those “elders who by faith obtained a good report.” Neither, we might add, is it said that “the Spirit of the Lord came upon” Barak, or Tola or Jair, who were all “judges” of Israel, and the first of whom has his name enrolled in the honourable list of the men of faith. As to that list, it is evident, that only a few names are given as a specimen; otherwise, why should no mention be made in it of such men as Joshua, Caleb, Othniel, and many others? As to the means adopted, if these had been displeasing to God, would there not have been some special mark of His disapprobation given, of the manner in which the messenger had fulfilled his duty, as in the case of Saul, when he returned from his expedition against Amalek, and was severely reprimanded for having failed to perform the commandment of the Lord; or, as in the case of Moses, when, standing in the stead of God, he smote the rock, in a spirit of unhallowed impatience, in place of calmly and solemnly speaking to it. It is affirmed in the record, that “God raised up Ehud to be a deliverer” to Israel (Judges 3:15). Admitting this, Hengstenberg says, “the choice of the means was left to himself.” Fausset adds, that “assassination by a lie and treachery was a method of his own devising.” The Speakers’ Commentary regards his adoption of such a method as due to the age in which he lived, when human society applauded such acts, though viewed in the light of Christianity and the advanced civilisation of the present day, it would be reckoned a serious crime. Dr. Cassell holds that the brilliancy of the act cannot exculpate its highly reprehensible character. Ehud had, indeed, zeal for God, but “the Spirit of the Lord inspires neither such artifice, nor such murder.” While The Pulpit Commentary sees, in this transaction, the Ruler among the nations making use of bad actions as well as good ones, to subserve His purposes. Thus, Jacob’s deceit in obtaining the blessing, is referred to as an illustration. But there the Divine disapprobation was distinctly marked in Jacob’s future history. If the Jews put the Saviour to death, and thereby God’s high purpose in our redemption was fulfilled, they never contemplated any such issue, but thought only of gratifying their own malicious feelings against a Messiah, in whom they were completely disappointed. This was no parallel to the case of Ehud, who had no end of his own to serve, but meant only to carry out the purpose of Him who sent him. Besides, the Divine displeasure with the conduct of the crucifiers has been expressed with unexampled emphasis in the whole of their subsequent history. Ehud’s name, on the contrary, has been handed down to immortality, without a single note of disapprobation at what he did, while the Providence of God wrought along with him, and protected him at every step in his perilous enterprise. These explanations of Ehud’s act appear to us to be alike defective and erroneous. We do not believe that God would choose an agent to do an important work in which His own glory was concerned, such as the emancipation of His own people from bondage, without both giving him qualification for the work (or causing the Spirit to rest upon him), and also giving him instructions as to how he should act so as to glorify God in the doing of it. Had Ehud out of revenge, and at his own instance, committed a cold-blooded murder on a defenceless man, without a note of warning, hurrying him into the presence of his God all unprepared, with his crimes on his head, even though he was lying under a ban, was a tyrant, a heathen, and an oppressor, we cannot suppose that God would accept such a deliberate act of assassination as the means of working out His holy purposes, without some explicit mark of reprobation of the means used. Had Ehud put Eglon to death of his own thought, it must have been murder, and that is a crime of such magnitude, that when committed by one who was acknowledged by God to be acting as His servant, it must have been marked by the sternest condemnation. Even among men, such an act could not escape severe reprehension, on the part of all who repudiate the principles of retaliation, and who believe it wrong to do evil that good may come. We feel then shut up to the conclusion, that, in what he did, he acted in obedience to Divine command. This agrees with his own declaration, “I have a message from Elohim unto thee,” and the parallel statement in Judges 3:19, “I have a secret errand unto thee, O King,” meaning a message, or errand of doom. In going to the king then, he acted as one commissioned; it was not at his own instance. The statement in Judges 3:28 corresponds, “Follow me, for the Lord hath delivered your enemies into your hands.” This seems to be said oracularly, as by one who was under God’s guidance in the whole transaction, and had received the intimations of His will. This we believe is the first step to any true explanation of the facts. The matter proceeded from the Lord. The Supreme Ruler took this method of executing sentence on a noted criminal under the administration of His moral government of the world. It is not Eglon’s personal sins as a man that are here referred to so much, as his crimes in his public character as the King of Moab, and the long-known oppressor of God’s people. To oppress any people without cause was a crime of itself; but Eglon was chargeable with something incomparably more heinous. He had dared to attack the people whom Jehovah had set apart for Himself, to be His own, to be His jewels, to be called by His name, and to be entrusted with the high duty of holding up that name for the reverence of the world. That people were the custodiers of the Divine honour, and their history was inseparably associated with the promotion of the Divine glory in the earth. To attempt to crush such a people, as Eglon had done, was to challenge the majesty of Israel’s King as their Protector; it was to stretch forth his hand against the Lord’s annointed; it was to maltreat the beloved children of the living God; it was to lay unholy hands on the sacred property of the Most High; it was to waste the church of the living God, an object incomparably dearer to Him than heaven and earth. For such a crime Pharaoh and all his host had been cast like a millstone into the the sea. From the days of the redemption from Egyptian bondage onwards, every other potentate that had dared to lift a hand against this people had been ground to the dust. And now here was this Prince of Moab not only trampling them under foot, but taking occasion thereby to magnify his own gods, as superior to the great “I am” of the oppressed Israel. This contempt of the Divine name, and the treading down as the mire of that people whom God so dearly loved, constituted Eglon’s special crimes. It is for the Judge of all the earth to decide as to the time, the form, and the means, whereby any transgressor under His government shall be punished. Pharaoh He overthrew in the waters of the Red Sea. The Canaanites He wasted by the sword of Joshua. The ringleader in the sin of Baalpeor was put to death by the javelin of Phinehas. And now the head of the Moabitish nation must meet death at the hand of Ehud, the man whom God has raised up to deliver His chosen Israel. If such a proceeding should be thought harsh, what shall we say of the hundreds of thousands of Canaanites who were put to death so sternly and unrelentingly, that in all the cities attacked not a man, woman, or child was left to breathe. This was done by Jehovah’s express command on account of the extremely heinous character of their sins. And if such a spectacle is justifiable, where vast multitudes become victims, it is a comparatively insignificant matter to hear of the same thing being done where only a solitary individual is concerned. But there is no cruelty, or barbarity in either case. Rather in such cases we see the Righteous Governor among the nations giving to the wicked the due reward of their deeds. Should the punishment inflicted seem to us appalling, the natural and wise inference is, that there must be something correspondingly awful in that which could have brought down such a doom upon them, at the hands of so merciful and just a God. If men wonder at the terrible nature of the calamity, which is not only permitted, but appointed, in such a case, to take place, why should they not equally wonder at the terrible character of the cause which has gone before—the greatness of the sins committed? Men are so accustomed to the exercise of God’s forbearing mercy, that they forget what is due to the majesty of His great name. They reflect not, that in conducting His holy government, He must, before all other things, maintain the purity of His own character as God, His authority as Supreme Ruler in His own universe, and give specimens of how He will, sooner or later, visit with just indignation flagrant and long-continued sin. To show forth God’s glory, by making His universe a scene of holiness and happiness, was the grand end for which all things were made, and not to suit men’s wishes by sparing them though running on to any length in a career of sin, and forgetfulness of Him to whom they owe their being. Men’s wishes are not the principal element that guides the formation of God’s purposes; and though He will never forget the length and breadth of His tender mercies in His dealings with men, what is due to His own character as God will ever form His first consideration in the moral government of His intelligent creatures. It does seem strange, that many persons who write on this subject, and attempt to account for the tragic character of this death, should make little or no mention of the heinous character of the sins of him on whom the judgment fell. May we not suppose that, to fix the eye on the atrocious aspect which this man’s sin presented to the God of Israel, was the real reason why the naked narrative is allowed to stand as it is, without any farther explanation? All the spectacles of mourning and woe in this world are simply the natural consequences of sin. If the woe be so dreadful, even though it is but the beginning of sorrows, how dreadful in God’s estimation must be the character of the sin of which it is the index! But to rise for a moment to the higher view of God’s method of acting in His government of this world. Human life is justly reckoned more precious in this age of advanced civilisation than it was in the days of Ehud, and especially under the light of a much longer and fuller experience of the value of Scriptural truth, than the early fathers had. Yet, however revolting to us the act of assassinating the King of Moab may seem; though we regard as truly terrible the massacre of whole Canaanitish peoples, the aged and the feeble, the women and the children, as well as those who could carry arms; and though we are appalled at the slaying of all the first-born in the land of Egypt in one night, or at the destruction of a formidable Assyrian army at one fell stroke—all these are but temporary specimens of Jehovah’s jealousy for the honour of His holy name, and fall far short of the height of that eternal monument which He has set up in sight of heaven and earth in the cross of Christ, as a spectacle to be looked at by all, where every eye may read, through everlasting ages, the real estimate in which He holds His own glorious perfections, the measure of reverence which is due to Him as God, and His unalterable determination not to lower His standard in judging of the evil of sin, but to give it a treatment to the full as it deserves, whatever sacrifice it may cost!To sum up: We regard this act of Ehud as the infliction by Jehovah’s direction, of a special retribution on the head of the heathen monarch, for having dared to insult the majesty of the God of Israel, and for having oppressed the people that were called by his name. But though clearly justifiable as having been commanded of God, it is yet to be viewed as one of those special events that seldom happen, and form almost a class by themselves. It is on no account to be held as a warrant, or precedent, to authorise any one, however zealous, for God’s cause, to rise up against a blasphemer of God’s name, or a persecutor of God’s people, in any other age, and put him to death in like manner. For Ehud did nothing of himself, but only as he was commanded of God—God alone has the right to punish the adversaries of His own truth. It is also to be particularly noted that this event belongs to the history of the Old Testament period, which takes its complexion throughout from the fact, that the great atonement had not yet been made, and that God, in all His dealings with man, acted as the unpropitiated deity. Hence a certain aspect of sternness and rigour in the divine dispensations, which disappears when the great sacrifice on Calvary has been offered. In that sacrifice, so grand an exhibition has been made of “the righteousness of God” with all its claims, and such security has been taken against all possible lowering of the standard of the evil of sin, that there is not now the same necessity for displays of the divine anger against men’s wickedness or for heavy judgments occurring in Providence to manifest God’s jealousy, as did exist in the anti-christian age. Though sin itself be the same still—ever hateful to a holy God, and though it is attended now with even higher aggravations than under the former economy, so gloriously complete is the satisfaction which has been rendered to the character of Him whose law has been transgressed, that the way is opened for a more benignant exercise of the Divine government among men, and other monuments are not needed to impress men’s minds with the terrible evil of sin, and God’s determination to punish it as it deserves, so far as the present world is concerned. Hence God’s attitude towards men in this the Christian age has in it the character of “the God of peace,” because all His transactions with them are done under the shadow of Calvary. MAIN .—Judges 3:12-30SIN—; AND It is to be noticed that the history of mankind generally, and of this people in particular, is represented in the Bible as always taking place under the observation of God as “King of all the earth.” God is the faithful witness and rightful judge. It is His world which men occupy; they are His creatures, made to serve and to glorify Him; His sceptre is over them; and it is before Him, and to Him, that human life is led. Hence it is ever said, the actors, in history, did this or that “in the sight of the Lord.” “The children of Israel did evil in the sight of the Lord.” He is the constant observer of men’s conduct. “The ways of man are before the eyes of the Lord, and He pondereth all His goings.” He looks on men’s conduct not merely as a spectator, but as the judge who has to reckon with them at last. It is “He with whom they have to do.” To Him all that is done in human life belongs, and He is the proper judge of it all. To Him men are accountable for all their actions; for was not man brought into existence to show forth God’s glory by his love and obedience (1 Samuel 2:3). It is His prerogative to sit in review of men’s actions from day to day, and to pass an absolutely accurate verdict on every man’s character and conduct, with the authority of the judgment seat, from which there is no appeal. That man acts wisely who says, “with me it is a small thing to be judged of you, or of men’s judgment.; He that judgeth me is the Lord.” Here we have— I. Now sin added (Judges 3:12).—“Israel did evil again in the sight of the Lord.” There is emphasis in saying—“did evil again.” It implies— 1. A painful surprise. After such thorough yet tender dealing on the part of the covenant God, it might have been supposed that the ungodliness of the people would have been effectually cured, and that henceforth no accounts would have been heard, but those of hearty and permanent allegiance to Him, whom they had accepted as their own God. The disease had been so deeply lanced, that it might well have been supposed to be now entirely eradicated, and that we should hear no more of Israelitish apostacy. What long suffering had been shown! What arguments of loving kindness and tender mercy used! What faithfulness in using the rod rather than permit them to continue the infatuation of sleeping on in sin! But alas! for the inconstancy and shallowness of human good resolutions apart from the grace of God! Here they are, sinning as before, in the sight of God’s holy heavens, as if “the Lord did not see, and the God of Jacob did not regard.” After being crushed to the very dust under the weight of Divine chastisements, they yet show themselves capable, when the pressure of the Divine hand is removed, of committing over again the same fatal error, of going astray from the living and true God. But we have the same truth in every part of human history. Go back to the days of the great deluge. We have the same account given of the human heart after that catastrophe as before (comp. Genesis 8:21, with Judges 6:5)—or, come forward to our own times, and after all the superior advantages enjoyed, and greatly multiplied arguments used, the same melancholy truth comes out, that men are by nature “bent to backsliding” from the living and true God. After their long chapter of sad experiences, this people “did evil again in the sight of the Lord.” 2. Deeper guilt. It was heinous sin to apostatise the first time. It was greatly more aggravated sin to do it a second time. On many accounts it was so. It showed more deliberation in the act of rebellion, more stubbornness 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. To what purpose had all the severe remedies been made use of if the old evil should now break out again? Had the faithful use of the rod, by the wise and kind Father, in the awful scourge of the Syrian invasion, for eight years been wholly in vain? And must the same drastic process be gone through again, ere the cancerous spot be removed? Fearful was the guilt of this people to forget their sacred character so far, as “a holy nation and a peculiar people,” dedicated to the service of God by so many hallowed ties, as even once to cross the line between fealty and apostacy; but what shall we say of their daring to lift an unhallowed foot in that direction again, notwithstanding all the entreaties, warnings, and chastisements used to prevent them, by their gracious and long-suffering God? This was a systematic despising of the voice of their God. 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. Greater obstinacy in sin, or more wilful persistence in forsaking a holy and loving God, could hardly be found among the worst of the heathen nations. How then can we account for such a tendency among the descendants of the most pious stock that ever existed in the history of our humanity, and who, if any, might be expected to be an honour to our race, for their strictly religious character, and entire consecration to the keeping of God’s commandments? Some reasons, indeed, may be assigned for the present apostacy. (1) The people had lost their leader. We hear of no outbreak of the tendency to go after other gods, so long as he was alive. Had he been at the helm of affairs now, there is little doubt how he would have acted. Swift and sure would have been the steps he would have taken to restore the spirit of reverence for Jehovah’s character and law throughout the kingdom. At whatever risk, he would have tolerated no disloyalty to the Divine King. He would have said, “It is not necessary for me to live; it is indispensable that I should be faithful to my God.” As a “judge” he was responsible for seeing that the people had at least a visible respect for the covenant of their God. And while he was alive, both by his example and personal influence, not to speak of his authority as judge, he would have deterred many from turning aside to crooked ways. But now that he was gone no barrier remained to the bursting of the banks of the river, so that, almost at once, idolatry again reached the floodmark among the chosen people! (2) Aspostasy was due in part to the universal evil example. It is not easy to withstand the force of the current when surrounded by a multitude of waters. While the whole human race around them were moving strongly in one direction, it was hard for a single nation to stand out by itself, and dare to be singular. This may in part account for the fact, though it does not afford the slightest justification of the lapse into idolatry. If, on the one side the temptation was strong, the motives on the other side were incomparably stronger. The word and character of their God ought infinitely to have outweighed every other consideration; but to this had to be added the long course of gracious and solemn dealing He had had with them, from the beginning of their history onwards. Besides this general consideration, their aspostacy was inexcusable, on the ground of the strong representation of the dangers arising from giving way to it, and the many helps and encouragements supplied for maintaining their stedfastness in the covenant. The greatest care also was taken to make them live apart from “the world lying in wickedness.” Israel was to “dwell safely, being alone” (Deuteronomy 33:28.) Thus too is it with the people of God in every age. When they are separate from the world they are safe; when they are in it, they are in danger (2 Corinthians 6:17; 1 Corinthians 15:33; Acts 2:40; Acts 2:44; Proverbs 13:20; Psalms 26:8-9; Psalms 101:4-7; Ephesians 5:11). (3) Idolatry was their easily-besetting sin. While all sin is strong in a sinful nature, there is a specially enslaving power in an “easily-besetting sin.” By it a man is led captive, even when his eyes are open to the terrible consequences which must come out in the end. He is like a captive in chains. Idolatry had a fascination for the eye of the Israelite. It allowed him free indulgence in all the corrupt propensities of his fallen nature. In one word, it allowed him to make his God after his own wishes. This was the great allurement to idolatry among mankind everywhere. No wonder if God should say of it, “Oh, do not this abominable thing which I hate.” It diverted the homage of the creature from being given to the Creator, and led to its being bestowed on the meanest and most grovelling things. Yet it presented to man the form of a religion, and gave room for the exercise of the devout feelings of the heart—so satisfying the craving for a religion which exists in man’s nature. Such a system kept the Israelite abreast of the religious fashion of the age. He did not require to be singular, and look sourly on every other form of religious worship that was practised among the nations. (4) A new generation had sprung up. It was not the same generation that saw the great deliverance which God had wrought by Othniel. It was a new generation that had not seen God’s mighty works, on behalf of Israel, with their own eyes. Their fathers in all likelihood told them much of the glorious past, and they would listen with interest to the thrilling accounts; but not having personally passed through the scenes described, and regarding them only as matter of hearsay, they would be looked on as little better than beautiful shadows. Out of this circumstance would sin deceitfully construct an apology. The impression made by a bare recital is indeed not of so vivid a character as when one personally passes through the excitement of great perils, and is an eye-witness to sublime deliverances wrought. Yet the bare recital, accompanied by irrefragable evidence of the truth, and astonishing character of the wonders accomplished, was sufficient to inspire the most thorough belief, and to call forth earnest gratitude and devout obedience. It is thus that God always reckons—that after generations should give Him their allegiance and confidence, because of mercies which He has bestowed on generations that have gone before, of which an account is given to those that come after. The whole series of generations He views as hanging together, both as regards duties, and as regards privileges. He never addresses any one generation as if it stood apart from all the rest. Links are always supposed to exist, binding the whole in one—links of duty—of a common heritage—of a common example, instruction, and interest. They are always addressed as one people, allied in blood, as children of one father, heirs of the same promises, and partakers of the same Divine covenant-relationship, with its laws, and ordinances, and privileges, and hopes. The men of this backsliding generation, therefore, were verily guilty in not having been fully confirmed in their allegiance to God by the argument derived from the experience of the fathers. (See pp. 92–94.) (5) The inveterate depravity of the human heart. This is too truly the principal reason that accounts for the apostacy of Israel from their God. Nothing could more strikingly bring out the fact of this inveterate depravity than the truth that in all ages, under all circumstances, and among all peoples, the heart shows an invariable tendency to depart from the living God. The tendency indeed shows itself with all the force and regularity of a law, and hence we read of “the law of sin.” We have also the distinct testimony of Scripture, “The Lord looked down from heaven on the children of men to see if there were any that did understand and seek God. They are all gone aside—there is none that doeth good; no, not one.” This testimony is given twice over (Psalms 14, 53). A melancholy confirmation of the testimony we have in the history recorded in the book of Judges. Of Israel it may be said that “though woo’d and aw’d” they are “rebels still.” “Neither ministry, nor miracle, nor misery, nor mercy, could mollify their hard hearts, or contain them within the bounds of obedience.” [Trapp.] The unqualified verdict of Him who searcheth the heart is, that it is “desperately wicked”—or incurable by any natural means. Alas! for the honour of our race, that it should pass into a proverb “humanum est peccare,” and yet this is mild compared with the Divine verdict. II. New chastisement inflicted (Judges 3:12-14).—“The Lord strengthened Eglon against Israel,” etc. 1. The Lord chastises in faithfulness (pp. 118, 119). In all circumstances God marks sin with His abhorrence. As He would be faithful to Himself, He must keep up a due sense of His sovereign authority, and the unsullied purity of His character and government, before the eyes of His creatures. According to an established arrangement with His people (Psalms 89:30-34), He gives them to understand, it is due both to Him and to them, that they should be chastised when they sin against Him. He afflicts them to show His jealousy for His holy name; that He is deeply offended with sin even in His own people; that He cannot love them at the expense of His own glory as a holy God; that He cannot allow them to go on in sin at the expense of sacrificing their best interests; that He cannot trifle with that which would poison their happiness, and sap the foundations of their future good. By chastisement, too, He reminds them that sin implies loss of character, as well as loss of favour; that it brings them under the Divine frown, and sinks them in the scale of honour. And finally He afflicts them, to bring them quickly to a state of penitence and reformation of conduct. He impresses it on them, that while they continue to sin, He must continue to punish; and that if, after all His dealings with them, “they will not hearken, but walk contrary to Him, then He will walk contrary unto them in fury, and chastise them seven times for their sins.” The standard of His holiness as absolutely perfect must not be let down, in the estimation of the subjects of His government, however clamantly certain circumstances may seem to call for a relaxation. His moral government, even of a sinful world, must go on without a stain, notwithstanding that so much sin is ever being committed. How that could be so, consistently with His vast designs of mercy, was a problem for His Divine wisdom to solve. And in the great sacrifice of Calvary, we see the purity and righteousness of the Divine character kept up, for ever, at an absolute height. But as there is need, in every age, for some immediate expression of the Divine displeasure, in the case of individual sins as they are committed, this is supplied by chastisements, both to remind us of the sin-hating character of our God, and to be a check on farther indulgence in sin. When sin is committed afresh, after the application of costly means of cure, men would be disposed to give up the case in despair, or to inflict summary vengeance once for all on the transgressors. God does neither; but with a patience which is calm and regular as the laws of nature, He proceeds again in the same course which has already proved abortive; and for many times he does so, to show the glory of His long-suffering, and the multitude of His mercies (Psalms 106:43-45). 2. He makes use of a new rod. It is not the same scourge that is now employed. A nation by their side is raised up, apparently one of the weakest of the surrounding nations, certainly one that hitherto had been too much awed by the mighty hand, and outstretched arm of the God of Israel, to dare to meet them in battle array. Moab now becomes “the rod of God’s anger” to chastise his people for their unfaithfulness to His covenant. For the greater part of a hundred years, they had longed to wreak their vengeance on this much hated people, but hitherto had lacked courage and opportunity. Now both are supplied, and with eager foot, they tread the soil of Israel, for purposes of plunder and oppression. God’s quiver is full of arrows, and it is glorifying to Him to show the fulness of His resources, by using a variety of instruments to execute His will. It proves His universal supremacy to make choice now of one, now of another nation, in turn all round, to serve His purpose—not always the most suited, but though the most unfit, yet made by Him most successful in gaining the end. (See pp. 88, 89). 3. He sends a more severe token of His displeasure. When a man has had the character of having been a transgressor in the past, and is brought up anew, charged with crime at the bar of justice, it must go harder with him, than if he had been spotless before. For now he shows more settledness of purpose as a criminal, and greater persistence in defying constituted authority. Thus it was with Israel. Theirs was now a case of sin added to sin. The old sin was remembered when the new sin was committed, and the guilt was accounted to be much greater than before, calling for many stripes. We do not know indeed, that the oppression of the Moabites was heavier than that of the Mesopotamian hordes. Probably there was not much to choose between them. But it was certainly much longer continued. Now it Isaiah 18 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. “It must have been most mortifying to Israel to see Jericho, the very city which had been delivered into their hands by a miracle, now made a Moabite stronghold to guard the passes of Jordan, and to keep Israel down in lasting subjection. Now, too, their old enemies, Ammon and Amalek join against them. Their adversaries seem to flock together to crush them (Psalms 83:5-8). They would not serve the Lord with their corn, wine, and oil, which He had given them; so now they must serve the oppressor, and pay him tribute of all (Hosea 2:5-10; Deuteronomy 28:47-48.)” As to their groanings under the yoke, the history is silent. These we can only imagine; but doubtless they implied a deep sense of degradation as well as suffering. This feature of passing over details in silence adds greatly to the sadness of the history of so many victims of oppression, in various countries of the world, in the terrible past. How much more miserable has this world been in its numerous wretched homes, than the world itself knows! What heavy clouds of sorrow have discharged their contents on these homes at various epochs, of which no record has been kept! Had that portion of the history of our race which has been left untold, been given in full on the printed page, in what red and dark colours must the pen have been dipped, suitably to pourtray the facts! How many heart-rending cries have gone up before high heaven, which no human ear has heard, from the wretched, down-trodden subjects of tyrannical and despotic rulers in the ages of the mournful past, not only among savage nations, but those also that are the so-called civilised! We need not conjecture what sufferings must have been endured but never told, under the iron hands of such incarnations of cruelty, as Jenghis Khan and Tamerlane, of Tartar notoriety, or the occupants of the throne of the great Mogul; but were the history of it written, what tales of misery might be given to the world from the prisons of Europe, the mines of Siberia, the slave-grounds of Africa and America, and the manifold homes of oppression and hardship in lands which have been ruled over by capricious and cruel monarchs! What cries of bleeding, tortured, mangled humanity have been raised which no ear of sympathy has ever listened to, save that of Him who “looks down from heaven to hear the groaning of the prisoners,” to mark the oppression of the poor, and the sighing of the needy, and who will appear in due time “to judge the world in righteousness, and the people with equity!” 4. He helps His enemies against His own people. “He strengthened Eglon against Israel,” etc. How He did so we are not informed, but in Providence He so ordered it that all Eglon’s schemes and efforts should succeed, while disastrous failure attended all the movements of Israel. On a former occasion, while the Lord was with His people, Balak had no power to curse them, or to lift a finger against them; but now Jehovah not only permits the heathen king to triumph, but Himself actually takes the side of the enemy against His own. How deep must have been the provocation given, when the Divine Father proceeds to take the part of a ruthless stranger, in the enslavement and degradation of His own son! It was even worse. It was giving up His wellbeloved child, whom He had so tenderly cared for all along, to be savagely beaten by a slave; while He, the Father, stands by, not to protect Him from chastisement, but rather to see that a sufficient number of stripes is given! This is the same God, who was always so ready to exalt the horn of Israel, in opposition, or in preference to, all others! How great the offence which He must have taken at Israel’s sins! Yet this mysterious dealing of the God of Jacob was really a blessing in disguise. Seeming to work against them, He was by this course all the more effectually working for them. He was casting the metal into the fire to get the dross consumed. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ THE SAD HISTORY OF SIN .—Judges 4:1-11 NOTES.— Judges 4:1. And the children of Israel again did evil, etc.] They “continued to do evil.” After all the solemn and affecting dealing God had had with them, no practical lessons were learned. They are as stubborn as ever in resisting Jehovah and going after idols. There is a causal connection supposed between the death of Ehud and the renewed rebellion of the people against their God. When the hand that held it back is removed, the needle of the heart turns to the old pole of idol-worship. This implies that Ehud, while he lived, was a power in the land, and had long been successful in stemming the torrent of evil, If so, this is very unlike the character of a man who could commit an atrocious murder, as so many commentators suppose he did on Eglon. Shamgar is not mentioned, because his date was subsequent to this. Also, he did not deliver from a long subjugation of the land by an enemy, when the people had been for a series of years in bondage. Rather, his work was to turn back the first wave of oppression, and prevent it happening at all. Though a new generation had sprung up, the identity of the people as a whole is still assumed; and so it ever is.Judges 4:2. And the Lord sold them into the hand of Jabin, etc.] He gave them up helplessly into his power, leaving him to do with them as if they were his own property (see Notes on Judges 3:8). Considerably more than a century and a half before this period, we hear of another Jabin, king of Hazor, whom Joshua defeated, destroyed all his people, and burnt his city with fire (see Joshua 11:1; Joshua 11:8-11). But the name Jabin was probably the hereditary and official title of the kings of Hazor. It means “the discerning,” or “the wise—the intelligent” (Speaker’s Com.). “Hazor” means fort, or castle, The Hebrew word means anything enclosed; but in the kindred Semitic languages, the root means to wall round—to besiege. It was a common name. In our own language, the name Chester is similarly common, as in Gloucester, Leicester, Cirencester, etc. Its position seems to have been near the Lake Merom, and was within the territory assigned to the tribe of Napthali, though there is great difference of opinion as to its precise site. It was a strong fortress both by nature and art, and standing as it did on a hill surrounded by a plain, it was specially suitable as a stronghold for a people whose main reliance was upon horses and chariots. Hazor had now been rebuilt, and become again the head of the northern Canaanitish nations. The other cities had also long recovered their old strength. But Hazor was the chief city in northern Palestine. Jabin appears to have been hoping that some happy accident would one day put it in his power to win back the territories of which his predecessors had been dispossessed by Joshua. Sisera (“meditation”) was his commander-in-chief—a name long a great terror to Israel (1 Samuel 12:9; Psalms 83:9).[1][1] The name Sisera occurs among the Nethinim, or servants of the temple, who returned from Babylon with Zerubbabel (Ezra 2:53); also in Nehemiah 7:54-55, it is associated with the name Harsha, as if connected with Harosheth.“Harosheth of the nations” (Joshua 12:23). This word nations has been taken to mean a collection of peoples of various nationalities fused into one state, as the kingdom of Mercia was in early English history. “Harosheth” signifies arsenal or workmanship—cutting and carving, whether in stone or wood (Exodus 31:5), and so might be applied to the place where such works are carried on. The conjecture is, that this being a great timber district, rich in cedars and fir trees, and near Great Zidon (Joshua 11:8), Jabin kept a large number of oppressed Israelites at work in hewing and preparing it at Harosheth for transport to Zidon; and that these wood cutters, armed with axes and hatchets, formed the soldiers of Barak’s army.Judges 4:3. Cried unto the Lord, etc.] (See Notes on Judges 3:9), comp. Joshua 17:16. The chariots of iron were a very formidable arm of fighting in those days. Mightily] or with crushing force (1 Samuel 2:16). The same as tyrannically. The word μָ ?ηַ ?υ is the same with that used in Exodus 3:9, meaning oppressed cruelly. Their task work in hewing timber was like that of their ancestors in making bricks.Judges 4:4. Deborah, a prophetess, judged Israel, etc.] Deborah, a prophetic woman. She was a prophetess, like Miriam (Exodus 15:20), Huldah (2 Kings 22:14). This character which she had was the reason for her taking the lead in this emergency. The prophetic state was more than a Divine ecstasy, a high poetic enthusiasm under the influence of which the praises of God are spoken (Cassel). It was a being made the organ of communicating the Divine will to men—a spokesman for God. She was commissioned to act both as judge and as prophetess. The name Deborah signifies “a bee;” and she is described as a burning woman—“the wife or a woman of Lapidoth,” torches—a woman of a torch-like spirit. She was a person of fire-bearing character and intense enthusiasm. Some say she was the wife of Barak, which signifies lightning. [Edersheim.] “She was a honey bee to her friends, but a stinging bee to her enemies.” [Fausset.]Judges 4:5. She dwelt under the palm-tree of Deborah, etc.] She sat in judgment (Psalms 9:4) under the Deborah palm—so called because Rebekah’s nurse was here buried (Genesis 35:8) in Mount Ephraim, between Ramah and Bethel. Ramah was built on a round hill, five miles east of Gibeon; and a little to the north of it, in the deep hot valley between Ramah and Bethel, was the palm-tree of Deborah. The ordinary place for giving judgment was the gate (Rth 4:1-2), but this retired spot was suitable to the unsettled times.Judges 4:6. Barak, the son of Abinoam, of Kedesh-Naphtali.] Barak signifies lightning, an appropriate name for a warrior; and there was more in names in those days than there is now. Some call him the Boanerges of the Old Testament; but that is too much, for it required not a little rousing to bring him up to the high mark of the character known by that name. Kedesh was a Levitical city of refuge assigned to the Gershon division. It stood on a high ridge jutting out from the hills, at the western edge of Lake Huleh, the marshy basin through which the Jordan passes into the sea of Merom. It was in Naphtali (Joshua 19:37). The Lord God of Israel.] The name of the God who made a covenant with Abraham and his Seed, and who brought up Israel with high hand out of Egypt. Go and draw toward Mount Tabor, etc.] Draw ξְ ?ωַׁ ?αְ ?ϊָּ. This is rendered very differently by commentators. Some—Approach to. But the preposition is in or upon. Others—Draw out or prolong. As sound of trumpet would do, when the people were summoned to come forward to Mount Tabor, just as the people were required to meet Ehud at Mount Ephraim. Others make it—draw out, or extend, the military force to be employed. Others regard it as a command to enlist or draft all the willing among the people, or persuade the people by attractive methods. Keil renders it—proceed one after another in a long-drawn train (Judges 20:37; Exodus 12:21)—referring to the captain, and the warriors drawing after him. This is near it. But Lias expresses it better—“Draw out upon Mount Tabor.” We understand that Mount Tabor was the point of rendezvous toward which Barak was to lead his troops gradually, until Jehovah had led Sisera with his host to the brook Kishon. Yet more precisely the meaning seems to be—draw in small detachments, one after another, men willing to fight for their country, until 10,000 are assembled, as rapidly as can be done, when all Israel is scattered, and as secretly as can be done, that Sisera may not prevent their assembling. Draw to Tabor, not to Kedesh, for that town is too near Hazor, and besides the mountain named is a better centre for a rendezvous, being considerably farther south. Mount Tabor]—now called Jebel et Tur—rises on the east from the plain of Esdraelon, where Sisera’s chariots would be assembled, and was a convenient rallying point for all in Napthali and Zebulon on the north, and for Issachar and Manasseh on the south. It stands by itself on the plain, a truncated cone of limestone, with flat top, an area of a quarter of a mile in length, and half that in breadth. Round the circumference are the ruins of a thick wall of masonry, and there are the foundations of private dwellings within. The height is estimated from 1000 to 3000 feet, and it requires an hour to ascend it. The sides to the very top are covered with verdure and clumps of trees, oaks, olives, and sycamores, with many plants and flowers. It overtops all the neighbouring hills (Jeremiah 46:18), and commands a magnificent view of Northern Palestine, especially to the west. It may have been the Mount of Transfiguration, as the reasoning to the contrary consists quite as much of strong assertion as of clear evidence.Judges 4:7. And I will draw unto thee to the river Kishon, Sisera, etc.] Speaking in the Spirit she says, I will draw—meaning God will draw Sisera to Kishon. This word signifies bent like a bow, and is so called from its winding course. It was a sort of winter torrent [Lias] like Kedron (John 18:1). It is perennial for eight miles, fed from sources along the whole plain of Jezreel. It takes its rise near Mounts Tabor and Gilboa. Though dry in summer, a rushing stream pours down in it in winter. In the valley on both sides of this river, or brook, called the plain of Jezreel, the greatest battles have been fought for the possession of Palestine, from time immemorial down to recent times. Thither God was now drawing Sisera and his host as “the sheaves into the floor, that the daughter of Zion might arise and thresh” (Micah 4:12-13). This was typical of the drawing of the forces of Antichrist to their place of doom (Revelation 16:14; Revelation 16:16; Revelation 19:19-20). God draws His people to their salvation (Judges 4:6; John 6:44) and the ungodly to their destruction (1 Kings 22:19-23).Judges 4:8. If thou wilt go with me then I will go, etc.] These words spoken to a woman are not very like a Boanerges. Barak’s faith was manifestly weak, like Gideon (Judges 6:15; Judges 6:36), and Moses (Exodus 4:10; Exodus 4:13), and Peter (Matthew 14:30-31), showing that the best of men are but men at the best. God’s command and promise ought to have been enough (Judges 4:6-7). Yet God has not left His name out of the list of faith, any more than that of Samson (Hebrews 11:32-34). To show that God has regard to faith, even when it is only like a grain of mustard seed. Yet we must not underrate Barak. He did not look on Deborah so much as a woman, as on one who had the Spirit of God. And this, be it man or woman, meant an all-conquering strength. It did however look a little like the superstitious feeling of the Israelites, when they thought themselves safer by taking the ark into the field, than by simply trusting in the promise of help assured by their God on their obedience (1 Samuel 4:3-5). Some class Barak as an illustration of the phrase, “out of weakness made strong” (Hebrews 11:34). He needed some visible presence to strengthen his faith in the invisible power. We too often need something of sight to help our weak faith—the touch of our Father’s hand in the dark, to show that He is with us. But God had compassion on his imperfect faith, and accepted him, seeing “the root of the matter was in him.” Ten thousand men, and these undisciplined, was after all but a feeble wand to be used against a mighty host like that commanded by Sisera. It was like “the worm Jacob employed to thresh the mountains.” But all the battles of God’s cause are battles of faith—not however to the exclusion of the use of rational means, within the limits prescribed by God’s Providence. Trapp says, the soldiers’ motto should be, Neque timidθ, neque temerθ.Judges 4:9. Into the hand of a woman.] This was Jael, though Barak might suppose it was Deborah herself. The honour was certainly denied to Barak. Deborah appears to have been a remarkable character, full of the true fire of enthusiasm, and just the very person to stir the embers of a dying faith among the people. It is wonderful sometimes how a whole nation will instinctively follow a single bold flashing spirit, with resolute purpose, and mind fully made up, pursuing what seems to it the Divine path of duty. Her influence arose not from her social status, though that was considerable, if we are to believe the Chaldee paraphrast, who tells us that she possessed palm-trees in Jericho, parks (or paradises) in Ramah, and productive olives in the vailey, a house of irrigation in Bethel and white dust in the king’s mount. But her peerless distinction was that the Spirit of the Lord spake by her. The people believed that she was the organ of Divine communications. Hence her power to lift the whole nation from a state of languid despondency to the elevation of the assurance of hope, by the nature of the communications which she made. A bright face, kindled up with intelligence, from which doubt has fled, where resolution, zeal, and ardour reign, where the spirit triumphs over the flesh, and where man seems transformed into an angel of the Lord, could not fail to inspire men as with life from the dead. And so from the moment that Deborah announces the Divine purpose to emancipate the people, and Barak accepts of the office of leader, all things flow naturally and rapidly on to success.Judges 4:10. Barak called Zebulon and Naphtali to Kedesh.] These were the tribes that chiefly furnished the supplies of troops (Judges 4:6), though not exclusively. Ephraim, Benjamin, Manasseh, and Issachar sent valuable help (Judges 5:14-15). And some other tribes are spoken of reprovingly, if not upbraidingly, because they failed to show their practical sympathy (Judges 5:16-17). For this oppression affected the whole land, and that most grievously, though the northern parts in a greater degree. To Kedesh the prophetess accompanies Barak. Notwithstanding the distance in the extreme north, and the dangers of travelling in such times, she hesitates not for a moment. When God’s work has to be done, all other considerations must give way. She herself acts on the firm belief of her own words, and wherever she goes she becomes a revival power. The leaders of the people, or heads of households, assemble to Barak in his home at Kedesh. Not the whole people. But those leaders would receive their instructions from Deborah and Barak together, and then return to their respective circles to collect their people. Fired with the idea that the hour of deliverance was come, the men of Israel collect, descending on all sides from their mountains like the Swiss against the Austrians, and proceed to Mount Tabor, Barak going before, and ten thousand following in his train; or as some render it on foot, implying that they were all infantry, and neither chariots nor cavalry.Judges 4:11. Now Heber the Kenite … had severed himself, etc.] The interesting notices given of this family (the Kenites) arise first from their connection with Moses, and afterwards from the principal branch of them casting in their lot with the people of God. The father was “Reuel,” or “Raguel” (Exodus 2:18; Numbers 10:29), the priest of Midian (Exodus 2:16; also Judges 18:1; some say the word means prince). “Jethro” was still another name which he had, as in Exodus 18 passim. [Some would prefer to say that Renel was the father, and Jethro and Hobab were the two sons—in this case translating the word chotheen to mean brother-in-law in Exodus 18, for in such a case Jethro would be the brother of Zipporah, and therefore brother-in-law to Moses. But we prefer to regard all the three names, Reuel, Raguel, and Jethro, as simply different names for the same person.] Hobab was his son, and therefore brother-in-law to Moses. Thus the word ought to be rendered here. Moses seems to have been successful in making Jethro a decided fearer of the God of Israel (see Exodus 18:8-11). And when he got the opportunity he used his most earnest entreaties with Hobab, his brother-in-law. Though at first unsuccessful (Numbers 10:29-30, etc.), he would appear in the end to have won him fairly over. For we find in Judges 1:16 allusion made to the family name among the children of Israel—the children of the Kenite, who seemed at first to have settled in the city of palm trees, finding it not suitable apparently for their flocks, they went up to the wilderness, or open pasture lands of the tribe of Judah. And now here again is another change. From some cause there was a split among the descendants of Hobab, and Heber, an influential member of the circle, left the others in Judah, and found his way north as far as Kedesh. Whether it was that the Kenites were degenerating into idol-worship like the Israelites generally, among whom they dwelt, and that Heber was a fast worshipper of the God of Israel, we cannot tell for certain. But the separation was permanent. He still lived in tents; the desert life was not forgotten, and the spot he chose for his rest was the oak forest of Zaanannim, near Kedesh.MAIN .—Judges 4:1-11FRESH ; RENEWED BONDAGE; RESORT ANEW TO PRAYER; AGAIN It ought never to be forgotten by the thoughtful readers of this Book that one leading purpose in view is to put the human heart fairly to the test. Under the most favourable circumstances, it is left to itself to decide whether, without any driving or special pressure of any kind, it would be disposed of itself to choose the service of the only living and true God, and keep vows of fidelity to Him which it had solemnly made. There is no Joshua nor Moses now alive to guide this people. They are left purposely without any man in the position of having to decide for them. Their decision must be entirely their own, and it must be made in such a way as to be a fair index of the state of their hearts. The experiment goes on throughout the whole Book, and though it is continued for upwards of 400 years, it is one long continued series of failures to keep their allegiance to their God. At the close, it might be written down, fully tried and found wanting. This Book of Judges is of far higher use than ordinary histories. It is a sacred history—the history of men as before God, and under very special moral and spiritual dealing. It is the history of the Church of God, or of the cause of God in the world, so that sins committed have a deeper aggravation, afflictions sent have a deeper and more significant meaning, and deliverances accomplished have a more sacred character. But first of all, the object is to bring out men’s characters before God, and that we should specially keep in view as we proceed to gather up the instruction of chapter 4. I. Fresh provocation. “They did (the) evil again in the sight of the Lord,” etc. This comes in like a melancholy dirge from the tombs, indicating the hopeless condition of those who are “dead in trespasses and sins.” We hear it as a moan from captives that are helplessly bound. “Ichabod” is indelibly marked both at the top and bottom of the page, and all through. “The plague of the heart” continues. “The whole head is sick and the whole heart faint,” etc. The leprosy is in the blood. (See on Judges 3:7; Judges 3:12.) “When Ehud was dead,” rather, and Ehud was dead. Not that their apostasy broke out immediately after he had died; but when it did break out, there was no Ehud to stem the torrent. How brief is the notice given of the people’s sin! A single line suffices for that—two verses tell the story of their suffering which lasted for twenty years, and with the weight of a tyrant’s rod all the time. But the whole chapter, or twenty-one verses are occupied with the account of the Divine deliverance. Why is this? Is it (1) Because man’s work is so bad that it will not bear to be repeated, or dwelt upon, and the sooner it is forgotten the better, or is it (2) Because God in mercy to His people would say as little about their backslidings as possible. Faithfully He points out that there is something decidedly wrong, but He has no pleasure in dwelling upon it. His “charity thinketh no evil, and rejoiceth not in iniquity.” The statement is made to justify Him in sending His judgments, not to gratify any possible delight He could take in spreading out their sins before His face. Or is it (3) Because the simple fact that they had cast off their God, without any amplification of details, was quite enough to kindle the Divine anger, and lead to deplorable results—whatever the reason may be, the fact is patent throughout this book, that the sins of the people are told in a line or two, while the story of God’s mercy in delivering them from the consequences of their sins goes down all over the page. Their sinning against God afresh after so much chastisement shows:— 1. The ineradicable nature of sin. No number of stripes seems to have any effect in curing this terrible evil. Though it has been burned into them that “the way of transgressors is hard,” so soon as they are left to themselves they again begin to transgress. Sin is like some of those strong chemical liquids, of which when a drop falls on the cloth, it is impossible with ever so much washing to take out the stain. “Though thou wash thee with nitre and take thee much soap, yet is thine iniquity marked before Me, saith the Lord God. This people had unmistakable evidence of the fearful calamities that must accompany or come in the track of sin. Two black clouds had already darkened their sky, the bursting of which it might have been supposed would never have been forgotten. Either of these tempests, but for the interposition of the Divine mercy, out of ordinary course, might have blotted them out of existence as a nation, or reduced them to the level of a second Egyptian bondage. They were placed entirely at the mercy of those whose tenderest mercies are cruel. They had experience of the cold, hard fact; that “the worst enemy of man is man.” And yet we find them here running down the hill to ruin as before. There is no change in the stubborn tendency to go astray from God. Though they have already tumbled twice over the precipice and been dashed among the rocks, through their obstinately taking the wrong course, being saved only by the outstretching of the gracious hand of their God, they yet, after all, now rush on blindfolded in the old track. Well might the prophet of many tears exclaim, “Can the Ethiopian change his skin, or the leopard his spots,” etc. 2. The special force of evil in an easily-besetting sin. Idolatry was, for the Israelite, an easily-besetting sin, mainly for two reasons: (1) Because of the strong native tendency of the human heart to go away from God, and give its love and allegiance to other objects, which also must, in some sense, be gods; for the human heart cannot want a god of some kind; and (2) Because the stream of custom over the whole world was always flowing in that direction. It was a kind of spiritual aneurism in the system, an evil tumour which draws into it the arterial blood, we might say, the very life-blood, defying all art or skill of man to effect a cure. It seems as if the whole strength of corruption in a man’s nature were gathered up in his easily besetting sin, so that to do battle with it is to assail the very fortress of depravity and not merely an outpost. The whole garrison of evil in the heart fights at this point. The word used in the original is very forcible (Hebrews 12:1)—εὺπερίστατον—the sin which well surrounds us—i.e., easily, or strongly surrounds, which besets or encircles us like the folds of a serpent, a veritable boa-constrictor, that which encircles and holds us fast, which keeps us as prisoners. All sin does so, more or less, but none grasps so tight as that to which we are peculiarly prone or liable, whether constitutionally, from long indulgence, or strong temptations. Victory over an easily besetting sin means victory over the whole strength of evil in the heart. 3. A specific for the cure of sin must be something out of ordinary course. Nothing within the limits of ordinary motives will effectually turn a man aside from his idols, and permanently stem all the outflow of evil from the bitter spring. The strength of the passion, or evil tendency of the nature, always overmasters the force of reason. “I see the good; I follow the evil,” is the candid confession even of the heathen heart. While the Christian, conscious far more clearly of the strength of evil within him, cries out, “O, wretched man that I am! who shall deliver me?” etc. The headstrong tendency of sin in the heart has all the force of an ungovernable passion, or of a blind infatuation. Happy is the man who is candid enough to admit the cancerous nature of his heart malady, and who with that conviction applies in good earnest to the One Physician who is able to effect a cure. “Create in me a clean heart” is the only prayer that will do; and Psalms 51 throughout is the best prescription to meet the case. The whole history of ancient Israel, especially as recorded in this Book of Judges, is a luminous commentary on the truth and force of the paragraph in Romans 7:14-25. The law of God presents duty clearly; men’s hearts and consciences assent to its excellence, but, notwithstanding of this, the evil principles in the heart remain in full force, and there is still a persistence in going astray from God. The mere strength of reason for the performance of a certain duty, or the avoidance of a certain sin, will not take away the disobedient spirit of the unrenewed heart. “The law in my members—in my flesh, the unsanctified nature—brings me into captivity to the law of sin which is in my members,” i.e. to itself. That law of sin is always in operation, and can only be counteracted and fairly overcome by the fixed and permanent operation in the soul of another law—“the law of the spirit of life by Christ Jesus.” [See Hodge on Romans 7 throughout.] One thing is abundantly proved by every page of this book—that the authoritative declaration that a thing must not be done, does not destroy the inclination to do it. It follows that if sin is to be effectually cured in the heart and life, a man must be “created anew in Christ Jesus unto good works.” (See Ezekiel 36:25-27; Ephesians 4:23; 2 Corinthians 5:17.) [See other remarks on Judges 3:7; Judges 3:12. II. Bondage renewed (Judges 4:2-3).—“The Lord sold them into the hand of Jabin, etc.—twenty years he mightily oppressed them.” 1. The calamity did not come unsent. It was not “a chance that happened to them.” They first sold themselves to do wickedly before the Lord, and in due time He sold them into the hands of the spoiler. Their long season of prosperity instead of confirming them in their attachment to their own God, only led them to forget Him and to walk after their own wicked ways, from which they had never been really weaned. “The prosperity of fools destroyeth them.” Henry remarks, “they alienated themselves from God, as if they were none of His; and then God on His part alienated them as none of His. They that throw themselves out of God’s service, throw themselves out of God’s protection. What has my beloved to do in my house, when she has thus played the harlot?” Men are slow to regard their afflictions in life—their disappointments, their hard lot, their bitter experiences, and their dark skies, as having anything to do with the ungodly life they lead—their practical forgetfulness of God, and setting aside His law as the rule of life. It seems not to occur to them that the God before whom they lead their life, is greatly offended with this neglect of His claims and despising of His commandments, as if a creature would dare to assert that it was not His property, and owed Him no allegiance and even no attention. For this practical forgetting of God, and neglect of their duties to Him, He sends one arrow of adversity after another to awaken their attention to His voice. But they are slow to understand. They “hear not the rod” neither do they know Him who appointed it. (Jeremiah 8:7). God said of His ancient people “they are sottish children (thick headed) and they have no understanding.” Even when God dealt in great mercy with them, “taking them by the arms, they knew not that He healed them.” Christ says of foolish Jerusalem, “thou knewest not the time of thy visitation.” No affliction comes unsent. There is indeed no audible voice telling in articulate tones, why this and the other bitter dispensation of God’s providence is appointed. Also, some time generally elapses between the commission of sin and the sorrow which comes after it, just as some time elapses between the moment when we see a gun fired at a considerable distance from us, before we hear the report of the firing. God is not quick to use the rod, for He takes no pleasure in the work of inflicting punishment. This men mistake to mean, that there is no causal connection between their sin and their misery. Yet not more certain is the law by which a man reaps of the same kind that he sows, than is the arrangement by which misery in some form will either accompany or flow from sin. It is fundamental to say “The wages of sin is death.” God, however, does not tell it with articulate voice. Everything in His dealings with us must go by faith. Hence He acts. Just as Jesus did not answer John’s question directly, but bade His disciples go and tell him what things they had seen Him do, so God acts in a certain way in His providence, and bids us look on and consider—“Whoso is wise and observeth these things, he shall understand”—the meaning and purport of God’s providence in dealing with sinners and sin. 2. Sin brings sorrow. The character of God as Moral Governor of the world requires this: To sin. He is irreconcilably opposed; and towards those who commit it, His frown must, in the events of His Providence, be sooner or later manifested. Well is it for a man who has been leading an ungodly life, if God should show His frown now, while yet his course of sin may be arrested, and his guilt taken away, ere it be too late. For there is such a thing as being allowed to sleep in sin till the hour for repentance has passed, and there is no possibility of escaping the terrible condemnation of the finally impenitent. Sorrows sent now, though severe and even rigorous in character, may, if improved as warning bells, lead us to lay hold of the great refuge from eternal sorrows (1 Corinthians 11:32). These Israelites found that the “pleasures of sin” soon turned to gall and wormwood. “What better were they,” says Bp. Hall, “to have killed Eglon, king of Moab, if the idolatry of Moab was now killing them? The sin of Moab was a worse tyrant than Eglon. Israel is for every market. They sold themselves to idolatry; God sells them to the Canaanites. It is no marvel they become slaves, if they will be idolaters. After their longest peace they have now their sorest bondage. The longer the reckoning is deferred, the greater is the amount.” 3. The Divine mercy is seen in severely chastising but not destroying. God might have said: “Thy bruise is incurable, thy wound is very grievous. I will, therefore, give thee as fuel for the burning, and raise up to myself another people, true to Me in heart, and that will better show forth my praise.” He had already twice delivered them from the terrible consequences of their apostasies, and said, “Behold thou art made whole. Go, and sin no more, lest a worse thing come upon thee.” And now their sin was greatly more aggravated than before. “The waters which were at first to the ankles, were now to the loins.” And there seemed to be no appearance of any abatement. Might we not expect that the voice would come forth from “the Judge of all the earth” saying, I will utterly destroy, and make a full end of a people so incorrigible and rebellious? Men are disposed to act thus in similar circumstances. They are impatient, and would cut the knot, when they cannot easily untie it. They will not stand parleying long with perverse natures, but tell them flatly you must comply with the terms, or be shut out from our fellowship for ever. “Why should this dead dog curse my lord the king?” So of Shimei. “Let me, I pray thee, smite thine enemy with the spear to the earth at once, and I will not smite him the second time.” So of king Saul. “When Herod saw that he was mocked of the wise men, he was exceeding wroth, and sent forth and slew all the children that were in Bethlehem.” Thus it ever is with the wrath of men when excited; it goes forth to an extreme result (2 Samuel 3:9; 1 Samuel 25:22; Jeremiah 40:15, etc., etc.) But when God is provoked to anger by the sins of His people, how different His tone! “I will correct; but I will not destroy. I will correct in measure;—not without limit. I will not leave thee unpunished, but I will not make a full end.” The stripes are never given at random, but according to rule, and a careful account is kept both of their number, and their severity—not a stroke too many, and no suffering inflicted beyond what the person is able to bear. Even when God goes so far as to give His people “tears to drink in great measure like water,” it is still in measure (Psalms 80:5; Jeremiah 46:28). God was now greatly provoked with the repeated and high handed sins of His people, and for twenty long years He gave them into the hands of a relentless and revengeful enemy, who might in one fourth part of that time have destroyed Israel utterly as Israel of old time destroyed the Canaanites. But their God would not allow it, though no doubt it was in the hearts of these Canaanites to make the attempt. But their lives were made bitter with hard bondage in being set to act as hewers of wood, and do all sorts of drudgery work. They also had the sting in their hearts, that all this oppression was exercised by outcasts and aliens, who were trampled on by their fathers, as the refuse of the earth—a people not fit to live. The truth always comes out, that however severely they were punished, they were never made a full end of. He watches over them in the furnace, and allows not the fire to consume them. “When they walk through the fire they are not burned, neither does the flame kindle on them.” When His own image is seen in the heated metal, instantly He abstracts it from the fire. He is jealous lest His people should receive one stroke of the rod too many (Zechariah 1:14-15), and is angry with those who would dare to go one step beyond their commission (Isaiah 40:2). (See Psalms 89:33-34; Jeremiah 4:27; Jeremiah 5:10; Jeremiah 5:18; Jeremiah 30:11; Amos 9:9; Jeremiah 33:24-26.) [Remarks on the character of God’s judgment, their severity, the spirit in which they are inflicted, and the ends to be gained on pp. 114–119. AND .—Judges 4:1-3TRUE AN HEART When a man professes solemnly and with tears that he deeply regrets having committed some error of conduct, on which those who have to do with him agree to pass over his offence and to continue friendship as before—and when after a time, during which he enjoys peace and prosperity, he again commits the same error and that more deeply than before, and even repeats this process several times of sinning and confessing, we begin to question his sincerity and to believe that his heart was not in his confession of wrong-doing, and his purpose of amendment, but that he was merely resorting to shifts to get quit of a difficulty. Thus we naturally judge of these Israelites: “For though their words were good, their heartWith Him was not sincere;Unstedfast and perfidiousThey in His cov’nant were.”In all true religion there must be an undivided heart. “We naturally love an easy Christianity. We dislike collisions, and we fear extremes. When the world presents its claims alongside those of Christ, we are in danger of halting between two opinions. Such an attitude is full of peril. Nothing is more offensive to Christ than lukewarmness in His service. “We must serve Christ with all our hearts, if we are to serve Him at all. No reserve or compromise, or half-heartedness, is for a moment to be allowed. Our mind must be made up. ‘The eye must be single.’ One master-motive—the love of Christ. One mighty aim—to glorify God in the Gospel of His Son. All other objects and aims must give way before this. Its language is ‘this one thing I do!’ Such were the hearts of Abraham, and Moses, and David, and Paul—of Luther and Latimer. Though they erred in some things they had this peculiarity—they had single hearts—they were men of one thing. Such a man does good by wholesale. He is like a lighthouse in the midst of a dark world. He reflects light on hundreds of whom he knows nothing. His Master is seen in every department of his behaviour. And he might appropriate to himself the language: ‘I live, yet not I, but Christ liveth in me.’ All see the bias of His character, and are obliged to confess that his religion is a real and influential thing. Without this decision a man has no true comfort in his religion; he has as much as to make him miserable, by allowing two opposite camps to have a place in his heart. But with it, he has a joy and peace, to which others never attain. His face is toward the sun, and his heart is seldom cold. “We must not be satisfied with religious reformation without heart conversion. To lay aside open sin is nothing unless grace reigns in our hearts. The formal trappings will not do without the power of practical godliness experienced in the inner man.” [Ryle.] TO BEGIN THE LIFE EASIER THAN TO GO ON While the sun shone brightly on the faces of the vast multitude whom Joshua addressed for the last time, and all nature seemed in cheerful mood; while, too, all the Divine words of the sacred past were now changed into the living facts of the present, and they could read as matter of history that which was at first hard to believe even as Divine Prophecy—it was easy to subscribe with the hand and to say, “This God shall be our God for ever and ever!” No cross was in sight. No voice was heard breaking the stillness of that lovely morning, with the faithful words, “If a man will come after Me let him deny himself, and take up his cross daily, and follow Me.” But when a little time passes on, and the clouds gather, and the winds begin to moan, and the weather becomes foul, what a melting away of resolutions so chivalrously made! “From that time many went back, and walked no more with Jesus.” It is not the beginning but the continuing of the religious profession that is the true grace. “If ye continue in my word,” says the Saviour, “then are ye my disciples indeed.” Many, under the influence of temporary excitement, enrol themselves as Christians without considering what they are doing. To begin the religious life is comparatively easy. Mixed motives aid us. The love of novelty, the praise of well-meaning professors around us, the secret self-satisfaction of feeling “how good I am,” and the general excitement attending a new position. Lifted up by the wave the man begins the race, lays aside some bad habits, takes up some good ones, has many comfortable frames and feelings, and gets on swimmingly for a time. But when the newness of the position is past and gone, when the freshness of his feelings is rubbed off and lost, when the world and the devil begin to pull hard at him, when the weakness of his own heart begins to appear—then it is that he finds out the real difficulties of Christianity. Then he finds that to begin is one thing, and to go on is another. Yes. “Patient continuance in well-doing” is the only sure evidence of grace. It is not he that runs fast at first, or runs furiously, but he that keeps up his speed, who runs so as to obtain. By all means make much of conversion. But let us not be too sure that it is conversion, till Time has set its seal upon it. Time and wear test metals and prove whether they are solid or plated. So Time and Wear are the surest tests of a man’s religion. Where there is spiritual life there will be continuance and steady perseverance. It is the man who goes on as well as begins that is the disciple indeed (John 6:67-69; Luke 22:28; 1 John 2:19; Hebrews 3:6). [Ryle.] WHY SHOULD SIN BE SO IN THE HUMAN HEARTS Dr. Howat, in illustrating a similar sentiment says, “It is the great law of contraries. ‘The corruption of the best is the worst,’ says the Roman proverb. There is nothing so beautiful as a woman’s love; there is nothing so terrible as a woman’s hatred. Athaliah, to gratify her own ambition, ‘destroys all the seed royal.’ The daughter of Herodias solicits the Baptist’s head.—Jezebel vows to take Elijah’s life.—The pretended mother proposes to slay the living child.” The finer a nature is under its natural conditions it becomes proportionally worse than another nature when it is perverted. If it has a capacity for rising higher in its normal state, it must also have a capacity for sinking lower in its abnormal state. The men of finest gifts and finest sensibilities, when they do sink into the depths of wickedness generally become more abandoned and desperate than the common wicked. For this reason the fallen angelic spirits are more fearful embodiments of all manner of evil than fallen men. Physically speaking too, bodies which have the finest texture, such as the human body, when they do become corrupt, are more loathsome than other bodies. All over the rule holds. Man’s highest faculty is that by which he is capable of knowing God, loving God, admiring and adoring His wonderful perfections, and enjoying His divine fellowship. But the power to rise so high infers his capacity for sinking down to a proportionate depth. And what measure of depth can correspond fitly with the all but measureless height to which it is possible for him to attain. But this capacity for going down to an indefinate depth when his nature is perverted is really the measure of his corruption or depravity. It is like a pit of unfathomed depth. Or speaking of it more literally, the degeneracy is in proportion to the greatness of man’s nature—as a rational and immortal being, formed after the image of God. Man’s capacity of loving God in his upright state is equalled by the deep and inveterate dislike to God, which he has in his perverted state. Hence, the inveteracy of sin in his fallen nature. The ancient ring. “A man, wishing to find a handsome ring, went into a jeweller’s shop, in Paris, and there had presented to him a very ancient gold ring which seemed to be very superior, and on its inside were two little lion’s claws. With this he played for some time, but did not purchase it. Scarcely had he reached home when, first his hand, then his side, then his whole body became numb and without feeling, as if he had had a stroke of the palsy. It grew worse and worse, till a physician was called, and he was thought to be dying. ‘You must somehow have taken poison,’ said the physician. ‘No,’ he said, ‘I have not.’ At last he remembered this ring. On examination it was discovered that he had been playing with what used to be called a death-ring, and which was often employed in the wicked Italian States three or four hundred years ago. When one man hated another and desired to kill him he would present him with one of these rings. In the inside was a drop of deadly poison, and a very small hole out of which it would not make its way except it was squeezed. When the poor man was wearing it, the murderer would come and shake his hand violently; the lion’s claw would give his finger a little scratch, and in a few hours he was a dead man.” “For four hundred years this ring had kept its poison, and at the end was strong enough almost to kill the man who had accidentally scratched his finger with the claw. It required great skill and the strongest medicines to save him. So is it with sin. Our first father had such a ring put into his hand by the Tempter, and by the unhappy squeezing of the claws he died of it. The same ring has been handed down to his posterity from the days of the Expulsion from Paradise till now; and for well nigh 6,000 years it is still a fatal ring to all who touch it.” [Bib. Treas.] The inveteracy of sin is illustrated by the manner in which the plague of leprosy showed itself in its workings, both in the human body and even in human dwellings. When the plague got into the walls of a building, there was no way of getting it cleansed but by taking down the walls to the foundations. “When N. Phocas had built a strong wall about his palace for his own security, in the night time he heard a voice crying to him, O Emperor! though thou build thy wall as high as the clouds, yet if sin be within, it will overthrow all.” Sin is also a quicksand. It not only penetrates to the very core internally, but externally it swallows up without power of rescue. “On certain parts of the coast, especially in Scotland, difficulty is experienced in walking—the shore is like pitch, to which the soles of the feet cling. The coast appears to be dry, but the footprint when the foot is lifted, becomes filled with water. There is no appearance of danger, but suddenly the traveller sinks. He looks at his feet, and the sand covers them. He wishes to turn back, but his efforts only make him sink more deeply. With terror he perceives that he is in a quicksand. He throws down his burden, but it is too late. He finds he is slowly being buried alive! The sand reaches to his waist—to his chest—to his neck—now only his face is visible. He cries, but alas! none hear. At last the sand fills his mouth, and all is silent—his eyes, and the curtain is drawn. He is swallowed up. So of the man who persists inveterately in a course of sin.” [Anon.] THE OF SIN “The wages that sin bargains with the sinner are life, pleasure, and profit; but the wages it pays him with are death, torment, and destruction. He that would understand the falsehood and deceit of sin thoroughly, must compare its promises with its payments.” [South.] “The approaches of sin are like the conduct of Jael—‘It brings forth butter in a lordly dish.’ It bids high for the soul. But when it has fascinated and lulled the victim, the nail and the hammer are behind.” [Cecil.] “Sin has always two aspects—that which she assumes before the deed is done, and that which she puts on after having ensnared her dupe, and hung her fetters on his soul. How musical in the ear of Judas was the jingle of the thirty pieces of silver, while the bribe was dangling in the purse of the treasurer of the chief priests and scribes! Yet, how dull was its ring, as he dashed them down upon the table in his agony, after their lustre had been tarnished by the tinge of harmless blood! How fair was the enchantress when she came with her promises; yet how hard and haggard were her mocking features when the mask had fallen and the real face was seen! It is always so. There is many a deadly poison which is pleasant to the taste—many a fatal lullaby which is charming to the ear—many a Dead Sea apple which is tempting to the eye—many a cruel hand which is as soft as velvet. Sin is a siren while she tempts, but an ugly, raw-boned hag when she has her prey within her toils. Those tresses which appear so comely may change to snakes to sting the hand which smooths them; those dovelike, winsome eyes that swim so wantonly shall flash like basilisks upon you, if you are captivated by their blandishments. “In the Halls of the Inquisition there was a beautiful statue of a virgin. The painter’s tenderest strokes had been used to give loveliness to the face, and the sculptor’s utmost skill had been enlisted to add charm to charm in the rounded moulding of form and limb. The white arms were undraped, and extended wide as though to embrace; the eye and lip, and whole attitude, were full of winning invitation, and the professing penitent was led into this fair presence, and commanded to advance and embrace the figure. As soon as he drew near, the fair white arms encircled him, not with the caress of love, but with the vice-like clutch of vengeance, and the bosom opened and lips expanded, and a hundred gleaming knives shot from the virgin figure, transfixing the victim with a hundred scarlet stabs. The parted lips pushed forth a barbed tongue, and showed fanged teeth to acerate and tear. In short, the beauty was transformed into a beast, the fairy form became an armoury of poignards, whose every charm concealed a dagger, and whose every grace was death. “So it is with sin. Decking her bed with roses, she merges her poison-breath amidst their fragrance, and lulls her silly victim with a counterfeit repose. Oh rest not on her pillow, for a serpent coils beneath it! Wander not amidst her bowers, for wasps are honeying amidst her blossoms and leaving their stings in the core of all her fruits. Recline not upon the sunny knolls, for volcanic lava lurks under the moss, and the fire of hell lights up her transient heaven. ‘My son! when sinners entice thee, consent thou not.’ ” [Mursell.] Allurements of sin. “There is a tree called the Judas tree. The blossoms appear before the leaves, and they are of brilliant crimson. The flaming beauty of the flowers attracts innumerable insects; and the wandering bee is drawn to it to gather honey. But every bee that alights upon the blossoms imbibes a fatal opiate, and drops dead from among the crimson flowers to the earth. Beneath this enticing tree the earth is strewed with the victims of its fatal fascinations. That fatal plant that attracts only to destroy is a vivid emblem of the deceitfulness and deadliness of sin. For the poison of sin’s bewitching flowers, there is but one remedy. It is found “in the leaves of the ‘tree of life’ that groweth on Mount Calvary.” [Cuyler.] Avoid the beginnings of sin. “Those who would not fall into the river must not approach too near the banks. He who crushes the egg need not fear the flight of the bird. He who would not drink of the wine of wrath, must not touch the cup of pleasure. He who would not hear the passing-bell of eternal death, should not finger the rope of sin. The man who carries gunpowder cannot stand too far from the fire. If we go with sin one mile, it will compel us to go twain. It swells like Elijah’s cloud, from the size of a man’s hand till it covers the whole sky.” [Secker.] MAIN .—Judges 4:3III. Resort anew to Prayer. “The children of Israel cried unto the Lord,” etc., under their oppression. This they had done twice before when similarly situated—in the time of the Syrian invasion from the North East, and again when crushed under the heel of the Moabitish king. It indicates two things: (1.) The whole land became a scene of prayer. From every corner streams of supplication went up from penitent hearts to Him that was able to save. It was no longer confined to the few Israelites indeed, who were accustomed at all times to call on God, and whom God regarded as his “remembrancers,” in times of peace as well as in the evil days; but the whole nation were on their knees. (2.) The cry was importunate. The extreme pressure of the calamity made it so. To a large extent, doubtless, the motives were defective, yet God is pleased sometimes to hear an earnest cry and grant the deliverance asked where there is only the appearance of genuine prayer. Such is the compassion of His nature. It is, however, only temporal blessings that are so given. Spiritual gifts are reserved for those exclusively who become His children. Where there is faith along with it, importunity is sure to prevail in the long run. But the chief feature to which the God of Israel would have regard in the present case would be the call of His own children, who could hold Him by the girdle of His faithfulness, and who would take no denial. Here we see: I. The gates of prayer still open. After so long a time, God’s ear is still open. Long and grievously had the people sinned. In the face of warning and remonstrance, while the trumpet of reconciliation was blowing, and Mercy kept pleading and imploring, by every argument she could devise, they sinned. By three long epochs of rebellion against their covenant God, was the page of their history darkened. “Forty years had their God suffered their manners in the wilderness,” and now for four times forty more, when settled in the land of their inheritance, had He continued to bear with their frowardness, while not improved, but tending to become worse than before. How could it be expected that His ear would be open to their prayer as at first? Had no Divine jealousy been awakened in the Divine bosom? Were such persistent profanation of the Divine name, and such incorrigible perversity of nature to be always allowed to happen, without producing any change on the privilege of prayer? Might we not fear that Jehovah would now turn to them the back of His throne and allow the arm of His justice to work unimpeded by the voice of mercy? After this people had for 160 years turned a deaf ear to the voice of their God, it was surely natural to expect that He would act as One who had “forgotten to be gracious, and in anger had shut up His tender mercies?” Would he not now say: “When ye spread forth your hands I will hide mine eyes from you, and when ye make many prayers I will not hear—your hands are full of sins.” Yet His ear is still open, and mainly for two reasons:— 1. God’s long-suffering. From first to last He retains His great name which He made known to Moses. “The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth.” An old writer says: “God’s most wonderful attribute is His patience.” Though deeply offended with every individual act of sin, He can wait a thousand years before inflicting the punishment due, should the claims of righteousness permit. He is the King Eternal; and His patience is not to be measured by a man’s standard. Were it to be so estimated, this people had long ere now been swept off the face of the earth. But His own account of Himself is: “I will not execute the fierceness of mine anger and destroy Ephraim, for I am God and not man. I am Jehovah, I change not; therefore ye sons of Jacob are not consumed.” He is far above the irritation and fretfulness of a creature nature. His Majestic Being is not liable to be ruffled by any storms of rebellion that may arise under His throne. With all His supreme hatred to sin, He ever retains absolute self-command. There is no ill-considered haste (as often happens with man), in closing up the channels of mercy on account of extreme provocation given. “The Lord is slow to anger” (Nahum 1:3), literally, of wide nostrils ΰֶ ?ψֶ ?κְ ΰַ ?τּ ?ιִ ?ξ. When the nostrils are narrow, the anger that burns in the bosom has little room to escape, so that there is great agitation in the frame. But when the nostrils are wide, the heaving of the bosom is relieved, and there is free outlet. There is no agitation or heaving of the nature when the anger comes forth. There is great anger, yet absolute self-possession. There is vehement anger, yet no hasty expression of it. In Judges 4:2 it is said, “The Lord is αִ ?ςַ ?μηֵ ?ξָ ?δ a master of anger,” as if He could command the possession of it to any extent; and yet He retains perfect composure. So differently must we think of God from the thoughts we have of man. His anger is never wrongly directed, nor breaks loose from control, as blind passion does in the case of man. It is added, “He is great in power.” He not only has power over all the creatures, but has power also over Himself. He shows this in being guided not by mere feeling, but by holy principles in the expression of His anger, by righteousness, truth, and faithfulness as well as mercy and compassion (Numbers 14:18). Our God is “the God of patience.” (Romans 15:5). “He waits to be gracious,” and so keeps the gate of mercy open all the day of life long. His patience is the silence of His justice, and the tender whispering of His mercy. 2. Provision is made for keeping the gates open. The way of approach to God is called “a living way”; a way which must always continue open, on account of what has been done both to get it opened, and to keep it open. It is a way that cannot be blocked up. It is like a fountain that always keeps flowing. Everything in the gospel is of a living character. It speaks of a “living hope” (or “lively”), one that will never wither; “living bread,” such as never becomes moulded, and gives life to him that partakes of it; “living water” and “living fountains of water,” always fresh and refreshing; and “living stones,” stones possessing the strange property of life, without losing the properties of solidity, strength, and durability. And the way of access is a “living way.” How is it so? (1.) The propitiating blood is always efficacious. The Lamb in the midst of the throne always appears “as it had been slain,” i.e. as if newly slain. The blood seems fresh to this day, as if in the act of trickling from the wound. It never coagulates or becomes vitiated, but is always warm and full of virtue, as when it first flowed from the vein. There is “no remembrance any more of the sins” that are confessed over this sacrifice. “We are sanctified by the offering of the person of Jesus Christ once for all.” (Hebrews 9:26.) His blood is “a fountain opened for sin,” without any stone on the mouth of it, and it flows perennially. (2) The great Intercessor lives to keep it open. It cannot be that any work of a Divine person should be merely temporary. For His own honour and for the Father’s honour, He lives to see that His great work should have everlasting results. “Our great High Priest is passed into the heavens—let us therefore come boldly unto the throne.” “He ever liveth to make intercession for us.” “This man continueth ever.” Seen by the seer of Patmos in His exalted and permanent state, in the heavenly world, He was “clothed with a garment down to the foot, and girt about the breasts with a golden girdle,” i.e. the robe of blue, the distinctive official robe of the high priest, showing that in heaven He was still at work, and always could continue to be at work in His priestly character keeping the way of access open. He also had on “the curious girdle of the ephod,” which was virtually the working coat of the priestly office. (3.) God’s names imply that the gates are always open. He is addressed as—“Thou that hearest prayer,” as if that were His perpetual attitude toward man. He is often called “the God of Jacob,” and He often takes this name to Himself, because of the delight He takes in those who have much of the spirit of prayer. Still more emphatic is the corresponding name—“the God of Israel”—the God of the man who, in prayer, “as a prince, had power with God and prevailed.” It is also recorded, “I said not unto the seed of Jacob, seek ye me in vain.” It is implied also in the name, “the God of peace,” which implies that He is accessible to men. Or, more emphatically still, He is said to be “God in Christ, reconciling the world unto Himself,” etc. This is His fixed attitude throughout New Testament times. (4.) His seat implies it. It is a “throne of grace.” Anciently it was called a “mercy-seat,” because blood was sprinkled upon it, and justice, however stern, was satisfied, so that Mercy could freely flow forth. And now through all time, “He slumbers not.” A suppliant never can come and find the gate shut. (5.) His standing promises regarding prayer imply it. “His ears are open to the cry of the righteous.” “He will fulfil the desire of them that fear Him.” “Call upon me in the day of trouble and I will deliver thee.” “Commit thy way unto the Lord; trust also in Him and He will bring it to pass.” “And all the promises of God are in Christ, yea, and in Him, Amen.” (6.) His readiness to hear every class of suppliants implies it. Even the ruthless persecutor of God’s church (Acts 9:11); the bloody Manasseh (2 Chronicles 33:12-13); the destitute, and the groaning prisoner (Psalms 102:17; Psalms 102:20); those who accept the punishment of their iniquity (Leviticus 26:41-42); the broken hearted penitent (Psalms 51:17); the penitent thief (Luke 23:42-43); and many others. (7.) His constant attitude of expectancy that men will pray to Him. “When thou prayest, be not as the hypocrites,” implying that they are expected to pray without being told to do so. Mark 11:24; John 14:13-14; John 15:7; Jeremiah 29:12-13; Jeremiah 31:18, etc.; Isaiah 65:24; Isaiah 58:9; Ephesians 3:20. “The doors of the church are thrown open but once a week, and the communion table is but occasionally spread; but the pages of the Bible are always open, and the gates of prayer, like those of heaven, are never shut. Prayer is like a private postern, through which by night as well as by day, we have the privilege of access to the palace and the presence of the King. Prayer is the first door that is open to us, and it is the last that is shut. When a man is tossing on his death-bed and cannot read his Bible; when even he is unable to give assent to the promises that we pour into his ear, he still can offer up some petitions to the throne of grace. Mark those moving lips! behold he prayeth! and his spirit flies heavenward on the wings of prayer.” [Guthrie.] II. The baseness of praying to God only in adversity. While the sun of peace shone, these Israelites gave themselves to the worship of idols, and indulged themselves in their sins. They refused to walk with God and cast His laws behind their backs. But when the storm now arises, and the waves of trouble threaten to overwhelm them, immediately they return confessing their error. It is indeed right to pray and confess sin under all circumstances. But what should we think of a friend that never paid us a visit except when he had got into difficulties and came merely to borrow. To pray to God only in emergencies, after we have tried other refuges all round and found them false, and we go to Him as a last resort because we cannot do better—this is most base, and might well fill a man with shame and confusion of face. “The servile man plies his prayers, as sailors do their pumps, only in a storm, or when fearful of sinking.” [Secker.] The proper rule of the christian life is to keep up intercourse with God at all times. David says, “I have set the Lord always before me; He is at my right hand. Evening, morning, and at noon will I pray and cry aloud, and He shall hear my voice.” How diligent and proficient he was in closet duties and exercises these perennially interesting Psalms testify. The result was, he was not “greatly moved” even when the mountain billows passed over him. Cornelius “prayed to God always.” In due time an abundant answer was given. Daniel at the height of power knelt before his God three times a day, and could be calm under the stern trial through which he had to pass. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ VICTORY—THE LORD GOING BEFORE.—Judges 4:12-24 NOTES.— Judges 4:12. And they showed Sisera, etc.] Sisera was the generalissimo of the King of Hazor; to him, therefore, the report was carried, that the revolt of the tribes of Israel from under the hand of Jabin his master had come to a head, and that an army was being collected at Mount Tabor under the captaincy of Barak, with the view of breaking their yoke of servitude. Of this God made use to fulfil His promise, “I will draw to thee, Sisera, with his chariots and multitude,” etc. (in Judges 4:7). For Sisera required no further motive to rouse him in a moment to opposition and to vengeance; though we might add here as in Pharaoh’s case, that the Lord hardened his heart so that he pursued after the people (comp. Exodus 14:3-8). Accordingly we read in—Judges 4:13. Sisera gathered together all his chariots, etc.] Filled with indignation at the attempt of the long subject nation to recover their liberty, he resolves to put forth the whole mighty force at his command to crush for ever their aspirations after national independence, and reduce them to a state of perpetual vassalage. All the people that were with him from Harosheth of the nations unto the River Kishon.] This seems to indicate that besides Jabin’s subjects proper, there were many others in this formidable conscription brought together, mercenaries, or tributaries—a huge host collected out of the whole north-west of Palestine, in addition to the mighty chariot force already specified. The description covers a large breadth of country, sufficient to furnish from one to two hundred thousand men; though the precise number is not given, the only expression used being “his multitude” (27). There seemed to be a powerful confederacy, who said to each other, “come let us cut them off from being a nation; that the name of Israel may be no more in remembrance.” (Comp. Psalms 83)Judges 4:14. And Deborah said unto Barak, Up; for this is the day, etc ] It is a sad omission that in this critical juncture of the national history, we hear nothing of God’s priests—the men whose office it was to present the offerings and prayers of the people at the Divine footstool. Had the class become defunct? If not, why such a dead silence in regard to them? Why not appeal to the sacred Urim and Thummim in order to ascertain God’s will at this solemn moment? Where was the ark of God before which supplications and confessions might be made? Did the sacred fire still burn? Is not the Lord gone out before thee?] “The captain of the Lord’s host” fought at the head of the Israelitish army in every battle; unseen He appeared only to Joshua at the beginning of the campaign. But He had gone before the people in the wilderness as their Guide and Protector or Shepherd, though all unseen. For “this is He that was with the church in the wilderness” (Acts 7:38; Exodus 23:20-23; Exodus 33:2; Deuteronomy 18:15). And as a proof that this same—not angelic merely, but Divine—Friend was with them still to act as their Saviour, we have a distinct notice of His presence at the beginning of the dark days of the Judges in Judges 2:1-5. Now He was to act as the general of the army—the Lord’s host, and to go forth at the head of that host (Isaiah 52:12). He was Himself the army; the King of Kings.Judges 4:15. And the Lord disoomfited Sisera and all his chariots, etc., with the edge of the sword, etc.] The word ιָּ ?δָ ?ν means agitated—dispersed—or rather confounded (2 Samuel 22:15; Psalms 144:6) (Keil, Cassel, etc.), which is more than simple defeat; as if a higher than ordinary power had been at work. It is the same word that is used to express the effect produced on Pharaoh’s host, when they pursued after Israel into the sea. “The Lord troubled the host of the Egyptians.” It was made manifest that another than human power was arrayed against them. So it was in the destruction of the Canaanites in Joshua 10:10, where the same word is used. In the present case, as well as in that which occurred in Joshua’s days, there were two powers at work—the seen and the unseen; the first being enclosed (so to speak) in the other. The matter stood thus—It was a battle of faith. There was no visible sign of the Divine presence. There was the greatest possible disparity of force on the side of Israel. It seemed an act of madness, according to all reasonable calculations, for Barak and the people he had assembled to throw themselves against the irresistible chariot force of the Canaanites. No wise soldier leader would have tried conclusions at arms in such circumstances—sheep against wolves, boys against men. Nothing but faith could justify the step which they now took in going down into the plain—faith in the covenant God, in His character and standing promises, in the intimations He had given of specific steps to be taken on this occasion in order to the carrying out of a certain plan of His own, implying that He had a plan, and if so, would certainly carry it out.Deborah was the guiding spirit of the occasion. The people trusted her as a prophetess of the Lord—the chosen organ for communicating the intimations of His will. All things being ready for the conflict, under an impulse of the Divine Spirit, she calls aloud to Barak, with a tone of authority, as speaking in God’s name, that now the moment had arrived when prompt and decisive action must be taken against the enemy, for the Lord Himself—the God who had wrought all the wonders of the past—had gone out before him. Nor would she confine herself to that single sentence, recorded in Judges 4:14, but “with many other words would she testify and exhort,” till the whole camp was roused to the highest pitch of fervour. Like a seraphic spirit in human form, faith, hope, and courage flashing from her eyes, and going out like electric sparks from all her features and her movements, the very incarnation of trust in her God, standing before the people, it was no wonder if every man, from Barak downward, became animated with something of the Divine fire, if doubts and fears were cast to the winds, and one feeling filled every breast, that of assurance that victory was already theirs.The people, too, were all men of faith; or the greater part of them. For “they offered themselves willingly” (Judges 5:2). Their characters were tried in their being called to be soldiers. It was not merely, could they pray to Israel’s God, as in the case of Cromwell’s “Ironsides,” or Havelock’s noble regiments. But what included everything else essential to a true religious character—had they practical faith up to the mark of facing all danger out of loyalty to Israel’s God? Hence the true force of that word (Judges 4:6)—“Go and draw toward Mount Tabor, and take with thee ten thousand men of Naphtali and of Zebulun.” Every man was to have life and death set before him on the one side, and his duty to his God on the other. Between these he is left to choose. It was no easy thing to go up that hill. Only hearts of steel could try. Many on such terms preferred to continue under their drudgery and their bonds. “The inhabitants of Meroz; the men of Reuben, of Gilead, and of Dan” (Judges 5:23; Judges 5:15-17). Not so, many in Zebulun and Naphtali, with the princes of Issachar (Judges 5:18; Judges 5:15). This character of the people—their being all chosen men, chosen on the ground of their faith, was a most important factor in the case. For on this account, the summons to battle in their case would be felt with the power of a “Thus saith the Lord.” Also the fullest measure of the Divine blessing might be expected to crown their efforts. How could such men fail of success, when the faithfulness of their God was pledged to aid them?Barak their leader was also now risen to the occasion. A man of faith at bottom, he had now got over his first surprise. His doubts would all be solved by Deborah, and no doubt in answer to much prayer he would have grace given according to the day. He now seems fully to realise that the battle is the Lord’s, and that the glory of His name and the success of His cause, are the objects above all others to be gained. He is now assured, that “the Lord of Hosts is on the side of Israel, and that the God of Jacob is their refuge.” It is in this spirit that he goes forth to fight, taking his place in the van, and calling on his army, “Follow me, for the time of the Lord’s deliverance is come.” In the thickest of the fight we see him, and all through to the end, desisting not till he can find the man who had dared to stretch forth his hand against the anointed people of the Lord.It is manifest from this account, that, while human instruments are employed to do the great work contemplated, these were all animated by the presence and succouring strength of the Spirit of the living God. That Spirit gives courage to every heart and strength to every arm. He fills every bosom with the assurance of victory, and enables the whole to act as one man in striking the requisite blow. Ten thousand determined men, acting as if with one arm, could accomplish great things under any circumstances. But here the Ruler of all the ten thousand Providential circumstances in life, which may easily prevent the “race going to the swift or the battle to the strong,” was on their side, and about to employ His resources on their behalf. Imagine, then, this little army of Barak, at a given moment, making a whirlwind charge down the western side of Tabor, and throwing itself in a compact mass on the ranks of the bewildered foe. Sisera was apparently only in the act of marshalling his mighty forces, putting his chariots in their places, and his footmen in order, when this unexpected avalanche of enthusiasm, came thundering from the hill, ere his preparations were completed. In a moment everything was in confusion. So sudden, and so unlooked for was the rush made, and so extraordinary was the change in the spirit of the assailants from being men of craven hearts, to being men of lion-like spirit, that the Canaanites were stunned and even appalled.Add to this, the visible signs of the omnipotent hand of Jehovah. In the text these are not given in detail. Only we are informed, that it was “the Lor.” who “discomfited or confounded Sisera and his host.” Also, at the beginning of the fight it is said, “the Lord is gone out before thee.” The whole ordering of the battle was His—“I will draw Sisera to thee—I will deliver him into thine hand.” It is said also in Deborah’s song, “They fought from heaven; the stars in their courses fought against Sisera.” There must then have been visible signs of God’s mighty hand. Josephus says that a dreadful thunderstorm came on at the moment of attack, and that extraordinary hail-stones beat with great force in the faces of the foes, so that the bows and slings of the Canaanites were rendered useless, and the men’s hands were benumbed with cold. We know that in the battle recorded in Joshua 10, “the Lord cast down great stones from heaven upon the Canaanites, so that more died in consequence of these stones than from the sword of Israel.” Something similar took place on the occasion referred to in 1 Samuel 7:10. Some even go so far as to imagine that the eyes of Sisera’s host were opened like those of Elisha’s servant (2 Kings 6:16-17), and “behold Mount Tabor was full of horses and chariots of fire round about” Barak’s army. This would indeed give a striking meaning to Judges 5:20. But the fact that such a thing took place once, is insufficient ground for bringing it in without any warrant at any other time. Rather we are disposed to think, that if so striking a spectacle as an army of angels with horses and chariots of fire, in the form of a protecting shield to the army of the living God, had really been exhibited, we must have heard of it from the inspired writer himself.In any event, the host of Sisera were struck with terror, and thrown into confusion all over the field. Thus they became an easy prey to the sword of Barak. That mighty heathen host fell atrembling, when they saw from all the appearance of things around them, that the old irresistible force, which had destroyed all the nations of Canaan in the days of Joshua, was again awakened and bearing down upon them with overwhelming weight; so that they said to one another, as did the Egyptians, when the Lord pulled off their chariot wheels, “Let us flee from the face of Israel, for the Lord fighteth for them against the Canaanites.” Thus the little army of Barak, braced up to the highest degree of courage and confidence, was but one of the elements of the case; there were certain supernatural influences or agencies at work at the same moment, sufficient to show that the mighty God of Jacob was present to defend His people.Judges 4:15. Sisera lighted down off his chariot and fled away on his feet.] Even the stern-hearted captain shared in the universal panic. “The stout-hearted were spoiled, and none of the men of might did find their hands.” Such was his terror that he was glad to leave his chariot and run away on foot; in order no doubt to mislead his pursuers, and get to some retired spot for safety, while they were off the track.Judges 4:16. Barak pursued.] Though faint-hearted a little at first, from the time that he recovered his faith and began the work of a leader in good earnest, Barak nobly acted his part on to the end, foremost in the fight, and slacking no rein till he had run his course to a successful issue—all the host fell on the edge of the sword, and there was not a man left.] The destruction of so large a host was made so complete, that it seemed as if a very special arrangement of Providential circumstances had been made, so as to secure such an awful result. In any ordinary case many would have escaped. But here “not even to one.”—not a single man was left. The River Kishon swept away vast numbers, for it was then overflowing (Judges 5:21). But it was by means of the sword that most of them were cut off. They were like stricken deer, many of them smiting down each other, but the majority falling an easy prey to the sword of Barak and his little army of heroes.Judges 4:17. Sisera fled away on his feet to the tent of Jael, etc.] He naturally in his flight takes a northern direction, that being towards Hazor. He must have gone a long way on foot, for the place where he now took rest was many miles from the battle-field. Besides, he was overcome with fatigue, and soon fell fast asleep. In his flight he bethought him of a house, not occupied by an Israelite, but by one who was friendly with Jabin, and might be counted on as affording safe shelter now, when every other spot was a point of danger. It was the house of Heber the Kenite. That family we have already seen (Judges 4:11), though casting in their lot with Israel, originally belonged to a different race, and still kept up the custom of dwelling in tents. For this reason probably Jabin was not bitter against them, as he was to all Israelites. So we are told there was peace between Jabin and the house of Heber the Kenite.] Here, therefore, the fugitive thought he might find temporary refuge. But it is the part of the tent occupied by Jael, not that of Heber, into which he enters. For though they were husband and wife, they had different apartments in the tent according to eastern custom (Genesis 18:6; Genesis 18:10; Genesis 24:67; Genesis 31:33). In the absence of Heber, Arab custom required that Jael, his wife, should perform the duties of hospitality to a stranger. Sisera’s claim for protection was as valid as a common claim for hospitality, and could not be refused. Having once received a stranger into his tent, and given him the rites of hospitality, it is then reckoned an invariable rule, which the most unprincipled Arab never fails to observe, that his guest should be concealed in case of danger, and even defended with life from his pursuers. The giving of refreshments was regarded in every instance as a seal to the covenant of peace and safety. It is probable that Jael introduced Sisera for safety into the inner part of the tent—the woman’s division—where no man dared to enter without her permission, under the severest penalty.Judges 4:18. She covered him with a mantle.] A close covering or rug—perhaps the rug on the ground on which Jael slept, it being the Oriental custom to sleep on mats, or rugs stretched on the ground (Lias). The Targum regards it as a καυνάκή, a covering rough on one side. It was a close covering, fitted to conceal the soldier who lay beneath it. Some make it the counterpane. It ought here to be noted that the Kenites, the people to whom Heber belonged retained till now, and long after this, the habits of their primitive tent life. The Rechabites referred to in Jeremiah’s day were a nomadic tribe belonging to the Kenites of Hemath (1 Chronicles 2:55) of the family of Jethro, Moses’ father-in-law. They came into Canaan with the Israelites, but to preserve their independence chose a life in tents, without a fixed habitation (1 Samuel 15:6). They seem to have been proselytes of the gate. Their clinging to tent life on to Jeremiah’s time is proved by the passage in Jeremiah 35:7-10.On Judges 4:18-22, see Judges 5:24-27.Judges 4:23. So God subdued, etc.] Not Barak, Deborah, or the people; but God did it.Judges 4:24. Hand of Israel prospered and prevailed] Lit. “continued going on and proving heavy.” There was progress in the successes against Jabin, as in 2 Samuel 5:10; 2 Samuel 3:1; Genesis 26:13. Israel’s hand increased in its pressure on Jabin till he was destroyed.MAIN .—Judges 4:12-24LESSONS FROM THE 1. The Church’s Battles under the Old Dispensation were fought with carnal weapons. The people of Israel formed, throughout their whole history, the Church of the living God. They were never left to themselves to guide their own history, or to seek to attain ends such as might seem good to themselves, or might be for their own glorification. They were the property of another, and the very end of their existence was to glorify another. This fact they were never allowed to forget. Hence (1.) Every battle they fought was ordered by their God. Should they enter into any battle without asking counsel of their God it was an offence against their true and proper King. On this principle it was disobedience and distrust not to go up against the Canaanites when they heard the report of the spies; and again, when they were forbidden to go up, it was presumption in them to do so, when they saw the fatal consequences of their unbelief. In like manner, in all Joshua’s campaign, not a single battle was undertaken on his own responsibility. He was simply a sword in God’s hand. All the battles in this book of Judges were specially ordered by God, as an attentive perusal of the first few chapters alone will show. It is the same with all that is recorded in every historical book of the Old Testament. But it was not so with all the other battles which the nations of the world fought with one another. Though God’s general providence includes all events, and all actors in the world’s history, there was no such special taking in hand, and directing the national movements of any other country as in the case of the Israelites. The great reason was:— (2.) Every battle they fought was to serve the interests of God’s Church. It was in no case to exalt the martial prowess of Israel over the nations. In every instance, from beginning to end of their history, the glory of their God over all the gods of the nations was the end to be gained, and not their national fame; or if they are sometimes spoken of as superior to any other people, it is solely because their God has made them so, and for the purpose of showing forth His glory, not theirs. Their very existence on earth was to be a church for the living God. Their battles, therefore, had always a spiritual or holy end in view. They were really the battles of the living God as against the dumb idols—the Holy One of Israel and His people, as against “the rulers of the darkness of this world” and the multitudes of their wicked subjects. (3). Though the end was spiritual, it was necessary to make use of carnal weapons as the means. In the old Dispensation, that mighty spiritual weapon, called “the sword of the Spirit,” had not yet been drawn from its scabbard. “Christ crucified”—was as yet “a mystery hid from the ages,” and in its absence other means must be used. The weapons must correspond with the times in which they are to be used. The nations of the world as yet lived down at the low level of deep spiritual ignorance of God and His ways, and owned as their only rules to act by force, by violence, by cruelty, and to give natural expression to every evil passion. Such was the sort of world the Church in its imperfectly formed state had to pass through. It was also the first stage of God’s dealing with His Church—when he taught His truths by pictures and signs in the external world. He appealed to men’s senses rather than to their spiritualised reason. Laws for the conscience and the heart came through an elaborate system of sensible ceremonies and symbols. In correspondence with this, the vindication of God’s truth, and the maintenance of the Church’s interests in the world, were effected by the use of external force, strictly regulated by God’s commands. The arrangement was confessedly temporary and imperfect. But the fact that so horrible a thing as war with carnal weapons was necessary to keep alive God’s truth in the earth and to prevent the extinction of His Church was not only a sad proof of the world’s enmity against God, but also a conclusive argument for some more effectual means being used to bring back the world to God. To lead this proof in full, long time was given that the conclusion might be more perfectly made out. And now we have the reign of the love of God and the peace of God through Jesus Christ, as the true method of governing a restored world, established on an everlasting basis. (4). The great disadvantages of using carnal weapons. It is always stern work to go to the battle field. The work of shedding human blood by the sword is always most revolting. It is the vocation of the tyrant or the beast of prey. It transforms man into a savage, and kills out of his breast all the kindlier feelings. It is to make man the most terrible enemy of man. It is to rouse all the most ferocious passions that belong to our fallen human nature, and let loose the raging of the evil feelings—legions in number—that slumber unknown in the deep cavities of the heart. How can the spirit of peace and love live in an atmosphere of passion and revenge! How can the work of God be promoted by destroying man, made after the image of God! How can our own personal profit be advanced, when ruthlessly taking the life of a fellow creature! Yet war was to the religious man in ancient times often a commanded duty. However stern the work, it was only commensurate with the stern necessities of the times which called for it. It was oftentimes the visible and well-deserved punishment of the wicked for their wicked deeds. It was often God meeting the ungodly on their own ground, and showing what jealousy and reverence must be maintained for His great name. But what a mighty relief it is for those who live in the times of “peace on earth and good will to men.” No human instrument is now to be used but that of the tongue. No weapon, but the word of reconciliation. No spirit, but the meekness and the gentleness of Christ. Now we do not look at the hard metal by which the body may be cut to pieces, but we have regard to the iron that enters into the soul. We now carry on war with sin in the heart—our own hearts, or those of others. Evil principle and evil purpose must be subdued there. Evil principles, evil schemes, and evil practices in the world everywhere must be put down. And one weapon is sufficient for every purpose—the quick, sharp, powerful two-edged sword of the Spirit of God. 2. God employs great variety of instruments in carrying out His purposes. The honour of service, and the distinction of success are not confined to one person alone. Even the mighty and the noble have sometimes to come down from their seats, while the Ruler of Providence “exalts the man of low degree, that no flesh might glory in His presence.” Who could have supposed that in a great crisis, when all that was precious in the Church of God was at stake, a solitary woman should be brought to the front, and through her an agency should be set on foot that would effectually stem the tide of oppression and bring back the best days of Israel’s history? The mighty king that sat frowning like an overshadowing cloud over the land and defying the armies of the living God, finds more than his match in one of the weaker sex. When the warriors had all disappeared, when there were no kings nor princes to lead on the nation to assert its independence, when true piety seemed to have taken refuge in the dens and caves of the earth, and when the enemy swept like a flood over all the homes of Israel—then God was pleased to raise up a woman to be the “savior” of His Church and people. Formerly He had made use of a man without the natural use of his right hand in a great extremity; at another time, a man taken from the plough, able only to wield an ox-goad; still again a foreigner dwelling in Israel but not of Israelitish blood. And in after years we know He used sometimes a man of Herculean strength like Samson, an outcast Gileadite like Jephthah, or one of the least of a poor family in Manasseh like Gideon—all of them most unlikely to be chosen, as seeming to be unfit, for the service of God’s Church in her days of great trial. But in this very circumstance lies an important element of their fitness, that in not possessing of themselves qualifications sufficient to meet the emergency, but full of faith in the resources of Him who has called them, they all the more distinctly prove “that the excellency of the power is of God and not of them.” Barak cannot originate a scheme to meet the emergency, and if he could, has not the courage to carry it through. Deborah has the plan of what should be done set before her by God; and, though she cannot go out herself to battle, she has ardour and faith enough to inspire the hesitating Barak with a zeal and fortitude equal to the occasion. There is work for both, and the work of each cannot be done by the other. “The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you.” Sometimes, indeed, the more feeble members are the more necessary. And what shall we say of Jael? God has need of her in this singular adjustment of agencies. She is brought in to carry away an honour that might and would have belonged to Barak had he firmly stood the test when put to the proof. How singularly she is brought in! Not an Israelite, but a member of a heathen family, who in Moses’ days forsook their worship of idols and did cast in their lot with the people of the living God—a family that kept fast by the worship of Jehovah amid all the changes that swept over the land of Israel. Travelling from point to point in the land of Israel, Heber had now pitched his tent near to Kedesh-Naphtali, but keeping up his distinctive character as a Kenite, and therefore a naturalised foreigner. The Lord has now need of one in this house, who can better serve the purpose than a native-born Israelite—one of foreign blood and therefore one to whose dwelling Sisera would come for shelter, yet one of Israelitish faith, and full of zeal for the cause of Israel’s God. Who could have thought such an one could be so easily found? 3. God makes use of men unconsciously to do His will. To Barak He said, “I will draw unto thee to the River Kishon Sisera, the captain of Jabin’s army,” etc. Yet all that is done to induce Sisera to collect his army there is the report carried to him that Barak had planted the standard of revolt on Mount Tabor. (Judges 4:12.) There is no constraint put on Sisera; he is left entirely free to himself. It is of his own free will that he resolves to collect his army round the base of Mount Tabor. He never once thought of Israel’s God in the matter. Nothing was farther from his thoughts than to imagine that he was but an instrument in the hands of that God to bring to pass His deep purposes. Nor do the wicked ever think of this. “They boast of their heart’s desire; and through the pride of their countenance they will not acknowledge God; God is not in all their thoughts.” Their language is, “I am, and there is none besides me.” It is indeed, according to every man’s consciousness, that he is not put under the slightest restraint in his action. Were it to be so, the first principle of moral government would be interfered with—the freedom of the subject of moral government. But while that is preserved complete, God has still such entire control over his own creature, that He can employ him as an instrument in His hand to fulfil His purposes as it may seem good to Him. How can it be so? One step we can explain. God acts by every creature He has made, according to the faculties He has bestowed upon him. To man He has given the god-like faculty of free will, and in all His dealings with him, the Maker allows the fullest exercise of that faculty to His creature. But free will is governed or influenced by motives, and according as the motives set before it may be in agreement with its inclinations, so is it led to decide. God, having entire control of all possible motives that can influence the human mind, as He is Supreme Ruler in Providence, has but to adjust the proper motives which shall induce the human will to decide this way or that way, in a given case, and the end is gained. There is no compulsion used in leading a man to adopt a particular line of action, while yet God makes use of him to accomplish His purposes as He pleases. In thus making use of him He does not begin by destroying his liberty of will to decide as he may choose; but having respect to that, He takes means to influence that will legitimately according to its inclinations, and so leads it to decide in such a manner as shall execute His will. Thus far we can go. But there are questions at the back of this which demand an answer; but this is not the place to enter on these. It is enough at present, if the great principle is acknowledged that while men feel perfectly free to act in all matters according to their own inclinations, God yet employs them as He sees meet, to execute any purpose which He pleases to have fulfilled in the course of His holy providence. In the case of Sisera, it is easy to see how he was led to fulfil God’s purpose, in marshalling his army on the plain through which the River Kishon flowed. The report of the daring of Jabin’s vassals to try to break the yoke, that had been so long rivetted on their necks, would act like an electric shock on the mind of the high-spirited general, and rouse him to unwonted energy in collecting an army. The same motive would induce him to bring out all his resources at once, so as to inflict a crushing defeat on the people, on whom he wished to trample; but thus, in case of defeat, which God intended, he prepared an occasion for the whole strength of the nation being broken at one blow. God employed him unconsciously to do His will, in effecting the complete emancipation of His chosen Israel from the oppression of the cruel Canaanitish king. 4. The Lord’s battles are always gained through faith. In the Lord’s battles, the Lord Himself must always be present, and faith makes Him present. It is the province of faith to say, “Lord! without thee we can do nothing. We have no might against the great company that cometh against us, neither know we what to do, but our eyes are upon thee. Thine is the greatness, and the power, and the victory. In thine hand it is to give strength to all. Except the Lord keep the city, the watchman watcheth in vain.” And when the victory has been gained faith adds, “If the Lord had not been on our side when men rose against us, then they had swallowed us up quick—the waters had overwhelmed us, the stream had gone over our soul. Blessed be the Lord, who hath not given us as a prey to their teeth.” Battles gained through faith are thus always glorifying to God. Because— (1.) It is His purpose that is to be gained by the battle. Barak felt that he was nothing but an instrument. He had nothing to fight for of his own. There was no plan shaping itself before his mind in the exercise of his own ingenuity. The deliverance of God’s Church from vassalage and from burdens he knew to be the one object in view, along with the destruction of the Church’s enemies, and thereby the vindication of the name of the God of Israel in the sight of the heathen. For that with all his might he fought. The idea of showing that superior prowess belonged to the army of Israel over that of Canaan; or that his skill of generalship was superior to that of Sisera, did not for a moment cross his mind. The reverse of this was too obvious a fact to be disputed. No circumstances could make it clearer that this battle was entirely God’s own, and fought in the interest of showing forth His glory. (2.) It is by His means that success comes. Barak owed his valour to the fact that God’s Spirit rested upon him. The people did the same. For manifestly God poured out His Spirit on those who so “willingly offered themselves” at the greatest personal risk to vindicate the honour of His name. The courage which led them to jeopard their lives in the high places of the field, and the extraordinary feat they performed in the destruction of the whole of Sisera’s army, prove that special aid must have been given them. It was God, too, that ordered the battle. All the steps were laid down by Him. It was, also, through special signs from heaven that the Canaanitish host were struck with terror and fled before the sword of Israel. And it was of God that the River Kishon should have risen so far above its mark even in high flood, and, overflowing its banks, should have swept away so many whom the sword did not slay (Judges 5:21). (3.) God honours faith because faith honours Him. It was greatly honouring to God to believe that He would make the handful of the Church’s defenders on Mount Tabor—a raw and undisciplined force—too mighty for Sisera’s warriors to stand before them. To take His word for it, that if His people went forth at His call, however insignificant in numbers and resources, He would “give power to the faint, and to them that had no might He would increase strength, so that they would mount up as on eagle’s wings, run and not be weary, and walk and not faint,” and on the faith of that assurance to go into battle against such overwhelming odds, was most honouring to the trustworthiness of the Divine character. Indeed, faith is the exercise of the soul looking away from one’s self and all other objects, and fixing on God alone as its stay, strength, and shield, thus making everything of God, and keeping all things else in the background. No wonder if such a man is “compassed about with the Divine favour as with a shield,” and that Omnipotence will, sooner or later, be found operating on his side. “Them that honour me, I will honour.” The Saviour’s invariable rule with all who came to Him in distress was, “According to your faith so be it unto you. If thou canst believe, all things are possible to him that believeth.” The great work of the soul’s eternal salvation is made to depend solely on believing; and the most honourable list of names known in God’s Church is the list of those “Elders, who by faith obtained a good report.” 5. The importance of God’s people helping each other in the day of battle. “If thou wilt go with me then I will go; but if thou wilt not go with me, I will not go.” This confession was not to Barak’s credit. It showed a limping faith at least, though it did not prove the want of loyalty altogether. But it showed what stress he put on the aid he might receive from Deborah. That to him was so important a consideration that it turned the balance. Deborah seeing the necessity of the case did consent to go; for there was no rule transgressed by her compliance, and the emergency for Israel’s well-being at the moment was so great, that she felt every other consideration must give way to gain the success of the enterprise in hand. Barak looked to her as the medium chosen by God for the communication of His will, and hence felt that her presence was of the greatest possible consequence. As a matter of fact, though the account given in the text is very brief, we may fairly infer, that she not only gave directions to Barak as to how to proceed with the arrangements, but also that she was of the greatest service in stirring up the faith, patriotism, and pious zeal of all around her, beginning with the captain himself and going down to the meanest in the ranks. She was the soul of the army; and that soul was one of burning energy, and of genuine loyalty to her God. Nor did she stop, until every man of the ten thousand had got a soul infused into him of equal energy and fervour with her own. So helpful may God’s people be to each other in times of great difficulty. Their mere presence and sympathy with each other in fighting the battle of truth against error, or of righteousness against sin, is of itself the greatest possible encouragement. Even the Saviour Himself, in the hour of His terrible agony, showed the need of a weak human nature, by imploring His own disciples to give Him their feeble aid, such as it was. “Could ye not watch with me one hour?” It was like a strong man clinging to a few straws in the midst of the torrent; or like a father seeking a little comfort from the prattle and sympathy of three of his own little children, when pressed down under the weight of an intolerable burden. The duty and the advantage of helping each other when carrying on the Lord’s work was recognised by the Master Himself when He sent out His disciples to preach His Gospel, in the form of two and two going together. When Peter and John had to fight so hard a battle before the Sanhedrim, it was very helpful to them at the close to be able to “go to their own company and report all that the chief priests and elders had done,” and follow this up by “lifting up their voices with one accord,” and so to put the whole case anew into the hands of the exalted Saviour, asking grace that they might be able on other occasions to prove themselves worthy of Him whom they served. And the answer was given (Acts 4:23-24, with Judges 5:29-31). Paul, notwithstanding the abundant grace conferred on him, confesses his obligations to be so deep to many who were his fellow-helpers in the cause of Christ, that but for their succour we are led to conclude, he never could have gone through the work and the struggle that he did. What help did he get from their Christian fellowship, their sympathy, their prayers, their counsels, and their many services in connection with carrying on the work! Romans 16, and the closing chapter of several other Epistles, contain allusions to several “fellow-workers unto the kingdom of God,” who were of the greatest service to him in his work. On some names he puts a special emphasis—the Timothys, Epaphroditus-es, Tychicus-es, Onesimus-es, and certain others, not to speak of the labourers of the first class, such as Barnabas first, and Silas afterwards. The same principle is illustrated in Church History from the earliest years to the present time. We uniformly perceive the triumphs of the gospel to be owing in large degree to the practical union, and mutual help-giving of Christians among each other in carrying on their great work. What striking proof of this have we in such examples as those of Luther, Melancthon, the Elector of Saxony, and the many other Reformers who succoured each other in duty and danger? Were not the ultimate successes of missions in the South Seas largely due to this? Might not such men as Carey, Henry Martyn, and D. Brainerd have done much more in the pit of heathenism, had the Christians at home held the rope better? Is not the whole Church-history of this country, for centuries, a prolonged evidence of the value of mutual help in doing the Lord’s work? AND .—Judges 4:12-24VARIETY OF GIFTS IN THE CHURCH This is suggested by the variety of persons and characters introduced to notice, in this striking episode of Church history. Deborah tops the list with her strong faith, force, and fervour of genuine piety, dauntless courage, unflagging zeal, fertility of resource, and supreme faculty of infusing into others her own spirit. Barak comes next, with true faith, but greatly troubled with doubt and fear, depressed with the low condition of his church and people, consciously incompetent to meet the emergency, yet not unwilling to do what he can, if only others would come forward with counsel and aid. Next come “the willing people” (Judges 4:2), all of them self-devoted to this work, because it is the cause of their God they have in their hands, and His glory in the good of His Church, is the end they ardently seek. They are not the rich and noble of the land, but for the most part appear to have been the workers in iron, who were employed by Jabin probably in making his iron chariots, and the hewers of timber, whom he employed in large numbers in cutting down his forests in the district of Harosheth, and utilising the wood by transporting it to Zidon. These, all with stout hearts and brawny arms, would give service in the battlefield. Besides these, in the foreground of the story we read, that “out of Machir (tribe of Manasseh, to the West of Jordan) came down governor.” or chieftains; “and out of Zebulun they that handle the pen of the writer”—or staff of the officer, as some make it—the military scribe, whose duty it was to keep the muster roll, and superintend the recruiting of the army (2 Kings 25:19). The princes of Issachar, too, gave their help, doubtless in their own proper capacity. Others are also alluded to as being there on the great occasion. All wrought in their place, and all gave a willing service. And lastly came Jael, whose act brought the whole strange chapter of events to a close. Thus one great result was brought about by the employment of a variety of agents, each doing what was his part to do; and this was according to the counsel of Him who ordered the battle. 1. A variety of gifts in the Church is a necessity. In carrying on the work of the Church, all the different aspects of human life must be met, for in the constant turning of the kaleidoscope, each of these in turn must have an agency provided which is adapted to the circumstances. No one worker, however versatile his genius, can be expected to show superiority of skill all round the compass, and to be as thoroughly proficient in every department as the specialist of that department. There are all manner of trades and professions in civil and social life, and so there may be expected to be persons of all classes, and of all kinds and degrees of capacity for usefulness in the Church. There is every possible variety of work to be done, every variety of station to occupy, every variety of qualification to be exercised, and every phase of danger to be met. All have their respective places to occupy in a very complicate arrangement. No man can do his neighbour’s work so well as his own; and each is responsible for doing what belongs to him to do, or that which he is qualified to do, whatever may be done or left undone by those around him. All the members of the human body have their respective functions to perform. The eye is for seeing, the tongue for speaking or singing, the ear for hearing, the nose for smelling, and the hand for touching, grasping, or working. “If the whole body were an eye, where were the hearing; if the whole were hearing, where were the smelling.” So in the Church there are different offices to fill and different functions to discharge. Some are church office-bearers, and others are private church-members. Some have the gift specially for acquiring knowledge suitable for the church’s instruction, others have the skill for imparting it. Some have a special adaptation for the training of the young, others for teaching and enforcing truth in the public assembly. Some have the faculty of addressing men in a popular style of thought, and others the capacity of meeting the wishes and tastes of the scholarly and refined. “There are diversities of gifts, but it is the same Spirit; and there are diversities of operations, but it is the same God who worketh all in all.” 2. God bestows the gifts according to His good pleasure. All the qualifications possessed by all the workers are gifts conferred on them by God. No man’s genius is a thing of his own acquirement, or an heir-loom handed down to him by his ancestors. His possessions, too, though they may come in one sense as the result of his own industry or skill, yet would never come without the ordering of God’s over-ruling Providence. “The Lord maketh rich.” Every man’s special faculty for work is given him originally by his Maker. For God confers on every man some endowment, but the nature of it, and the measure of it, God himself determines. He has made the gifts exceedingly diverse one from another. “He who taught the lark to trill, has taught the eagle to scream. He who moulded the dewdrop, and caused it to hang in silence on the fringe of the flower, poured out the boundless sea, and caused it to roar night and day as if uttering the prayer of all earthly troubles.” “In the same pasture the ox can find fodder, the hound a hare, the stork a lizard, the fairmaid flowers.” “On the face of a watch there are three workers, or, as we usually call them, hands—the second-pointer making rapid revolutions, the minute-pointer going at reduced speed, and the hour-pointer, which is more tardy still. Any one, not knowing the mechanism, would suppose that the busy little second-pointer was doing all the work. It is clicking away at sixty times the speed of the minute-pointer; and as for the hour-pointer, it seems to be doing no work at all. So is it in the church. There are active fussy men who appear to be doing the whole work, while others seem to be doing little or nothing at all. But can we do without the hour and minute-pointers? The noisy second hand might go its round for ever without telling the world the true time. The silent steady hour-hand need not envy its noisy little colleague. It gives by far the most valuable information. Every man’s duty is to do his allotted work, so as to gain the approbation of the Master whom he serves.”—(Parker.) But as no one key can open all locks, so no one man possesses all the gifts. God has made no man so rich in genius or resources, but that he is dependent on some other men, as the wheel goes round. The strongest is not unfrequently made to depend on the weakest, and the highest on the lowest. Even the little mouse (in the fable) is made to gnaw the meshes of the lion’s net, and set free the lord of the forest. The little captive maid may direct the mighty captain of the host of Syria where to find a cure for his leprosy. God so distributes his gifts to all that the most highly-gifted shall feel he is still not independent of those beneath him, and all shall feel that what they possess is not their own, but talents given to trade with for another, while at any moment they may be called to give an account of their stewardship. All the best gifts are not conferred on any one man, lest he should become arrogant towards his fellows, and begin to glory in the presence of the Sovereign Giver! Even with the best of men care is taken to avoid ground for boasting, and those most richly endowed are made to realise their need for succour from those around them. In the conducting of such a great movement as the Reformation from Popery in the sixteenth century, such qualities were needed as a Boanerges-like spirit, great powers of reasoning, force, fervour, passion, energy of character, on the one hand; and, on the other, a well-balanced judgment, learning, depth of insight, along with patience, caution, and equanimity of spirit. God divided these gifts, conferring the former on Luther, and the latter on Melancthon; but they were all put at the service of the church. Luther, gifted as he was, felt he could not do without Melancthon, and Melancthon felt that the work could not go on without Luther. Both, too, were ever made to feel that their all-sufficiency was of God. Again, in the ordinary distribution of mental gifts among men, we find checks put on vanity and pride. Some possess the gift of genius, and exhibit feats of mental ability which excite the envy and the admiration of those around them; but yet, in regard to several of the ordinary faculties of mind, they are only on a par with those around them, or are even inferior. Others, again, are gifted with great intellectual grasp and strong powers of reasoning, but are deficient in fertility of imagination, and in skilfully decorating their thoughts with fit drapery of language. Some are mighty rhetoricians and brilliant orators, who can elicit the applause of the multitude, and yet they want capacity to excavate in the deeper mines of thought, and to build up solid structures of maxims and rules for men’s guidance in the practical affairs of life. In all cases gifts are so bestowed as to prevent boasting on the part of the recipients, and to make all feel their mutual dependence on one another. God would also show His sovereign right to bestow His gifts entirely according to His own good pleasure, to bless one after this manner, and another after that. He assigns to one man a place in His church here, and to another there, as it seemeth good in His sight. Not that any are ever treated unjustly or unkindly. But as none receive their gifts as a matter of claim, God shows His right in His own creature, in endowing him with this or that faculty as it pleaseth Him, in order to gain the ends of His own wisdom. Thus He qualifies some to occupy a higher place in His Church; others, a lower. Some are qualified to teach and build up in the faith; others, to devise plans and institute organisations for carrying on the work of the Church. Some have special aptitudes for attending to financial affairs; others for conducting religious meetings, and attending to the spiritual well-being of the Church. Some find their element in the instruction of the young, and in rendering the work of religion attractive to their youthful minds; while others are more adapted to sympathise with the aged and the infirm, to give succour to those that are in distress, and to comfort the feeble-minded. 3. This variety is a feature of great beauty to the Church. The Church is not a vast surface of dead uniformity; were it so, the spectacle presented would be tame, monotonous, uninteresting. But as God has arranged things in the world of nature, so has He done in His Church. There is every possible diversity of taste, of disposition, of temperament, of qualification, among the members of His Church. While all exhibit a family-likeness of character, each has some special features of spiritual beauty peculiar to himself, his own tint and hue of loveliness, or his own special faculty of service, which none possess precisely the same in kind or degree but himself. This diversity of excellence, extending over the whole community of the Christian brotherhood, gives to the Church the appearance of a body of manifold interest and beauty. It is as when a light is reflected from a multiplying glass, in which all the surfaces are differently sized, differently coloured, differently cut, and all placed at different angles, there is a spectacle presented of endlessly diversified lights and colours—of manifold beauty—yet all arising from one and the same light falling on many surfaces. (1.) We see this element of beauty in Nature:—“Amongst the trees of the wood there is great variety—the sturdy oak; the flexile willow; the solid maple; the graceful ash; the terraced cedar, with cones uprising through each grassy-looking lawn of tender leafery; the larch, hanging its scarlet blossoms from every pointed arch of its green pagoda; the stiff, stout holly, disdainful of the breeze; the fidgety aspen, all in a flutter at the faintest sigh; the spacious chestnut; the strict, solemn cypress, with every twiglet pointing straight up to heaven. So, too, with the bark of the timber—the ebony, sinking like stone; the cork, riding on the crest of the billow; the elder, so soft and spongy; the box, in his firm structure, retentive of the finest engraving; the homely deal, and thyine veneer—beautiful some, but useful all, and not to be interchanged with advantage. (2.) “So is it with men’s minds. Melancthon would have made a poor substitute for Luther, but the absence of Melancthon would have left a poor Reformation. Great as was the invention of the Sunday School, it was not revealed to Bishop Butler, but was reserved for Robert Raikes; and yet if the former had not written the “Analogy,” the latter could not have supplied the desideratum. And although Jeremy Taylor and John Bunyan had each a fine fancy, the world is now agreed, that if they had changed places, they could have made it no better; we are quite content with the pilgrim of the one, and the golden grove of the other.” [Hamilton.] (3.) Throughout nature there is a charm in variety. “The plough is fatal to the picturesque. A country under husbandry, with all God’s beautiful flowers cut down and cast out under the name of weeds, is as inferior in point of beauty, as it is superior in point of profit, to moor or mountain. How tame your levelled fields of wheat or barley compared with the rudest hill side, where green bracken, and the plumes of the fern, and the bells of the foxglove, and brown heath with its purple blossoms, and the hoar, grey, rugged stones that lie scattered in wild confusion, unite to form a mantle, in richness and variety of hues, such as loom never wove and queen never wore. Without this variety, how tame our gardens, with every flower in form and colour the counterpart of another; and how monotonous the music of early morn, did every lark in the sky, linnet in the bush, rook and ringdove in the woods, all utter the same notes!” [Guthrie.] (4.) “But variety is everywhere. Each lamb of the flock has a bleat known to its mother; each rose on the bush has its own shape and shade of colour; and, there is not a lark that hangs carolling in the clouds, but has a voice recognised by the brood, above whose grassy nest she sings her morning hymn, calling the drowsy world to rise for worship and for work. So is it in the world of mankind, who, though numbering so many hundred millions, and showing so much similarity of general characteristics, have yet, in the case of each individual, a face and features, a configuration and colour, organs, limbs, and voice peculiarly his own. The same law operates among the fishes, the beasts, the birds, and the insects; it is everywhere also among the stars of the sky; and taking nature as a whole, what a manifold and magnificent diversity do we perceive among the works of God!” [Guthrie.] (5.) “It is the same in the world of grace and in the Christian Church. There are different peculiarities among different Christians, which constitutes a charm rather than a defect. A John is pre-eminent for love; a Peter for ardour; a Paul for zeal; a Job for patience; a Moses for meekness; a David for devoutness; a Samuel for a prayerful spirit; a Jeremiah for tenderness; and an Abraham for faith. Yet all have the one Spirit of grace, and all possess one family-likeness. Those greatly mistake the matter who would have all Christians modelled on their own pattern, as, for example, of some modest, retiring, gentle spirits, who cannot appreciate the worth and usefulness of those whom God has cast in a rough mould and made of stern stuff.” [Guthrie.] (6.) Everyone is needed in his place. The Samsons are needed in their place, as well as the Samuels, to fill up the beauty of the picture. The little captive maid to tell the mighty captain where to go for his cure, as well as the prophet to direct him in God’s name what to do. The quiet, simple-hearted Nathanael is needed to pray and to meditate under the fig-tree, as well as the more noisy and demonstrative Peter to be the mouthpiece of his brethren. The meek and soul-absorbed Mary, putting everything aside for Christ as “the one thing needful,” has her place, and also the bustling, more pretentious Martha, who is anxious to give the best of welcomes to her Lord. The eloquent and honest, though somewhat blundering Apollos is needed, and also the quieter but better-informed Aquila and Priscilla. The bold warriors are needed to go out into the open field to measure swords with the foe; and also, “the women who remain at home” are of service, in their place, “to distribute the prey.” A Luke is needed to act the part of the “beloved physician;” the house of Stephanas to “addict themselves to the ministry of the saints;” an “Epaphras to labour fervently in prayer” for Christian professors, that they may “stand complete in all the will of God;” and Christian widows are required to “wash the saints’ feet, to relieve the afflicted, and be patterns of every good work.” God has given to every thing a place, and has made every thing beautiful in his place. 4. Every Christian is responsible for making his own contribution for the good of the Church.Every gift or faculty which a man has is given him in stewardship. It is a talent committed to his trust, of which his Lord says, “Occupy till I come.” The giver expects that every talent shall be traded with so as to gain something; some more, some less, according to the number given to trade with. If two are given, it is expected the trader will make other two; if ten are given, the result looked for is other ten, and so on. The fruit tree that occupies the best soil, and has had most time, cost, and labour bestowed upon it, is expected to yield most abundant fruit. “In the ceremonial law, God required more sacrifices from the rich than from the poor; such as had great store of oxen, sheep, and other things to be offered in sacrifice would not have been accepted had they offered “a pair of turtle doves or two young pigeons,” which yet were acceptable from the poorer sort of persons.” “To whom much is given, of them much is required.” God had done great things for Eli and for David, and from them expected greater returns of duty and obedience all their lives after; but when they failed in some great particulars, God was sore displeased with them, and reckoning up the great benefits He had conferred, He tells them that He expected other returns from them. Hezekiah, too, having received much, God looked for answerable returns, and was greatly offended when such were not given. “God gives to some many gifts, both of nature and of grace. He gives them much knowledge, learning, wisdom, great riches, honours, offices, places, much time, liberty, great and choice means of grace, special providences and dispensations, and many other things which others have not. Of these persons God requires more than of those who have fewer and less of such things, and their not making suitable returns provokes God against them. But no one, whether having greater or less gifts, is freed from making returns of duty to God, even if he should “have to work with his hands that He may have to give to him that needeth.” [Austen.] Every man should devote himself to the task for which he is best qualified. Everyone should ask himself the question—For what am I best qualified? and, on discovering that special faculty, should regard it as the indication of God in His Providence of the line of duty appointed to him in his place. It may be to visit the sick couch; to express sympathy with the destitute, the bereaved, or those in special distress; to counsel the unwary, the inexperienced, or those exposed to strong temptation; to distribute tracts or books, and carry on spiritual conversation from house to house. Or it may be to take a lead in prayer meetings, to strengthen the hands of the Christian pastor, to take part in encouraging all schemes of Christian good-doing, to watch over the spiritual well-being of the Church with which one is connected, and to do all that can be done by conscientious and believing prayer for every person and every interest around us. “Lord Thurlow was astonished that his kinsman, William Cowper, should have resigned the clerkship of the Lords, because he had not courage to read aloud petitions and minutes; yet, though the Chancellor was himself a stranger to trepidation, it may be questioned, if, even to secure the Great Seal, he could have written ‘The Task,’ or ‘John Gilpin.’ ” 5. This varied and unequal distribution of gifts calls into exercise many excellent features of the Christian character. What seems at first a great irregularity is really the best means that could be devised for knitting and cementing together the whole body of Christians in one harmonious brotherhood. Those who are rich feel they are debtors to the poor whom God has made dependent on others, and so are called upon to exercise beneficence. The poor are made to feel that a great favour is done to them by the rich, and so become bound to them by ties of gratitude. The one class feel they are making a sacrifice with which God is well pleased, in giving without the expectation of being recompensed again. The other class feel they owe their love, their thanks, and their prayers, to those who have done them a material kindness, and whom they cannot recompense again. Humility is cultivated by this arrangement, and a sense of creature dependence. Everyone is led to put the question, “What have I that I did not receive? Now if it was received, why dost thou glory as if thou didst not receive it? I am full of wants—a mere empty cistern, and all my supplies are made by the Giver of all good.” Self is thus reduced to nothing, and God becomes all in all. Resignation, or submission to God’s will in the ordering of our lot is cultivated. This springs out of a sense of our dependence, for all graces of the Christian character are closely allied as members of one family circle. If I have nothing that I can call my own, then why murmur at any mode of distribution which Divine Providence is pleased to make; God is only disposing His own. Whatever may come to my share is only a favour greater or less—a thing to which I can lay no claim. Let Him take His own way with His own. “I dare not choose my lot,I would not if I might;Choose, then, for me, my God,So shall I walk aright.”Contentment is also called into exercise. The family-likeness here between this and the disposition we have spoken of is so strong, that they seem to be twin sisters. To be content is to be meekly satisfied with our share of things. And for this there are many good reasons. Every well-taught Christian will say, if such is the Master’s will, I am satisfied. My will is always His will. Besides, I brought nothing into this world, and it is certain I can carry nothing out. And it is always true, were I to receive only what I deserve, I would receive nothing at all. Other features would also be called into exercise, such as respect for all; fellow-feeling; forbearance; the absence of jealousies and heart-burnings; and that charity which is a uniting bond all round. THE SONG OF THE CHURCH.—Judges 5:1-11 NOTES.—The subject matter of this song is an ascription of praise to the God of Israel, as the Deliverer of His people in an evil day. While many hands were at work to bring out the happy issue, all the glory is reckoned to be due to Jehovah; or, if others are mentioned, it is as being instruments in His hand. This is the uniform manner of Scripture; hence the tone of piety which marks all its histories and meditations alike.The definite purpose of the ode is, to express the gratitude which Israel owes to its God, for granting so sudden and complete a deliverance from the calamity, which had weighed down the spirit of the nation for twenty years, and had at last become so oppressive that it threatened to extinguish their name from the list of nations in the earth. This expression of gratitude is made in the form of a commemoration of God’s goodness, such as might live for the benefit of after ages; for no monument is so sure of preservation, or is of such wide-spread publicity, as that of a poem written with much warmth of feeling and beauty of style by an ardent, enthusiastic spirit, that feels devoutly thankful to God for His great mercies to His covenant people.The time selected for raising this hymn of praise to Jehovah was at the moment of victory—after the work was done, and ere the people had retired to their homes. It was said to be sung “on that day,” not literally so, but before the occasion had passed, and in immediate connection with the great deliverance—while the flush of victory still mantled the cheek, while every heart was a-glow with gratitude, and while every tongue was attuned to song. Delay cools down; indeed it indicates that the feeling is not irrepressible (2 Chronicles 20:26; Isaiah 38:9-22; Luke 1:64-79).Poetry is selected as the fitting form, in which to give expression to the adoration and thanksgiving so due to God on such an occasion. It better accords with the exultation of the national heart, and those glowing conditions of soul which are kindled by the sense of a newly-won deliverance. Prose usually moves within a fixed frame-work of rules, and partakes somewhat of the coldness and stiffness of artificialism; while poetry, spurning the trammels of art, rises up to a sphere of its own, where natural instincts are the only guide, and where the utterance is prompted by a fervid state of the feelings. The freedom of the poet is the freedom of the eagle, now moving along the smiling fields, now soaring in mid-heaven at pleasure; at one time frequenting the picturesque valley, at another wandering at will among the frowning crags, or dark mountain gorges. But while inspiration may often more fitly express itself in poetic than in other forms of speech, it would be wide of the mark indeed to identify the one with the other in any way whatever. The mountains are higher than the plains, but we never commit the mistake of identifying the highest mountains with the height of the stars. Human inspiration and Divine inspiration are separated by an immense interval. The former often appears in the form of poetical conception and expression, and is identical with it; the latter never so. Of the former there is very little in chaps. 3 and 4, while Judges 5 is full of it; but all the chapters in the Book are pervaded by the latter.The order of thought in the chapter seems to be as follows:—First, comes a general announcement of the subject of song in Judges 5:2. The song itself is then divided into three sections, each containing three strophes, and each strophe consists of three verses. Thus section first extends from Judges 5:3-11 inclusive—the spirit of which is, to show the immense value of the victory which had been gained, as bringing back the ancient glory of the sacred nation. The first strophe (Judges 5:3-5) refers to the happy times of old when Israel was acknowledged before the whole earth as the chosen nation of the living God. This was a fact never to be forgotten; and hence it forms the prelude in almost every sacred hymn that was sung by that people in all their generations. This is attested by the whole Book of Psalms. The second strophe (Judges 5:6-8), in a few graphic touches, shows how far the nation had sunk from its former pitch of prosperity. And strophe third (Judges 5:9-11) glances at the state of liberty and of peace that would now be enjoyed by the people in the transactions of daily life, as contrasted with the terror to which they had been so long subjected. After a pause, section second begins at Judges 5:13-21, and presents us with a vivid account of the actors in the battle, and the means by which victory was decided for Israel. The first strophe describes the enthusiastic assembly of the good men and true who gathered themselves together to fight the Lord’s battle (Judges 5:13-15). In strophe second is set forth the faint-heartedness of those who would risk nothing in fighting such a battle (Judges 5:16-18). And the third strophe (Judges 5:19-21) describes the forces of the enemy, and the mighty powers by which they were overwhelmed. Section third (Judges 5:23-30) describes the dreadful fate of those who are opposed to God in battle, beginning with the frustration of hopes, and ending in utter ruin. First, a curse is pronounced on the men of indecision (Judges 5:23); next the enemy meets with death where he expected protection to life (Judges 5:24-27); and finally, a contrast is drawn between high expectations formed, and bitter experiences reaped (Judges 5:28-30). The expression of a wish that all God’s enemies would so perish (that is, the stubborn and impenitent) concludes the chapter.Judges 5:1. Then sang Deborah and Barak, etc.] Not equally, or together. The verb for “sang” is singular, and of feminine gender. Deborah was a “prophetess,” and the mainspring of the whole movement. We may naturally suppose that she composed this beautiful lyric hymn, which is indeed full of the same force and fire that we see in the other glimpses of this remarkable woman’s character. Indeed the hymn itself indicates its authorship (see Judges 5:3; Judges 5:7; Judges 5:12). But Barak is associated with Deborah in the work of thanksgiving, for he, though guided by her, was yet the chief actor, and also represented the victorious host. A similar case occurs in Numbers 12:1, where Miriam and Aaron are said to have spoken together against Moses; but Miriam took the lead in this opposition, and Aaron merely went along. Hence the verb is singular and feminine. So it is here (ϊָּ ?ωַׁ ?ψ). Deborah, with probably a number of female choristers, would begin the song, while Barak, with a company of men-singers, would respond, or sing the antistrophe, as in Exodus 15:1-21. There may have been a choir of priests and Levites, or the whole congregation may have joined in the exercise, returning to Mount Tabor for the purpose before dispersing to their homes. They had had no jubilee like it for at least twenty years. Every heart was full, and the difficulty was for anyone to be silent on such an occasion. And not only then, but the whole year round, every home in Israel would daily resound with similar strains of joy and gratitude.A vast importance attaches to this song, because it was to be preserved among the treasured archives of the nation, and to be taught to the children’s children for many generations. Thus it would not only be a permanent memorial of God’s mighty acts on behalf of His people, but would form part of the public instruction of the nation for many ages, and so would assist in moulding the characters of myriads of minds, so that those who were not yet created should in due time praise the Lord. This truth is exemplified by the whole Book of Psalms.That such a composition should have had its birth in such a declining age is indeed a marvel. We do indeed believe in its proper inspiration; for if it were not inspired, why should it form an integral part of the Book of Judges, and why should the Book of Judges form part of the Canon of Scripture—to which the Saviour Himself set His seal by so frequently referring to it as the sacred Word of God. Yet the literary beauty of the style is not altogether due to the Spirit of inspiration. In the act of inspiration, we believe, that the matter to be communicated to the world, through the medium of a particular human mind as the organ, is communicated by the Divine Spirit, but there is no interference with the natural organisation of that mind, its individual characteristics, or even the measure of its natural gifts, or educational accomplishments. The Spirit communicates the truth through that mind precisely in the way in which it is natural for it to express itself. Hence though even the language we believe to be inspired, it is language selected in the style of the mind that is inspired. Thus the language that dropped from the pen of a David, or an Isaiah, was that of the poet, for it was natural for these men to write poetically. Again, the language employed in the Books of “Kings” and “Chronicles” was natural to such a man as Ezra, or whoever may have been the author of the Books—one accustomed to deal with records, and conversant with facts and figures. In like manner, Deborah was not made a poetess for this particular occasion, and the gift withdrawn immediately on the completion of the ode. Rather do we regard her as having been a poetess by natural gifts and the proper cultivation of them; and in this ode we see the appropriate exercise of those gifts. We are not to suppose that the style here used was in any degree essentially different from what was natural to her. It was Deborah speaking, and not another mind created for the moment under her form; but it was the highest form of Deborah’s style.If such a style were natural to Deborah, it is wonderful to meet with such a degree of literary refinement in an age, which is generally reputed to have been so barbarous and rude. Such regularity of accents, such harmony of cadences, and such attention to quantities, render this composition one of the most beautiful specimens of rhythm we have on record. It has all the perfection of art, yet all the freedom of nature—no fetter, yet perfect beauty. Cassel says, “There is no want of finish; but the pauses subordinate themselves to the thoughts, and these unfold themselves free as the waves. The peculiar character of the song consists of the boldness of its imagery, and the force of its unusual language—the most interesting feature being its alliteration, which appears in the highest development, as in the old Norse poems.” We might add, that it is also distinguished by its abrupt transitions and impassioned appeals, by its apostrophising both of the absent and the present, by its quick seizure of the salient features of the scene, and the dramatically vivid picture it presents, both of occurrences and of persons.Judges 5:2. Praise ye the Lord for the avenging of Israel, etc.] The order in the original is more emphatic—“for the avenging of the avenges of Israel, when the people willingly offered themselves—Praise ye Jehovah!” This is a statement of the subject matter of the poem. The key-note is here pitched. The spirit of the meaning, according to our translation, seems to be, “for the rolling back on the heads of the enemy the long series of injuries which God’s Israel had received from them—Praise ye Jehovah.” Many find fault with this sentiment, as being not in accordance with the spirit even of the Old Testament, and try to bring a different meaning out of the words. The difficulty lies in the rendering of the phrase τְ ?ψָֹ ?ςτְּ ?ψָ ?ςεֹ ?ϊ. Gesenius takes it from an Arabic root, signifying “to lead.” So also does the Alexandrian MSS of the Sept. and some modern interpreters, as Bertheau, Ewald, etc. They accordingly make it, “for the bold leading of the leaders, as well as for the willing offering of themselves by the people. Praise Jehovah!” This is a just idea in itself, but it does not express the ultimate sentiment of the song, which refers to what was done, and not merely the manner of doing it. Besides this is not the direct meaning of the word τְּ ?ψָ ?ς, which originally refers to the hair of the head, and especially to the long waving hair, as in Ezekiel 44:20. Keil takes this sense of the word, but gives to the meaning an unexpected turn by saying, that as luxuriant hair is the sign of strength, so “the hairy ones” mentioned here mean “the strong in Israel showed themselves strong.” The champions in the fight went forth before the others bravely. This is a very free translation indeed, and is scarcely adopted by any others. Cassel makes the word signify “to make loose,” or to “become wild,” as when the hair flies wild and loose about the neck. The person who made a vow of consecration to God was directed to let his hair grow (Numbers 6:5); and the loose waving of his hair in the wind was a visible proof of his having devoted himself to the service of God. This, he says, applies to the whole army of Barak, who all wildly waved their hair in token of their entire consecration to Him. The praise was due for the appearance of so many persons with long locks to fight the battle of their God. He renders it “That in Israel wildly waved the hair—In the people’s self-devotion—Praise God.” This view also seems to be more ingenious than accurate. The most natural view seems to us to be that given in the authorised version. The head is uncovered, and the hair gets loose and disordered, when one is greatly agitated with some strong feeling—especially that of resentment for great injuries received. It is this condition of the hair that is here indicated by the word τְּ ?ψָ ?ς, and when its plural goes along with it, it means the highest degree, or the fullest measure of vengeance was taken on behalf of Israel. The plural form of the word is only used here and in Deuteronomy 32:42, where it is translated “revenges” upon the enemy. In what sense the word “avenges” or “revenges” is to be taken is very important, and will receive due notice afterwards.When the people willingly offered themselves.] All who would do anything acceptably to God must first give themselves a free-will offering to Him (Romans 12:1; 2 Chronicles 17:16; Psalms 110:3; 2 Corinthians 8:5). Deborah praises God for conferring on the people this spirit of willingness. An unwilling, or a mechanical service, is one which the God who looketh on the heart cannot accept of. No service without the heart can be pleasing to Him. It is a dead service; and is the same with laying a putrefying corpse upon the altar.Judges 5:3. Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the Lord, etc.] Having announced the subject, the speaker next calls for the close attention of the audience. It is a tale of such sacred importance as might well have kings for its listeners (comp. Deuteronomy 32:1; Isaiah 1:2; Isaiah 44:23; Micah 6:2). The allusion is not to any special class of kings, such as the kings of Canaan, but to kings in general, as being most dignified in station. Also, perhaps, as representing the powers of this world—that they may bow their heads, and confess they are nothing before Sion’s King. Farther, that they might learn the sin, danger, and folly of lifting themselves up against Israel’s God. To magnify Israel’s God is indeed the aim of the whole history (comp. Psalms 2). The singer says, she will sing, even she—with marked emphasis, to denote that she will make a special point of doing this service, and she will give her whole heart to the doing of it. Not only would she sing with the mouth, but she would add praise on the “ten-stringed lute” or cithern—one of the sweetest lyres or harps in use. Such is the force of ζִ ?ξֵּ ?ψ—to sing to an instrument, generally a lyre or harp. Lias says, “The word is onomatopoetic, and denotes the buzz of the chords of a stringed instrument. “Everything in the externals of worship had in that age of signs a deeper meaning than it has with us. The spirit of the statement is—I will take all the ways of praising my God, so that the work may be done in the fullest manner. The service of the heart shall be fully given, and that shall be expressed by the use of the sweetest stringed instruments. The name is “Jehovah, the God of Israel”—the covenant name of God. This implied that all that God had done for Israel was done on account of His gracious relations to that people, and the gracious promises He had made to them.Judges 5:4. Lord, when thou wentest out of Seir, etc.] The singer here breaks off abruptly, and goes back at a bound over nearly 200 years to the time when God first adopted this people to be His own. This abrupt manner of shooting from point to point, selecting the chief points of the ever memorable history; and graphically grouping them together, is quite in the style of Hebrew poetry. Here the point of view occupied is what God was when He first met with them as a nation. What He showed Himself to be then was a standard for them to reckon by in all their after history. They might count with good reason that He would in all their after history be to them the same God that he was then. What was He then? The group of mountains which are usually known by the name of Sinai, or Horeb, were within the large tract of country known as Edom, or Seir. Indeed, the name “Seir” was sometimes given to the whole mountainous district which included Sinai (Deuteronomy 33:2). The boundary lines of the districts in the wilderness do not appear to have been very sharply defined. The scene at the giving of the law is doubtless referred to, with all the displays of unequalled majesty which Jehovah then made. He then made a revelation of Himself, showing what kind of a God He was—infinite in power, of sovereign authority, most jealous of His great name, of spotless purity, of inviolable truth, and resplendent in righteousness; while at the same time merciful and gracious, long-suffering, and abundant in goodness, forgiving iniquity, transgression, and sin, etc. This character was most impressively displayed at Mount Sinai, and the memory of it was to be kept up at every step in all their future history, that they might have vividly before their minds the character of the God to whom they sustained so close a relation, and with whom they were in constant dealing. The application to the present case was, that the same glorious perfections of character which Jehovah manifested at Sinai were now displayed against Sisera and his host, in so far as the case required, and that God was faithful in keeping His word to His people even at that distance of time. One broad feature of the Sinai scene is seized on as specially fit to be mentioned in connection with the destruction of Jabin’s army—the mighty power of the God of Israel. The solid earth trembled under His step as He marched out through the wilderness at the head of His people; referring to the fact, that when God came down on Mount Sinai to enter into covenant with Israel, “the whole mount quaked greatly.”The heavens dropped, the clouds dropped water.] In Exodus 19 we read of a “thick cloud” and of “thunders”—in Judges 20:21 we read of the “thick darkness where God was.” In Hebrews 12:18 we read of a “tempest” as well as of “blackness and darkness.” In Psalms 68:8-9, we read that the “heavens dropped at the presence of God, and He sent a plentiful rain.” In Psalms 77:17-18, we are told “the clouds poured out water, the sky sent out a sound, etc. “All these references seem to point to the Sinai scene, and warrant us to conclude there was a thunder-storm, with a deluge of rain at the time of the giving of the law. It was an unheard of thing that that perpetually clear firmament should be darkened with thick clouds, and that that ever-brazen sky should pour water in floods on the arid sands of the desert.Judges 5:5. The mountains melted from before the Lord, even that Sinai, etc.] πָ ?ζְ ?μιּ Many render shook or staggered. So Sept., Keil, Cassel, Lias, etc. The Greek, Chald., Arab, and Syr. This rendering is the most direct meaning of the word employed, and is supported by Isaiah 64:1-3, which should be translated “might tremble at thy presence”—Even that Sinai, etc.] Rather “this Sinai,” as if it were actually before her eye. It makes the account more vivid. Full of rocks though Sinai was, with rock piled on rock all the way to the summit, and, therefore, might be supposed firm as adamant, it yet trembled like a leaf in the wind! No wonder that Sisera with all his iron chariots could not stand before such a God as this!Judges 5:6. In the days of Shamgar, etc.] These verses (6–8) were probably sung by a responsive choir to those who sang the verses going before (3–5). The singer now as abruptly returns to the times of Deborah, as at first she left them to sing of Sinai. Nothing is lost in preface. Even of the main subject only a few strokes are given. The purpose now is, to put the present down-trodden condition of Israel, when lying under the heel of the oppressor, in contrast with the enviable condition in which they stood, when so highly favoured of their God in the wilderness (Deuteronomy 4:7; Deuteronomy 4:32-38.)Some would read, “After the days of Shamgar,” etc., or since his days. But this looks like leaving the natural interpretation of the phrase in order to get quit of a difficulty. Why not keep by the usual rendering? “In the days of Shamgar—and of Jael.” This Jael was not another Jael then the wife of Heber. Such a supposition (see Cassel) is purely arbitrary, and is merely adopted to escape a difficulty. Why not suppose these two persons to be contemporary? And why not regard the phrase to mean simply—in the days which Shamgar had to deal with—the hard times which he had to contend with; and so of Jael. These were the days on which their lot was cast, which they endured for a time—it might be for some years, but which at length, they were the means of entirely changing into a long course of bright and sunny days—so that all around them had the privilege of singing, “according to the days wherein thou hast afflicted us, and the years wherein we have seen evil, so do thou make us glad.” The poem may have been composed very soon—perhaps within a day or two after the terrible slaughter of Sisera’s army; but it is thrown into a form suitable for being sung in after ages. We believe Shamgar’s ground was somewhere in the South-West of the land; and we know Jael’s home was in the North of Israel.The highways were unoccupied, or deserted.] Lit. the paths ceased. There was no security on the public highways of the country—no safety for life and property, and hence no one could leave his house in peace, and go along the public roads to do the duties of business. The enemy were prowling in all directions, and travellers were afraid to walk in the usual highways, lest they should be either robbed or murdered—perhaps both. Reference is made to such times, supposed to be the days of the Judges, and to no times more fitly than the present, in 2 Chronicles 15:5. And the travellers walked through by-ways.] Those who were obliged to travel at all slunk into concealed by-paths to elude the bands of the oppressor. They are called “twisted paths,” or circuitous footpaths, which turned away from the high roads. The caravans proper had ceased to exist; there were only foot passengers anywhere to be seen moving through the land. Trade had been completely driven off the roads. Business was at a standstill everywhere. The whole population were in hiding! They were afraid to show themselves in public at any point.Judges 5:7. The inhabitants of the villages ceased.] Rather the villages ceased. Cassel makes it, the open places, the hamlets, which were unwalled, and, therefore, liable to become a prey to the spoiler. It was thus in Hungary in the 17th century when it was overrun by the Turks. The dwellers in the open flat country, with unwalled villages (the farmers and others) in contradistinction to the walled towns disappeared (Deuteronomy 3:5; 1 Samuel 6:18; Ezekiel 38:11.) “Lawlessness and terror prevailed, and the intercourse of commerce was unknown. The sons were afraid to traverse the plains which their fathers had conquered, and stayed shivering at home.” (Wiseman), Compare the times of the captivity as pictured by Zechariah in Judges 7:14; or that seen in the visions of Isaiah as the natural effects of sinful times. (Isaiah 33:8). That there should be villages or hamlets, and homesteads unprotected, scattered all over the country, is the indication of security and peace. But where a country is unprotected while there are enemies all around, the people feel compelled to shut themselves up in walled towns. So it now was. Many indeed had no other homes than the holes of the rocks, the caves, the thickets or jungles, the high places, and even the pits, in which that picturesque land abounded. (1 Samuel 13:6). What a commentary on the statement that “sin is the reproach of any people!”—until that I Deborah arose, a mother in Israel.] Not meaning so much, as that Israel was born again as a nation through her; though it might be said that Israel recovered its nationality through her influence. But the phrase is similar to that applied to certain patriots, who on account of their noble conduct in defending and acting as protectors of their country, are called “the fathers of their country.” Deborah was the deliverer of her country, and so earned the title of “a mother in Israel.” (2 Samuel 20:19). The phrase, “a father to the inhabitants of Jerusalem,” occurs in Isaiah 22:21. (Comp. Job 29:16). Queen Elizabeth was accustomed to say, she could believe nothing of her people that parents would not believe of their children.Judges 5:8. They chose new gods.] Hence the loss of all their strength. The real “strength of Israel” they abandoned. “They lightly esteemed the rock of their salvation.” They had no desire for the fellowship of a holy God. They chose gods with a character like their own, gods of their own invention. Not one, but many. “The serpent’s grammar first taught men to decline God plurally: “Ye shall be as gods” (Trapp)—“new gods”—not worshipped by their fathers. (Deuteronomy 32:17).There was war in the gates.] They so “provoked Him to jealousy with strange gods,” that He allowed the enemy to press even up to the gates of their towns, and besieged them; so that the gates, which were usually the seat of the administration of justice, became the scene of war. The word μָ ?ηֶ ?ν means, as Cassel says, “not simply war, but an already victorious and consuming oppression.” There was a “besieging of the gates.” None went out and none came in. Quiet was completely driven out of the land. “There is no peace to the wicked.” As the tide of idolatry rolled over the land everywhere, so did the flood of national misery. Resistance in the open field there was not anywhere; and even in their fortified places, the enemy kept clamouring at the gates. Their manliness had vanished; they kept skulking behind their shut gates; while outside the enemy had it all their own way, and were ever on the point of breaking through! All the bitter fruit of sin.Was there a shield or spear seen among forty thousand in Israel?] Not that the people had not any such weapons (as in 1 Samuel 13:22), for if so, the battle of Kishon could not have been fought. The reference is not to Barak’s army, which consisted of 10,000 men. The meaning seems to be, that a spirit of trembling had so generally seized the people of Israel, that not a single man among so many as 40,000 had the courage to stand forth to fight his country’s battle in the field. There were three kinds of spears, as referred to in the Old Testament. The first was a long slender lance; the second a javelin; and the third—that referred to here (romach), a heavier weapon.Judges 5:9. Again there is a turn in the song. The transition is abrupt, as all transitions are here. There are no prefaces, and no connecting narratives. Central statements only are made. They break on the ear without warning and without comment. My heart is toward the governors of Israel,] i.e. is drawn to them in admiration of their conduct. “The leaders” came to the front when the call was made for volunteers to fight the Lord’s battle. They had all the more merit in doing this, because on them lay the burden of the responsibility, and on them fell the brunt of the danger. Their conduct also would powerfully stimulate the rank and file. God was to be praised for this; for it was His Spirit that rested on the leaders, and put such courage and self devotion into them.Judges 5:10. Speak, ye that ride on white asses, etc.] Rehearse ye, celebrate in a song of praise. Lit.meditate ye. Many render it, sing. (Comp. Psalms 145:5; Psalms 105:2). “White spotted asses.” There are no asses white all over, but asses with white spots. Asses in Palestine were usually of a red colour. The white spotted were highly prized on account of their beauty, and were rare, consequently were costly, and hence were used by the upper classes. (Judges 10:4; Judges 12:14). Ye that sit in judgment.] Rather that sit on carpets, or coverings, some make it saddle-clothes, such as are put on asses. (Matthew 21:7). These are the rich and prosperous. Those who walk by the way.] Those who travel on foot represent the middle and lower classes, who have to do their business without any such help. Keil, however, supposes three classes are referred to: the upper classes, judges and others who ride on costly animals; the rich resting at home on their splendid carpets; and the poor travellers and common people who can now go quietly along the high road again without fear of interruption from the foe. The nobles, the wealthy, and the poor alike enjoyed a long-wished for security in going abroad through the country which their God had given them.Judges 5:11. They that are delivered from the noise of archers, etc.] This verse has received many different renderings, which we cannot notice in detail. It seems to express a new thought, and to refer to a dreadful hardship which was daily experienced all over the land. People could not want their supplies of water, and the wells were usually situated outside the towns, so that in going to the wells there was always exposure. The enemy knowing this oftentimes planted a company of skilled archers to shoot arrows at those who came to the wells, and while in the act of drawing water many were either wounded or killed. But now such as had this duty to perform were no longer in danger. They were delivered from “the cry of the sharp-shooters,” or the tumult of the archers at the places where they drew waters. And now having no fear of any sudden attack there, and of being wounded, or robbed, or carried captive, they at these spots shall henceforth be so filled with gratitude at the consciousness of their profound security, that they shall there rehearse the mighty acts of the Lord, etc. Strifes at these places were not uncommon. (Genesis 26:18-21; Exodus 2:17-19; Jeremiah 4:29). “Righteous acts.” because they were performed in truth to His covenant, and were in themselves righteous. Then shall the people go down to the gates.] The people could leave their hiding-places in the mountains and walled towns, and return to pass through the gates to the villages and the open plains, to pursue again the peaceful work of commerce, and of carrying on the daily business of life. The victory so recently gained had cleansed the land of these marauders.MAIN .—Judges 5:1-11A HIGH POINT AND A GREAT 1. God’s people have songs given them to sing in the night. The times of the Judges were for the most part a night season in the history of the Church, and especially the period to which this chapter refers. But no night is so dark as to be without its stars, or so cheerless as to be without its songs in God’s dealings with the children of the promises. This effusion of the person chosen for the time to represent Israel’s feelings under the treatment they received at the hands of God’s Providence, is hung up like a torch in the night of the national history, to revive faith and encourage hope. When passing through the waters, the river is not permitted to overflow, neither when walking through the fire, as God’s people must sometimes do, is the flame allowed to kindle upon them. “Though sorrowful they are yet always rejoicing—though persecuted they are not forsaken—though cast down they are not destroyed.” “When troubles abound their consolations do much more abound by Christ.” They are never altogether without hope. They are saved by hope. Bunyan rightly makes his Christian sing after each trying episode of his history—after his fight with Apollyon, his getting clear of the Valley of the Shadow of Death, his deliverance from Vanity Fair, and his escape from Doubting Castle. The Church of God, even amid the dark shadows of the Old Testament age, had her times for the use of the harp, and every instrument of joy. There was “a time to laugh as well as a time to weep.” And these times would have been far more numerous, and greatly more exultant had there been more true penitence, and less relapsing into sin. But no night was so long as entirely to extinguish the hope of returning day, or so dark as to put out all the stars, or so destructive in its effects as to prevent the recovery of all that is really valuable. It is part of God’s arrangement in His Providential rule over this sorrowful world, to give men songs to sing in the night, perhaps lest they should become demoralised. Though there can be no real hearty singing and thorough enjoyment without being able to say of God: “He is my God! though Thou wast angry with me, Thine anger is turned away.” (Job 35:10.) True heart-singing in the night of trouble is exemplified in Psalms 42, 57, 22, 77, 116. 2. The duty of keeping God’s works in everlasting remembrance. The object of composing this ode was not only to make it the matter of praise on a single occasion, but especially to keep up the memory of this great deliverance to remote generations, for the honour of the Divine name. The same sentiment pervades most of the Davidic Psalms, which, as a matter of fact, have served this purpose in the past. In like manner, this song has been the means of preserving to the Church, for many generations, a most instructive chapter of God’s doings for her, and His dealings with her, at a critical stage of her history. God’s mighty acts are worthy of being thus remembered for many reasons:— (1.) They are marvellously instructive. The two points on which, for our own benefit, it is needful to have the fullest instruction, are God’s character and ways, and our own character and ways. Instruction on these points is of permanent value; and it is the light which is thrown upon these that is specially noticed in the Book of Psalms, when the writers make mention of God’s mighty acts. What an instructive revelation is made of man’s character as it is exhibited in the times of Deborah—the perversity of his nature in so stubbornly baking the wrong course, notwithstanding all the Divine teaching given, though so many remonstrances were used, so many warnings given, so many chastisements up to this point inflicted. And after the cloud of vengeance had burst on these sinners, how long do they continue suffering bitterly before they will turn to Him who smites them, or acknowledge their offence! What tenacity of sin belongs to the depraved human heart! What blindness of mind and hardness of heart! What depth of alienation from God! What infatuation in “kicking against the pricks!” What daring defiance of God’s authority! What desecration of His holy covenant! On the other hand, what a revelation is given of God’s long-suffering patience in dealing with this people! How long does He remain silent while they go on sinning against Him! We see Him faithfully warning, earnestly entreating, and strongly expostulating. We see Him loathe to smite at all, and for a long time the sword remains in the sheath. When at last it must come forth, it is used at first but lightly; very reluctantly the severity of the stroke is increased; but the moment that true penitence is shown, it is removed, and the penitent is dealt with as a child. Even when the sword, or rather the rod, is used most severely, it is still “in measure;” it is always to correct, and not to destroy, or make a full end. And at the very worst, we never see God renouncing His character to this people as their covenant God! This is the climax of the whole revelation of God’s character made. How rich the instruction conveyed! (2.) They are in themselves spectacles of great beauty. A thing of beauty is a joy for ever. And here the beauty is absolutely perfect. The eye never wearies with looking on perfection. The soul is satisfied with it, so that it can demand nothing more of excellence in the object than what it already has. All human works, however, at the very best, are only relatively perfect. There is something both on the surface and under the surface, which indicates decay, defect, or alloy. The sweetest music after a time begins to pall on the ear. The most exquisite picture does not always continue to charm the eye. Man’s works, when looked at in different lights, will always present some feature of imperfection. Not so with the works of God. The most minute, even microscopical examination, will only reveal their absolute perfection more and more. In all these redemption-works, on behalf of His people, which God wrought in the days of the Judges, what a God-like manner of working do we see in them all! How tame and vapid would they all have become if the events and means had been left in the hands of men! Have they not all a sacred touch about them, which no hand can give them but God’s own? What a marvellous perpetuity of freshness belongs to everything which bears that touch! We read the tales a thousand times, and yet the interest continues fresh. The print of the Divine hand on the page preserves it so. How perfectly is every work done which God’s hand undertakes to do. When that hand begins to work, how smoothly does every wheel go round to accomplish His purpose! What a complete change passes over the land in an incredibly short space of time! There is no hurry or bustle, no driving in hot haste. Everything is done calmly, with simplicity, in a way to confound human reason, but with irresistible efficacy. The most unlikely instruments are chosen to do great things. A mighty army is utterly destroyed by the strategy of a woman; and the most celebrated general of the age is brought down to the dust of death by the hand of another woman and an alien! Such efficiency can God impart to the weakest instrumentality, when it so seems good in His sight. He can make everything converge to carry out His purpose. What a magnificent spectacle of beauty there is in the display of God’s goodness to this people! How often did He pardon them! How often turn away His anger! How patient in waiting for their repentance! How long-suffering in bearing with their provocations! Each of these features is a perfect study, and the longer each is studied the perfection of its beauty becomes more and more visible. So with the glorious display of power made, which is unapproachable in its grandeur. The manifestation also of wisdom surpasses man’s power to appreciate it—of His justice, which is “like the great mountains”—of His faithfulness, which “reacheth unto the clouds”—and of His righteousness, which “is very high.” “Who can utter the mighty acts of the Lord? Who can show forth all His praise? His works are honourable and glorious: they are all done in truth and uprightness.” (3.) They are never fully comprehended. The thought of God’s own character is something too vast for our minds to comprehend. It is not true philosophy to take no higher ground, to suppose that the human mind can adequately comprehend any of the thoughts of the Infinite mind; God alone can comprehend Himself. Hence God’s plan of salvation is called “a mystery.” But so difficult is it to comprehend it, that the angels of God, so remarkable for their wisdom, have been studying it with rapt interest through the whole history of time, and still have not made it out. The narrow mind of a creature never can fully grasp any of the thoughts of God. Hence He must always remain, more or less, the Unknown God. The same grand attributes of character He has so often presented to our view we have never yet fully comprehended, and never can; so that every time we come again to look at the great perfections set before us, we feel the subject is perpetually fresh, in a greater or less degree. We may be always forming larger, and still larger, conceptions of God’s majesty, and every feature of His character, without ever exhausting the subject. (4.) They are of such vast importance to our interests. What an infinitely valuable privilege to have this God for our God!—one so full of condescension as to come down and hold fellowship, so intimately and so freely, with men on the earth—to ally Himself so closely with them—to permit such freedom of access, and to promise to do so much in answer to humble and believing prayer! What a great possession it is for the soul of man to be able to say—the God who can do such mighty works is my God, in all the love of His heart, and in all the strength of His arm. Whatever else is overlooked, I cannot for a moment forget this grand truth that God is mine! God’s works in the past are all pledges for the future, for those whom He begins to love He loves to the end. A record of His mighty acts is thus virtually a treasury of exceeding great and precious promises. Every good thing He has done to any of His people already is a proof that He will repeat the same favour to the same person, or to any others of His people, when they are in all respects placed in the same circumstances. His right hand never loses its power. What it was in the days of Barak it is still, and will be to the end of time. These mighty acts show what resources belong to our God, and how much we have to draw upon when an emergency arises. 3. The high starting-point of the Divine Love never to be forgotten. Judges 5:4-5. Here the prophetess looks back, as the eye of the godly Israelite was always instructed to do, to the early days of God’s church, to compare what took place then with the chequered experiences of her own day. That light of the early days was already a good way in the distance, but it shone as a fixed star, an object of hope to the people of God, in all the future stages of their eventful history. There they saw the high pitch of that Love at its outset, in dealing with this people, and they were taught to regard it as the love of an unchangeable God, “whose gifts and calling are without repentance” or any change of purpose. However obscured the future manifestations of that love might be, or however mysterious it might seem in its workings, it was always a fact that it was pitched high at first. The march of that people, as the people of God, was first seen as they came over the mountains, or along the desert of Seir, and then Jehovah Himself was at their head, acknowledging them as His own people, and showing, by mighty signs and wonders, what resources of power He was prepared to put forth on their behalf. The solid earth trembled, the heavens dropped rains, yea the clouds poured out a deluge in the arid wilderness. The mountains also melted before His step. These phenomena only are mentioned, owing to the rule of severe brevity which is observed in the text. But they are given as a specimen of what actually occurred. (See Psalms 68:7-9; also Habakkuk 3:12. 1. The sentiment is this, that as that love was when it first took them by the hand, so it would ever continue to be at all future stages of their history. The question for them to determine simply was how high did that love rise at its beginning—how did it show itself? and to what extent did it manifest itself? The answer is to be found in the phenomona of Sinai, when God first formally adopted them to Himself to be His people, and showed how far he was prepared to go on their behalf—how much power He kept in readiness to fulfil the promptings of His love. The great mark of His love to these children of Abraham, Isaac, and Jacob was, that He made use of them and their history as a medium to reveal His own glorious character, in the eyes of all the nations. Their history was rendered illustrious at every step by the glimpses that were given of His glorious perfections, and from first to last He was known as the Holy One of Israel! In being thus brought so nigh to God they were raised to an unspeakable height above all other nations, so that their history at the outset read like no other history. 2. These antecedents were never to be forgotten. They laid the foundation of all future expectations. However low at any time they might sink, there was always a ground of hope, that they would sooner or later rise to the enviable height of being a people “beloved of the Lord, and dwelling safely” under the shadow of His protecting wing. “For there was none like unto the God of Jeshuran, when He rode upon the heavens in their help, and in His excellency on the sky!” Throughout the whole of the hazardous journey which He led them, when He conducted them to their future promised home, His language was, “I bare you on eagles’ wings, and brought you unto myself.” 3. Hence when Israel was lying among the pots, with soiled garments, and filthiness was in all her skirts, she is yet called upon to remember Sinai and its manifold glories—the days of her youth when she stood forth as the Queen of all the nations of the earth; and, as she was in those golden days, so she was to think she might become still. So should God’s people in every age act. They are to look at the terms on which God enters into covenant with all who truly repent and believe the Gospel. However low they may sink under the trials and afflictions of this life, they must never forget that they are “the sons of God”—and are therefore “heirs of God, and joint heirs with Christ”—that all which the promises of God contain is theirs—theirs by good legal right—that all the titles spoken of in the Gospel are theirs, all the privileges, all the hopes and prospects, all the immeasurable advantage of being the brethren of the Son of God, all the infinitely valuable possession of having the Holy Spirit of God to dwell in the heart as His proper home—that all these unspeakably precious things are theirs; and though concealed as yet from the eye of the world, that it will not be possible long to conceal such possessions; and when they come out, their possessor will be elevated to a throne in the heavens, and will spend a glorious life, “rejoicing with joy unspeakable, and full of glory.” 4. Remember the starting-point—is the exhortation addressed to every soul that embraces Christ as its Saviour, in all the future stages of its history. That love which redeemed you, and called you by name; which brought you out of darkness into light; which first you saw bleeding on a cross, bearing the weight of Divine, not merely human, wrath on your account, and which procured for you the means of getting the pardon of every sin, and acceptance before God as righteous; that love which presented to you God’s highest possession—His own Son in human form, that it might become your possession; that love, as you first met it, is always to be carefully remembered as the measure of the kindness which the soul may always expect to receive at the hands of the God to whom it is reconciled. When God gives Christ, He gives Himself. He becomes a God to the receiver of Christ. He opens out His glorious perfections, and says, “Having given so much in making my first gift, I will now keep back nothing.” There is the fountain out of which the streams of your souls’ supplies are for ever to flow. And when future and further wilderness journeys are to be made, remember the Rock you met with at the beginning of the way, and form your expectations from what you saw and experienced then. The streams may rise as high as the fountain head. Higher they do not need to rise. There will be consistency in the love that follows thee all the way; for “I am the Lord thy God from the land of Egypt.” What a comforting memory for the Christian pilgrim to carry in his bosom as he pursues his weary journey, often finding “the journey to be too great for him,” and “his soul much discouraged because of the way!” God never forgets the first high pitch of His love, but will from time to time go as high again in its manifestations, to prove that, notwithstanding its being occasionally obscured by clouds of sin, He yet really loves with an everlasting love. 4. The desolation produced by departure from God. Judges 5:6-11. From the days of Eve and downwards, departure from God ever leads to a great fall. From that cause, how soon did every leaf in paradise wither! and how quickly did paradise itself disappear from the earth! Here the language—“they forsook the Lord”—is the constant refrain in the melancholy dirge of Israel’s history. And now, through Deborah, as the mouthpiece of sinning Israel in her day, we have confession made of the terrible downfall from the most exalted prosperity to the lowest adversity, through departure from the living God. The enemy is seen coming in like a flood, and overrunning the land. The happiest land under heaven becomes the most miserable. Her tale is meant for posterity, as well as the time then passing, and she fixes the date. She writes the history of her own times—the times of her youth, but which she lived long enough, to be the means under God of changing into something bright and glorious. Distress unexampled prevailed. A weighty incubus pressed down every energy. The humiliation of sin was complete. For— (1.) There was no liberty. The Israelite could not freely walk through his own country. That land, where formerly he was accustomed to sit under his vine and his fig-tree, none making him afraid, had now become his prison. “The public roads were unoccupied. They that travelled at all skulked along the by-paths.” What an expressive history have we here in a single line! Those whom the Lord had made free were now become slaves. The inhabitants were deprived of the use of their country, so that all business had practically come to a stand-still. Their departure from God had led to His departure from them; and they had now to reckon on their best friend as become their most dreadful enemy. There can be no neutrality. If God is not for us, we will soon find He is against us. “If we forsake Him, He will cast us off.” (2.) They led a life of danger. They could not even go to the wells for water to drink. Knowing the necessity of their frequently being obliged to go there for supplies of the refreshing liquid in that land of drought, the archers planted themselves in the thickets around these wells; and it was generally at the risk of robbery, or even death, that the precious boon could be gained. Indeed, the enemy might appear at any hour, or at any point, all over the land. From unexpected quarters he might descend without a moment’s warning, like the hawk swooping down on the dove, and no safety to life or property could be relied on anywhere. It was a reign of terror. It was an enemy whose tender mercies were cruel. The old serpent that had been scotched, not killed, now reared its head, and darted its venom, against the hand that was once raised against it. Instances, indeed, were of daily occurrence to show what Canaanitish malice could do in retaliation for the past attempts which Israel made to destroy them. When a man forsakes his God, and walks after the lust of his own heart, dangers quickly rise up around him. His cry is, “Lord, how are they increased that trouble me! how many rise up against me!” On the other hand, “when a man’s ways please the Lord, He maketh even his enemies to be at peace with him.” (3.) They led a life of degradation. They were in the position of a people trampled down, and unable to help themselves, while no one cared to come to their assistance. When they went abroad at all, they durst not look the enemy in the face, they had to skulk along in the by-paths. They made their most innocent visits furtively. They had to snatch the most common blessings of life by stealth. If their enemies could have prevented it, they would have been deprived of the very air and light of heaven!—O, sin is a hard master! All its service is a “service with rigour.” “The way of transgressors is hard.” (4.) A stop was put to the industries of life. Trade ceased on the public highways. There could be no commerce. Intercourse of one part of the country with another was completely blocked. The land too must have ceased to be tilled, and the ordinary harvests would be nowhere. Famine must have begun to stare them in the face. The acquisition of wealth too would be impossible, and, in the case of the great majority, the means of supporting life would be reduced to a minimum. (5.) There was no peaceful enjoyment of life. “The villages” or unwalled towns ceased out of the land. Those models of peaceful homes which are scattered everywhere over our own land, whether in the valley, on the plain, or on the mountain-side, especially in sequestered districts, had one after one in that country to be forsaken, because of the ruthless assaults made on their inoffensive occupants by men of marauding instincts. Where pillage, and possibly wanton barbarities became general, it was impossible to live without protection. Hence, villages, hamlets, and country districts were deserted, and the refuge of walled towns was universally sought. The whole nation had to live in hiding, or shut up within walls and gates. Quietude throughout the land was destroyed. The pleasures of home-life were unknown. There was no home at home. (6.) There was no repose from trouble. It was a state of perpetual alarm. The enemy’s grasp was on the nation’s throat. “War was brought to the very gates.” They had “to fight for their altars and their firesides.” The enemy was a stranger to pity. The spectacles of family suffering that ever met the eye made no impression on hearts of stone; and there was no relaxation of the iron grip. From day to day, and all the year round, thus it was with poor crushed Israel, whose life was one continual moan. It was not life, but a living death. The dreams of night, and the waking realities of day, spoke only of wretchedness; while a dull leaden cloud of despair seemed to close over their national prospects for ever. (7.) To crown all, there was a general spirit of trembling. The manhood was taken out of them, and no wonder. They had become a nation of cowards. There was panic everywhere. Not a single hand was raised to grasp a shield or spear among so many as forty thousand of Israel. It was an absolute prostration of the national energies. They were chicken-hearted, crestfallen cowed and spiritless—a community of poltroons and dastards. “The Spirit of the Lord had departed from them, and an evil spirit from the Lord troubled them.” To depart from the Lord and “observe lying vanities, is to forsake our own mercies.” When the Lord departs from a soul, it becomes stricken with fear, and trembling seizes upon it. “The strong man becomes as tow.” The mighty is “clothed with trembling.” Witness the great ones from whom God has departed (1 Samuel 13:7; Daniel 5:6; Acts 24:25). What a striking commentary does this pass of Israel’s history read on the sure words of prophecy uttered, respecting the evil result of their forsaking the Lord God of their fathers! “The Lord shall give thee a trembling heart, and sorrow of mind. Thy life shall hang in doubt before the, and thou shalt fear day and night, and shalt have none assurance of thy life. In the morning thou shalt say, would God it were even! and at even thou shalt say, would God it were morning! for the fear of thine heart, and for the sight of thine eyes.” 5. Thanksgiving for a great Deliverance. Judges 5:1-11. This is the entire purpose of the song. When the deliverance had been accomplished, “then sang Deborah,” etc. And the subject of this strong heart-utterance is stated to be “to praise the Lord for the avenging of Israel”—The singer is most explicit in stating the object in view. “I will sing unto the Lord—I will sing praise to the Lord God of Israel.” Again she breaks out, “Bless ye the Lord.” The people who are delivered “shall rehearse the righteous acts of the Lord,” etc. It was customary for the sweet singers of Israel, with David in the foreground, to call on the whole people at fitting times to give thanks to the God of Israel for His great mercies to His people (Psalms 105:1-2; Psalms 106:1-2; Psalms 107:1-3; Psalms 111:1-2; Psalms 118:1-4). Indeed, the whole Book of Psalms is a prolonged exercise of thanksgiving and praise to God for mercies received, along with confession of sin, and petition for Divine blessings. Such “praise is comely” in God’s redeemed ones. The merest glance at God’s acts towards those whom He has delivered from sin and wrath justifies the expectation of never-ceasing gratitude. “While I live I will praise the Lord; I will sing praises to my God while I have any being.” The obedience of the Christian life, as regards means, springs entirely from this source; for it is out of gratitude for the great blessings of redemption, so freely and richly bestowed, that every believer runs in the ways of new obedience. The gratitude shown here was genuine and acceptable to God, because:— (1.) It was spontaneous. It was not required by any command given, but it came unbidden from hearts overflowing with thankful feelings for the mercies received. This spontaneous character of the thanksgiving made it come up as a savour of sweet incense unto the Lord; for gratitude, if not a free-will offering, is nothing. In the present case, it was full-hearted and fresh; it was warm and enthusiastic; it was suitable for the occasion, and thoroughly natural. It was altogether up to the mark; for the heart comes out in every line, and, though more than three thousand years have passed since this anthem was first sung, it seems as fervid and glowing as if it had been sung but yesterday. (a). Nature of gratitude. Gratitude is love responding to love. It is the magnetism of love. When a generous heart magnetises another heart with something of its own nature, the effect comes out in the form of gratitude, “Which makes each generous impulse of our nature,Warm into ecstasy.”It is the offspring of goodness; the acknowledgment of love’s conquests; the homage which the heart presents at the footstool of loving kindness. It is something more excellent than ordinary obedience. The latter is virtue in the positive degree; gratitude is the same in the superlative degree of comparison. In ordinary obedience, the will is tranquil and moderate in its action; in gratitude, it is enthusiastic and overflowing. (b). Hence the superior excellence of the kind of obedience which the gospel of Christ produces. No obedience is so free, for it springs entirely from the heart’s own promptings. None is so powerful, for it has in it the full force of the will. None is so unconstrained, for it needs no command to call it forth. None is so sure in its action, for it is instinctive and irrepressible. None is so living and buoyant, for the deepest and finest strings of the soul are touched, and the highest electric life, of which it is susceptible, is elicited. Hence no offerings are more acceptable to God than the outpourings of grateful hearts. This is the kind of worship rendered in heaven by the redeemed ones before the throne; and no incense is so grateful and precious, as the boundless gratitude which every one of that vast company expresses in honour of the Redeemer’s name. Even among fellowmen nothing is more pleasant to receive than genuine gratitude; “Sweet is the breath of vernal showerThe bees’ collected treasures sweet,Sweet music’s melting fall, but sweeter yetThe still small voice of gratitude.”(2). It was religious. This is something far deeper than patriotism. That Deborah and Barak with all the willing-hearted volunteers whom they led were sterling patriots, we cannot for a moment doubt. The very dust of their country was dear to them, and had that been the only impulse under which they acted, everyone in his place would, we believe, have well earned the reputation of a hero. But they felt they were fighting for the cause of their God on the earth, and the promotion of His glory in the eyes of the nations, much more than their country’s renown, was the motive that stirred their hearts. Deeper was the patriotism of the Jew than the representative of any other nationality, for his country was a gift specially bestowed by the hand of his God in token of very peculiar favour (Genesis 17:4-8). It was therefore a sacred land, and on it the Divine blessing was supposed continually to rest, unless in so far as it might be prevented by the people’s sins. It was the chosen theatre for the display of the Divine perfections on the earth. It was occupied by God’s church—the people with whom He was in covenant relationship as His own people. It was therefore “God’s own land.” (Psalms 85:1; Psalms 79:1). It was a “Holy Land.” The patriotism of the Israelite therefore had necessarily much of the religious element in it, in a manner and on grounds, which the member of no other nation had. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ CHAPTER 5.—Judges 5:12-23THE SONG.—ContinuedCRITICAL NOTES.— Judges 5:12. Awake, awake, Deborah, etc.] Having adverted in the above paragraph to the high pitch of prosperity, which Israel might naturally claim, as the nation of Jehovah—to what it had guiltily lost—and to what, through God’s covenant mercy, had been won back, the singer now addresses herself to the thrilling history connected with the regaining of this prosperity, and the vast importance to the cause of God of the remarkable success achieved.First, she is careful that her spirit be raised to the proper pitch, while engaged in celebrating so lofty a theme. She calls on her soul to bestir itself, to brace up every faculty, to shake off drowsiness, and sing with morning freshness and vigour the inspiring theme of the deliverance of God’s Church. Parallel expressions are found in Psalms 103:1-2; Psalms 108:2; Psalms 57:8; Isaiah 51:9-10. It is in a somewhat similar strain that our great epic bard begins one of the loftiest songs of all time,“Of man’s first disobedience, and the fruitOf that forbidden tree, whose mortal tasteBrought death into the world, and all our woe—Sing heavenly muse—…… what in me is darkIllumine; what is low, raise and support.”It implies the consciousness, on the part of the author, of the greatness of the theme before him, and his desire to have his spirit elevated to the highest degree, while attempting to do justice to his task. Deborah wished to sing not only with gratitude, but with enthusiasm.Arise Barak, and lead thy captivity captive.] While Deborah was the real head of the movement, and gave directions in all that was to be done, it was Barak’s part to take the field, and deal with the enemy. The call is significantly given, not to fight, but to lead captive his prisoners—seize tokens of triumph. For, in fact, it was not so much a fight that was given Barak to do, as a pursuit. The victory was gained by the God of battles; “the Lord is gone out before thee.” Barak’s work was merely to gather the fruits. To take prisoners was always regarded as humiliating to the other camp, and a sign of complete triumph to the conqueror. (Numbers 21:1; 68:18).The singer next proceeds, in section second, to speak of the actors engaged in this conflict, and of the terrible nature of the conflict itself. In the first strophe (Judges 5:13-15), she holds up to honour those, who, at all risks, came forward, to fight the battle of their God. In strophe second of this section (Judges 5:16-18), she marks out for reprobation those who refused to take part in the struggle, from consideratiors of what was agreeable to flesh and blood. And in strophe third, she graphically describes the battle itself (Judges 5:19-22), ending in complete victory for the people of God; And section third winds up the whole with two animated and sublime stanzas, containing a blessing on her who destroyed the leader of the enemy’s host, and describing the bitter disappointment about to fall on that leader’s home.It is not wonderful that much diversity of opinion should exist, as to the correct rendering of the text, and the interpretation of the meaning. The style is singularly abrupt and sententious, and the construction is highly elliptical. It is also to be remembered that the Hebrew language, though terse and forcible in expression, in the use of such words as it has, is yet greatly defective in compass and fulness, compared with languages of more mature growth, such as the Greek or the English. Hence the want of precision in fixing the cases of nouns, and the moods and tenses of verbs, also the force of prepositions, of prefixes and affixes, and indeed the exact reading of the text. The same word, too, has often some difference of meaning in one connection from what it has in another. In addition to these general considerations, there are difficulties peculiar to this ode. The account given is of the most condensed character. There are no prefatory statements, no connecting sentences, no filling up of the picture. Of subsidiary matter there is none; and only a few leading strokes are given to bring out the salient features of the scenes described, from which details are left to be inferred. It is therefore only approximately that we can arrive at an accurate reading or correct interpretation.Judges 5:13. Then he made him that remaineth have dominion, etc.] It is difficult to make a good sense out of the translation given in our A.V. The meaning depends on the rendering we give to the word ιְ ?ψ֥ ?γ, which our translators make to be “have dominion,” deriving it from ψָ ?γָ ?δ, to rule. But two strong reasons are against this acceptation. A word exactly similar, occurring in Judges 5:14, is translated “came down;” and this agrees with the stream of thought in the paragraph, which describes, not the result of the battle, but rather the mustering of the combatants: dominion as yet was not gained over the enemy. There is also good reason to believe the word, ιָ ?ψַ ?γ, pointed as a perfect, is really the word used here, which signifies “went down.” The verse will then read, “Then (at that time, on that occasion—as if the speaker were addressing future listeners) came down (rushed down from Mount Tabor) the remnant (those who had escaped—the small number left after the waste of life for twenty years) towards the mighty ones of the people (the haughty oppressors, as in Psalms 136:18, “famous kings”): Jehovah (Himself) came down for me (for my help) against the powerful (i.e., the renowned heroes in Sisera’s army).” The singer regards herself as entrusted with the guiding of the great movement, and speaks as the responsible party. It was only a handful of men that rushed down from the Mount, where they had assembled, to throw themselves on the serried ranks of the foe, and they did so at Deborah’s call. They had confidence in her as commissioned by God, and hazarded their lives in fighting with men of superior strength, when she gave the call. This fact is first stated in the account given of the battle. Next, we are told how this handful was made up.Judges 5:14. Out of Ephraim was there a root of them against Amalek, etc.] The prophetess is glad to be able to say that her own tribe was well represented. Read—“from out of Ephraim came those whose root is in Amalek”—referring probably to the spot called “the Mount of the Amalekites” (Judges 12:15). For while the larger body of that people occupied the Sinaitic wilderness, another smaller wave of them moved from the Ararat district westward towards central Canaan, of which we have indications in Genesis 14:7; Judges 3:13; Judges 12:15. The tradition is, that they once possessed a certain stronghold in Canaan, of which a portion of the Ephraimites dispossessed them, and settled down in their place. From this circumstance they got a name for bravery, and were known as the men who settled down in Mount Amalek. After thee, Benjamin.] Following behind, and in brotherhood with thee; Benjamin, though small (Judges 20.), sent a contingent. Out of Machir came governors.] Machir was Manasseh’s eldest son, or, as some think, his only son; and so his name is applied to the tribe. But it is the Cis-Jordanic, or west side of the Jordan portion of the tribe, that is referred to here. The Trans-Jordanic portion occupied the country of Gilead, and so are called by that name, along with the tribe of Gad, with whom they usually acted (Judges 5:17). The gist of the statement appears to be, that this half-tribe sent its best men. Out of Zebulun they that handle the pen of the writer.] Rather, those that handle the staff of the military officer, i.e., those who keep the muster-roll of the army—who superintend the recruiting of the troops, and the calling over of their names. These officials seem to have been known under the name of “scribes.” and occupied a very high position in the State, so few in those days apparently being qualified to perform their duties (2 Kings 25:19; 2 Chronicles 26:11; 2 Kings 19:2).Judges 5:15. And the princes of Issachar were with Deborah, etc.]—in Issachar, not of. The meaning may be, that while Barak led on the forces of Zebulun and Naphtali, out of whom his army principally was taken, the princes in Issachar put themselves at the head of the men of their own tribe, and stood shoulder to shoulder with Barak—even Issachar, and also Barak]—the two acting together—going abreast into the valley—with Deborah]—on her side. Cassel, however, supposes that the word λֵּ ?ο is not here to be taken as the adverb, but as the noun, and renders it, not “as also Barak,” but was “the base, or pedestal of Barak.” True, the territory of Issachar supplied the space for the battle-ground. It was also the chief support of Barak, or rather was among the foremost in the fight, or they may have mustered more strongly than others, the enemy encamping in their own fields. But this interpretation, though possible, does not seem so natural and simple as the other. He was sent on foot into the valley.] Supported by Issachar and its princes he was sent, etc. The original word is much stronger than simply “was sent” ωֻ ?μַּ ?η (Puhal) has the force of was shot, as an arrow from the bow—referring, as Cassel says, to “the storm-like rapidity of Barak’s movements.” Either they were instigated by Deborah to rush with impetuosity into the valley (or rather the plain), or, being impelled by their own enthusiasm, they so rushed (Job 18:8).At the close of Jdg 5:15 begins an account of the laggards and cowards, in this great day of decision. For the divisions of Reuben, there were great thoughts of heart.] This is often taken to mean: on account of the divided counsels, and the consequent heart-burnings and party strifes which prevailed in the tribe of Reuben, there were many anxious thoughts and much concern experienced. But this interpretation is not justified by the word here used, τְּ ?μַ ?πּ ?εֹ ?ϊ. When that word is translated divisions, it signifies divisions into classes or ranks, or division of a whole into its parts, and not by any means division of heart thoughts, or heart purposes. We do not know from this word, whether there was variance or discord in this tribe or not. The proper rendering of the original word is at the brooks of Reuben (Job 20:17; Psalms 1:3), there were great resolutions of heart formed, not merely thoughts. They would do great things—they would go in a body to the war; they would not be behind their brethren, nor would they forsake them; they would stand firm in the hour of danger; as became the tribe of the eldest brother, they would set an example to be followed by all the others—with many such thoughts. The country of Reuben possessed rich pasturage, and, lying as it did between the hills to the East of Jordan and the river itself it naturally abounded in springs and streams. Hence it was natural to speak of them as sitting by their brooks, or small streams. At first they seemed to be loud in their professions of zeal and resolved to do great things. It was easy to do so by the water-courses, sitting at ease, with nothing to make them afraid. But as they continued to think over the matter, and the many dangers and sacrifices they would have to make, by joining in the war, came more fully into view, they began to hesitate, and at length preferred to remain quietly at home following their comfortable pastoral pursuits.Judges 5:16. Why abodest thou among the sheepfolds]—the enclosures made of hurdles, in which, during summer, the flocks are kept by night. The dual number is used because the folds of this sort were divided into two parts of the different kinds of flock” (Genesis 49:14). Keil gives the spirit of the passage thus: “Why didst thou remain in the comfortable repose of a shepherd’s life, to hear the bleatings of the flocks—or the piping of the shepherds, instead of the blast of the war. trumpets?”—The word translated “great searchings of heart,” does not refer to close self-examination as to the state of their hearts, to find out secret or indwelling sins, but rather denotes anxious ponderings or deliberations, as to the decision to which they should come. They perplexed themselves how they could both preserve a name for loyalty to their God, and yet save themselves from the hazard and self-sacrifice of plunging into the war. They racked their brains to make the best possible compromise. There was a sifting of all possible ways of deciding, so as to preserve their ease and comfort on the one hand, while yet they floated high the banner of allegiance to Jehovah on the other—a class of religious professors that has been numerous in all ages. To make high professions without standing firmly by them, was Reuben’s character from the beginning. “Unstable as water thou shalt not excel.” This interpretation corresponds with the call of the prophetess, chiding them for their want of decision.Judges 5:17. Gilead abides beyond Jordan, etc.] Gilead was the grandson of Manasseh, and represented the portion of the tribe that lay beyond Jordan. Hence the charge of neutrality here referred to, is brought against the half-tribe of Manasseh to the East of Jordan, and also the tribe of Gad; both tribes being always closely associated together, probably owing to their common love for pastoral pursuits. They both occupied the country of Gilead. The use of the present tense in these verses makes the picture more vivid. The poetess describes it, as if she saw the scenes passing before her eye at the moment of writing. It is put down to the dishonour of the two tribes mentioned, that they took no part in the war. The same is said of Dan and Asher. Why did Dan remain in ships? Why does Dan tarry in ships? i.e. carrying on his usual trade. Dan had a sea-board of some considerable value, though it was very limited. It seems to have included Joppa, which was then, and long after, a place of considerable value. (Joshua 19:46; also Ezra 3:7; 2 Chronicles 2:16). They perhaps traded with the Ph�nicians, many of whom would probably be in Sisera’s army; and they would not care to quarrel with their customers, in case it might hurt their trade—a miserable policy!—for, by failing to assist their brethren, they undermined their own security and freedom, in allowing the enemy to be successful. They thought only of their own gains—or, as Trapp puts it, “they cared only to dress up their own cabins, when the whole ship was in danger.” Asher sits still by the sea-shore, and abides by his breaches]. He reposes securely in his creeks, and river-mouths. He will not leave his comfortable home on the Mediterranean. (Joshua 19:28-29). The word “breaches” refers to incisions made on the coast, or indentations. (Comp. Genesis 49:13).Judges 5:18. Zebulun and Naphtali were a people that jeoparded, etc.] In contrast with those just mentioned, she makes most honourable mention of Zebulun and Naphtali. They not only came forward, but they exposed their lives in the unsheltered or open places of the field. They acted with contempt of life, when the honour of their God was at stake. They were found in the forefront of the fight, and, however great the risk, they thought only of doing their duty when the call was given. Similar contempt of life, when sacred principles were at stake, was exemplified by the apostles before the Sanhedrim, and especially by Paul and his coadjutors. (Acts 15:26; Acts 15:24; Acts 21:13-14; Philippians 3:8; Revelation 2:10.)Judges 5:19. Here begins a new strophe, giving a description of the battle. Kings came, and fought, etc.] As in the days of Joshua, the King of Hazor seems to have been at the head of a confederacy of kings (Joshua 11:10.) As then, so now, these kings fought along with Jabin, showing the formidable nature of the array that was set against Israel, all under the command of Sisera “Taanach”—“the name is still preserved in a village on the slope of the hills skirting the plain on the south.” (Stanley). “Megidd.” describes yet more accurately the spot in the plain where the battle was fought. Both are mentioned as royal cities in Joshua 12:21. Both belonged to Manasseh, though just within the territories of Issachar (Joshua 17:11; 1 Chronicles 7:29). In these passages they are mentioned together—also in 1 Kings 4:12. “They were not quite five miles apart, and between them were several brooks which ran into the southern arm of the Kishon, that flowed through the plain, to the north of both these towns” (Keil). They took no gain of money.] They seized no spoil of silver—or, not so much as a single piece of silver. Cassel makes it, they received no composition money to buy them off without fighting, on the one hand, nor did they secure any booty after it, on the other. (Comp. 1 Kings 14:26; 1 Kings 15:18; 2 Kings 15:20).Judges 5:20. They fought from heaven; the stars in their courses, etc.] Another rapid transition, from the kings fighting, to those that fought against them. It was not the Israelites alone that fought. If Sisera had confederates, so also had Israel. And these were from heaven—the stars in their courses. There were visible signs that the mighty hand of the Ruler of nature was at work—probably by a violent storm supernaturally raised, and beating full in the face of the foe, yet not such as to prevent Barak’s army from carrying on the fight, or rather the pursuit—for it was not so much a battle as a rout. Whether hailstones beat in the faces of the Canaanites, driven by a fierce wind (Joshua 10:10-11; 1 Samuel 7:10); or whether simply a black thunder cloud came down upon them, accompanied by heavy drops of rain dashing in their faces, and also rendering the ground slippery and swampy (Judges 5:22), or, whether there were also threatening and lurid appearances in the sky, filling them with deadly terror, at the thought that the invisible powers were against them—that same mighty God of Israel that destroyed their fathers in the days of Joshua—we are not informed. But that the hand of the Almighty was displayed in some remarkable way, there can be no doubt; for of this we are expressly assured in Judges 4:15. (Comp. Exodus 14:24). The stars have all along been supposed to rule the sky, and to exercise either a benign, or a disastrous influence, on the lot of men on the earth; so much so that it has become proverbial to speak of the stars as “propitious” or “unpropitious” (p. 234). (Comp. Psalms 68:1; Psalms 68:3-5; Psalms 18:32-40; Psalms 44:1-7; also Psalms 18:7-17.)Judges 5:21. The river of Kishon swept them away, etc.] When swollen by the sudden and tremendous downpouring from the skies. Sisera’s army seems to have been collected to the south of the Kishon, between Taanach and Megiddo, according to the statement in Judges 4:7. There they were collected as in a trap, for there was the greatest confluence of the waters. Also, when the terrible phenomena of the heavens came around them, they had no resource but to retrace their steps across the river, that being the only passage northward to their own country. But lo! suddenly, as if by magic, they find themselves deluged with water! The Kishon, which only two hours ago was a small brook that a foot traveller might easily cross, is now a roaring torrent, which sweeps away man, horse, and chariot before it. It overflows its banks, and the vast “multitude” of the great captain are overwhelmed amid the surging waves of an avenging sea. They little knew what resources were at the command of the God of Israel, and least of all did they foresee, that that diminutive stream was in a few hours to be the destruction of that mighty host. That ancient river, etc.] (p. 188), that river so famous of old. Most streams are amongst the oldest things in the world, realising the truth of the poet’s lines on “The Brook”—“For men may come, and men may go,But I flow on for ever.”But the phrase in the text seems to refer, not so much to the existence of the river for so long a time, but to the fact that it was well known in past times for its remarkable associations. So recently as 1799, in a battle between the French and the Turks, many of the latter perished in the sudden rising of its waters. In the spring season, especially, it sends down a flood of rushing waters, and hence some think that the destruction of Sisera’s host took place about the time of the Feast of Weeks—end of April or beginning of May. But this is pure conjecture, and proceeds on the supposition, that there was nothing more than natural influences at work on this great occasion when Jehovah threw Sisera’s army into confusion, and, like a terrible champion fighting on behalf of Israel, smote it without quarter. Some think also that the attack made by Israel was made in the night season. This also is mere supposition—O, my soul, thou hast trodden down strength!] An exclamation of exultant gratitude for the immense victory gained. Fancying herself the spirit of the storm, riding on the top of the wave of victory, and seeing the vast image of might presented by Sisera’s army ground before her to powder, which she sweeps like dust from her feet, ‘she exclaims in adoring rapture—“O, my soul, thou hast trodden down strength!” This was said in the spirit of Mary, when she uttered the memorable words—“He that is mighty hath done for me great things; holy is His name!”Judges 5:22. Then were the horses’ hoofs broken by the means of the prancings, etc.] It was not customary to shod horses in the east on any occasion, hence their hoofs were apt to get broken through their plungings in the mire, or their wild stampings as they galloped in terror to get away in haste from the scene. The word here translated “prancings,” refers to the blow given by a horse’s foot, like that of a hammer on an anvil (Isaiah 41:7). The Canaanites fled with the utmost precipitation, so that the horse’s hoofs might in many cases have been splintered, battered, and broken by the roughness of the roads. “Their mighty ones” refers to the horses, as in Jeremiah 8:16; Jeremiah 47:3.MAIN .—Judges 5:12-22THE LIST OF HONOUR, AND THE LIST OF I. Services to God should be performed with alacrity and with zeal. In all service rendered to God everything depends on the spirit in which it is performed. However excellent the professed object of any service may be, such as prayer or praise, it is nothing with God if it is a dead service. The Pharisee is never reckoned to have prayed to God at all, though, from the beginning to the end of life, he may have faultlessly gone through the forms of worship. In like manner, feeble or languid service is an unworthy offering to present before Him, who requires “to be worshipped in spirit and in truth.” The requirement of the law of duty is “love with all the heart and soul.” Of the same character ought every oblation to be which is laid on the altar of our God Dull or sluggish devotion resembles the presenting of “the torn,” “the lame,” or “the sick,” in sacrifice to God. On the other hand, when the whole soul is awakened to the performance of any religious service, when every faculty is stirred up to do its part, when the understanding has clearness of perception, and fulness of appreciation, of both the matter and the obligation of the duty before it, when the will gives itself with full force and without any drawback to its discharge, when the conscience is implicity obeyed, when the affections are in the highest state of delight and fullest sympathy with the exercise, and when the whole soul presents itself with the utmost harmony in all its faculties in rendering the services, then it is a sacrifice coming up with a savour of sweet incense, acceptable and well-pleasing unto God. Such was the character of the service which Deborah now laid upon the altar, in offering praise to the God of salvation for all that He had done. She is anxious that her tribute of thanksgiving should be rendered in the right frame of mind, and therefore begins with calling on her soul to rouse itself in every faculty, not only to have wandering thoughts called in, but to become quickened all through to go about the work before her in the most efficient manner. On such a theme she feels that her soul should be in a state of rapture; she feels that “Passion is reason; transport temper here.”To this end ought we to begin all service rendered to God, with earnest supplications for the all-quickening Spirit to fill our hearts, that we may not be cold or lethargic in the performance of duty, but do everything with appreciation of the excellence of the service, and in warm and cordial sympathy with it (Psalms 71:22-24; Psalms 108:2; Psalms 119:16; Psalms 119:25; Psalms 119:47-48, etc.). The spirits before the throne are examples of the services that are most glorifying to God, and that most abundantly receive His approving smile. “His will is done in heaven,” not only nominally and universally, but with fervent and exultant hearts, cheerfully and with alacrity, promptly, swiftly and unquestioningly. The seraphim, “with two of their wings do fly,” rather, stand in the attitude of being ready to fly at a moment’s notice, when the lightest whisper is given by Him who sits on the throne. “The living creatures in the wheels ran and returned like a flash of lightning.” II. Redemption seasons are testing seasons.Deborah’s day was marked by a great redemption wrought for Israel, and it was pre-eminently a time for putting the whole people to a strict test of character before God. This paragraph is occupied with a stating of the result brought out by the application of the test. Never since the days of Joshua had such a sifting process been gone through as now. The touch-stone was, “Who would run every hazard for the honour of God’s name?” Some were expressly called on to devote themselves to the work, as in the case of Zebulun and Naphtali. Others had merely the opportunity presented, but were not directly called. This, however, sufficed to test whether the heart was sufficiently sensitive to come forward to uphold that honour, or whether it was so indifferent as to prefer to risk nothing, by declining to move, when left entirely to itself to decide. So it was with most of the other tribes. This testing of character was made in intimate association with the deliverance wrought, implying that it was most important, and indeed essential, that the two things should go together. For: 1. God’s church must be purified when she receives special marks of His favour. It is ever to a pure church that He grants His blessings—penitent, trustful, loyal. When, at any time, much idolatrous impurity has gathered around it, with the “fan in His hand, He thoroughly purges his floor,” separating the wheat from the chaff. Any circumstances which bring out whether regard for religious principle prevails over love of ease, or worldly interest, will serve for a winnowing process. When Christ came, there was a thorough sifting of men’s characters, by the strict rules which He laid down for admission into His kingdom. He judged everything in character by “the thoughts and intents of the heart.” Fair appearances without that were nothing. This test was so sharp in its operation, that it cut off whole classes of persons who reckoned themselves most sure of entering the kingdom—fulfilling the prophetic words, “Who may abide the day of His coming? for He is like a refiner’s fire, and like fuller’s soap?” (Isaiah 31:9; Daniel 5:27; 1 Corinthians 11:19; 1 Corinthians 11:32; Luke 2:35). The ocean requires storms to sweep over it to keep it from putrefying. Different in appearance, yet similar in reality, were the means taken, in Deborah’s days, to ascertain whether the professing church possessed the true features of the Divine image—love to God showing itself in reverence for the Divine name, zeal for the Divine honour, devotion to the cause of God, obedience under trying circumstances to His call, and willingness to make great personal sacrifices for His sake. When God would do great things on behalf of His church, He first sees to it, that, in character and conduct, it is somewhat worthy of Him. He first “heals Israel’s backslidings.” and then “loves him freely. He becomes to him as the dew, causing Him to grow as the lily, and to cast forth his roots as Lebanon.” The summons to do battle with Sisera was a searching test of character for the tribes of Israel, and was amply sufficient to prove, that every man who stood it was a man of faith and an Israelite indeed. As representing Israel, the noble band who presented themselves on the hill of Tabor was the sample of a pure church. Parallel cases. (1.) In the wide-spread idolatry of the Ahab and Jezebel period, the people as a whole were tested on the question, whether they would accept of Jehovah or Baal to be their God; and an unanimous response was made for Jehovah. Then the long-denied blessing of rain was sent on the land. (2.) Before the people entered on the possession of the promised inheritance, a winnowing process of solemn dealings had been carried on with them in the wilderness, resulting in the disappearance, by plagues and otherwise, of the unbelieving fathers, and the burning of many salutary lessons into the hearts of the children, so that when the time for granting the blessing came, they went forward with steady trust in their God against the formidable hosts of the Canaanites. (3.) Previous to the great deliverance, which God wrought for Israel at Ebenezer in the days of Samuel, we are told that “all Israel lamented after the Lord, put away their strange gods, and served Jehovah only.” (4.) When God promised in the days of Ezekiel, that, ere long, He would deliver His captive Israel, and bring them into their own land, He also promised to “sprinkle them with cleansing water, and purge them from all their filthiness and idols.” (5.) Before the first Christian Church was favoured with the remarkable Pentecostal effusion from on high, proof was given that, though small in numbers, she was, as regards character before God, in an eminently fit state to receive the promised blessing from her exalted Lord. All were Israelites indeed; all were devotedly attached to their Lord; all were full of the spirit of prayer, and were strong in faith; and all had much of the spirit of love and unity. 2. Some must be found to stand the test when deliverance is granted. It is only on account of such that deliverance comes. It is seldom that all can abide the test applied. In the present case, several whole tribes were unrepresented in the day of decision, while some others sent only a small contingent. But there were a considerable number (more than 10, 000) whose loyalty was unmistakable; and it was because of the noble decision of these men, in coming forward to fight the battle of the Lord, that the Divine presence and protection were extended to the whole nation at this juncture. Had Israel become so corrupt, that none had been found faithful in adherence to the cause of Jehovah, there had been no deliverance; for, in such a case, there would have been no spot in the picture on which the Divine eye could have rested with complacency; and so, the vine which God brought out of Egypt must, like the barren fig-tree, have been cut down as a cumberer of the soil. There must ever be something to justify God in showing marks of His favour. Had even Sodom’s walls contained but ten righteous persons, that number, small as it is, of men who bore the image of God, would have made it a suitable thing for God to have spared the whole city for a time. But the principle is, that the wicked are only spared for the sake of the righteous. Hence the propriety of asking the people to give themselves as volunteers to this battle, that it might be seen who were faithful to the covenant of the God of Israel. These being discovered, the blessing came on the whole land for their sakes (Psalms 25:10; Acts 27:24; Job 42:8; Genesis 20:17; Genesis 19:29; Exodus 32:9-10; Exodus 32:14). Parallel cases. (1.) In the days of the purgation of Jerusalem, two-thirds of the people were to be destroyed, but the remaining third were to be purified in the fire, and preserved as a people to keep up the honour of Jehovah’s name in the earth (Zechariah 13:9). (2.) At the time of the iniquitous worship of the golden calf, a stern test was applied. In reply to the question, “Who is on the Lord’s side?” all the sons of Levi stood forward, and complied with the rigorous requirement, to slay every man his brother and companion. Because of this staunch loyalty to the sovereignty of their God, and that too of such of the people, as stripped themselves of their ornaments and mourned for their sin, the whole people were spared at a moment when they were in imminent risk of being consumed. (Exodus 32:26-29; Exodus 33:4-6; Exodus 33:14). (3.) When the spies returned from their mission, and gave depressing accounts of the difficulty of subduing the land, a strong test was applied to the faith of the people, so that we hear of none except Caleb and Joshua, along with Moses, who stood fast in their allegiance to their God. The result was, that the masses perished in the wilderness, but, for the sake of the few who stood the test, another generation more believing than the fathers were raised up, to preserve the name of Israel, as the people of the living God. (4.) Out of regard to the presence of one good king, Jehoshaphat, the armies of three kings, who were gathered together in the land of Moab, were saved in a remarkable manner, when otherwise they would certainly have perished of the miseries of thirst (2 Kings 3:14). 3. A testing process is needed to discover fit instruments for accomplishing the deliverance. Israel’s present needs discovered not only Deborah and Barak, but also the whole of the good men and true, who formed the army of the deliverance. The fire tries every man’s character of what sort it is. Times of great peril bring men of decision to the front. Ordinary men can steer the vessel, so long as there is only a gentle ripple on the surface, but, when the waves run mountains high, it takes the firmest nerve, and the most skilful seamanship, to bring it safely to harbour. When an army of children are in the field, there are no circumstances to test valour, or soldierly bearing. But let a legion of Anakim appear, and instantly, the men of true faith, and unshaken confidence in their God, are discovered. Thus Joshua came to be known as one fitted to lead the people, in the work of dispossessing the Canaauites of the rich lands, they had shown themselves to be so unworthy to occupy. It was thus that the Othniels and Shamgars, the Baraks and Gideons, and other “saviours” of their country and people were brought to light. It was thus too, that David had such remarkable qualities of character exhibited, as fitted him, not only to save Israel from all their perils, but also to raise them rapidly to the highest pitch of prosperity. Thus too Joseph became known as a man qualified to rescue multitudes in his day, from the horrors of general famine, at a time of greatest peril to all lands. In general history, such names as these might be mentioned, as persons whose great qualities became known, through the perilous character of their times, viz., Alfred, Wallace, Bruce, Tell, Cincinnatus, Julius C�sar, Hannibal, Napoleon Buonaparte, Cromwell, Columbus, Washington, and many others. In sacred, or church history, such names might be given as the twelve apostles, Paul and his companions, the Christian Martyrs, Chrysostom, Augustine, Luther, Calvin, Wesley, Whitfield, Knox, the Scottish Covenanters, the English Puritans, Carey, Martin, Brainerd, etc. 4. Redemption times are times for imparting new life to the Church. God accompanies her deliverance with His blessing. This is seen in various ways: (1.) He makes the testing process become a healthful discipline. To have a severe test applied, such as that which the people of Israel now experienced, was to suffer a great disturbance of one’s natural ease. A peremptory call was made to sacrifice personal feelings, in order to maintain religious principle. A strong act of will was required to be put forth on the side of righteousness, at the expense of inflicting deep pain on natural feelings. There was indeed a call to “crucify the flesh.” But this was really a blessing in disguise, for it was a great step taken towards self-conquest—the point of obeying implicitly the call of religious duty, without any murmuring from “flesh and blood.” It implied a destruction of those elements in a man’s nature, which would resist the Divine voice. Any strong exercise of self-denial, indeed, is a most healthful discipline when God so overrules it. From the want of this, many persons get settled down in their old depressed habits, just as wine, when not emptied from vessel to vessel, gets settled on its lees, and, as the result, there is greater weddedness to evil, and greater insensibility to good. But sharp and imperious calls for making sacrifice of feeling on behalf of principle, shake the soul out of this state of spiritual torpor, and clear away the dangerous crusts which would otherwise soon encase it in a state of hardness (comp. Jeremiah 48:11-12; Psalms 55:19; Amos 6:1; Zephaniah 1:12). Great storms teach a man to take the helm with a firm hand amid the tossings and dashings of the wave. They rouse up his spirit to guide the vessel steadily in its course, shunning the rocks, steering safely between Scylla and Charybdis, and at last reaching the desired haven on the other side. Discipline begets courage, presence of mind, hardihood in braving dangers, and great promptness in meeting them. It requires more than the mild zephyrs of summer to make a great character. The rough Borean blasts of winter are more likely to produce the thing desired. Discipline moulds character. A beautiful statue lies in the block of marble; discipline, like the hand of the sculptor, brings it out. (2.) He fills His Church with gratitude and praise. This is the natural effect of obtaining a great and scarcely expected deliverance. Nothing is better fitted to awaken in the soul a sense of fresh and powerful obligations, than when such a blessing is conferred. Of the influence of gratitude we have already spoken (see p. 259, 260). (3.) She experiences a new sense of liberty. She is freed at once from a heavy external oppression, and from an inward load of anxiety on the heart. Hence a new flush of zeal, and a fresh glow of ardour in the service of God. Hence a “pressing forward to what is before,” with a lighter and more buoyant heart. (4.) She also feels that a new and brighter hope is enkindled within her. Hope is one of the mightiest of all motives in stimulating to activity. Sometimes it is represented as “an anchor of the soul, keeping it sure and steadfast.” At other times, it is spoken of as a powerful spring of influence, causing the soul to bound forward to meet a joyous future, and already to realise that future. The dark clouds of Israel’s coming history, so long lurid in their appearance, were now tipped all over with golden edgings. They were “saved by hope;” and so cheered and quickened in doing their great work as a Church. (5.) Fresh supplies of Divine influence are also given. When He shows His love to the Church by granting a great deliverance, it is but seemly that it should also receive a fresh touch from His gracious hand, to make it more like to Himself and more worthy of His love. Hence, oftentimes a fresh baptism of the Spirit is imparted, and a quickening of the Church life takes place, at the same time that she is delivered out of the hands of her enemies. It is, indeed, expressly stated that He would redeem His people out of the hands of their enemies, that they “might serve Him without fear, in holiness and righteousness, all the days of their life.” When the time for rebuilding the waste places of Zion should come round, God promises to “lay her stones with fair colours, and her foundations with sapphires, to make her windows of agate, her gates of carbuncles, and all her borders of pleasant stones.” Frequently, on the pages of prophecy, God’s visiting His Church with visible and temporal prosperity, is regarded as synonymous with granting her a spiritual revival (see Isaiah 60:1, etc; Isaiah 52:1-2; Isaiah 41:10-20; Isaiah 32:13-18; Isaiah 43:1-6; Isaiah 49:13-23; Zechariah 12:8-10; Jeremiah 32:37-44). III. The character of the men on God’s list of honour. The matter to be decided in the contest between Sisera and Israel was not simply, whether Israel was to continue any longer as one of the separate nations of the earth—though that too was greatly important, the preservation or extinction of a nation—but it was the far larger question, whether the honour of Israel’s God was to be kept up, by showing Himself able to protect the people that were called by His name, and whom he had engaged to defend, and also, whether he should henceforth continue to have a people to represent Him on the earth at all. This lifted the contention to an infinitely higher pitch than an ordinary fight between two armies. The test applied to Israel, we have also seen was such, as to make a thorough sifting of religious character, sure to detect the half-hearted and the faint hearted, and which only the thorough-going Israelites could stand. For this double reason—that the occasion was one of such vast importance, and that the terms required of those who should devote themselves were so crucial, it was meet, that those who ranged themselves on the Lord’s side should have their names put down on a list of honour, for remembrance through all the ages of time, in the hallowed circle of the church of the living God. What names were put on this list? (1.) Not all who were “of Israel.” For “they are not all (counted to be) Israel, who are of Israel.” The vast majority of those who were by birth the seed of Abraham, in this age, as in so many other ages, belonged to another category. Only those who could take their life in their hand, and do their duty to their God at any cost, were counted worthy. Decision of religious character, and not the accident of natural birth, constitutes the differentiating line. Allegiance to God must be held superior to all other considerations. (2.) Not merely the brave. All who fought on the side of Israel this day were true heroes, and were on that account deserving of an honourable place in the history of the nation. We admire a spirit of true courage and high-souled bearing, wherever it is shown; and never does such a spirit shine to more advantage, than when it is exhibited in defence of God’s truth, and God’s cause on the earth. Yet simple bravery is not in itself a religious virtue, and may be possessed by those who have neither part nor lot with the people of God. It is most beautiful when associated with true religion, when under its control, and enlisted in its service; but it is to fall down to a heathen Roman standard of virtue, to make it synonymous with religion itself. (3.) Not merely the patriotic. Not a few make so much of the qualities of patriotism and bravery, as shown in these days of the Judges, that they speak of these features, as that on which the claim of these men to live in history rests. It is spoken of as the heroic—the iron age—the military age; the age of great warriors, and great feats, accomplished on the battle-field. But to regard that as the chief thing, fails to bring out the true interest of the history. To confine the narrative to this, is to reduce it to the level of common history, and to put its sacred character into the shade. Love of one’s country, according to a mere human standard, is a feature held in great estimation. We account the true patriot one of the most honourable of men. And patriotism, in the case of the Jew, had a specially hallowed character. He dwelt in a “holy land,” a land which was the gift of Jehovah Himself to His chosen people, as a pledge of His love, a land which was sacred to the cause of righteousness in a world of sin, which was ruled over by Jehovah as its king, and which was the spot chosen by Jehovah, for the development of the great scheme of human redemption by Jesus Christ. Yet something, even of this, the Israelite might have, in the way of national pride, without having any true love in his heart to God. Patriotism, after all, is but the second thing. That which entitled any to have their names placed on God’s special list of honour was: 1. Their deep concern for the honour of the Divine name. This, more than any other circumstance, characterised the men who now stood forward in the defence of the cause of their God. They were true fearers of the God of Israel, and nothing was dearer to their hearts, than to see His name worshipped and honoured throughout the land. Though not possessed of the bright display of the Divine character which we now have in the face of Jesus Christ, they did not fail to prize the manifestation of that character, which they had in their own national institutions and history. The former of these set forth a wonderful subject of study, in a system where “Mercy and Truth did meet together, and Righteousness and Peace embraced each other.” And in the latter—their national history—they saw a great meaning in the mighty signs and wonders, which had been wrought for them, since the days of the land of Egypt. In both these together, as in a Bible, they found a treasury of materials, from which to form fit conceptions of what reverence, love, and praise were due to the name of the God of Israel. And, in proportion as that name was most dear to them, and hallowed by them, were they concerned and distressed to see it every day, for so long a time, blasphemed over the land. They were not insensible to all the streams of mercy, which their God had made to follow them in every part of their history, to His Fatherly watchful care over them, and the costly love He had lavished on them, in so many forms, as the people He had chosen for Himself; and now, it was most painful for them to look on the dark ingratitude of their people, their infidelity to their sacred engagements to follow Jehovah only, and to hear the shouts of triumph on the part of the heathen, in celebrating the praises of their dumb idol gods, as far superior to the God of the trampled down Hebrews! To show the burning anxiety of their hearts, the moment they got an opportunity of doing something to retrieve the dishonour done to Jehovah’s name, they embraced it without delay, counting not their lives dear to them, if only they might well perform the deep obligations, under which they felt themselves, to speak and act for the glory of Israel’s God. Examples. In this they resembled the good in the days of Malachi, who, amid abounding iniquity “feared the Lord and thought upon His name—speaking often one to another.” as to what might be best to be done. This was most pleasing to their God, who “hearkened and heard and a book of remembrance was written before Him.” on their behalf. Similarly, too, did the good in Ezekiel’s days act, “who did sigh and cry for all the abominations that were done in the midst of Jerusalem.” Their names were taken down to be remembered for future honours (Malachi 3:16-17; Ezekiel 9:4, etc., also Psalms 119:136; Psalms 119:153; Psalms 119:158). God’s rule is, “them that honour me I will honour.” (see Luke 22:28-30; Malachi 4:2; Psalms 85:9; Psalms 112:1-3; Zechariah 1:14; Zechariah 8:1-8; Psalms 147:11; Leviticus 10:1-3). Abraham acted for the honour of his God, when he said, “Let there be no strife between thee and me.”—for the Canaanite is in the land, and nothing will be so much to the discredit of our religion in his eyes, as to see those who profess the name of God falling out among themselves (Genesis 13:7-9). Thus did David show jealousy for the name of his God, when he uttered the noble words, “Who is this uncircumcised Philistine, that he should defy the armies of the living God” (1 Samuel 17:26; see also 2 Kings 22:19-20; Genesis 22:12; Genesis 22:16-18). 2. Their self-dedication to uphold the Divine honour. “The people willingly offered themselves.” Emphasis is put on this as the principal thing worthy of celebration. It is indeed the text of the ode—the thing to be sung of, along with the signal defeat of the enemy; for Judges 5:2 contains a statement of the subject of the whole chapter. This thought is again alluded to in Judges 5:9, and enlarged in Judges 5:13-18; Judges 5:23, where the distinction is drawn, and the greatest importance attached to it, between those who spontaneously offered themselves to the great work, and those who drew back—the one being mentioned with special marks of honour, and the other being consigned to reproach, and even to cursing. (1.) Every man who came forward at Barak’s call was a volunteer. It was the act of his own free-will. Barak was indeed directed to raise 10, 000 men out of Zebulun and Naphtali; but in what manner? It is not given in the form of a peremptory command, either to the tribes as such, or to individuals, saying, “Go, and fight against this company,” but “Who will go?” Hence the careful wording of the charge given to Barak, “Go and draw towards Mount Tabor” (Judges 4:6)—implying that no one was to be compelled, but the act was to come of their own accord. And when Barak went to fulfil his commission, he called them—he did not command them under penalties. Their acceptance of all risks was their own spontaneous act. Barak seems to have found no difficulty in finding the number of men wanted; and besides these, there seem to have been a considerable number of volunteers from the other tribes. With men of true principle, though not expressly called, it was yet motive enough to have the opportunity offered. They required no farther inducement. But the feature in the account to which God calls special attention is, that those who came forward to meet this all-important juncture for God’s cause, did so by an act of self-surrender. It was in the highest sense a religious act. (2.) A single act sometimes sheds a flood of light on the whole character. It reveals the motives and hidden springs of action, and shows, beyond the shadow of a doubt, the true pole to which the heart points. It indicates, not only whether the bias is towards God, but how strong that bias is, how much it is willing to sacrifice for Him, and whether its affection is supreme. In the present instance, the test of character was so strong, that every man who took the field, felt he was endangering his life; and virtually said, he was prepared to make the sacrifice for the honour of His God. Translated into words his act meant, “it is not necessary for me to live; it is indispensable that I should be loyal to my God!” One of the “six hundred” of the famous Balaklava charge, on being asked by the writer of these lines, what he thought when the order was given to take the Russian guns in front, replied, “I thought of nothing but obeying orders!” Such was the spirit of these noble-hearted Israelites. They thought of nothing but vindicating the name of their God, when an opportunity offered. (3.) This spirit of free self-consecration makes the service done specially well-pleasing to God. When devotion to God rises higher than the love of life itself, it is pre-eminently a sacrifice which comes up with an odour of a sweet smell unto God. Never did any single act we read of in all history, receive such a marked commendation from God, as the act of Abraham, in laying his only son, whom he loved, on the altar, as a sacrifice, in obedience to God’s command. In that surrender, he sacrificed his tenderest human affections, and his brightest future hopes, all from loyalty to his God, and so was rewarded with blessings of the highest mark down to the end of time. When Esther went in to the king, she took her life in her hand, rather than see the destruction of the people of her God, and so a book is written to immortalise her memory. It was a deep heart-sorrow to Nehemiah, when he heard how the city of his God lay in ruins, and was a reproach among the heathen, and, at the risk of his life, he sought permission of his king to rebuild its walls; for which act his name shines like a star, from age to age, in the firmament of the Church. Other examples we have in the recorded history of Moses and of David on many occasions; of Joshua and Caleb (Numbers 14:6-10); of Zerubbabel, and the chief of the fathers in his day (Ezra 3, 4); the Apostles (Acts 5:41); Stephen (Acts 6, 7); also John the Baptist (Mark 6:17-20); and Paul on many occasions. These men were noble illustrations of the principle of loyalty, which the Saviour Himself lays down as the rule in His kingdom, in Luke 14:26. 3. Their faith, which overcame all obstacles. Their distinctive character was, that they were men of faith. This in God’s sight is incomparably more honourable, than to say, they were “governors,” “princes,” or “men that rode on white asses.” Some of them were such, yet not because they were so, but because they acted as men of faith, and true loyalty to their God, are they there enrolled on God’s list of honour. Birth, valour, skill, knowledge, and patriotism, in their place, gain distinction among men. But it is by faith, carried out into practice amid the stern difficulties of life, that the names which live through all time in God’s Book of remembrance, have their title to be marked out as those whom God delights to honour. Had they gone to this battle merely from love of adventure, or from a certain love of romance, which some people find in the practice of war, their names had long since perished, like myriads of others of whom we only vaguely know that once they were. (1.) They believed in the face of natural impossibility. Had Barak’s handful of men calculated the probable chances of war, according to natural appearances, they must have unanimously come to the conclusion, that without supernatural aid, there was not the faintest possibility of their succeeding against the masses of the Canaanitish host. Nothing could be more foolhardy, than to engage the enemy with such a disparity of force. So few in number—the want of discipline—the want of arms—the want of skill and prestige; while the enemy were a numerous host, disciplined in a high degree—well equipped with armour and having chariots of iron—also stalwart and strong in physique—there seemed no proportion between the two camps. There was the clearest proof, that they were men of the right stamp; that they could trust their God when all was dark around them, as well as when the way was clear; that God, having promised to go out before them, would find ways and means of vindicating His own cause, though they did not see how. They believed that though there was not a speck of cloud in the sky, though there was no muttering of thunder, or sign of earthquake, or pestilence, or other large army brought to their assistance; though they knew absolutely nothing of the means by which God was to fight against Sisera, and saw no possible natural means that could be used, they yet believed that God would, in some way known to Himself, appear on their behalf at the right time, and would effectually dispose of the enemy’s force, simply on the ground, that He had given his word for it that it should be so. Through Deborah He had spoken. The whole scheme of battle was of His appointment, which amounted to a series of testimonies that He would fight for them. An express assurance was also given by Deborah (Judges 4:14). This belief in God’s bare word, in the face of apparent impossibilities, is true faith—the faith which overcomes. Abraham believed God’s simple testimony respecting a numerous seed, and waited on for more than twenty years, though all hope of its fulfilment, in the ordinary course of nature, had passed away. Moses believed that God would supply food and drink to His people in the wilderness and trusted accordingly, though he knew nothing, when he entered it, about the descent of manna daily for forty years, or the water gushing out of the rock for so long a time. He only knew that God had commanded him to conduct the people through the wilderness, and that for all details He must trust Him to provide everything when the time came. Every sinner, under the gospel, is required to believe on God’s testimony, that all his sins will be graciously forgiven, if he trusts in “Christ crucified,” as the appointed way of receiving a righteous pardon, and if he also expresses deep sorrow for his sins, and is sincere in desiring to lead a new life. It is faith, too, which says, “I know that God will hear my prayer for Christ’s sake, when I trust in Christ and have sorrow for my sins, because I have God’s word for it.” (2). They trusted in God to bring out any issue that He pleased. This also is part of the province of faith, and it is a higher province than that just mentioned. They believed it was their duty, not to dictate, or suggest anything as to the best issue, nor even to ask questions, but to leave it all in God’s hand, assured that He had a perfect knowledge of all the circumstances, could at any moment determine what was best to be done, both for His glory and for their good, and that He would infallibly do it. Prayer would indeed be abundantly offered in expression of their desires, but always in submission to His will. Their trust in Him was complete, that He would always do what was best; the ground of this trust being God’s own character, because He is what He is. Illustrations of this are everywhere in Scripture (John 17:11; John 14:31; Luke 22:42; 1 Samuel 3:18; Psalms 37:5; Isaiah 26:3; 2 Samuel 16:10-12; Job 1:21; Lamentations 3:26. (3.) They believed in God’s glory as the highest and most sacred of all things. Apart from all consequences, they could not rest, while God’s glory was tarnished, and His honour was laid in the dust. That one fact was sufficient to rouse every dormant energy they possessed, and lead them to acquiesce in any requirement that might be made, for retrieving the honour of the Divine name. They had indeed the expectation of deliverance by some miraculous means, but independent of that, simply on the ground that God’s name had been profaned, and that reverence for it must be restored, they offered themselves up heart and soul at the call of duty. Whether they should die or live, it was enough for them to know, that the way was opened for their striking a blow in so sacred a cause. (4.) They believed that God would be faithful to all His promises and gracious purposes, i.e., to all that was contained in His covenant with His people. For His covenant contains not only promises, but also purposes and arrangements—the promises and arrangements being the unfolding of the purposes. The purport of the whole transaction, on this occasion, they understood to be the manifestation of Jehovah’s glory before all eyes, in the redemption of His people from the hands of their enemies. This redemption they believed must be accomplished, because it was in the line of the fulfilment of the Divine promises, and the unfolding of the gracious purposes, towards the chosen people. These are mentioned throughout Scripture as the grounds of many a deliverance (Psalms 105:42-45; Psalms 106:41-46; Psalms 25:10; Psalms 85:8-10; Psalms 89:3-5; Psalms 89:22-24; Psalms 89:33-36; Joshua 21:45; Isaiah 54:7-10). Firm in this faith, these true-hearted Israelites saw no difficulties in the way. In their eyes, the mountains had already become a plain. It was for them simply to await the call of their God, and act entirely as He might direct. Their faith could “remove mountains” and “overcome the world.” All these belonged to the list of honour. IV. The names on the list of dishonour. In the trial of character now made, while some nobly stood the test, many more were found wanting. The rock on which they split was, their unwillingness to sacrifice their own personal ease and comfort for the sake of their religious principles. Thus it was with the multitudes who came around the Saviour, desirous to become His disciples, but who stumbled at the announcement, “if any man will come after me, let him deny himself, and take up his cross and follow me.” Human nature is substantially the same in all ages. The claims of flesh and blood are preferred to God’s honour and the interests of His cause. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ CHAPTER 5—Judges 5:23-31THE END OF THE NOTES.— Judges 5:23. Curse ye Meroz, etc.] (See above p. 285.) No fellow creature may presume to pronounce a curse on another, at their own instance, from any cause whatever. This passage cannot be pleaded as an example, for the prophetess expressly declares it was the doing of the Angel-Jehovah. The sin was one of omission; but though it seemed to be nothing more than neutrality, it implied in reality covert sympathy with the enemy, and a real abandonment of connection with the covenant God.Judges 5:24. Blessed above women shall Jael the wife of Heber the Kenite be, etc.] This is put in opposition to the curse on Meroz. Though only allied to Israel, and but a woman, she did most material service for God’s Church in destroying its worst enemy (see on Judges 4:11; Judges 4:17-18). The “women in the tent” refer to those in her circle of life—dwellers in tents, or shepherdesses. Women’s fitting place is “the tent” (Proverbs 7:11; Titus 2:5), as men’s place is the battlefield. The name of her husband is also given, to distinguish her the better. She is praised for making the fullest use of her opportunity.Judges 5:25. He asked water; she gave him milk, etc.] Put the verb in the singular, “he asks—she gives.” She must have known it was Sisera. For, on his first appearance, she hails him with the address, “Turn in, my lord, turn in; fear not.” Then she covered him with the sleeping rug (Judges 4:18-19). And now when he asks water, she not only gives milk, but the best the house could afford. She brought forth butter in a lordly dish.] She carries him butter. ηֶ ?ξְ ?ΰָ ?δ—the more solid forms of milk—curdled milk (Gesenius); cream (Lias); good superior milk (Keil), who says the word is here synonymous with δָ ?μָ ?α or sweet, rich milk. ρֵ ?τֶ ?μ a costly bowl used by nobles—one reserved for distinguished guests. The Chaldee and Sept. render it phial, not a bottle, but a shallow drinking bowl.Judges 5:26. She puts her (left) hand to the nail, etc.] or “tent pin”—the peg with which the tent was fastened. It was most likely of iron, like a nail driven into the wall (Isaiah 22:23; Isaiah 22:25). And her right hand to the (heavy) workman’s hammer.] The mallet of the hand workers. δָ ?μַ ?ν—she smites with the hammer, or hammers Sisera, smites off his head, when she had pierced and stricken through his temples. Cassel makes it, she swings it over Sisera, smites his head, crushes through and transpierces his temples. “He who sought to crush Israel with nine hundred chariots was himself crushed with one iron nail.”Judges 5:27. At (or between) her feet he bows, he falls, he lies down; at (between) her feet he bows, he falls; where he bows, there he falls down dead.] There is an accumulation of words in these two verses to express the deed now done, which marks it with special emphasis. Not that the perpetrator took delight in gratifying a thirst for revenge, but it brings out the thought, that he who had been so long the terror of Israel, now falls dead at a single blow. (Keil.) It is graphically rendered by Cassel—“At her feet he curls himself and falls, at her feet he lies, curls himself again and falls; and as he curls himself again, falls—dead!” Done too by a woman’s hand!Judges 5:28. The mother of Sisera looked out at a window, etc.] This falling of the curtain on the death-scone, and transferring the reader’s thoughts the next moment to the gorgeous palace, to tell what is going on there, tends greatly to heighten the effect of the picture. An event so tragic in itself, viewed alone or from any point, becomes tenfold more terrible in the light of the awful contrast here presented. The abruptness of the transition, the appalling character of the contrast, the giving only of bold snatches of statement in the narrative, and leaving much for the imagination to fill up in its own way, all combine to render this one of the most effective dramatic representations it is possible to conceive. The word translated, “looked” means she bent forward eagerly in looking. Her son was accustomed to return a conqueror, and doubtless she thought he would so return now. But her thoughts seem to have troubled her. She must have heard something of the reports that went, that the mighty God of these Hebrews (of whom all the Canaanites knew but too well in the past), was on this occasion to put forth His power in fighting on their behalf, and if any thing were to occur like what took place in the days of Joshua, she felt there would indeed be reason for alarm. And another thing now disturbed her—the time for returning was fully come, but there was no appearance of her son, nor any tidings from the battlefield. She is in the upper airy room, standing at the window which commands a view of the road to a great distance. She looks keenly and listens, but no object is seen, and the rolling of the chariot-wheels is not heard. No triumphal procession fills up the view, but silence and solitude reign. In spite of her, a sad presentiment steals over the heart that all is not right. It was not accustomed to be thus. She cries through the lattice.] There is more of an anxious heart in that cry than she cares to acknowledge “Why does his chariot delay its coming? Why tarry the wheels?” The “lattice” here is the opening through which the cool air is admitted.“She cries.”] It denotes feverish impatience, as if she had said, “Is he never coming?—why linger the steps of his chariot team?” How could she fail to be anxious, when he, the pride of his mother’s heart, in whom her every hope was built up, who had brought such renown to her house, the invincible Sisera, before whom the wretched Hebrew people had cowered in abject submission these twenty years, not daring to mutter or to peep, was now so long behind his time in returning from battle, and not a single hint has been received regarding the issue of the great conflict? Can it be possible that a stone has been thrown across his path, or that a spoke has been lost to his wheel?Judges 5:29. Her wise (used ironically) ladies] or honourable ladies in waiting—not princesses, as some make it; for Sisera was not king. These courtly sycophants are forward to offer their ingenious suggestions to account for the delay. It is caused by victory, not by defeat. What else in all reason could it be? With so vast an army, and Sisera at their head, how could it be otherwise? What other thought could be entertained? To scatter the down-trodden people would be but the work of a moment. It is the taking of an unusual quantity of spoil that accounts for their non-appearance. To search the bodies of the many slain, and to rob the homes of all their treasures must occupy time. The flattered mother allows herself to be persuaded, and her own second thoughts rise up within her to refute her first fears.Judges 5:30. Have they not been entirely successful? Are they not engaged in dividing the spoil? To every man a damsel, or two damsels.] This allusion, especially as being put in the foreground when describing the expected booty, casts a sad reflection on the character of the speakers, themselves females, and also on the corrupt state of the age when such things were customary. It is similar to the picture given in the Iliad; and generally among those nations that knew not God. To Sisera a booty of dyed (purple) garments-nay robes of double embroidery where gold and silver threads are woven upon the coloured ground.] On such a subject the female mind goes into minute details. “Meet for the necks of the spoil;” not, made originally for the necks of the spoiled, but now they are stripped of all; nor yet, suitable to put on the necks of the spoil, in reference to the rich garments sometimes worn by the captives; but, as in A. V. costly clothing suitable to adorn the necks of the conquerors.In weaving such tinsel day-dreams as fancy might suggest, they fill up the time, and one hour succeeds another, when suddenly all is changed. A messenger of doom arrives, and brief but terrible is his report. The great battle is lost, Sisera’s mighty army is destroyed; while Sisera himself has met with a tragic death, and that too at the hands of a woman! So the curtain falls! *Judges 5:31. So let all thine enemies perish, etc.] The prophetess winds up with an expressive—Amen to the solemn visitation of God’s Providence, on the heads of those who dare to oppose His holy designs. It is prophetic as well as imprecatory, implying shall as well as let. It is in harmony with such passages as Revelation 19:3; 1 Corinthians 16:22; Luke 16:25-26, and those Psalms which invoke destruction on God’s enemies. Such retribution is the appropriate reward of the incorrigibly wicked, and but for the great propitiation which has been made by Christ bearing the desert of our sins, it would still be the tone adopted by the God of Providence in all His dealings with men. But the language implies also the hopelessness of being able to fight against God and prosper, on the one hand, while on the other, those who have God upon their side shall march on their course after all trials and struggles are over, with the brightness and strength of the morning sun mounting up to mid-Heaven.JAEL’S ACT Was the conduct of Jael towards Sisera justifiable?The deed of Jael towards Sisera, and that of Ehud towards Eglon, are so similar in character, that they must be justified on similar grounds. Much, therefore, of what has been said on the narrative in Judges 3:15-30 will apply here (see p. 162–166). The case as regards Jael may be stated thus:—In her conduct towards Sisera, she seems to have been guilty both of treachery, and of murder, while yet her deed and the circumstances attending it are highly commended by Deborah, when speaking under the influence of the Spirit of God. Deborah is manifestly not speaking of herself. In Judges 5:23, it is the voice of “the angel of the Lord,” that is heard making use of Deborah as the medium for pronouncing the curse on Meroz. It was no feeling of Deborah’s own that was expressed. Neither is the blessing, that was now pronounced on Jael, to be regarded as a thing done at her own instance. She was a prophetess, and was acknowledged in this whole transaction by Jehovah, as the medium for conveying the intimations of His will. We cannot, therefore, doubt that the blessing now conferred on Jael was really from God, and signified not only that her act was excusable, but was even meritorious in His sight. Besides, it is admitted on all hands, that the Book of Judges forms part of the inspired canon. Why then except this portion of it? The measure of commendation is most marked—“Blessed above women shall Jael be,” etc. The circumstances are detailed in order, from Judges 5:24-27, as if her conduct described in those verses was matter fitted to hand down her name to the praise of future generations, and the whole account is wound up with the expression of an earnest wish by the prophetess, that all God’s enemies should in like manner perish. There can be no doubt that the prophetess regarded the death of Sisera, the enemy of God, as an act of which God approved. For the expression in Judges 5:31, was practically saying—Amen—to Jael’s act. This fact, that Jael’s conduct was approved by God, is sufficient to prove that it was not the ruthless act of a bloodthirsty woman. The account must be susceptible of some other interpretation. Sisera was not the personal enemy of Jael, so that the putting him to death could not be an act of personal revenge. As such, it could not have been approved of by God. Nor could it have been an act of pure barbarism, for that could not have been held up to the praise of posterity. It was indeed truly heroic, but, in Scripture, it is always the moral or religious aspect of a thing that renders it praiseworthy. At first sight, indeed, it seems to be the stronghanded act of one who has become ferocious, being stung to madness with a sense of the wrongs inflicted on her people and kindred, by the man who was now wholly in her power. In some such light do most commentators regard it:— Jamieson says: “The taking of Sisera’s life by the hand of Jael was murder. It was a direct violation of all proper notions of honour and friendship, and for which it is impossible to conceive Jael to have had any other motive, than to gain favour with the victors. It was not divinely appointed nor sanctioned. (How does the speaker know?); and the eulogy must be regarded, not as pronounced on the moral character of the woman and her act, but on the public benefits which God would bring out of it. Yet Jael’s own name is distinctly held up to honour, and her act is circumstantially detailed in the text.” Fausset holds, that “Jael’s sympathy with the oppressed, her faith in Israel’s God, and her bold execution of her dangerous undertaking, deserve all praise; though, as in Ehud’s case, there was the alloy of treachery and assassination.” Keil says: “Though Jael acted with enthusiasm for the cause of God, and from religious motives, regarded her connection with the people of Israel as higher and more sacred than either the bond of peace with Jabin, or the dealings of hospitality of her tribe, yet her heroic deed cannot be acquitted of the sins of lying, treachery and assassination.” But how can we suppose that God would make use of means, which implied lying, treachery, and assassination to execute His holy purposes? Lias denounces “the disgraceful treachery of Jael,” and adds, “we need not suppose that, because Deborah sung, and sung under the influence of inspiration, we must therefore accept her judgment on a point of morals.” Indeed! Is the weight of the Divine Spirit’s testimony weakened by passing through a human medium? Can we suppose a person to speak under the influence of the Spirit of God, and yet be in error on a point of morals? The Speaker’s Commentary says, “Deborah speaks of this deed by the light of her own age, which did not make manifest the evil of guile and bloodshed; the light in our age does.” Was this deed, then, one of bloodthirstiness? The Pulpit Commentary calls it an act of patriotic treachery. Oppression rouses the dark passions of the oppressed. It was a case where cruelty was rewarded with treachery. Being for the good of others, the act was less wicked than that which is entirely selfish in its motives.” Dr. Cassel terms it “a demon-like deed, done in the spirit of a woman’s violence which knows no bounds. It also showed woman’s cunning. Yet her motives were mixed. It would have been treason against the covenant of her house with Israel, had she spared Israel’s sworn enemy. If spared he might have raised fresh troops, and continued to act as Israel’s destroyer. The freedom of the sacred nation, with which she had cast in her lot, was now trembling in the balance, and so she makes her decision.” Edersheim calls her “a fierce woman with a dark purpose, and refers to the wild and weird character of the Kenites her people, as showing the instincts of a fierce race. To her every other consideration was nothing, so that she might avenge Israel, and destroy their great enemy.” If this were Jael’s real character, we do not see how it is possible for the Spirit of inspiration to have held her up, as one to be blessed by all future generations. Far otherwise are we disposed to think of Jael and of her act. At the first glance of the case, it does appear surprising, that so many able and judicious writers should, when speaking of this case, have represented Jael as little better than a monster of wickedness, while Sisera is virtually assumed to be an unfortunate and very ill-used man. Even if Jael’s act had been one of bloodthirstiness (which we decidedly believe it was not), are we to determine her character from that one act, done in a moment, under very peculiar circumstances, to have been ferocious and fiendish, while we pass over, and drop only a word of pity for her victim, though he had been guilty of bloodshed and atrocities of all kinds for the long period of twenty years, and that too over the breadth of a whole nation. True, the fact that Sisera should have committed a thousand murders does not justify Jael in committing one. But we protest against an unbroken current of condemnation coming down on the head of Jael for this one act, while not a syllable is said of a just retribution for the frightful villanies committed wholesale, by the wretch whom Jael now crushed. Many considerations require to be taken into account in order to form a just estimate of Jael’s conduct; some general, and some particular:— I. General considerations.1. The character of the times in which Jael lived. They were stern times; when in private life men had to “scorn delights and live laborious days,” and in more public life it was customary to use bloody hands, and to look on with unpitying eyes. It was a time when oppression, cruelty, and murder were rampant in the land, and human life had lost half its value. “The ear was pained, the soul was sick with every day’s report of wrong and outrage, with which earth was filled.” And stern times lead to stern deeds. It was Israel’s “iron age,” and the “iron had entered into the soul.” “Desperate evils lead to desperate remedies.” These Old Testament times were also days, when as yet the great means of propitiating the Divine anger had not been found, and when, in consequence, a certain aspect of severity characterised all God’s dealings with men. The whole tone of life was more stern. 2. No breach of God’s moral law can, under any circumstances, be permitted Right and wrong have certain fixed boundaries in all ages, which are not removable. It can never be right to deceive, or to utter what is false. It must always be wrong to do murder. Treachery cannot at any time be justified. We dare not “do evil, that good may come.” Neither can we act on the principle, that “no faith is to be kept with heretics.” Nor may any creature of himself usurp the prerogative, of taking vengeance on a man for his sins against his God, however glaring they may seem, unless he is specially commissioned by God to do so. It may be as clear as the sun, that the man is sinning with a high hand against his God, and deserves to be cut off for his sins, but his neighbour has no right, out of zeal for his God, to take the punishment of that man into his own hand. “Vengeance is mine! I will repay saith the Lord.” The question is not, what does the man deserve? but, to whom is he responsible? 3. Look now at—The special character of Sisera’s sin. That Sisera was counted a great sinner before God, and that his tragic death was a retribution sent upon him for his sin, there can be no manner of doubt. But what was the particular phase of his conduct that made his sin so heinous? It was not merely that he was a tyrant and an oppressor. It must always be remembered that the standard by which things are judged, in this stirring history of the times of the Judges, is not what is commonly used between rival nations when they have their victories or their defeats. Everything in the history of this people of Israel, was connected with the honour of Jehovah before all the nations of the earth. They were the people of Jehovah. By them and their history His name was known. To touch them for wanton mischief was to lay unhallowed bands on His sacred property. It was to meddle with His jewels—those whom He was bound to protect, as being employed to set forth the glory of His name in all the earth. Of this the nations were fully apprised, from the days of their deliverance from Egyptian bondage onward. They were all duly informed by the wonderful history which God gave to that people, that His name and their name were inseparably bound up together, that what was done to them was done to Him, and that any act of dishonour, oppression, or cruelty shown to them, He, as the head feels for the suffering members, felt as done to Himself. That this people had many sins, and that for these sins, they deserved chastisement was indeed most true. But that did not alter the obligation of the nations to look on them as a sacred people to Jehovah, while He Himself so regarded them. If the jewels had got rusted, and required to pass through a process of refining, that was a matter for their owner himself to decide. But for others to oppress, and grind them to the dust, while they were regarded by Jehovah as His own people, and while they had the honour of His name to maintain on the earth, was to provoke Him to anger and awaken His jealousy for His Holy name. Hence Sisera’s sin consisted in the fact, that he, though fully warned as to the character of the God of Israel, and of the relation in which this people stood to their God, did yet, to serve wicked passions or wicked purposes of his own, dare to act as an enemy to Israel and therefore to their God, under whose protection they lay; he dared to touch God’s property, God’s jewels, God’s children; he dared to give the worst of treatment to a people so sacred in the eyes of their God, to treat them with cruelty, oppression, and spoliation, and that for the long period of twenty years—and all this he did out of enmity to the God of Israel, and in bitter hatred to His name. 4. Another general consideration was that this was the day of final decision. The time of Israel’s chastisement was over. They had been brought to repentance and renewed trust in their God; and, according to His promise, God arose for their deliverance. In the Person of the Angel-Jehovah, He takes His place at the head of Israel and their army. A summons is given to all to take their sides. Israel’s God and His people are on the one side; Sisera and his large army are on the other. All who opposed Israel this day also opposed the God of Israel, and were counted by Him as His enemies. Through all Israel it was known that this was a day for taking sides. From one end of the land to the other the call was heard, “Who is on the Lord’s side?” There was an express command for ten thousand men to follow Barak out of Naphtali and Zebulun, yet many more went of their own accord, for all volunteers were accepted. Nay, many who did not volunteer were reproved and put in the list of dishonour for their neutrality or indifference. But Sisera and his army stood in direct opposition. To sympathise with Sisera, therefore, or in any way to help him this day, by allowing him to escape, or otherwise, was to succour the enemy of the God of Israel when he was taking vengeance on him for his sins. It was, indeed, to take the side of God’s enemy against God, when He was vindicating the glory of His great name. Hence the conduct of the people of Meroz was most daring. They allowed God’s enemy to escape, while He was in the act of vindicating His character against His enemies. II. These general remarks will prepare us for now looking at the special considerations and motives by which Jael was guided in acting the part which she did on this important occasion:— 1. She deeply felt the responsibility of her circumstances. She could appreciate the fact, that the battle was not merely between two human captains, but was really between the Angel-Jehovah and His enemies. She knew that God had now returned to His people, and that, through Deborah, He had given directions about the whole of this battle. She had heard of the terrific thunderstorm, and the mighty movement of the elements of nature against Sisera’s host, the very “stars in their courses fighting against Sisera;” and now here was the very man put in her way, against whom all this artillery of the Divine anger had been directed—could she, dared she, let him go in peace? It was no longer the day of forbearance; it was the day of the Lord’s reckoning with His enemies, when He was “laying judgment to the line, and righteousness to the plummet,” when every loyal subject of His government, as well as every element in nature, was expected to act as an instrument in His hand to do the part assigned him to do in accomplishing the Lord’s purpose. Jael felt that she was now solemnly called on to make her decision, whether for the Lord, or for His enemy. This was, at the moment, the supreme consideration which overshadowed all other thoughts, and she felt that whatsoever sacrifices might have to be made, all other things must give way before it. In reply to the question thus imperiously put before her—Be for the Lord, or for His enemy—she goes wholly in for the name, and the people of her God, at the expense of violating the ordinary rules of hospitality, of having abuse poured on her name for the commission of a tragic deed, and of running the terrible risk of awakening the wrath of so powerful a king as Jabin, with whom too her house was at peace. But where the honour of her God was concerned, all other considerations were of no account. For this is she so highly commended. She did not seek this position; it was a most trying one; but it was forced upon her; the alternative was put sharply before her, without the possibility of her avoiding it. The circumstances had to her the force of a call of duty, and she nobly rose with the occasion. But this was only one element in the case. We believe that— 2. She felt she was commissioned by God to put Sisera to death. It is not so expressly said in the narrative; but many things must have taken place which are not expressly mentioned in the account given. It is the principle on which Scripture narrative is told, to give it in a very abridged form, with many details left out. The circumstance, therefore, of its not being mentioned in the narrative, is no proof that Jael was not commissioned of God to do as she did. On the other hand, had she not been so commissioned, her act must have been one of murder; and had it been so, it could never have been held up to the admiration of posterity, as this deed undoubtedly has been. Jael’s act also corresponds with the now well known fact, that the Lord would “deliver Sisera into the hands of a woman.” Now when he had been thrown in her way, it may have seemed to her as if this was the finger of God’s Providence pointing out her duty. That alone, however, could not have been regarded as a commission, it was but a confirmation going along with other things. Sisera’s day was now come. It was the Lord’s reckoning day with him for his oppression of His people. And all the arrangements made are of the Lord. The sword of Barak is turned against him, and all the instruments that might be of use in his destruction, all along the course which he took, are turned against him. The hailstorm, the lightnings, the winds, the waters of the district, especially the swelling of the brook Kishon, and now the house of a friendly tribe. Jael then felt she was obeying a Divine command in acting as she did. She must have been instigated by some “instinctu Dei arcano.” to put Sisera to death. 3. She knew that Sisera was now devoted by Israel’s God to destruction, at the hands of Israel. Sisera’s destruction was synonymous with Israel’s deliverance. It was really God’s answer to their prayers. But it was also God’s reckoning with His own enemy. The oppression and cruelty which this proud heathen had exercised towards Israel, though made use of by God for the chastisement of His people, was really meant in a very different sense by the oppressor. His only purpose was to bring down to a state of degrading servitude, or to entire destruction, a people whom he hated both in themselves and in their God. And this was done in the face of all the warnings which Jehovah had given to the nations, not to touch this people. At first God reserved His judgments. He made use of Sisera, first as a scourge to chasten His people; but now the time was come to deal with him as an enemy. The day of retribution for his great sin had come, and he must now know what it is to have the God of Israel for his enemy. Hence the announcement made to Barak was, “I will draw unto thee Sisera and his multitude, and I will deliver him into thine hand.” This was virtually saying, that his life was now forfeited to Israel by God’s own arrangement. It was not like the case of a man taking his chances of the battle in the open field. Sisera was now brought forth by God, that he might die for his crimes against Israel and their God. It was in some respects like the position of Cain, when he felt that everyone around him was at liberty to slay him. It is clear, that it could not have been wrong in Barak to put Sisera to death. But Barak only represented the nation, and what was said to him was virtually said to the whole of the oppressed people. What, therefore, was not wrong for Barak to do, could not be wrong for any Israelite to do. Sisera was now fighting against the whole nation, and their God. How could it be wrong in the nation, or any one in the nation, to fight against him? It was acting in self defence to do so, when his purpose was to reduce every Israelite to a state of bondage or death. Had Jael now spared him, how much future oppression and cruelty might have resulted to Israel from the act! But though every Israelite had some justification, in taking action against Sisera on this occasion, on the ground of self-defence, the chief consideration which justified Jael’s deed, was that Sisera was doomed to destruction for the public dishonour he had poured on Jehovah’s name, by the treatment he had given to His people. This was a deeper criminality than that of common murder. It was a defiance of the God of Israel, a profanation of the great name—Jehovah, and treating with insult and cruelty wholesale the people who represented Him on the earth. Murder is taking the life of a fellow worm, but Sisera’s conduct was an attempt to rob the great “I am” of His holy name! For this, sentence was virtually passed on Sisera by the Ruler of Providence, and he was delivered into the hands of Israel to receive a fit retribution for his sins. 4. We believe then that Jael’s principal motive in this deed, was to vindicate the honour of Jehovah’s name, and serve the interests of His Church in the world, by setting His people free from the yoke of the oppressor. Her act was done not to wreak any private vengeance of her own, but strictly in obedience to a Divine commission given to her, so that she was not at liberty to harbour Sisera, or to do otherwise than she did, for it was the day of the Lord’s vindication of his own glory in the sight of the heathen. The very existence of God’s cause on the earth seemed to require the death of this man, for had he lived and carried out his schemes successfully, the issue would have been the annihilation of that cause. Preferring the God of Israel to all other gods, she felt that by obeying the commission given to her, she was striking a blow for the redemption of His great and Holy name. One question still remains—Did Jael mean to deceive Sisera? Why did she go out to meet him, and receive him in so friendly a manner into her tent? She must have known it was Sisera, and that he was a fugitive from the battlefield. For she must have watched with intense interest how the day went, and had the earliest information that could be supplied. She must have known it was Sisera, from having seen him on former occasions, and now he would very likely have given the information himself. Why did she bid him welcome to her tent, and even encourage him not to fear? Nay, why did she act so decidedly in showing him the rites of hospitality, and give him the best which her house could afford; and so offer the strongest assurance, which the member of a nomad tribe could give, that he was safe while under her roof? The chief difficulty is, that all these circumstances are detailed along with the tragic act, and on the whole put together, the blessing seems to be pronounced. Was all this really sanctioned by the Spirit of God, that now rested on Deborah? How can we possibly justify Jael in saying what she did not mean, or speaking falsely to gain the confidence of a man, when she meant to take his life. If the narrative had been given in full, doubtless the difficulties would have been greatly relieved, if not entirely removed. As it is, some explanations may be given. (1.) It is not said that she agreed to tell the lie that Sisera put into her mouth, in Judges 4:20. She made no reply to his request. (2.) She acted according to the custom of her race in receiving him into her tent. It was a fixed custom with the Arab races to show hospitality to strangers, especially when in very needy circumstances. “No one can repel with honour from the tent a stranger who claims hospitality, nor usually does anyone desire so to do.” [Pict. Bible in loco.] But she seems to have impressed on his mind that he was secure while under her roof. How does this consist with her intention to put him to death? The only explanation is to suppose that— (3.) No intention to put him to death was yet formed in her mind. This is not only possible but probable. How many surprises come upon her all at once! How proudly Sisera went forth in the morning! What a huge bannered host gathered around him! What a small army lay on Mount Tabor in opposition! How hopeless for them to cope with such a formidable host as those now collected by the waters of Megiddo! Yet but a few hours pass, and that mighty force of men ranged in battle array, the image of incalculable strength, melts away like the baseless pictures of a dream. A hundred elements as in a moment, come down upon them from all quarters, and a frightful and rapid destruction takes place. The army is utterly ruined, and the general is now a solitary fugitive, flying across the hills for his life. Now he appears full of terror, without a solitary attendant, hungry, weary, and athirst, glad to enter the most humble dwelling for refuge. What a series of striking surprises must Jael have experienced; first to have heard so much of the terrible disaster, and then to have seen the renowned captain of the great army himself at her very threshold in such fearful plight? Is it at all likely, that she should, in a moment, with those mighty rocking changes going on around her, have formed any plot at all in her mind? Had she any time to weigh in her mind what was the best course to pursue in such unparalleled and altogether unexpected circumstances? Is it not far more probable that she would take the usual course adopted towards strangers first, and invite Sisera into her tent, giving him the usual rites of hospitality, and afterwards reflect more at leisure as to what was her duty to do. Having got a little time to reflect, all the circumstances, as we have described them, would rise quickly to her view, pointing to the death of Sisera—the enemy of the Lord and his people, “by the hand of a woman,” as an event arranged by God Himself to take place in connection with the issue of the battle. At the same moment, by some Divine impulse, a commission may have been given her by God to execute the Divine sentence. This thought, that she was now under Divine command, would supersede all other considerations and lead her with calm purpose to inflict the fatal blow. There seems, in fact, to have been no premeditation to bring about this death; and it is only in this way that we acquit Jael of treachery in her conduct. But, however we explain it, we believe that she herself felt at the time, there were overpowering reasons urging her to act as she did. MAIN .—Judges 5:23-31 IN THE DAY OF THE LORD I. Special days of the Lord are needed.“Days of the Lord”—a phrase so often used by the prophets—are different from common days. They are days when God makes some striking manifestations of His true character, in correction of the erroneous and defective views into which men are ever falling, from the remarkable forbearance which he usually exercises towards them in his Providential rule. By some strong act or acts, God rises up and declares what is due to His own Holy name. Though on ordinary, as well as special occasions, He hates sin with a great hatred, He is by nature so “slow to wrath,” that even when men sin against Him many times, and that, too, with a high hand, there are for a long while no signs that He is angry, or likely to inflict threatened punishment. He acts as one asleep; though all the time the motive is one of the richest mercy. He has no delight in the destruction, or the misery of His creatures. “He wills not that any should perish.” His inclination is to give pardons to the penitent, rather than retribution to the incorrigible. Hence He waits long, without measuring out their due deserts to the wicked. But men misinterpret the Divine silence, and wax bolder in sin. They begin to imagine that God is such an one as themselves, and is practically indifferent to their sins. They begin to regard His threatenings as a dead letter, or that, if they are still to be looked at, His mercies are so great, that they will not allow Him to proceed very far with the work of judgment. Thus they go on adding sin to sin, until the fear of God becomes dissipated before their eyes. There is a letting down of what is due to the name of God. Men get settled down in the idea, that God does not practically feel towards sin, as in His written word He declares He does; and, in their interpretation of the threatened penalty, they either greatly minimise its meaning, or cast it aside altogether. Days of the Lord are thus needed for the vindication of the Divine character. His Providence must sometimes visibly go as far as His word. It must be seen that He makes no abatement of His claims, because of His long silence, while His character must be cleared from the gross misconceptions which men have formed of it, from the long toleration extended to them in the past. In the present case, a Day of the Lord was needed— 1. To bring men back to just views of what is due to God. (a.) For the Israelites, the long oppression of the Canaanites under Jabin, was a day of the Lord. Then God exhibited practically in His Providence, what He had long told His people so emphatically in His word, that He is a Jealous God, and is much displeased with the sin of their having any other God. He then showed that He could cast them off, notwithstanding His covenant; that He could go over to the side of the enemy, and fight against them, until they were not only defeated, but humiliated and crushed. Yet His faithfulness did not fail, for on their coming back to Him in penitence, He remembered His holy covenant. The end however was gained. They felt at last, and acknowledged it fully, that it was a terrible evil to depart from the living God, that He alone was to be feared and held in reverence, that all the gods of the nations were but dumb idols, while the God of Israel’s favour was to them all in all. Their ideas of the sacred character of their God, of His majesty, holiness, loving-kindness, truth and justice, became raised to the old standard of highest reverence; and they owned, that His claims on the love and obedience of the whole heart, were His simple due. (b.) The oppressors also had to pass through a very rigid discipline, in getting a rectification of their views of Israel’s God. Long had they railed at His name, mocked His weakness, sneered at His laws and observances, and persecuted at will His people. But now what God so great in power as the Ruler of Israel, who is served by the very thunder and lightnings of heaven, by the sweeping whirlwind, and the rushing mighty waters! In the swift, overwhelming, and irremediable overthrow of the mightiest army which Canaan could produce, and that too through means of a mere handful of patriots, aided by the elements of nature, a grand demonstration was made of the fact, that Jehovah was the only true God, and that He was infinitely superior to all other gods which the nations worshipped. Then men learned to say, “Verily there is a God that judgeth in the earth, by whom the actions of men are weighed.” “Let the God of Israel but arise, and His enemies shall be scattered; as smoke is driven, so are they driven; as wax melted before the fire, so do they perish. He cutteth off the spirit of princes; He is terrible to the kings of the earth.” (c.) For all spectators of that generation, how greatly was the standard of the fear of God raised! The shock of this mighty act was felt, not only through all Israel, but among all the surrounding nations. The God of Jacob whom they had begun so generally to despise, now rose up before all as the one great reality, amid a countless number of empty nothings. The whole earth kept silence before Him. There was no God that could deliver after this manner. With what a weight of sanction was the name Jehovah surrounded henceforth for all the men of that age! The shadow of the events of this day extended over forty years. Psalms 9:20; Psalms 83:18; Psalms 94:15; Psalms 78:65-66; Psalms 73:20. 2. Such a day was needed to grant the promised deliverance to His people. The standing promise of Jehovah to Israel was, that He would be their God, and on this footing would secure them in possession of the land. For their sins, He acted for a time, as if he had forgotton this promise, and allowed the enemy to overrun the country, and practically to dispossess Israel of their own territory. But now they were penitent and earnest suppliants at His footstool, and it was in the spirit of the covenant, that He should return to them, when they returned to Him (Leviticus 26:40-45; Deuteronomy 30:15). Hence a special time was needed to make a public display of the Divine favour for this people, to prove that they had not been cast off, but that their God was faithful as ever to act the part of their Divine Protector, and deliver them out of the hands of their enemies. “Though he visit transgression with the rod, yet He will not suffer His faithfulness to fail.” II. Contrasts of character and destiny in the day of the Lord.1. Those guilty of indecision on the day of decision. The day of the Lord’s decision was virtually a day when all things were taken according to the strict rule of justice. The acts or decisions made this day determined their character, and as they now showed themselves, so would they receive treatment in the future. The first case set before us in the paragraph is that of Meroz, who were specially noted this day as holding their hand, when they were called on in the most solemn manner to join in the discomfiture of the enemies of the Lord. They draw back undecided in the day of decision; and by that step they had their character fixed for the future. Though so strongly urged to decide, they yet showed no disposition to do anything; which proved in the most decisive manner, that they were not on the Lord’s side in heart (see pp. 284, 285). The destiny of such is to have the curse of the Lord resting on them—or to be “cursed with a curse”—i.e. emphatically cursed. As the effect of this curse, the city has long since ceased to be. Its very site is unknown. Its name has become unknown in history; and the only vestige of it which remains to tell that once it was, is this curse of the angel of the Lord, announcing that it should no longer continue to exist in God’s world. Such is the fate of those who, however urgently dealt with by argument, yet doggedly refuse to devote themselves to His service. These people virtually turned their backs on the call which the God of Israel now made to them. And the higher the cause is which is to be served, the blacker is the treason which abandons it. Like the cursed fig tree, Meroz began at once to dwindle away. 2. Those who are zealous for God at all risks. This we believe was the spirit which Jael now exhibited. The principal motive, which influenced her to do the deed, was the Divine commission given her, and the end which she sought to gain was the glory of the Lord, in the breaking of the fetters upon His people, and the establishment of the reign of righteousness in the land. For this motive and end, kept steadily amid, doubtless, a conflict of many other motives, is she marked out for pre-eminent honour. It was at a moment of great peril that she decided, and this increased the virtue of her meritorious act. In any case, we dare not curse those whom the Lord has blessed. The destiny of those who are ready to risk everything for God is, to have a special Divine blessing resting on them. As Jael highly honoured God by her conduct, so she is now highly honoured of Him. For the stand she made this day, her name has been preserved for everlasting honour, in the one really immortal Book of Time. Among all nations shall it become known, and wherever it is known, it will be with blessings heaped upon it. “Them that honour me will I honour.” For the sake of one noble act, how many names have found a niche of honour in the Book of God! The good king Melchizedeck, who shows himself for one short hour, and then retires to the darkness; the unselfish Onesiphorus, who did the office of a faithful friend to Christ’s servant in prison; the God-fearing Obadiah, who acted similarly by the Lord’s prophets, in the perilous times of the wicked Jezebel; or, to take one case somewhat similar to that of Jael, Phinehas, the son of Eleazar, who, by one stern act, in a time of public sin, turned away the wrath of God from the people, so that they were not all slain (Genesis 14:18-20 : 2 Timothy 1:16-18 1 Kings 18:13; Numbers 25:7-8). 3. Defiant enemies of the Lord, and their sympathisers. Such were Sisera and his mighty host, together with Sisera’s household, who awaited his return. They all had a common sympathy in the humiliation of Israel, and in showing contempt for Israel’s God. In Psalms 83 there is mention made of God’s enemies combining together against His name, and His people alike—to cut off the latter, so that the very name of this people might cease (Judges 5:4), and in doing this, they really wished to show their hatred against Israel’s God. (Judges 5:2-5; Judges 5:12). Among these enemies, or rather as a parallel case to theirs, are mentioned Sisera and Jabin at the brook Kishon (Judges 5:9-10). The kingdom over which Jabin ruled had already felt the power of Jehovah’s arm in the past, when Hazor and its king were utterly destroyed in the days of Joshua (Joshua 11:10-11). Besides this crushing blow inflicted on themselves, there was the long series of similar blows inflicted on all the other nations of the Canaanites, North and South, so that the true character of the God of Israel could not be misunderstood by them. Yet they dared to attack the people of God, among whom God had set His name, and wickedly treated them as slaves and the very refuse of the earth. Their custom probably was, and long had been, to blaspheme the name of Israel’s God and strive to root it out of the earth. And now, on this special day, when it was given forth by public proclamation, that Israel’s God was risen up out of His place to deliver His people, and that He was about to put Himself at their head to fight their battle, Sisera shows himself a defiant enemy to the last, by mustering a huge host to join issue with Israel’s mighty king. All such are necessarily doomed to destruction. They have decided to treat God as their enemy, and after due warning given, and forbearance exercised, the only possible issue of such a conflict is, to bring down the Divine wrath upon them. God sets His face against them, for a moment, and they are ruined. For who can stand before His anger? “He looketh on the earth and it trembleth; He toucheth the hills and they smoke. All that were now gathered against the Lord and His anointed, were driven like chaff before the whirlwind.” “The enemies of the Lord became as the fat of lambs; they were consumed; into smoke did they consume away.” (Psalms 7:11-17; Psalms 11:6). Sisera fled from the sword of Barak, and the nail in the hand of Jael did strike him through. (Job 20:24). AND .—Judges 5:23-31I. Crucial Testing-days are hastening on for all.(1.) In this world there are certain times, when God in His Providence applies to every man’s character a crucial test; when he is searched as with lighted candles, and the hidden state of his heart is made manifest. The very channels along which his thoughts flow, are seen and known by himself, if not by others, and he stands discovered before his own eye, as to the secret motives by which his conduct is regulated. All props are taken away, and he is left to stand solely on the foundation which he has really chosen. Then it is known whether he has really determined to be for God at all hazards, and whether he has cast in his lot with the Saviour, at the expense of having to renounce all other friends and refuges. Such a time occurs when he is visited with some dangerous illness, which brings him to the borders of the eternal world, and he feels how helpless fellow-creatures are, in view of possible death. It is also a testing season, when he meets with some severe reverse of fortune, when his worldly prospects are dashed, if not altogether blighted, and when his bright sunny hopes all fade like a dissolving view. Also, when for the first time he makes a public profession of religion, and begins to wear Christ’s Name. Also, when he is called on to choose his appropriate companionships—religious or irreligious. And once more, the time when he feels he must decide what habits he will form, those which imply self-denial and the fear of God, or those which include self-indulgence and love of the world, but without Christ and with the loss of a good conscience. (2.) In the great future. We are informed that “after death is the judgment”—that when dead the beggar “was carried by the angels into Abraham’s bosom,”—and that “the rich man in hell lifted up his eyes being in torment.” We are also told, that the penitent thief was at death to “go with the Saviour into paradise,” while of Judas we are told, that when he committed suicide “he went to his own place.” Thus, it would appear, that at the moment of quitting this world, the soul has its sentence passed upon it, according to its character for good or evil. Also at the end of time, we are assured that “all must appear before the judgment seat of Christ, that every one may receive the things done in his body,” etc. Then “the fire shall try every man’s work of what sort it is.” II. The prosperity of the wicked is short.It seemed a great triumph for the King of Hazor to grind to the dust that once mighty people, who under Joshua, caused all the nations of Canaan to tremble, and all but annihilated the Hazor of that day. Now he could wreak his vengeance upon them at will, for many years, and doubtless looked forward to their final extinction under the iron rule of Sisera. “But He that sitteth in the heavens did laugh, the Lord had them in derision.” How soon is “the candle of the wicked put out.” “He was great in power, and did spread himself like a green bay tree.” The day of the Lord comes round. “And he has passed away, and lo, he is not; yea he is sought for, but he cannot be found.” “How are they brought into desolation as in a moment! they are utterly consumed with terrors.” Yet these men but yesterday were “compassed about with pride as a chain, their eyes did stand out with fatness, and they did set their mouth against the heavens.” When they think themselves secure from evil then suddenly destruction comes. They do not “watch” nor “number their days.” Witness Belshazzar, Herod, and “the fool” in Christ’s parable. How quickly did Abel’s blood cry for vengeance! and that of Naboth in Jezreel the moment that Ahab went to take possession! Jeroboam was stricken while he spoke (1 Kings 13:4). “The pleasures of sin are but for a season.” It is a remarkable fact that in the history of Rome, beginning with the period after the Augustan era, over 500 years, as many as 74 emperors came to the throne, of whom only 19 died a natural death and 55 were murdered—having an average reign of 6½ years only for each! “The prosperity of fools destroys them.” It is because some men are so prosperous, that their life is more brief than otherwise it would be. Prosperity exposes to envy and hatred; and to this cause more than to any other did the wearers of the Imperial Purple at Rome hold their short tenure of office. Sometimes the same man will touch the greatest height of prosperity, and the lowest depth of misery, within the space of a few hours. Henry the Fourth of France, when in the zenith of his power, was struck by a blow from a traitorous hand, and despatched in his coach; while his bloody corpse was forsaken even by his servants, and lay exposed an unseemly spectacle to all. There seemed indeed, but a moment between the adorations, and the oblivion, of that great prince, “all flesh is grass.” Prosperity also often leads to habits of self-indulgence, which speedily terminate in death. Thus Alexander the Great, could conquer the world, but could not subdue his own evil passions, and quickly they conquered him. We knew a man who was accustomed to earn his bread by the sweat of his brow for many years. Suddenly, through the death of a friend, he came into the possession of a large fortune. He gave up his habits of industry, got into the hands of evil companions, who led him rapidly on the down hill path, and, though in the prime of life, within two years, he was laid in his grave. III. His supreme folly.How inexpressibly foolish is it for a man, who has the power of casting his thoughts into the future, and foreseeing the consequences of his acts, to spend a short career of some twenty years like Sisera, in acting the part of a proud tyrant over a helpless people, at the risk of incurring the wrath of that terrible God, who he knew, if it pleased Him, could at any moment rise from His place and consign him to irremediable destruction! “Woe unto him that striveth with his Maker!” How can it fare with him that striketh against a rock, but that his bones should be broken, and his purpose utterly fail? “Who hath hardened himself against God and hath prospered?” What infatuation is it for men, when they get a brief moment of power, to rush against the “thick bosses of the Almighty’s buckler!” With one ray of that supernatural glory with which He was surrounded, could the ascended Jesus, now at the helm of universal government, and having infinite power at His command, have consumed the proud horseman that was on his way to Damascus to persecute those whom the Saviour loved. Yet the worm dares to rear itself against an Omnipotent arm! In tones of pity it is whispered to Him that it is hard to strike against the solid rocks! In the grey mist of an early summer morning, a troop of horse are seen stealing over a stretch of Scottish moorland, among the moss-hags and wild heath, when suddenly they came on the object of their search. John Brown, of Priesthill, had just finished earnest and fervent prayers with, and for, his family circle, showing more than usual of the wrestling spirit, and had gone to a little distance from his home to begin work for the day. He was taken back to his house, and in the presence of those most dear to him, was told by the bloody Graham of Claverhouse to go to his prayers, for instantly he must die. The most in-offensive of men, most loyal to his God, most just and true in his dealings with his fellow men, with nothing to lay to his charge, but the one circumstance that he dared to worship God according to his own conscience, is told by a representative of law and order, that, for this great offence, he must die, and at a moment’s notice! The command was given to fire—but not a hand was moved to do the work. The callous-hearted leader then himself walked up to his victim, and shot him through the head! The cruelly-used widow put to him the stinging question—“How will you answer in the future for this day’s work?” to which he replied—“To men I can easily answer, and as for God, I shall take Him in my own hand!” We mention this incident, because the names of Sisera and of Claverhouse are fit to be associated together on the same page; and to show the supreme infatuation of both in running such a monstrous career of wickedness, and raising fearful clouds of wrath against them in the future, with scarcely even a shadow of recompense in the present. IV. His present misery. We cannot think that Sisera could have been a happy man, even at the head of his magnificent army, with myriads of warriors ready to obey his word of command. There was always the consciousness that he was engaged in the work of bloodshed, or trampling down the rights of others—that he was carrying bitter grief or absolute desolation into the homes of a nation, and that he was running up a fearful reckoning with the God of the Hebrews, if He should ever rise up and call him to account. It is impossible to have any pure happiness within a man’s inner nature, while there is a giving way to the darker and viler passions of the heart. Hence it is said, “there is no peace to the wicked.” Even at the best, there are snares in all their mercies; curses, also, and crosses attend all their comforts; and the curse of God follows them in every avenue of wickedness. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ ISRAEL’S RELAPSE INTO SIN, AND THEIR BY THE . Judges 6:1-10 NOTES.— Judges 6:1. Did evil, etc.] Not continued to do evil, though that is implied (pp. 158, 186). Deborah and Barak were now dead, and their personal example, the influence of their names, and their warning voices were all buried with them. The shake given to the idolatry of the land by the signal manifestation made of Jehovah’s jealousy had now lost its effect, and a new generation had sprung up. That so long a period as 40 years should have been influenced by the shadow of the great event of the destruction of Sisera and his army shows that a mighty impression had been made of the character of Israel’s God, both on Israel themselves, and also on the nations around them. All seemed to feel that “great fear was due to the God of Israel,” for “there was no God that could deliver after this manner.” The hand of Midian—descendants of Abraham and Keturah (Genesis 25:2). Though not the same race, they appear to have been in close affinity with the Ishmaelites, or were included among that people as a part is included in the whole (Judges 8:22-24). With them, too, they appear to have been engaged in the carrying trade across the desert between the Euphrates and Egypt (see Genesis 37:25; Genesis 37:28). Some regard the word Midianites, as the plural of the old Egyptian Madi [Fausset]. They were a nomadic people and did not till the ground, but lived in tents. They occupied a belt of desert land, extending from Horeb in a line extending north-east, passing Moab on the east, and skirting the territory of Reuben. While Moses was at Horeb, he dwelt with his father-in-law, Jethro, who was the priest of Midian. Their territory, therefore, must have been, at one side, near by Horeb. But being unsettled in their residence, and predatory in their habits, there was probably no very strict delimitation of the boundary lines. Wiseman calls them “wandering corsairs” of the desert. The disposition to plunder had become to them almost a natural instinct, as it was with all the tribes of the desert. They had an old grudge against, Israel on account of the crushing blow that had been inflicted on them in the time of Moses by the express command of God, because of their having wickedly enticed Israel into sin on the plains of Moab (see Numbers 25:1; Numbers 25:6; Numbers 25:16-18; Numbers 31:7-12; Numbers 22:4-7). Quite 260 years had elapsed since that sweeping desolation had passed on them; and now they had recovered their strength, but cherished an undying hatred to their destroyers. They would be readily joined in their raid against Israel by the Amalekites (see p. 158), by the Ishmaelites (Psalms 83:6-7), by the Arabs and wandering hordes generally, along the south and south-east border of Palestine, who were always ready for any work of pillage. The initiative, however, was taken by Midian.Cassel thinks that the two words Midian and the more modern Bedouin are really one and the same—the Hebrew spelling beginning with ξ, while the Arabic language begins with λ. In this last case the word would spell Bidiun, or Bedouin. In the Semitic languages there is a constant interchange of these letters. The word comes from a root signifying the desert.Judges 6:2. The hand of Midian prevailed.]—bore heavily upon them (p. 97). They had no power to remove it. They made them the dens which are in the mountains, etc.] Some (Keil) make the word ρּ ?πְ ?δָ ?ψֹ ?εη to signify “mountain ravines,” hollowed out by torrents; being thus found they were fitted up by men’s hands in such a manner, as to make suitable retreats from danger. Others (Cassel and Bertheau) understand by it, “Light holes.” i.e., holes with openings for the light, or grottoes. Wetzstein says, “At some elevated dry place, a shaft was sunk obliquely into the earth, and at a depth of twenty-five fathoms, streets were run off straight, from six to eight paces wide, in the sides of which the dwellings were excavated. At various points these streets were extended to double their ordinary width, and the roof was pierced with air-holes according to the size of the place. These were like windows. Hence the meaning is, caves, with air-holes like windows. Watchers were employed to give the alarm when the enemy approached. Then the plonghmen and herds hurried quickly into the earth and were secure. There was also a second place of exit, for the most part.” Similar must have been the rock dwellings of Petra. In the limestone mountains of Palestine, there are many natural “caves.” but these generally were more fully excavated, and fitted up artificially, when used as human dwellings. The remaining word (ξְ ?φָ ?ψεֹ ?ϊַ) signifies fortresses, or (mountain) “strongholds.” These refuges were less used for purposes of personal safety, than as places of concealment for property and necessaries of life. For the propensity of the Bedouin always has been rather to pillage than to kill (1 Samuel 13:6; 1 Samuel 23:14; 1 Samuel 23:19; 1 Samuel 23:29; 1 Chronicles 11:7) These were memorials of the dark times, when the Bedouin host like an over-running flood swept over the land. Sin like a leprosy leaves its scars and its baldness behind it.Judges 6:3. Children of the East.] This phrase seems to designate the various Arab tribes, not otherwise named, who roamed over the open country between the Red Sea and the Euphrates. We hear of “the men of the east” (Job 1:3); “the mountains of the east” (Numbers 23:7); “the east country” (Genesis 25:6); “the east” specifically (Genesis 29:1). (Isaiah 41:2; Matthew 2:1; Matthew 7:12; Matthew 8:10). These hordes seem to have had no design of conquering the country, nor yet of cutting off its inhabitants. Their object simply was plunder. “Their visits were like the incursions of the Picts and Scots into Southern Britain during the latter part of the Roman dominion (A.D. 1368); or the raids for lifting cattle. which were common from the Highlands of Scotland into the Lowlands at a much later period” (Lias). And he might have added, which visits were returned by the English into Scotland, with a like disregard of meum and tuum, when they could get a safe opportunity. This was but the fulfilment of prophecy upon Israel (Deuteronomy 28:31; Deuteronomy 28:33; Deuteronomy 28:43; Deuteronomy 28:48).When Israel had sown they came up, etc.] i.e., They chose the time when the fruits of the earth were fast ripening, just before harvest (about March), and remained for weeks or months on the ground, till they had time to clutch the whole produce for the year; and when they had stripped it bare, they returned to their own country, leaving the poor Israelites to sow the land for a new crop in the following season, at which time they would return and repeat the work of rapine. Their route would be along the east bank of the Jordan, until they got as far as Bethshean (now Beisan), the principal ford of the river, when, crossing over, they would have before them to the north-east, the rich plain of Esdraelon and the fertile valley of Jezreel, forming together the very garden of Palestine, whose richness of soil was proverbial everywhere, and formed a most tempting prize to eyes accustomed to look on the sterility of the desert—luxuriant crops of corn, vineyards, olive trees, fig trees, pomegranates, milk and honey—all found in profuse abundance. Here they would revel until feasted to the full, when going along the course of the Kishon, and passing through the mountain gorges on the west. would then turn southward along the rich belt of land that skirted the sea, the southern part of which was occupied by the Philistines, their last city being Gaza. There the forces of the marauders necessarily took end, for there was nothing more in that direction to seize.[2][2] It has long been the practice (till recently stopped) of the marauding Turkomans of Central Asia, to rob the long caravans of camels, laden with the produce of the countries of the Far East, passing to the countries of the Far West (and vice versa), along the route through ancient Media [Has that word any connection with Midian?] which has the Caspian Gates to the north and Persia to the South. These tribes also have long been in the habit of making “alamans,” or raids on their weaker neighbours, their object being robbery and man-stealing, including woman and child-stealing. Their favourite hunting ground has been the eastern frontier of Persia. The people they caught were carried off to the inhospitable deserts of Central Asia, where escape was impossible. For prisoners of importance a heavy ransom was expected; the others were made to work in the fields, or were sold as chattels where a market could be found. These incursions were made sometimes up to the gates of Teheran, while so strangely imbecile or helpless were the governore of Persia, the country once ruled over by a Cyrus and an Ahasuerus, that little or no opposition was offered to the fierce barbarians who came plundering and murdering to within a few miles of the capital. No wonder that all the towns and villages are walled in with towers and gates which are shut at night. Even in many of the fields were towers, as refuges or the people at work, in case of sudden alarm, when there was no time to reach the village. The workers by squeezing themselves through a narrow opening in the bottom, which could be closed with a stone, might thus escape, and the Turkoman would lose his prize. To complete the picture, occasionally some of the governors on the frontier, who could have stopped their raids, allowed them to pass westwards in order to catch them on their return, laden with the spoil they had captured. This was profitable to the governor, who thus bagged everything. Happily Russia by her movement into Central Asia, during the eighth decade of this century, has laid a strong hand on this system, and it may now be said no longer to exist. That movement if it has had few other beneficial effects seems to be breaking up the fallow ground, in what has long been one of the wildest, and most intractable wastes, both of the moral and physical worlds.Judges 6:4. They encamped against them]—ready to seize their plunder by force of arms, if they could not get it peaceably (Psalms 27:3; 2 Samuel 12:28). But such was the cowardice of the God-for-saken people, that they never once attempted to take the field against these insolent robbers, far less did they dream for a moment that they could be driven out of the country. The same course was taken by the Turks on a larger scale, when they first made their appearance in the east of Europe, and seized one territory after another, crushing all opposition. The increase of the earth]—the annual produce of the soil; such as wheat, barley and grass; wine, honey, milk and oil; all fruit trees’ produce, and such things as are alluded to in the following passages (Exodus 3:8; Deuteronomy 8:8; Deuteronomy 32:14; 2 Chronicles 2:10; 2 Chronicles 2:15; Ezekiel 27:17; Ezekiel 27:19; Isaiah 7:22-23; Micah 4:4). Till thou come to Gaza]—an idiomatic phrase in the Hebrew language (Genesis 10:19; Judges 11:33; Genesis 13:10; 1 Samuel 17:52; 1 Samuel 27:8). Left no sustenance for Israel, neither Sheep, etc.]—no means of support, whether the fruit of the soil, or the flocks and herds. Not only were the rich plains of Issachar devastated, but the uplands of Manasseh were not safe from the hands of these rapacious prowlers, as the case of Gideon illustrates. Their march was “like a sweeping rain which leaveth no food” (Proverbs 28:3). To drive off the cattle has been the practice of the Bedouins all along unto this day; and it is customary, in some parts of Western Asia to make a compromise with the invaders, engaging to pay them a heavy tribute on condition that they shall be left unmolested. Even powerful communities do this to avoid perpetual warfare. Besides the tribute, the chiefs look for substantial presents, and these being received as gifts in one year are exacted the next year as a matter of right. Ere long the pressure becomes intolerable, and they are obliged to leave the settlements altogether.—(Pict. Bible.) Not a solitary sheep, ox or ass which came in their way was left to the Israelites! So complete was the pillage. Their cattle comprising beeves, sheep, asses and camels, would eat up all the herbage and every green thing which they did not require for themselves. For they were most numerous (Numbers 31:32-39).Judges 6:5. They came up, and their cattle and their tents, etc.]—they and their cattle is emphatic—their tents—those who lived in their tents. All their domestics, as well as fighting men. It was not a sudden assault followed by a hasty retreat; but they came to remain in the land, for a time at least, to fatten themselves on its rich produce. Came as grasshoppers.] Rather locusts—λְ ?γֵ ?ι in like abundance to the locusts; also like to them in voracity, of which it is said in Joe 2:3, “the land is as the garden of Eden before them, and behind them is a desolate wilderness.” It was a deluge of human robbers.[3][3] From p. 38 under Judges 6:5, they and their camels were without number]—rather, dromedaries (Isaiah 60:6) which are peculiar to the deserts of the South and East. Camels and asses take the place of horses and oxen in the West. Camels, indeed, were not unfrequently used for ploughing.Judges 6:6. Greatly impoverished.]—ιִ ?γַּ ?μ is a strong word, implying more than that they suffered a great loss, or had much taken from them. It implies that they felt utterly desolate and helpless. What a spectacle was before them! Their beautiful country turned into a vast and hideous wreck; countless marauders roaming at will all over the land, devouring or trampling down ruthlessly the choicest fruit of their matchless soil, until scarcely a stalk of grain or a blade of grass was left in Jezreel itself. As far as the eye could reach, the human wolves had done their work with absolute completeness. It was one vast sea of wreckage. On every foot of the sacred land was inscribed “Ichabod.” The curse of heaven was everywhere marked. They were a people forsaken of their God. Hence they were thoroughly dispirited, and hung their heads in despair and shame, under the terrible conviction that on the one hand they had deserved it all, and on the other, that they were utterly powerless to effect a remedy for their condition.[4][4] Many think it was about this time that the great famine occurred in the land which led Elimelech and his family to remove to the land of Moab to sojourn there, and when Ruth through Naomi’s instrumentality became a convert to the faith of Israel’s God (Ruth 1).But this conviction was not arrived at all at once. For the first three years these depredators, Josephus tells us, repeated each year their terrible visit, with such disastrous result, that a large part of the land was no longer sown, while the miserable inhabitants, with their numbers thinned, partly through famine, and partly through oppression, at last, in great numbers quitted their homes and sought to the retreats and fastnesses among the mountains referred to in Judges 6:2. For four years more did they survive the terrible humiliation of their country until they agreed by general consent to return to their allegiance to the God from whom they had apostatized (Hosea 5:15). Now they were virtually saying “come, let us return unto the Lord, for He hath torn and He will heal, He hath smitten and He will bind up.”Judges 6:7. They cried unto the Lord because of Midian.] (See p. 159). (Judges 3:9; Judges 3:15; Judges 4:3; Psalms 106:44-45; Psalms 107:6; Psalms 107:19; Psalms 107:28).Judges 6:8. The Lord sent a prophet.] A man, a prophet; not an angel. An unnamed messenger (1 Kings 13:1-2; 1 Kings 20:13; 1 Kings 20:35; 2 Kings 9:1; 2 Kings 9:4). God would send a prophet before He sends a saviour. Before giving the blessing He first deals with that which keeps back the blessing. They were beginning to use the language of penitence; they must learn it more thoroughly. (Acts 2:37, yet the apostle adds Judges 6:38—carry your repentance farther). The message itself etc., is like that of 1 Samuel 10:18, or Joshua 24:17 and Judges 2:1.—I brought you up from Egypt, etc.] It was strange that they should so continually require to be reminded of one of the very first truths in their national history, the day which of all others had a white letter mark in their calendar. Then they for the first time rose up to be a nation. Then was laid the foundation of everlasting obligations to their God, to whom alone they owed their unparalleled history as a people.10. But ye have not obeyed my voice.] These words contain the charge which their God brings against them. This short sentence would not be all that the prophet would say. It was rather the theme on which he would enlarge; in the same manner in which we have an account of Peter’s sermon on the day of Pentecost. That sermon may have occupied more than an hour in delivery, and yet as given in the canon, it is so abridged as not to occupy a tenth part of that time in the reading. The line of thought followed by the speaker alone is given; so here—The gods of the Amorites.]—This name is put for the Canaanites, (as in Joshua 24:15; Joshua 24:18; and Genesis 15:16). “In the Egyptian monuments of Ramases 3, Palastine is called the land of the Amori. The prophet may have been addressing the dwellers in the mountains where the Amorites (the Highlanders) dwelt. (Genesis 48:22). The idolatries of that race were specially abominable (see 1 Kings 21:26; 2 Kings 21:11).” [Speaker’s Com.] It has well been remarked that “the existence of a class of men, whose duty it is to convict men of moral declension, is peculiar to revealed religion. Other religions had their priests; Judaism and Christianity alone had their prophets.” [Lias].MAIN .—Judges 6:1-10GOD’S WITH THE HUMAN HEART Here again we have the same weary go-round. Fresh outbreaks of depravity; new chastisements of the Divine hand; the treacherous heart turning again to its God when it finds that it must; and God, with wonderful tenderness and slowness to anger (at every new stage becoming more wonderful), repenting Him of the evil and granting deliverance. We have— I. The Picture of Sin Presented.It is not a case of sinning for the first time, but a case of repeated sinning, and that accompanied with every possible aggravation. 1. The form of their sin was of a heinous character. Idol-worship was peculiarly offensive to their God. It was a direct rejection of Jehovah as their God, not-withstanding all His claims to be so acknowledged. No greater insult could be offered to His Majesty and His Holiness. It was to cast off His authority, to deny His sovereign rights, to refuse Him submission, to contemn His glorious perfections, to trample under foot His law, and to reject His Divine fellowship. It was to do all this in the most offensive manner, by preferring to worship in His place beasts and fourfooted things, or images of sinful objects, the work of their own hands. It was to go lower still—it was to set up the embodiments of sin in the place of God, and to give to these the devotion and the worship which are properly due to God. It was to give external form and embodiment to the worst ideals of wickedness which the human imagination could conceive, and yield up to these the homage which is due only to the Holy one of Israel! In this matter the “desperately-wicked heart” seems to have exceeded itself in its ordinary acting. And to complete the picture, it must take away the one foundation of all possible good (namely, the worship of the Good one), and to expose the heart to the incursion of all possible evils. Idolatry, indeed, implies the creature striking out for itself in disregard of its Maker, as if its Maker were insufficient to it, and His presence were a burden rather than a pleasure. “Have I been a wilderness to Israel?—a land of darkness? Wherefore say, my people, We will come no more to thee? What iniquity have your fathers found in me that they are gone from Me and have walked after vanity?” This reproach applies to all who put any other objects in place of God, and give to these the homage, the affection, the interest and the obedience which are due to Him alone. It may be riches, or fame, social distinction, the good opinions of our fellows, or any prize which the man who lives without God counts dear (see pp. 110, 111, 123). 2. They sinned against the clearest light. All the means of instruction which that age could furnish in the matter of their duty to their God were employed to press His claims on their attention. If they had no printed Bible, yet at the Red Sea, at Mount Horeb, all through the wilderness, at Jordan, and in every city of the Canaanites, as well as in many startling events of more than 200 years afterwards—they had all the facts and revelations of the Divine character and of human duty which go to make a Bible. And they had these as living facts—events passing before their eyes, coming with the freshness of personal experience—in which they themselves were principal factors. They had an illuminated Bible given them to read, in which the blindest among them could see a great meaning. It was a Bible which spoke with a plainness that the dullest could appreciate, and with a loudness that made the most stolid fall down and worship. But they had no eyes to read such a Bible; no ears to hear its remarkable sayings, for “they did shut their eyes that they might not see, and stop their ears that they might not hear.” They sinned against the clearest light as to the claims which Jehovah had on the allegiance and love of their hearts. “They would not come to the light lest their deeds should be reproved.” Hence they continued as “sottish children—a people of no understanding” (see Deuteronomy 32:5-6; Deuteronomy 32:28; Deuteronomy 4:5-8; Deuteronomy 4:32-36; Luke 12:48; Matthew 11:21-23; Numbers 15:30-31; John 9:41; Romans 2:12-16). 3. They sinned in abusing the highest privileges. They had the continual presence of God among them that they might enjoy His fellowship. A way of access was provided through the appointed sacrifices. The means whereby individual sins might be pardoned, and personal sanctification secured, were set every day before their eyes in the blood of sprinkling and the water of purification. God’s own glorious character as a God of truth and righteousness, of holiness and love, was exhibited very strikingly in the statutes, ordinances, and commandments which were given them as a law for their conduct. They had exceeding great and precious promises made to them from time to time as to their deliverance for the present, and the realisation of bright hopes for the future. They had very endearing and very honourable names given them by their God, and they had continually fresh proofs given that He was among them on all occasions, ever ready to do them such signal service by the events of His Providence as no other people on earth ever experienced. Yet all this was despised and put aside when they “forsook the Lord their God and worshipped Baalim and the groves.” This comes very near the case described in the terrible passage of Heb 6:4-6, or that other in Hebrews 10:26-29, making allowance for the difference of the dispensations (Isaiah 5:4; Matthew 21:35-43; Acts 7:51-53; 2 Kings 17:12-18; John 12:35-37; Luke 12.) (See pp. 120, 121). 4. They sinned in disregarding the most sacred obligations. Never were a people so sacredly bound by acts of kindness shown them, by great deliverances wrought, by honours conferred, and by hopes opened up. The whole Book of Deuteronomy is a record of the extent and the weight of the obligations laid on that people to love and serve Jehovah as their God. “He hath not dealt so with any nation—the children of Israel are a people near unto Him.” They were set forth as priests among the nations, to make “mention of the loving kindness of the Lord, and the praises of the Lord according to all that the Lord hath bestowed upon them, and the great goodness to the house of Israel, which He bestowed on them according to His mercies, and according to the multitude of His loving kindnesses.” And those who have set before them the rich discoveries contained in the pages of the New Testament truth; who find the Son of God standing before them in the capacity of the Son of Man; who hear from His own lips the free offer of eternal life, in all its immeasurable fulness, to those who are willing to be reconciled to God through His precious blood; and who have many precious promises made to them both for the present and the future life—these have obligations laid on them to love and live for God, which no scales can weigh, and no mind can appreciate. (see Hebrews 1:1-3; Hebrews 2:2-4; Hebrews 10:19-23; Matthew 12:41-42; Psalms 89:15-16; Proverbs 1:20-23, with 24–28; John 3:36, also 16–18; Revelation 3:15-18). 5. They sinned in breaking the most solemn engagements. They not only had many acts of kindness shown them, and great things done for them, but they had entered into a special covenant with Jehovah, and pledged themselves to be His people. They were formally set apart by the sprinkling of blood to be His. God Himself came down on Mount Sinai to enter into this covenant, and the whole proceedings were conducted in so solemn a manner as to be memorable to all future generations. To break this covenant (which was made for all their generations) was to perjure themselves, and increase their guilt to an incalculable degree. To break one’s solemn engagement made to a fellow man is reckoned a sin of deep dye, but how shall we characterise the violation of a solemn oath made to high Heaven? (see p. 121). 6. They sinned in the face of the most earnest teachings. Especially the teachings of Divine Providence. What did the fathers gain by serving other gods? Had not the experiment been made once and again, and on several occasions? Did not the history of two centuries and a half prove it to be a palpable folly, and a terrible evil to forsake the true and living God, the only fountain of living waters? Did not all the figures of Israel’s history since they entered into Canaan, each one in his place, condemn with a fearful emphasis the crime of forsaking Jehovah? What a long tale of sorrow and degradation was the history of the generation that went before the present one, when they were so grievously oppressed by the cruel Jabin! Surely twenty years’ pressure of that iron heel might have read a lesson sufficient to teach for a whole century the sin and danger of idolatry. And the mighty acts of Israel’s God, when He rose up from His place to take vengeance on the oppressors of His people, in the discomfiture and ruin of Sisera and his army, might have taught for generations to come that there was no god but Jehovah. Yet though having these and many other lessons of instruction and warning set before them, this generation fell again into the mire from which their fathers had at such cost been drawn. (See pp. 121, 122). One general remark we must not omit to make as regards this melancholy picture of sin, that when men complain of the awful character of the punishment which God sometimes brings down even on His own professed people, the wonder ought to cease when we look candidly at the terrible character of their guilt. God is just when He smites, as well as when He smiles. II. The state of heart which this picture indicates.1. Its inveterate tendency to sin. The propensity must be strong to make its appearance in the face of such solemn remonstrances, and such weighty arguments as God employs to make men desist from it. Sin has a deep root in the heart. “The leprosy is deeper than the skin,” “the scall spreads in the skin”—“it is a fretting leprosy.” “In me, that is in my flesh, dwelleth no good thing.” (Leviticus 13:3; Leviticus 13:36; Romans 7:18). Facts prove, account for it as we may, that the spirit or tendency of backsliding is incorrigible among God’s people. Indeed, in face of the facts that meet us on every page of this book, who can doubt the truth of God’s own testimony—“the carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be (Romans 8:7).” (Jeremiah 13:23; Jeremiah 2:22; Matthew 19:24; John 3:3; John 3:6-7; Romans 7:23-24; Romans 8:8; Ephesians 2:1; Psalms 51:5). 2. The hardness of the heart. This is the feature of character which shows itself in refusing to be impressed by any dealing which God may have with the heart. This was strikingly visible in Pharaoh’s case (Exodus 7-11). (Hebrews 3:8; Hebrews 3:15; Hebrews 4:7; Joshua 11:20; 1 Samuel 6:6; Jeremiah 7:26). It implies that the heart offers resistance to the motive by which God would impress it. It is not only callous—impassive, or utterly indifferent. It is actively opposing the influence by which God seeks to move it. But it includes the want of sensibility. 3. Its boldness in sin. There is a recklessness of consequences; a defiance, wild it may be, yet still a defiance of the Lawgiver, and a refusal to submit to His authority. 4. Its obstinacy in sin. The heart shows a pertinacity in clinging to its sins. It refuses to obey God’s voice (Nehemiah 9:17; Psalms 78:10). It refuses to repent (Jeremiah 5:3; Jeremiah 8:5). It refuses to receive any proper knowledge of God and His ways (Jeremiah 9:6; Jeremiah 13:10). The stubbornness of the heart in refusing to receive any teaching from God’s judgments is strikingly brought out by the prophet Amos in Amos 4:6; Amos 4:8-11; Jeremiah 5:23. 5. Its depth of enmity against God. It is said to be “desperately wicked,” which implies wickedness in an unusual degree (Jeremiah 17:9). If the human heart does not constitutionally consist of enmity against God, it is magnetised with that enmity, and said to be alienated from God (Colossians 1:21; Ephesians 4:18; John 7:7; John 15:23-24; 1 John 2:15-16. 6. Its unteachableness. Notwithstanding all God’s dealing with the heart in this case, and for so long a time there was no reformation. Patience and long forbearance on the one side, to show how reluctant He was to chastise them; severe scourging employed when milder treatment had no effect, to show that God would keep to His word of threatening as well as His word of promise when necessary. Yet the old tendency shows itself so soon as the pressure of trouble is removed. Forty years had elapsed during which the land had peace, with the invaluable privilege of a Deborah and a Barak at the helm of affairs. But long before that time was expired, the mass of the people had again begun to forsake Jehovah, and to follow after the worship of idols. No sooner are these zealous defenders of righteousness in their graves than the stream of evil, which had been stemmed for a time, flows on as before. Israel was but an example of the general rule. Even the awful catastrophe of the destruction of a world by a universal flood did not suffice to take away men’s depravity, root and branch. After the flood as before, the account still is, “the imagination of man’s heart is evil from his youth.” (See Genesis 6:5, with Judges 8:21.) In the days of David the account was similar (Psalms 14:3). In Solomon’s time the same (Proverbs 27:22). In the days of Isaiah matters seem worse rather than better (Isaiah 1:5-6). In Jeremiah’s age the report is as dark as ever (Jeremiah 17:9). After all the plagues, Pharaoh’s heart continued as hard as the nether mill-stone. The Sodomites and Canaanites though forewarned of the issue of their high-handed sins would not hearken, and so were destroyed. And these Israelites, after their settlement in the land promised to the fathers, though dealt with in the most solemn manner to lead them to give up their idolatrous practices, yet clung to them with extreme obstinacy during all the period of the Judges, and also the long reign of the kings, for nearly a thousand years, until the nation was ground to the very dust by the heavy calamities which such apostacy from the God of Israel at last brought on their heads. “My people are bent to back-sliding from Me.” They are “slidden back with a perpetual back-sliding” (Jeremiah 8:5; Hosea 11:7; Hosea 4:16-17; Jeremiah 2:32, also Jeremiah 10, 11, Jeremiah 7:28). (See pp. 166, 186, 190.) III. God cannot in any case tolerate sin.As often as it is repeated, His anger must come down upon it. It might be said, it was already conclusively proved, that sin was so inwoven into the very nature of this people, that it was hopeless to get it extirpated; for so long as the stubborn propensity of their hearts to apostatise continued, there must be a continually fresh outbreak of sin, when these hearts were left to themselves. That might be a good argument for casting off such a people altogether, when it was fully proved, that they were incorrigibly treacherous to the covenant of their God, but it is no reason, why God should be forgetful of what is due to His own holy name. He cannot connive at sin, and be true to Himself. That He sometimes may seem to “wink” at sin has been inferred from such a passage as Acts 17:30. But it is one thing to “pass over” sin for a time—not to take it up, and give judgment upon it, until a fit period come round, and quite another thing, expressly to tolerate it, while dealing with it in the exercise of His Providential rule. While men sin, God’s anger ever burns against it, even though He should long suffer it to go on, and remain silent. Wisdom must come in to decide as to the proper manner, and the proper time, for showing His anger. In the present case, this long forbearance with a people so wedded to sin, and the purpose not to cast them entirely off under any circumstances, strongly fits in with Messianic arrangements. The utter depravity of their nature shows the great need of adopting some method out of ordinary course, to cure men’s hearts of their tendency to depart from God. This is what the gospel specially provides (p. 191). Meantime proof must be given that no toleration is allowed to sin, that though ordinary punishment does not suffice to effect a cure (Isaiah 1:5-6), yet evidence must be given that sin is a thing which must be frowned upon under all circumstances. If the heart is ever turning aside like the deceitful bow, then it must ever be chastised anew (p. 170). For, 1. God’s nature is irreconcilably opposed to sin. Psalms 5:4-6. He not only hates sin, but He “cannot look upon it” (Habakkuk 1:13). He cannot let His eye rest upon it for a moment. As light cannot co-exist in the same apartment with darkness, so God cannot dwell in the same heart with sin. He is separated from it not only by distance, but by a strong antagonism of nature (2 Corinthians 6:14-15). All His perfections are against it. He is so holy, that “without holiness no man shall see the Lord.” The very “heavens are not clean in His sight.” He is so just and righteous that it is proverbial to say “Shall not the Judge of all the earth do right?” (Psalms 11:7; Psalms 97:2). He is so true, that “heaven and earth may pass away, but His words shall not pass away” (Numbers 23:19; 1 Samuel 15:29). “His Yea is Yea, and His Nay is Nay”) Revelation 3:14). He is so unchangeable in the principles of His government, that He is said to be “without variableness or the shadow of turning” (Malachi 3:6; Job 23:13). It is the greatest mystery of the universe that sin should ever have been allowed to enter it at all under the government of so holy a God; and the next greatest mystery is, that it should have been allowed to continue so long. For God is ever irreconcilably opposed to sin. On the other hand, neither can a nature under the dominion of sin ever be reconciled to holiness. How often are we told that, under all the chastisement which God sent upon this people, they refused to return to him. This whole book is the historical proof (Jeremiah 5:3; Jeremiah 9:3; 2 Chronicles 28:22; Revelation 16:9-11). It is invariable as the law by which water runs down a hill. 2. Sin carries its own punishment in its own bosom. The simple fact that sin means enmity to God involves a terrible penalty. God’s favour is lost, and the life of the creature becomes one of misery. How can a man bear to be at war with God? He has the whole universe against him. Sin is a debt he never can pay; a burden under which he must groan for ever; a leprosy for which in all nature there is no cure; a poison for which neither man nor angel can find an antidote; a serpent that shall without pity sting its victim for ever. There is no peace to the man who clings to his sin. It is a perpetual disturber. There is no rest in sin. It is an unresting trouble. “Many sorrows are to the wicked.” So many miseries accompany sin that all the pleasure it gives is but as a drop of honey in a sea of gall (South). Sin and punishment go together as substance and shadow. They grow together out of one stem. Punishment is a fruit that ripens within the flower of the pleasure that conceals it (Emerson). “The genius of a heathen has taught a striking moral on this subject. He made the model of a serpent, and fixed it in the bottom of a goblet, coiled for the spring, a pair of gleaming eyes in its head, and in its open mouth fangs raised to strike. It lay beneath the ruby wine. Nor did he who raised the golden cup to quench his thirst, and quaff the delicious draught, suspect what lay below till, as he reached the dregs, that dreadful head rose up and glistened before his eyes. So when life’s cup is nearly emptied, and sin’s last pleasure quaffed, and unwilling lips are draining the bitter dregs, shall rise the ghastly terrors of remorse, death, and judgment on the despairing soul (Guthrie). 3. God’s word uniformly condemns it. God’s word is His written law—a compendium of the judgments He passes on men’s principles and actions. On every page sin in every form is condemned. The first act of disobedience, it threatens with death; the same tone is kept up throughout, and its closing statement shows the same unalterable attitude towards sin,—“let him that is unjust remain unjust still,” etc. In unequivocal language it declares that “the wages of sin is death,” that “God is angry with the wicked every day, and if he do not turn, He will whet His sword, and bend His bow,” etc. (Romans 6:23; Psalms 7:11-12). He will “set His face against” the wicked (Psalms 34:16; Leviticus 26:17; Leviticus 17:10; Leviticus 20:3; Leviticus 20:5-6, etc.) and in the day when He visits those who sin, He will visit their sin upon them (Exodus 32:34). “He will by no means clear the guilty” (Exodus 34:7). Their sin “shall surely find them out” (Numbers 32:23). Indeed all the threatenings of the Bible are a manifold condemnation of sin (Deuteronomy 28:45; Ephesians 5:6). 4. His Providence always works against it. He may not indeed visit the sinner with instant destruction. Men may be permitted to go on in sin for a time, while the thunders of justice sleep, yet sin does not pass unpunished. Where there is no repentance, sooner or later, He brings down the rod of chastisement, or the sword of destruction. At the proper time, “He will lay judgment to the line, and righteousness to the plummet.” It is an old but true proverb, “the mills of the gods grind slow, but they grind to powder.” God came not to Adam till the evening, but He came. Though the deluge was delayed for 120 years, yet at the appointed time it came. God waited on the Canaanites for their repentance for 430 years, but as they continued impenitent, the sword of Joshua was commanded to do its work. Joseph’s brethren thought their wicked deed was forgotten, as year after year slipped away, and no whisper was ever made of it. But when the dungeons of Egypt closed around them, and they received unaccountably rough dealing from the strange man who was lord of the country, an accusing voice was awakened within them, memory called up the past, and the old sin rose up as a spectre before them in all its terribleness, as the cause of their accumulated troubles. Silently had that sin dogged their steps, while they slept and awoke from day to day, and much of life passed on. It lay forgotten, but not dead. At the fit moment God held it up before them, and they cried out with one voice, “We are verily guilty concerning our brother, in that we saw the anguish of his soul,” etc. “Though a sinner do evil a hundred times, and his days be prolonged, yet I know it shall be well only with them that fear the Lord.” etc. “These things thou hast done, and I kept silence.” The silence is ominous. “A dead silence goes before the earthquake. Nature seems hushed into an awful stillness, more dreadful than the storm would be. It is as if she were holding her breath at the thought of the coming disaster. The air hangs heavy; not a breath fans the leaves; the birds cease their music; the hum of the insects ceases; there is no ripple in the streams; and meanwhile houses, it may be cities, are on the brink of ruin. So it is with God’s silence over the wicked. It will be followed by the earthquake of His judgments. “When they shall say Peace and Safety, then sudden destruction,” etc.—(Goulburn). 5. The laws of a man’s own nature cry out against it. Sin is a kind of boomerang which goes off into space curiously, but turns again on its thrower, and with tenfold force strikes the hand, or the person that launched it, after describing singular curves. There is no such terrible punishment known on earth as an accusing conscience. It is like “Tophet of old,” “the pile of which is fire and much wood, and the breath of the Lord like a stream of brimstone doth kindle it.” Wilful and aggravated sin is the fuel of that awful fire. Examples we have in Belshazzar, Cain, Herod, Pilate, Judas, and others. They prove that punishment is the recoil of sin, and that the strength of the backstroke is in proportion to the force of the original blow. Conscience is a clock that strikes loud and gives warning, in one man’s case; in another the hand points silently to the number but strikes not. Meantime the hours pass away, death hastens, and after death comes the judgment. 6. The cross of Christ shows that sin cannot, under any possible circumstances, go unpunished. This is incomparably the highest proof that can be given in the case. The Eternal Father spares not His only begotten Son, because He cannot spare sin! What depth of hatred to sin is here? How supreme the necessity for inflicting death, as the due desert of our sins when such a substitute as this cannot be exempted from bearing the full burden of Divine wrath! The sufferings of mere creatures are small indeed, and of very ordinary consequence, compared with the groans and agonies of Him who made the worlds, and who wrought all the mighty works of Divine power, which distinguished His life in this world. The whole human race are but as a grain of dust before the infinite Majesty of the Son of God, who yet called Himself “the Son of Man.” Yet “it pleased the Lord to bruise Him,” because He became responsible for our sins, and was “made a curse for us.” Our conclusion is, that if God could not spare our sins, but was so strict to mark iniquity, we too must resolve unalterably, in the strength of God’s grace, not to spare them ourselves. We must wage ceaseless war against them, in all the Protean forms they may assume, saying, Thou shalt die—and thou—and thou! The whole brood must be cast out; while holy thoughts, devout affections, and heavenly longings must take their place. Let our motto be Delenda sunt peccata. IV. Repeated sin brings heavier chastisement.God warned His people, that if they would not listen to His first reproofs, but would obstinately repeat their offences afresh, He would not only chastise them again, but would “chastise them seven times more for their sins.” (Leviticus 26:18; Leviticus 26:21; Leviticus 26:24; Leviticus 26:28). He begins with whips, but by and bye proceeds to the use of scorpions. This was strikingly exemplified in the Midianitish invasion—the most overwhelming of all the judgments God had yet brought upon the land. As Bp. Hall remarks, “During the former tyranny, Deborah was permitted to judge Israel under a palm tree; under this, private habitations are not allowed. Then the seal of judgment was in the sight of the sun; now their very dwellings must be secret under the earth. They who had rejected the protection of God, now run to the mountains for shelter; and as they had savagely abused themselves, so they are fain to creep into the dens and caves of the rocks like the wild animals, for safeguard. God had sown spiritual seed among them, and they suffered their heathen neighbours to pull it up by the roots; and now no sooner can they sow their material seed, than Midianites seek to devour it.” “Jabin mightily oppressed them for twenty years.” but now the distress occasioned by the Midianites was only for seven years. Was not that an alleviation rather than an aggravation? Only in appearance, for it is possible to suffer more in one year than in twenty. It depends on the treatment given; and it is generally admitted that this was the greatest scourge they ever had in the days of the Judges. What a frightful calamity to be robbed of the whole harvest produce of their fertile country, year by year, till seven years had passed over them! only a few scanty gleanings being left here and there in corners, or bleak spots, as sustenance for their vast population. All the miseries of famine were upon them. And the life they otherwise led was like that of brute beasts, that find their lairs by burrowing in the ground! To what a low ebb does sin reduce its votaries! (comp. p. 170). V. The cowardice and weakness of guilt.Henry says, “Sin dispirits men, and makes them sneak into dens and caves. The day will come, when chief captains and mighty men will call in vain to rocks and mountains to hide them.” 1. Their former condition. Here was a people who traversed the ground of the wilderness for forty years, during the greater part of which they were crossing and re-crossing part of the territory occupied by these marauders, and yet only once in all that period did these tribes dare to encounter them in the open field, and that not alone but in conjunction with Moab. (Numbers 22:4; Numbers 22:7). Again, when God sent twelve thousand Israelites to punish the Midianites for their sin, in having tempted Israel to sin, they trode them down with ease like the grass of the field, and Midian was by a single blow reduced to the point of ruin. Still, further as we go down the history, beyond the date referred to in the chapter, to the days of Saul, king of Israel, we are told that the transjordanic tribes (Reuben, Gad, and half Manasseh) alone made war on the whole people of the Hagarenes, or Ishmaelites, or Midianites, and inflicted on them a signal defeat. They had long been harassed by raids made by these freebooters into their country, and they resolved, after asking counsel of their God, to take the strong step of rooting them entirely out of that part of the country, and colonising the whole region, as far as the Euphrates, themselves. This scheme was most successfully accomplished (see 1 Chronicles 5:9-10, also Judges 6:18-22; comp. 1 Chronicles 1:31, and Genesis 25:15-16). 2. Their present condition. But now Israel, being deserted by their God, had become so cowardly and weak, that all their tribes united dare not meet this outlandish and despicable people in the open field. They see “an undisciplined mob” come up in the most arrogant manner, and squat themselves down at pleasure amid the very fat of their land, and take all of the best they can find, while they, the degenerate descendants of a once conquering nation, not venturing once to meet them in the open country, are only too glad to skulk into corners, and make themselves cavities under ground for habitations! And the whole country is left at the mercy of the enemy! Not fifty years had yet elapsed, since, on this very plain of Jezreel, Sisera’s mighty army had been scattered as the chaff. Now the children of those who fought under Barak have become timid, terror-stricken fugitives. “These crouching slaves that timidly peep from behind the projecting rocks, or shiver in the damp darkness of the caverns, are they indeed the sons of the men who vanquished the hosts of Sihon and of Og, in whose sight the sun and moon stood still, and great hailstones were rolled down from heaven on the heads of their enemies? Where are now the old traditions of victory? Where is now the shout of a king in their camp? Whence has gone the national character—the energy of this once invincible race?” 3. Sin brings down. Sin degrades (p. 104). It terrible weakens (p. 107, 265, 266). The basis of all true courage of the highest type is a good conscience, which a man can only find in the ways of righteousness. But where there is conscious guilt, the foundations of all real strength are sapped. “The wicked flee even when none pursue.” God speaks to a man’s imagination, and it becomes to him the bearer of fearful tidings, wherever he turns. “He fears each bush an officer.” It is the same now as then. There is no mere chance in the matter. The evil comes expressly from the Lord. “He scares him with dreams, and terrifies him through visions; terrors make him afraid on every side.” Why is a man who has all the conditions of prosperity in his life yet a stranger to happiness, destitute of hope, and a prey to groundless fears? It is because he allows himself to be enslaved by sin, because he allows sinful thoughts to swarm and settle on his heart, and eat up all its strength; or because he is so craven in spirit as not to resist the approaches of evil, but gives way to all manner of temptation with which the wicked one, or the wicked world may surround him. O what need for Divine keeping for such hearts, in such a world, and exposed to such an enemy! “Ye are kept by the power of God” (1 Peter 1:5). “Those whom thou gavest me I have kept,” etc. (John 17:12). What need have the best of men to get themselves purged from the idols of the heart! VI. All relief at God’s hand begins with earnest prayer.—Judges 6:7. (see pp. 198–200, 202, 224, 225). We do not say that God never confers a blessing except in answer to prayer. He may sometimes see reason to bestow some spiritual good even where prayer has not been offered up. He gives indeed, “exceeding abundantly above all that we ask or think,” in one sense. For we generally have a poor conception of the value of the blessings we pray for; but when He gives them, He puts far more meaning into them than we do. He also sometimes confers blessings which we do not ask at all, according as He sees it to be necessary or fit, just as the kind and watchful parent would give to the child what was needful, though not asked. But the main idea is, that we have no just ground to expect deliverance from trouble, or any other blessing from God till we have prayed for it. The direction given to us is, “ask, and ye shall receive;” “ye have not, because ye ask not.” Our warrant for expecting blessings to be given in answer to prayer is (1.) such, is the rule laid down in God’s word. (2.) Prayer itself is in many ways glorifying to God. (3.) True prayer implies a spirit of penitence, without which the way is blocked against all blessing from the Divine hand. Israel’s cry seemed to be earnest and deep—“out of the depths.” God hears the prayer of the destitute, when penitent. (Psalms 34:4-6; Psalms 34:17; Psalms 102:17-18). (See p. 173). VII.—God’s first answer is a call to thorough penitence.1. He explains the meaning of His Providential dealing. In sending His prophet to the people, He leaves them in no doubt as to the meaning of this disastrous Providence. Disastrous it was, and very grievous, yet not mysterious. It was only what they had every reason to expect from what they had been told all along. If no calamity had befallen them, then they might have wondered; but, as it was, the natural expectation had been realised. These events did not happen by chance. They were specially sent by God to intimate His high displeasure with their sins. God had really gone against them, because they had abandoned His worship and dishonoured His name. 2. He specially reproves them for ingratitude and breach of vows. According to the excellence of the spirit of gratitude is the detestable character of ingratitude (pp. 259, 260, 263, with p. 122). No people had had the one-half done for them that Israel had, and more was justly expected of them than of others. Yet they had turned their backs on the kindest of Benefactors, and had wickedly put out of memory the sacred doings of His mighty hand. Their conduct was extremely offensive in daring to treat so slightingly His gracious deliverances of the past. And it was terribly intensified by their doing all this after solemnly engaging to belong to Jehovah and to serve Him from the land of Egypt. And they not only broke their covenant, but most wickedly went into the service of Amoritish idolatry, though so repeatedly warned against those heinous sins. 3. He insists on penitence before deliverance is granted. Far more stress is laid on penitence than on the means of deliverance. The latter was easy to be found if only the former were thoroughly gone through. Hence the prophet, with his reproof, comes before the angel, with his deliverance. The great difficulty was to find penitence among the people. God’s claims are set forth, and the people’s backslidings emphasised, that they may be duly repented of, and a speedy and general return to the God of their fathers might be made. Penitence was the first step in the process. That taken, all the rest will come right, as happened with their father Jacob when he wrestled with the angel and prevailed, and the conquest of Esau and flight of all his troubles followed. God could, indeed, have struck down the Midianites at one blow, and so saved all the tantalising and harrowing suspense of the circuitous course which He actually did take. But though none had such true sympathy with the deeply afflicted Church as He had, His love was far-seeing and wise. Therefore He delayed for a time until the most useful lessons, which the rod alone can effectually teach, were learned by His erring children. It was only under great sufferings, and by painful experience of the sad fruits of sin, that they could learn effectually true sorrow for sin, self-abasement, submission, faith, patience and entire consecration to God. To get the backsliding people to practise the passive virtues of the religious character, was a valuable purpose to be gained, but if the deliverance had been accomplished in a day, there would have been no opportunity afforded for gaining it. This seems to be the Divine rule under all circumstances, to send first a “ministry of condemnation,” to produce conviction of sin, self-humiliation, and the casting away of transgressions; and when this has had its proper effect, then comes deliverance. Meantime the terrible character of the sin might be read in the terrible character of the punishment. In this case the prophet would likely travel from city to city, or to those places where he might find an audience, or any considerable number of people assembled all over the land. “It is a good sign when God chides us; His severe reproofs are ever gracious fore-runners of mercy; whereas His silent connivance at the wicked argues deep and secret displeasure. The prophet made way for the angel, reproof for deliverance, humiliation for comfort.”—(Hall). AND .—Judges 6:1-10I. SINS 1. Every age has its own besetting sins.The besetting sin of the ancient Israel undoubtedly was that of idol worship. The depraved heart, being in a state of alienation from God, does not like to retain God in its knowledge. But in departing from Him it cannot remain in a state of neutrality. For there is no such thing possible as a negation of good. The feeling that could reject God is itself a positive evil. Hence, in leaving God, it comes under the dominion of sin. Besides, being made for God, all its deepest instincts cry out for something to take His place. A god of some kind it must have, and hence it devises a god after its own liking. Thus from within do we account for idolatry; and not less powerful was the influence operating from without. The universal example of the other nations was always acting with the force of a mighty current in the same direction. It was like the confluence of several mighty streams bearing down with great force. Idolatry continued as the sin to which the Israelites were most addicted for centuries. It seemed bred in the bone. Not till the frightful calamity of the captivity had befallen them when the nation came near the point of being annihilated, were they cured of it. Even then depravity was not extirpated but assumed a new form. From that time the besetting sin was Pharisaism, consisting of pride in religious profession, systematic hypocrisy in attending to externals, and cold formalism in the discharge of religious duty. In the earlier centuries the age was very much distinguished by the tyrannical and cruel oppression of the weak by the strong. In what is called “the Dark Ages” the characteristic feature was the torpor of spiritual slavery; and when the human mind began to shake itself free, the principal feature of the times was that of persecution for non-comformity of religious belief. In the seventeenth century, the pendulum swung from a rigid austerity of profession and life, to the extreme of laxity in manners and even to open profligacy and vice. In the eighteenth century the prevailing spirit was that of Deistical infidelity on the one hand, along with daring ridicule of Bible Christianity, and on the other nominal religious profession, and empty formality of worship. And now in the nineteenth century, the most strikingly many-sided age in the history of the world, we have not one besetting sin, but many. There is avarice or the lust for money, in the commercial world, carrying many breaches of the eighth and ninth commandments in its track, the lust for power in the political world, especially as between nations; the lust for self-indulgence in many forms, though visibly curbed by the awakened power of Christianity; the spirit of liberty becoming a rage, and running into licence; the spirit of infidelity assuming Protean forms, and appearing sometimes as scepticism, or mere questioning of Christian truths, sometimes, though seldom, as Pyrrhonism, or absolute doubt; again as Spinozism, or Pantheism; again as Agnosticism; Atheism proper; Positivism and Naturalism; Spiritualism; and Rationalism. 2. Every individual man has his besetting sins.Wherever the enemy enters, his desire is to have a fortress of evil in the heart, one or more, so that if other parts should come under the influence of good, he might still hold out in that fortress, and possibly from thence reconquer the whole. A besetting sin, or one to which the man is specially addicted, is such a fortress. Or, it might be regarded as that side of the defences of the heart, where some lurking traitor has got command of the keys, and at an opportune moment, he opens the gates to the enemy. Trench describes it as “that sin which gets advantage over us more easily than others, to which we have a mournful proclivity, an especial predisposition; it may be through natural temperament, through faults in our education, or the circumstances in which we are placed, or it may be through our having given way to them in time past, and so broken down on that side the moral defences of the soul. The soul in such a case resembles paper, which, where it has been blotted once, however careful the erasure may have been, there do blots more easily run anew. A man should watch and pray against all sin, but he must set a double watch, and ‘pray with all prayer’ against an easily besetting sin.” 3. It is through easily-besetting sins that Satan gains most of his victories.In the case of such a sin, there is usually some charm, or hallucinating influence exercised over the soul by which it is more easily persuaded to listen to the tempter. A man’s will as it were acts under the influence of an intoxication. He is allured into a kind of spiritual debauch. Though our first parents might be said to have a perfect panoply of defence, being entirely innocent, and without any seed of sin in their natures, yet their crafty adversary made the most dexterous use of the less strongly fortified points of the case. He attacked the weaker vessel first, he presented to the eye nothing gross or impure, but what appeared noble and most fit for a pure mind to attain, as the highest possible reach of knowledge, and especially he tried to over-reach an inferior nature with his superior intellect. It was practically assaulting our innocent humanity on its weak side. It has been so all along. He looks for the weak part of the embankment, where the great flood of waters is most ready to burst forth, and he tries to make a breach there. Every man has a handle. This Satan soon finds out, and deftly uses to serve his own ends. He tempted Judas on the side of his covetousness, and in the same manner Ananias and Sapphira, Demas, Lot’s wife, Lot himself also, though he was saved yet so as by fire. He tempted the Jews on the side of their expecting a Messiah of great temporal glory; Pilate on the side of his fear lest he should be reported to Cζsar as allowing a rival to the throne of Judea to escape; Joseph’s brethren on the side of their fear lest the dreams of their envied younger brother should one day be realised; and guilty Herod the great on the side of his troubled conscience, that God would one day make use of the young child to wrest his kingdom from him because of his sins. It is, indeed, almost always those points of a man’s character, where he is specially liable to fall into some sin, that Satan attacks. Hence Christians are directed to “watch and pray lest,” etc., and to “take the whole armour of God that they may be able to stand in the evil day,” i.e., the day of temptation. (See also 1 Peter 5:8; Ephesians 5:15; Romans 13:12-14; 1 Thessalonians 5:8; 1 Corinthians 16:13; Hebrews 3:12.) “Indeed Satan baits his hook according to the appetite of the fish.”—Adams. (pp. 168, 191.) II. THE SINS OF THE PEOPLE OF GOD 1. A man may sin and yet be a child of God.This is only too easily proved. For “there is not a just man upon earth that doeth good, and sinneth not.” All the good people of whom we have any account given in Scripture, have, every one of them, some spot or stain pointed out in his character. And there is scarcely one who makes reference to his state before God, but laments his sinfulness and pollution (Psalms 51; Isaiah 6:5; Job 40:4; Job 42:5-6; Ezra 9:6; Daniel 9:5; Daniel 9:7; Matthew 26:31-35; 1 John 1:8; 1 John 1:10). A good man in this world is really a bad man in the process of being made good. His heart resembles a muddy well, which has got a spring of clear, running water opened in the bottom of it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ CHAPTER 6.—Judges 6:11-24THE UNSEEN NOTES.— Judges 6:11. There came an angel of the Lord.] Rather, “the angel of the Lord came.” The reference being to one particular person known already by that name (ch. Judges 2:1-5). He almost always personated Jehovah, or speaks in His name (Exodus 23:20-22; Ex. 3:23; Exodus 14:19). He is generally supposed to have been the Messiah, the Son of God, anticipating the appearance He was to make in human form in the fulness of time. He had other names, such as “angel of His presence” (Isaiah 63:9). “Angel of the covenant” (Malachi 3:1). Some think also that the “Shechinah,” and “the glory of the Lord” are names of the Messiah.Sat under an oak]. Sat down under the oak, or terebinth tree—one special tree of that kind, noted perhaps for its size, its umbrageous character, and its convenient position, so that it formed a suitable public meeting place. Some think there was a grove, or cluster of trees. Such a tree, of magnificent proportions, and wide-spreading branches, would afford a most grateful shade in a land of so much sunshine—comp. the “palm-tree” under which Deborah sat in performing her functions, as a prophetess (ch. Judges 4:5); also the “juniper tree” under which Elijah rested (1 Kings 19:4). Certain trees were certainly of great importance in those times (Joshua 24:26; Genesis 35:4). A well was also an object of great importance, as in the case of the well “Harod” (ch. Judges 7:1); the well of “Hagar” (Genesis 16:14); the well of “Bethlehem” (2 Samuel 23:15-16); and “Jacob’s well” (John 4:6).Which was in Ophrah]. So described to distinguish it from a place of the same name in Benjamin (Joshua 18:23; 1 Samuel 13:17). This Ophrah was a small town in the south-west of Manasseh, in the hill country, and near to Shechem. It was inhabited by a branch of the Abi-ezerite family, or clan. It appears to have been a secluded spot, in a rugged country, with rocks all round. Abiezer was a son of Gilead’s sister (1 Chronicles 7:18). The name is given as Jeezer in Numbers 26:30, but Abi-ezer in Joshua 17:2, and also here.That pertained to Joash the Abi-ezrite.] Joash, the father of Gideon, was head of the clan or house of Abi-ezer. The little town of Ophrah was Gideon’s place of birth, of residence, and of burial (ch. Judges 6:11-24; Judges 8:32).His son Gideon.] The name means hewer or feller, which well corresponds with what he did in hewing down the image of Baal; also with his being a man of great muscular strength, and a warrior. But for what reason he got the name, we are not told. Some think it was given him prophetically, He was the youngest son of the family, perhaps the only son now left (ch. Judges 8:18-19). He was the fifth judge in Israel.Threshed wheat.] It was customary in those times, and in early times generally, for those who owned property to engage, both themselves and the members of their family, in manual labour connected with their establishments. The ancient Roman senators did the same, Cincinnatus, Curius, Scipio, etc. δֶ ?λַ ?θ to beat out with a stick—not to thresh in the strict sense (Deuteronomy 24:20; Isaiah 27:12).By the wine-press.] The usual manner of threshing wheat was to do it on open floors, or in places in the open field, that were rolled hard for the purpose with threshing carriages or threshing shoes, or else with oxen, which they drove about over the scattered sheaves to tread out the grains with their hoofs. Only poor people knocked out the little corn that they had gleaned with a stick (Rth 2:17), and Gideon did it so now, showing the extreme distress which prevailed in the laud when a family such as his were reduced to adopt such an expedient as this. He beat it out in the pressing tub βַּ ?ϊ; which like all wine-presses was either sunk in the ground in a hole dug out, or else was a hollow scooped out in the rock (Keil). In either case, the purposes of concealment would be served. The men of the desert would not expect to find wheat in the wine-press; being in a pit, or hollow of the rock, it was not likely to be discovered; oxen not being employed in the process, there would be no lowing heard; and there being no machine, there would be no hum-drumming noise such as it usually makes.δָ ?πִ ?ιρ to make it safe from, lit. to make it fly from (Exodus 9:20). Threshing was usually performed by oxen (Deuteronomy 25:4) upon floors (2 Samuel 24:18) prepared for the purpose. At this season the operation of Gideon could be done in the wine-press, for the vintage season was four months after the wheat harvest.Judges 6:12. And the angel of the Lord appeared to him.] It had already been said, “he came and sat down under the oak.” Now it is said, he appeared. This implies something more than a stranger coming within sight. It seems to intimate that he made a revelation of himself to him. The Hebrew word used justifies this rendering; for ιֵ ?ψָ ?ΰ is only used when the invisible Divine nature becomes visible (Cassel). It also corresponds with the fact, that after the interview he vanished out of sight. The angel who came forward to withstand Balaam was for a time invisible to him (Numbers 22:23; Numbers 22:25; Numbers 22:27 with Judges 6:31; Judges 6:34; 2 Kings 6:17). Gideon was the only judge to whom the angel of the Lord had yet appeared in calling him to his special work.The Lord is with thee, thou mighty man of valour.] This, though a common form of salutation (Rth 2:4), seems to have been spoken with significance in the present instance. The angel speaks of Gideon in a manner which appearances seem to justify. He was a young man, of noble countenance, of muscular build, and great natural strength; like the son of a king (ch. Judges 8:18). Perhaps, too, in this statement there is some slight intimation of the destiny or work reserved for Gideon; q. d., Jehovah has marked thee out as His instrument for doing a great work, being naturally so well fitted for carrying it out, and he is now with thee and in thee for this purpose.Judges 6:13. O my Lord, if Jehovah be with us, why is all this befallen us? Gideon’s heart was sad, because of the loss of his own brethren (ch. Judges 8:18-19), as well as because of the national calamities. But one thing encouraged him to speak out his mind with confidence to this stranger. He struck the right key-note in addressing a true Israelite. When the whole land was full of Baal, it was a relief to hear a voice raised in honour of Jehovah; and Gideon thought he recognised in this utterance of the stranger the true ring. It was the vein in which Gideon’s heart loved to go out. Doubtless he had loved to think of the bright days of old when Jehovah was held to be Supreme, and all went well. And often must he have wished to find some congenial spirit with whom he could hold intercourse about the melancholy state of religion, throughout all the coasts of Israel. He was a man of the type referred to in Ezekiel 9:4; Malachi 3:16-17; Isaiah 62:1; Isaiah 62:6-7. He therefore felt that this stranger, from the few words he had let fall, was a friend of the right stamp. But he did not know, nor suspect, at this stage, that he was addressed by a person of mysterious dignity.His language means simply, O sir! how can you say Jehovah is with us, when all this has happened to us? It is impossible that our true King can be among us, when things are brought to the very last extremity! The wave of desolation that is passing over the land is clear proof of the absence of our God; for what god can contend with the God of Israel? His arm is never shortened that it cannot save, etc. (Isaiah 59:1). But it is as He threatened in Deuteronomy 31:16-17. How can we for a moment suppose that the Lord is with us, when “He has delivered us into the hands of the Midianites?”] into the grasp of (lit. the palm of the hands). The word here translated forsaken means the same as castaway (Romans 11:2). Because they were brought so low as to burrow in the ground like beasts, and hide themselves in dens and in caves. Gideon’s reply is significant, as showing what his heart was full of at the time, and God, who looks especially at what is passing in men’s hearts, saw that from the state of his heart, he was a man of the right stamp to undertake the work of the people’s deliverance.Judges 6:14. And the Lord looked upon him] i.e., He turned round with expressive gesture, and said in the attitude and tone of giving him a solemn charge. Not the angel, but Jehovah (as in Joshua 6:2). This charge to go and deliver Israel manifestly implied the assumption of a prerogative, which belonged only to Israel’s God—the Keeper and Shepherd of Israel. The closing words specially imply this (δַ ?μֹ ?ΰ) “have not I sent thee?” (Acts 7:38). This phrase is a strong assertion of the fact, that the speaker had commissioned him. It is the same as saying, “Does not my statement, now solemnly made, bear witness to the fact that thou art commissioned?” (ch. Judges 4:14; Joshua 1:9).From the hand of Midian.] From the grasp.Go in this thy might, and thou shall save, etc.] This is the formal commission given by the Keeper of Israel to him whom He had chosen for His instrument in effecting their deliverance. He now has a duty laid down for him to discharge. This involves a responsibility for himself, and a call to others to assist him in the work. Two things had been referred to as constituting a source of great strength. Jehovah was with him, and as regards his natural equipment as a man, he was a mighty man of valour. Both these are included in the phrase, “this thy might.” It might be said he had an additional source of strength in the fact, that Jehovah had now formally commissioned him. For this necessarily conveyed a promise, that He would in all respects qualify him sufficiently for the performance of the work. He sends “none a warfare on their own charges” (1 Corinthians 9:7). “His God would command his strength, and would make perfect that which concerned him.” His own natural strength, though a small matter compared with the special Divine resources, which would be open to him, would yet not be despised; for it was God’s natural gift, and in its place would go for something.Judges 6:15. O my Lord! wherewith shall I save, etc.] Rather, O Lord God. He now addresses the stranger as Jehovah; believing from His speech, and whole manner, that he is a Divine person in human form. As such an idea seems too grand for any man to comprehend in a single moment, and as Gideon expressed no great surprise at the discovery made, we are disposed to think that here, as in many other parts of Scripture (as Peter’s Sermon on the day of Pentecost, Acts 2:14-36; Acts 2:40; Peter’s Sermon in the house of Cornelius, Acts 10:34-43; Paul’s Address on Mars’ Hill, Acts 17:22-31—in all which, as well as other places, we have only the heads of the sermon delivered, and not the full verbatim report), we have only an abridgment or outline of what was actually said. It is enough, if the statement given conveys an infallibly accurate conception of what took place, although the whole of what was uttered is not recorded. If more had been said on this occasion than is here given, the discovery of the Divinity of the speaker may have come more gradually on Gideon, than seems to have been the case from what we read in the page.Gideon does not question the ability of the speaker to accomplish the salvation of Israel. He is only full of doubts, about his own miserable qualifications for the task. “To choose me for so great a work seems passing strange. I am the last person in all Israel to be thought of. Manasseh, my tribe, itself has less influence than the others, for it is only a half tribe, to the west of Jordan. My family, or house, is among the poorest in Manasseh. And I am the least in my father’s house. I am in every way disqualified for so vast an undertaking.” Doubtless the thought often crossed his mind—“O that Israel were free! How cheerfully would I assist, were but an opportunity given, for lifting the nightmare from off my nation! I would lay my life on the altar, did I but see how the Church of God could be restored to freedom and honour.” Now the answer comes, which solves the difficult problem, “I will be with thee, and thou shalt smite the Midianites as one man,” i.e., as easily as thou couldst smite one man, or, at one blow. This was He who had been a wall of fire around Israel hitherto, and who had wrought all the miracles, which the fathers spoke so much of to the children. It was He who fainteth not, neither is weary, in turning round the wheels of Providence. Thus assured, Gideon questions no longer the possibility of the work being done.My family is poor] lit, “my thousand (Numbers 1:16) is the humblest in Manasseh,” referring to the divisions and sub-divisions made in Exodus 18:25; Micah 5:2; Deuteronomy 33:17. These were tens, fifties, hundreds, and thousands. The “thousand” meant the expansion of the family so as to include several sub-divisions.I am the least in my father’s house.] The person of least influence—as being the youngest, and his name therefore coming in at the bottom of the roll on all occasions. Also perhaps because of his singular modesty and disinterestedness, as he seems to have underrated his own qualities, and spoken highly of the merits of others. He was in the family of Joash, what David was in the family of Jesse—the least respected boy in the family circle. But God chose them both to do His work.Gideon had hesitation, but it was the hesitation of modesty and self-distrust, not the hesitation of unbelief. He did not question God’s power, but his own. Compare with the hesitation of Moses (Exodus 3:11, etc., Judges 4:1-14); of Barak (ch. Judges 4:8); of Saul (1 Samuel 10:21-22); of Joshua (Joshua 1:1-10); of Jonah, (Jonah 1:1-3); of Jeremiah (Jeremiah 1:6); of Amos (Amos 7:14-15). “The least fit are usually the most forward, and the most fit are the most backward, to undertake great offices (ch. Judges 9:8-15). True humility is the usual companion of true greatness (2 Corinthians 2:16; 2 Corinthians 3:5; Ephesians 3:8).” (Pulpit Com.)Judges 6:17. If now I have found grace in Thy sight, show me a sign. ΰεֹ ?ϊ]—A miraculous sign. Gideon thought if the mysterious stranger would but eat and drink with him, it would be a conclusive proof of two things: first that he was really human, and next that he was friendly in his intentions (Luke 24:41-43; Acts 10:41; John 21:9-13). But beyond that he was anxious for some decided proof that God had really called him to this work. He wished doubtless to see some work done which only God could do, to prove that it was really Jehovah that was calling him to this work, and it was no delusion. To none of the other judges was such favour shown. But the circumstances were such, as to necessitate a special degree of encouragement, to be given to him who should act the part of a deliverer. The tide of sin was strong, and the infliction of judgments was heavy. Gideon would have many a hard battle to fight all around him, as well as in the open field against the stern foe. He must know that the God who had done wonderful things for His people aforetimes still lived, and that His love to Israel was as strong as ever it had been in all the ages of the past.The phrase, found grace in Thy sight, is common in Scripture (Genesis 18:3; Genesis 33:10; Exodus 33:13; 1 Samuel 27:5; Esther 7:3).Judges 6:18. Depart not hence, etc., till I come and bring my present]—offering, or sacrifice. The word minchah may stand for either. The Sept. and Vulg. render it sacrifice. We understand it rather to mean a gift offered to God as King, a meat offering—such food as was given only to the specially favoured guests (Speak. Com.). It was a kind of eucharistic gift presented to God as King (Leviticus 2:1-6), the unbloody meat offering. In Genesis 4:3-5 it means sacrifice generally. To have accepted a meat offering at Gideon’s hands, would have been to confer on him the honour of His friendship, and the favour of His protecting shield.Judges 6:19. Gideon made ready a kid, and unleavened cakes.] Here are two things in which Gideon showed especial respect to the stranger. He gave him a kid. Animal food is never provided except for visitors of superior rank, when a kid, or a lamb, and sometimes even a calf, is killed (Genesis 18:7). The other circumstance is, that the ephah was generally the quantity used for a whole household of ten persons, being nearly a bushel of flour (Matthew 13:33). It was equal to tenomers, yet one omer was the daily portion of manna allowed to one person, as being amply sufficient to supply all wants (Exodus 16:16). To present a whole ephah to one person therefore was a mark of the deepest respect; and more especially at such a time as this, when great scarcity prevailed all over the land.Unleavened cakes.] Not soured, but sweet. Also these were quickly prepared, and were best suited as an offering to God (Genesis 19:3; Exodus 12:39; 1 Samuel 28:24; Leviticus 2:11).Presented it.] Set it before the stranger, and awaited his commands (Amos 5:25). In this interview with the angel, Gideon did not wish any others to be present, and so to dispense with assistants he put the flesh into a basket, and the broth into a pot, and brought it out himself.Judges 6:20. Angel of God.] Elohim, not Jehovah. Yet it is the same person who is spoken of, implying that both are one. This rock] or stone, used as an altar on which any thing was laid that was presented to God—an unhewn rock (Exodus 20:25).Pour out the broth] as a drink offering (Genesis 35:14). (Speak. Com.)Judges 6:21. End of the staff that was in his hand]—that which a traveller carries with him (Genesis 32:10; Exodus 12:11). The sign of fire was given (Leviticus 9:24; 1 Chronicles 21:26). This was the answer to the request made in Judges 6:17. It implied the acceptance of Gideon’s offering (Genesis 15:17; 2 Chronicles 7:1; 1 Kings 18:38). It had also a deep symbolical meaning.Judges 6:22. Alas! O Lord God!] lit. O Lord Jehovah—an exclamation sometimes of vexation and disappointment (as Joshua 7:7), and sometimes of apprehension that some terrible issue is to come out of what is happening (Jeremiah 4:10; Ezekiel 4:14; Jeremiah 32:17). Here it expresses dread at having seen the angel Jehovah, or God Himself, which according to the popular belief, no man could do, and continue to live. This belief seems to have had for its foundation, Exodus 33:20. But what was really seen on this occasion, and indeed on all other occasions, was not the actual Person of Jehovah, but only the appearance of a man personating Jehovah (Genesis 32:24; Genesis 32:30-31; John 1:18; John 14:9; ch. Judges 13:21). (See also Exodus 20:19; Exodus 33:20; Deuteronomy 5:24-26; ch. Judges 13:18).For because I have seen.] Lit. for therefore, an idiomatic phrase, which is only a strong form of using the word because (Lias). Others translate it for to this end have I seen an angel—that I might die (Keil). The former sense, which indeed is that of the A. V. seems better (Genesis 33:10).Judges 6:23. The Lord said, Peace unto thee, etc.] He said, probably by vision, or some audible voice, not by inward suggestion so likely, Peace is meant, not Trouble, by this visit. It has been given to comfort you (Jeremiah 29:11). You are mistaken in your fears. Comp. John 20:21; John 20:26; Genesis 21:17; Genesis 16; Daniel 10:12; Daniel 10:19; Matthew 28:5; Luke 2:10; Luke 24:36-38).Judges 6:24. Built an altar unto the Lord. etc.] Partly out of gratitude for the sparing of his life; partly to mark the spot as sacred, where so glorious a Person had stood; partly to express his sense of the honour that had been done to him; and chiefly perhaps, to consecrate the place where he had received a Divine commission to become the saviour of his people. He manifestly did not intend to make this altar a spot, on which sacrifices might be regularly offered in Divine worship. This would have been expressly condemned as being against the fixed law appointed for Divine worship in Israel. Only in the place which God should specially choose to put His name there, was it allowable to offer sacrifices in the way of regular worship (Deuteronomy 12:5-6; Deuteronomy 12:11-14). The mere semblance of departure from this rule was denounced as a great trespass of Divine law (Joshua 22:16; Joshua 22:19; Joshua 22:28). But any place where God appeared was in some sense sacred, and Gideon’s object appears to have been as described above. It was especially a memorial and witness of the theophany vouchsafed to him, on the occasion of God’s sending him forth to be the saviour of His people.Jehovah—Shalom.] Jehovah—Peace. Comp. the names, Jehovah-jireh, (Genesis 22:14); Jehovah-nissi (Exodus 17:15); Jehovah-Tzidkenu (Jeremiah 23:6); Jehovah-Shammah (Ezekiel 48:35). Here the phrase means simply, “The Lord, is peace”—or peaceful. It is similar to the New Testament name of God—“the God of peace.” But that is a fixed and permanent name, denoting the settled attitude of God in dealing with guilty men, now that the great propitiation has been made. In Old Testament times, the light shed on God’s character was more flickering. The force of the title on this occasion was, that the Divine visit made to Gideon was one of peace—peace to himself, and peace to Israel. Jehovah’s anger was now turned away, and now He was to bless His people with peace (Isaiah 12:1; Psalms 29:11).MAIN .—Judges 6:11-24THE VISIT OF THE UNSEEN FRIEND Israel’s darkest night had come. Her last star had gone down, and a pitiless storm swept through all her borders. The enemy had come in like a flood, and swallowed up her every possession. Her beautiful land was turned into a wilderness. Her cornfields were wasted; her fig trees were barked; her vines and olives stripped bare; her harvest fruits were destroyed; and her children were compelled to burrow in the ground for habitations, or to flee to the mountain crags, or to dens and caves, in their search for shelter from their marauding foe. For seven long years, this sinning people lay helpless and bleeding, under the heel of the oppressor, learning the sad lesson, that the greatest enemy of man is man. But man’s extremity is God’s opportunity. Though no sign in the horizon indicates that help is at hand; though the heavens do not thunder against the oppressor, and the stars in their courses do not fight against him, though no powerful army comes to the rescue, Israel is yet not without a Friend in this hour of extreme peril. one who, though unseen, has been a deeply interested witness of the tragic scene, now steps forward to act the part of a Friend in this emergency. Silently, as the dew falls, and unobserved, he shows himself. As a traveller, staff in hand, but of princely form and expressive countenance. He enters into conversation with one of Israel’s disconsolate sons; a few simple words are spoken; a command is given; a flash of fire springs out of the hard rock, and the stranger disappears. But, during that short interview, a rift begins to appear in the clouds of Israel’s distresses. And though, for a moment the secret is kept, soon it appears, that a movement has begun, which will quickly put another colour on the whole course of events. It gets whispered that He who walks on the waters, and gathers the winds in His fists, has already sent forth the word—Be still! and ere long there must be a great calm! Such is the matter we have now to consider. Though it was the visit of only one friend, His presence to Israel at this time was invaluable. The sheep, however numerous, can do nothing against the attack of the lion without the Shepherd. Little children, in an emergency, are helpless without the presence of father and mother. 1. The Unseen Friend.1. Who He was. “The angel of the Lord appeared to him” (Judges 6:12). It might be read, the angel-Jehovah. It was manifestly not one of the ordinary heavenly messengers, who, however superior they way be to men, and however brilliant they may be both in wisdom and prowess, yet dare not assume the prerogative of Deity, or speak in the name of Jehovah. But this is always done by him who is styled the angel-Jehovah. The name Jehovah is given him interchangeably with that of the angel of the Lord (comp. Judges 6:11-12; Judges 6:20-22 with Judges 6:14; Judges 6:16; Judges 6:15). None, however, could claim to speak and act as God, and show that he possessed the power of God, but He who really was God. Only one Person corresponds with this description—the second Person of the glorious God-head, who was, in the fulness of time, to become “God manifest in the flesh,” and who now by anticipation, at special seasons, made needful revelations to His Church. He is sometimes called “The Messenger or Angel of the Covenant” (Malachi 3:1), “The Angel who redeems from all evil” (Genesis 48:16), and “The Angel of His Presence” (Isaiah 63:9). This friend of His people, if still unseen, is no longer unknown, for “He was made flesh, and dwelt among us, and we beheld His glory, etc.” (John 1:14). In the man Christ Jesus, we have one who is all, and more, in these New Testament times, than the unseen Guardian was to the church of old. In Him we have not an angel, but a man associated with the Divine name, Who is at once “bone of our bone and flesh of our flesh,” and yet is also “the Mighty God, and the everlasting Father,”—whose appearances are no longer shadowy and vanishing, but are for ever fixed in the form of a man at the helm of universal power, “far above all principality, and power, and might, and every name that is named, not only in this world, but also in that which is to come.” We must know Who He is, where He is, and what power He has to preserve every one of His people, till they reach the world of glory. 2. The relation which He bore to Israel. That this angel was something more than a mere spectator of the sufferings of God’s people, however sympathetic, is abundantly manifest from the accounts given of Him in the different places where He appeared. (1.) It was this angel Jehovah that appeared in the flame of fire in a bush, when Moses was called to arise and deliver Israel from bondage (Acts 7:30). It was He who announced His presence by saying, “I am the God of the Fathers, of Abraham, Isaac, and Jacob,” and who gave as the reason for His coming down, “I have seen, I have seen the affliction of my people, and I am come down to deliver them.” Thus He stands to Israel in the close relation of being their God, and claiming them for Himself as His special property. He was their Owner or Possessor. (2.) But He was also their Redeemer, for it was the same Divine Person who spake to Moses at the bush, who also sent him to Pharaoh with the message, “Let my people go that they may serve me;” it was He who sent all the plagues on Egypt, who destroyed the first-born of that country, and brought out Israel with a high hand, who went before them in the pillar of cloud, dried up the sea for them to pass over, went in behind Israel to protect them from the Egyptians, and finally brought the waters on Pharaoh and all his host, so that they were drowned in the sea (Exodus 3:10; Exodus 6; Exodus 7-11; Exodus 12:29-42; Exodus 13:21-22; Exodus 14:19-31). (3.) He also became their Lawgiver. For we are told (Acts 7:38) it was from this same “angel that Moses received the lively oracles to give unto us, on Mount Sinai.” Then He appeared clothed with all the Majesty and authority of the Supreme Jehovah, and exhibiting a special jealousy for all His Sovereign rights in His own Person. We hear of Him also (4 as their Guardian Angel, specially appointed to take charge of this people, during their wilderness journey, to conduct them to their journey’s end, and to put them in possession of the promised inheritance (Exodus 23:20-23). The language is used by God the Father, “My name is in Him,” implying that He, too, is God. This arrangement was confirmed in Exodus 32:34; Exodus 33:2). But there is a marked difference in the two passages quoted; in the one case it is “Mine angel shall go before thee,” in the other it is, “I will send an angel before thee.” In the former case, it is the special angel, the angel-Jehovah, that is referred to, who has no compeer among the angels of God; in the other case, it is one out of the common class of angels. Moses fully appreciated the vast difference, and prayed earnestly that He who represented God’s presence might be sent, and no other. Only one could take this place—the Son of God, the Second Person of the Godhead, whose office it is to reveal the Father, and therefore to represent His presence (Exodus 33:12; Exodus 33:14-15). The language “my presence” is emphatic; it is the same as saying, “He who represents my presence shall go with thee.” Hence the reference in Isaiah 63:9, “The Angel of His presence.”—(See Henderson in loco.) It was specially in His capacity of Guardian Angel that He now appeared—as “the Keeper of Israel”—their great Friend, who had them in charge, to lead and guide them, to defend them from all enemies, Genesis 48:16, and bestow on them all the blessings of the covenant; but also to see that they should act as an obedient people, and keep the covenant of their God. The relation was thus most intimate and manifold. To the Church of God on earth in these latter times, the Saviour is intimately allied. With every member of it, He becomes personally and intimately associated on the day when he receives Christ as his Saviour. He then gives himself to Christ, and Christ in all His fulness gives himself to the believing, penitent sinner. From that moment they become one, and are more intimately allied than brothers of the same family circle. Jesus is ever afterwards known as that sinner’s friend, his Redeemer, his Lord and Master, his Guide through Life, his Guardian in danger, his Keeper at all times, his Shepherd to provide him with pasture, and prevent him from wandering, and his Bestower of all the gifts and graces contained in “the everlasting covenant.” 3. His constant presence with them. Though seldom seen, He was ever present with this people to bless them, and to do them good. Being His redeemed ones, and chosen for Himself as His peculiar people, He took the deepest interest in them, and in terms of the promise made, followed them to the place of the appointed rest. In fidelity to the trust given Him by Jehovah, He watched over them every moment, lest any hurt should arise to objects so beloved; and, in all their journeyings, He bore them as on eagle’s wings (Isaiah 27:3; Deuteronomy 32:9-11; Exodus 19:4; Isaiah 63:11-14). All through the trackless desert He guided them, with sleepless eye caring for them, Himself unseen (Psalms 107:2-7), saving them at one time from such enemies as the Amalekites (Exodus 17:13-14), again from the fiery flying serpents (Numbers 21:8), again from the curse of Balaam (Numbers 22:31-35; Numbers 23:5; Numbers 23:16; do. 23), and again from the armies of two mighty kings on the threshold of the territories of the Canaanites, Sihon and Og. He also dried up the Jordan before them, and appeared as the Captain of the Lord’s host, when the wars against the Canaanites were about to begin (Joshua 5:13-15). It was by His mighty power also, that all these nations were slain before the sword of Joshua (Psalms 44:3). Jesus still goes personally with every one of His people, every step of the way, on to the place of the promised rest, Himself unseen, but not the less really taking charge of His redeemed ones, treating them substantially in the same manner, and acting on the same principles as of old. His language is, “Lo! I am with you alway unto the end.” He is “the Beginner and the Finisher of their faith” (Matthew 28:20; Hebrews 12:2; Hebrews 13:5; Psalms 73:24; 2 Timothy 4:18). 4. The rarity of His appearances. It might be thought if He was so closely allied to this people—more intimately related than father to children, brother to brother, or husband to wife—then it is singular He should so seldom show Himself. If His presence is so essential to the safe conduct and the comfort of His people, why does He not oftener look through the window, showing Himself through the lattice (Son 2:9)? Nay, if, in point of fact, He is always near, why does He not give unmistakeable signs of His presence? How much might not the consciousness of His presence do to cheer His people under their sorrows, to lighten their burdens, relieve their anxious fears, and enable them to run with patience the Christian race! Yet we hear of His appearing only once to Joshua on the threshold of His great work, only once, too, at the time when the people were left without a leader, to see if they could of themselves obey the covenant of their God (ch. Judges 2:1-5), and now a third time after a lapse of more than 200 years when the whole nation was brought to the brink of ruin. Why should it be so? (1.) These visits were too precious to be often repeated. It is but glimpses of glory that can be expected on earth. It is not the normal state of things to make revelations of the Divine brightness in such a world as this. It would be a departure from the fixed rule to do so. The cases are therefore strictly exceptional; and even the glimpses which are given are made only to the people of God. There was only one Mount of Transfiguration scene permitted to the disciples in this world, and that quickly came and quickly vanished. This earth is too polluted a spot for any long continued enjoyment of the Divine presence. (2.) The rule in the present state, is to walk by faith, and not by sight. This rule is necessary for putting the soul through a most healthful discipline, and enabling it to learn lessons which it could learn so well in no other way. It becomes the means of acquiring a degree of self knowledge from experience, which it never could arrive at otherwise—the knowledge of its entire spiritual helplessness, its want of a righteousness of its own, its innate treachery, its difficulty of loving God, and trusting in Him when unseen, and many other things of a very humbling character. It leads to a gradual exposure of the human heart to itself. It is also the appointed means of our justification before God, through the merits of the Saviour, and so illuminates the fact, that we deserve no manifestations of God’s brightness whatever. Hence, till we learn this lesson thoroughly they are but sparingly made. It is also the means of producing our sanctification, of enabling us to overcome all opposition to our entrance into heaven, and preparing many of the materials of the joy of that state. (1 Peter 1:7; 2 Corinthians 4:18). (3.) Our sins and backslidings prevent many visits. (Isaiah 59:2; Hosea 5:15; Hosea 6:1, etc.) From those who obey not His voice, but cast His laws behind their backs, He hides His face, and they receive little or no manifestations of His favour, as in the passages quoted (see also Isaiah 57:17; Isaiah 1:15). This was realised often in the days of the Judges, and never more than during the period referred to in this chapter. On the other hand, “His secret is with them that fear Him,” etc. (Psalms 25:14); to the man who walks before Him with a perfect heart He reveals Himself, as to Moses (Exodus 33:11, also 18–23). “The meek He will teach His way.” “To that man will I look, even to him that is poor,” etc. (Psalms 25:9; Isaiah 66:2). “To the man that keepeth His commandments, He will manifest Himself to him” (John 14:21; Genesis 18:17; Genesis 18:19). 5. His appearance at the proper moment. He saw all His people’s affliction at the hands of these cruel sons of the desert, and though they were punished less than their iniquities deserved, His heart was yet touched with pity for them, and long ere the full cup of merited suffering was emptied, He appeared as He did to Moses in the bush, to tell them how “in all their afflictions He was afflicted,” and that now in His love He was come to redeem them. At that point, when they had bitter trial of the severity of the rod on the one hand, but had not yet experienced any wholesale destruction of human life on the other, though nearing that point, the angel appears. His heart yearned over them, as if they had “received at the Lord’s hand double for all their sins” (Isaiah 40:2). At the moment when the metal was beginning to consume, He at once snatches it from the fire. Already a famine seems to have begun (Rth 1:1), and had the terrible incubus from the desert continued to rest longer on the land, the people must soon have perished in tens of thousands. But just then He appeared for their rescue, “according to the multitude of His loving kindnesses” (Isaiah 63:7). He who “sent out a strong west wind, and swept off the swarms of locusts that covered the land of Egypt, so that there remained not one in all the coasts” (Exodus 10:19), now does a similar thing with these barbarous hordes (Judges 8:10; Judges 8:12; Judges 8:28). The Jews have a proverb that, “when the tale of bricks is doubled, then comes Moses.” The Redeemer of Israel cannot see the destruction of His people. He never departs from this rule—“I will correct thee in measure. I will not make a full end of thee.” Other nations were mere common property. His people were His jewels. “I gave Egypt for thy ransom,” etc. “I have engraven thee on the palms of my hands.” 6. The purpose of His appearance. He came to rid the land of the enemy and grant salvation to His people. In that people, notwithstanding their present apostasy, He saw the church of the living God, the only people that represented the true God in all the earth, the people whose history carried in it the germ of a great Divine plan, to be revealed to future ages, by which the Divine glory would be far more brightly illustrated than in any other manner, down through unending time. Through this people the name of Jehovah should become known and worshipped, among all nations, in the future of the world’s history. But now all their prospects as a nation were placed in great jeopardy. Wherefore “He looked, but there was none to help; He wondered that there was none to uphold; therefore His own arm brought salvation,” etc. (Psalms 63:5). He appears on their behalf, according to the jealousy He bears to his great name. Formerly He came as a reprover of their sins (ch. Judges 2:1-5). Now He comes to raise up a deliverer, whom He will employ as an instrument to save them from all the consequences of their sins. The land has first to be purged of its sins. Till that is done, the finger of Jehovah will not be uplifted for salvation. The work of reformation must be proved to exist. Baal’s altars must be thrown down, and the altar of Jehovah erected in their place. It must be made visible, that the name of Jehovah is again accepted as that of the God of Israel. Battle must also be bravely given to the terrible foe, that brooded like a nightmare over the rich plains of Israel. For an undertaking so difficult, no ordinary qualifications were required. The whole power, indeed, came from the Divine Deliverer Himself. Yet, as God is always pleased to work by means, He employs the fittest instrument that can be found. Notwithstanding all our sins, it is wonderful how often our gracious Redeemer appears for our salvation, when, for many strong reasons, we might have expected Him to come for our destruction (see Psalms 106:43; Psalms 106:45; Psalms 78:37-38). 7. His manner of revealing Himself. He comes in a tone, or manner suited to the conduct, or condition of the people at different times. There is design and meaning in the manner, as well as in the expressed purpose of revealing Himself. Now, there are no lightnings in His hands. He is not compassed about with dark clouds. No earthquake heralds His coming. The earth does not shake and tremble at His goings. The pestilence does not go before Him, nor do burning coals spring up under His feet. He comes like the small rain on the tender herb. As a wayfaring man, leaning on His staff, as if wearied with His journey, and sitting down to rest. He comes peaceably, and not in anger. He disturbs not a leaf on the tree, though it were easy for Him to scatter the everlasting mountains, and cause the perpetual hills to bow. All the power of omnipotence slumbered in His arm; the strength of many armies lay in His word. But He keeps back His resources out of sight, He hides His power from observation to see whether men will trust His word. He will make no vain show of His resources, but put forth only the one atom of His power, which is needed to justify faith in His Divine character. 8. His personal character. (1.) He is Almighty. There are no cases of distress too hard for our heavenly friend to remove. He is able to make “the worm Gideon thresh the mountains and to make the hills as chaff.” “Is anything too hard for the Lord?” Gideon’s faith was not difficult to awaken. It was kindled at once, when he saw the fire spring up from the rock, and consume the sacrifice. He believed that behind that there was infinite strength—that, indeed, this was He who had done all the wonders from the days of the land of Egypt. Neither should more proof be needed to believe in the resources of the “Captain of our Salvation,” when, besides many other evidences, we behold this one, that He is able to pour out the Spirit from on high, the universal Comforter of the church of Christ. This is the greatest of all the forms of power which God puts forth. Then he creates the soul anew. (2.) He is faithful. He never forgets nor forsakes the objects of His charge, though centuries had now passed since first He received it, when this people became a free nation. During that long period His faithfulness did not fail, but, amid all the lights and shadows of that greatly chequered history, this covenant-keeping Friend was at his post, and brought His charge safely through every peril according to the terms of his trust. “Those whom the Father gave me I have kept, and none of them is lost” (John 10:28-29; John 6:39; 2 Timothy 1:12; 2 Timothy 4:8; do. 18). (3.) He is tender. It is not His manner even to “break the bruised reed.” He does not now break forth into a severe reprimand of Gideon, for seeming to find fault with God’s Providence in allowing His people to suffer so much while He stood aloof from them. Though Gideon was charging his God foolishly, He yet knew that at heart he was an Israelite indeed, but was overwhelmed with sorrow at the condition of affairs in the land. There were also other wounds made in Gideon’s heart, and now bleeding afresh, arising from the loss of his brothers at Mount Tabor, who were there barbarously slain by Zebah, and Zolmunna. These wounds he now tenderly upbinds (Psalms 147:3). Instead of upbraiding, He speaks to him “good and comfortable words.” “The Lord turned and looked upon Peter.” How tenderly He deals with the weak side in His disciple’s character, his unsteadfastness to his Master in the hour of peril! (4.) He is full of sympathy. He felt the afflictions suffered by the various tribes, as if they had been His own. “His soul was grieved for the misery of Israel.” He was now virtually saying to them anew, “he that toucheth you, toucheth the apple of mine eye.” The pain of the members of the body goes at once to the head, the fountain of sensation (ch. Judges 10:16; Zechariah 2:8). “I have seen the affliction of my people, have heard their cry, and know their sorrows, and now I am come down to deliver them.” It is as if He could not enjoy His repose in heaven, while His people were suffering such cruelties on earth. When they are persecuted, it is He that bleeds. “Saul, Saul, why persecutest thou Me?” This truly is a Friend in need, and a Friend indeed. (5.) He is unchanging. His general character is given, as being “without variableness, or shadow of turning.” He is the same trustworthy Friend now that He was in the days of Joshua, when He brought the people into the land, or as in the days of Moses, when He led such a large congregation safely through all the perils of the wilderness. “Having loved His own, who were in the world, He loved them to the end.” “Nor death, nor life, nor earth, nor hell,Nor time’s destroying sway,Can e’er efface us from His heart,Or make His love decay.”“Mine is an unchanging love,Higher than the heights above,Deeper than the depths beneath,Free and faithful, strong as death.”(6.) He is undying. “He carried them all the days of old,” and still while generation after generation dies, He lives on through all ages the ever-present, ever interested, ever-watchful Protector of His Church. For three centuries already He had led this people through all changes, and still to this day, He was as much as ever “mighty to save.” His name at first, when He took this people by the hand, was given as the great “I am”—the ever-living, self-existent One. And now as far on as the days of Gideon, He is still “the Lord of Hosts, strong and mighty in battle.” David sings of Him as One “of whose years there is no fail.” Isaiah adores Him as “The Everlasting Father.” Jeremiah rejoices in “His love as an everlasting love.” Micah hails Him as One, “whose goings forth have been from of old, from everlasting.” And when he changed His form from angel to man, we find Him in the latest ages of the sacred record, “walking in the midst of the seven golden candlesticks, as One like unto the Son of Man,” proclaiming as He looks towards the limitless future, “Behold, I am alive for evermore, and have the keys of hell and of death” (Revelation 1:13; Revelation 1:18). Through all time, His language to His people is, “Because I live, ye shall live also.” II. The instrument of His choice.Though God could accomplish His purposes among men, without the intervention of any human instrumentality, it is His fixed rule to act in all ordinary cases by the use of means. Even in cases where miraculous power is employed, this rule is not departed from; for the miraculous power is employed only to do what ordinary means could not do, or it is put forth in special cases to prove that the power comes directly from God. But where ordinary means can serve every purpose, these only are employed; and, when selected, they are always of the fittest. God always honours the use of natural means, for it is the order He has laid down in His creation, and He must respect His own arrangements. Miracle is therefore the exception; natural means the rule. Hence, on this occasion, Gideon was chosen to act as an instrument in God’s hand in doing the work. He was chosen because of his natural qualifications fitting him for the work; and other qualifications were specially given to him to render him still more qualified. 1. He was selected by the Angel-Jehovah Himself. (p. 143). This appears at once from reading the narrative without any confirmatory statement. It was the angel’s express command, that gave Gideon the right to act as a saviour to his people, and this too made him responsible for fulfilling this mission. He was not merely an extraordinary character created by extraordinary times. Several have been so raised up—such as Buonaparte, Washington, Alfred, Cromwell, Knox, and others. But the heroes of Israel were nothing without the Divine aid and guidance of Him who called them to the work. They were always held in the hand of another, and had to obey the will of that other. There was only one real Deliverer, in all the ages of that unparalleled history—the Angel-Jehovah. As held by Him, Israel’s heroes were invincible under any possible circumstances; as acting of themselves, they were weak, and as other men. If then all the power really came from the Angel-Jehovah, manifestly He must choose His own instrument. The commonly received rule, vox populi, vox Dei,” does not apply here. 2. He was taken from a very unlikely place. Othniel was taken from the tribe of Judah, Ehud from Benjamin, and Barak from Naphtali. For the most part God finds His instrument at hand, where the danger is to be met. He does not need to bring him from afar, for anyone close at hand He can make serviceable for His purpose. The danger now to be met, was partly in the tribe of Issachar, and partly in that of cis-jordanic Manasseh. Of all places in the land, in this half-tribe of Manasseh idolatry was the most rampant; and precisely here was the instrument of the angel found. No places suffered more from the inroads of these spoilers, than those which formed the richest portions of this tribe, and none had so determinedly put aside the name of Jehovah, and addicted themselves to the worship of Baal. The old Canaanites had continued in Megiddo, Dor, Ibleam, Taanach, and Bethshean (ch. Judges 1:27). All over this district the altars of Baal were upreared, and there were none zealous enough, or powerful enough to deal with this public scandal, among the people who were pledged in every way to worship only Jehovah. In the heart of this country Gideon was found. It might be said, can any good thing come out of idolatrous Manasseh? and the answer might well be given, Come and see! It is like Saul of Tarsus being taken from among the Pharisees, or Dionysius the Areopagite taken from Athens. He who could raise up an Obadiah in the court of Ahab and Jezebel, can also bring forth a man to fell the image of Baal all over the land, from the very headquarters of idol-worship in his day. 3. In what circumstances did the Angel find him? It is always an important question to ask, where a man is found, or how situated, when God calls him, in the case of conversion from sin to God, at the day of death, or some special occasion of duty when a stern act of self-denial is required. Moses when called was in the “backside of the desert,” a most lonely spot; David was found following the ewes; Elisha was ploughing in the field with oxen; the Apostles were washing and mending their nets; and Gideon was threshing wheat. Similarly Cincinnatus, Curius, Scipio (Roman Senators) were called from agricultural pursuits to occupy high positions in the State—Joseph was even called from a prison to occupy the seat next the throne in Egypt. These were all doing their duty in some humble station meekly and uncomplainingly, content with the lot which God had marked out for them—“faithful in that which is least.” So it was with Gideon. But his thoughts were not in his work. They were with the Church of God, its sorrowful present and its dark future. If any work was to be done for that Church, he was just the man to throw his whole heart into it. 4. The immediate reason of the Divine visit. Most probably in answer to prayer. In the severely abridged account given of all circumstances in the Book of God, it is little wonder if we do not hear much of Gideon’s private exercises before his God. But we can hardly suppose such a man of faith and zeal for the cause of God, to be other than a wrestler with God in secret, that he “would arise and plead the cause that was his own.” Partly in answer to these prayers did the angel come to him. Also his concern was deep at the low state of true religion in the land. Most of those around him were “hasting after other gods.” Jehovah’s altar was deserted; Israel had fallen into the sins of the old Canaanites; and now the tide of judgment had come up in all her borders to such a degree, as to threaten the extinction of the nation. Gideon’s heart was wrung with grief when he saw Jehovah’s name so much dishonoured (Psalms 119:136; Psalms 119:158). Often must he have “sighed and cried in prayer, as he thought of all the abominations done in the land.” If he could but see a way, he was heartily prepared to lay himself on the altar, to devote himself for the emancipation of his country, and for the re-establishment of the worship of God in the land. On the principle, therefore, that God honours them that honour Him, he is now chosen of God to do the greatest work which that age admitted of, in rescuing his bleeding country from ruin, and restoring the name Jehovah to honour and worship all over the land. 5, His personal fitness for the work. His good qualities were manifold, all marking him out as a suitable agent. (1.) His physical qualities. These, though inferior to others, are yet in their place important. God does not despise any gifts or faculties, with which He Himself has endowed a man. It was an element of fitness for the work on this occasion, that Gideon was a “mighty man of valour;” that he was of princely appearance, was physically strong, and able to go through much bodily hardship; and, further, that he was skilful in the use of weapons, and a chivalrous champion in the field. That a bold and dauntless spirit was needed to meet the emergency was most manifest. One who would skulk behind the bush, and conceal himself from all danger, was of no service whatever. Neither could he be Israel’s leader on such an occasion as this, who could not bravely set his face against terrible odds, and who, though faint with toil, could not yet pursue. But Gideon was robust and muscular, of sinewy, iron frame, and firm nerve. And his whole bearing in this remarkable juncture was marked by intrepid courage and invincible resolution. (2.) His mental qualities. These are of a higher order, and pre-eminently needed in the conducting of a great enterprise. We do not say he was a man of more than average learning, just as he was not a kings son, nor a prince of the tribe to which he belonged. To be pre-eminent in rank or learning was not essential. But the possession of great natural shrewdness, of sound judgment, and quick discernment; ability to grasp at once the full magnitude and great difficulty of the work before him; the possessiou of wisdom and tact bow best to lay out the few resources within his reach; constructive power in arranging the best plan, or order of battle; fertility in devising expedients and man�uvres, and ways of taking advantage of all the shifting scenes and incidents of the crisis; especially the power of managing men, inspiring hearts with courage and hope to which they had long been strangers, wakening up even the faint hearted to a pitch of enthusiasm, to have the soldiers thoroughly in harmony with their leader, and to gain their entire confidence, and to be able to bring the whole force to bear as one man on the object which is sought to be gained—all these qualities Gideon did possess in an eminent degree, and so was eminently the man for the occasion on this side of his character. (3.) His moral qualities. These are higher still, and in these Gideon yet more excelled. To be able to rise with the occasion, to realise the worth of the precious interests with which he was entrusted, to appreciate the value of the right moment when it occurred, and to lose not a moment in seizing it, to lose himself in the greatness of his duty, and have no other thought but nobly to discharge it, to be daring and dashing in his movements, while yet full of caution and self-restraint—these are the features which distinctly mark the man of God’s selection on this occasion. Who could have thought that the same man should have been so humble, diffident, and shrinking—so overpowered with a consciousness of his own weakness, putting himself down as less than the least in all Israel, and entirely losing sight of himself in his sympathy with his suffering brethren, and the sacred cause now almost lost, which had been committed to their hands? Yet, these are the very features of character, which fit a man for true greatness in the Church of God. “Before honour is humility.” Though so disinterested and unselfish as to suppose that the angel’s salutation did not apply to him personally, when He said “The Lord is with thee” but rather to the people of Israel as a whole, and so he replied—“with us;” and though he entirely passed over the flattering allusion to his being “a mighty man of valour,” yet, with all this low estimate of himself, when summoned to do work for his God, he rises to the strongest conviction of the sacredness of his duty, and becomes fearless and defiant of danger, when he has reason to believe that his God is with him ordering the battle. (4.) His religious qualities. These are highest of all. Pre-eminent among these was the fact of his deep sorrow for the sins of the land. This was distinctive of such men as Ezra, Nehemiah, Daniel, and David, who did so much in their day to bring down a Divine blessing on the land when it seemed to be forsaken of its God. Now it appears to have been so with Gideon. That there should have been so much of Baal, and so little of Jehovah, in Israel in these past years, appears to be the undertone of his lamentation in his first answer to the angel. And the same spirit comes out more decidedly when, in obedience to the Divine command, at great risk to himself, he cut down the grove and the image of Baal. His readiness to obey the Divine call, when assured that he really was called of God, is most beautiful. For his only objection is, not that the sacrifice was too great to make, involving in all probability the loss of life itself, but that he was so weak an instrument to be taken into God’s hand. He was able to do so little. So glorious a cause would suffer by being put into such unworthy hands. But when assured that he was really called, he readily obeys—a pleasing contrast even to the case of Moses, who seemed for a time most unwilling to enter on the duty which God imposed upon him (see Exodus 4:10-14). Gideon seemed never to murmur at any measure of self-sacrifice, which his call to this duty would entail upon him. His whole manner seemed to say, “Here am I send me!” He had true loyalty to the God of Israel. Though all besides should follow Baal, and though Baal’s altar should be raised in his father’s house, and be acknowledged by all its inmates, he would bow the knee only to Jehovah. He was not ashamed of the name of his God, neither was he afraid, though he should stand altogether alone. If it must be so, he shall be “Faithful found among the faithless, faithful only he.”But his chief characteristic of all, was his faith in the God of Israel as his own God. It was the entire trust he placed in his God, and the full confidence he had in Him that enabled him to face the huge mountain of difficulty that lay before him. His case was greatly like that of the stripling king, who was first brought into notice by his faith, when he said to the doughty giant, “Thou comest to me with sword and spear—I come to thee in the name of the God of the armies of Israel, whom thou hast defied.” (1 Samuel 17:45). Gideon’s heart was given to the God of Israel, and he seemed never to doubt but that He could repeat in his own day all the wonders of the old time, were He but to decide so to do. It was certainly a splendid illustration of faith, and one most glorifying to God, for a man to set himself to the task, without a murmur, simply at God’s call, of advancing with a handful of 300 men, to meet a host of warriors numbering 135,000, and hope firmly that he would gain a complete victory because the God of Jacob had promised to give His presence. His confidence in his God carried him over all the fear he might naturally cherish from man. III. Lessons taught by the interview.1. True mourners for sin are sure to meet with God as a Comforter sooner or later. (Matthew 5:4; Isaiah 57:18; Jeremiah 31:18-20.) 2. No case of suffering in this world is so extreme, as to have no comforts left. Gideon lost much by the avalanche of ruffianism, that rolled in upon him from the desert, but still he has some wheat left to thresh, and still has provision enough to set before a distinguished stranger. If temporal things were all swept away together, God is still left, which really means that all is yet safe (Psalms 16:5-6; Habakkuk 3:18). Elijah was for three years without house or home, without friends or money, and yet God kept him. Many can still sing, “The Lord is my Shepherd—I shall not want.” Look at the ravens (Matthew 6:26). What myriads of sea-fowl are seen on the wing amid the inhospitable climate of the Arctic regions! Where do they all find food among perpetual snows, fields of ice, and frost-bound land? 3. All practical difficulties in Providence should be carried to God for solution. Gideon would end all his soliloquies by committing the whole case to God in prayer. “Hezekiah spread out the letter before the Lord” (2 Kings 19:14). “Judah gathered themselves together to ask help of the Lord” (2 Chronicles 20:4). 4. Privations of earthly comforts are no loss in the end to God’s true children. But to want spiritual blessings is a dead loss, which nothing can ever compensate (1 Timothy 6:7-8; Psalms 37:37-38; Proverbs 14:32). Hence the wisdom of Mat 6:33. 5. God’s presence is the beginning of all true joy. The Angel-Jehovah’s presence was really the presence of God, which implies the presence of all peace, all power and protection, and all blessing of every name, but only to God’s children. All can sing— “God is the treasure of my soul,The source of lasting joy,A joy which want shall not impair,Nor death itself destroy.”(Psalms 4:6-7; Psalms 16:11; Psalms 17:15; John 17:24; John 14:23, also Isaiah 41:10; Isaiah 43:2). 6. A true-hearted Christian feels for the whole brotherhood, as well as himself. This is the spirit of all Gideon’s utterances to the angel. 7. The best of men sometimes grievously misinterpret God’s Providences. Gideon’s logic was just the reverse of what it should have been. Our tears often blind our judgment. 8. Correction for sin is a sure sign that God has not left us. He wishes to save us from the precipice. He would destroy the cancerous root while it is yet time. “He that spareth the rod hateth the child, but he that loveth him chasteneth him betimes.” “You only have I known, … therefore will I punish you for all your iniquities” (Proverbs 13:24; Amos 3:2; also Hebrews 12:6-8). “Sins, not afflictions, prove God’s absence.” 9. Sometimes the best of men pass through the world unknown. “He was in the world—and the world knew him not”—though it may have benefitted much by his prayers, and Christian influence in a small circle (John 1:10; John 1:26). The martyrs were unknown— “’Till persecution dragged them into fame,And chased them up to heaven.”Such a man as Gideon would have remained unknown, had not that God, who seeth not as man seeth, brought him to light. He was not likely to come to the front himself, filled as he was with humility; and he was little appreciated by those around him. 10. Despondency is always unworthy of a true Christian. His true motto is—“I can do all things through Christ who strengtheneth me.” “Is any thing too hard for the Lord?” It is only a weak faith that desponds. “All the promises of God are yea and amen through Christ.” What a fund of strength! 11. It is highly important to see that we have a firm foundation to our faith. This was really what Gideon wished to be at, and his request was granted. CHAPTER 6—Judges 6:24-32THE REMOVAL OF THE BARRIER TO NOTES.—one thing must be scrupulously gone about, ere a step can be taken to secure the much-needed emancipation of the land. The deliverance itself it would be easy for God to accomplish, were the barrier that prevented it taken out of the way. To remove that barrier out of the way, was, in God’s sight, the great thing to be done. Baal stood where Jehovah alone should stand. That which brought all this misery on Israel, was their preferring to have other gods in place of Jehovah. The first thing to be done, in order to restore peace and comfort to the land, was to clear away all other gods, and make Jehovah supreme. Gideon’s first duty then, as the champion chosen to save Israel, was to deal a deadly blow against Baal. It is at this point where the directions in this paragraph come in.Judges 6:25. The same night, the Lord said unto him, etc.] said either by vision or dream (Genesis 20:3; Genesis 15:4-5; Genesis 26:24; Genesis 28:12-15; Numbers 12:6; 2 Samuel 7:4; 1 Kings 3:5; Job 4:13). It was the night following the day of the angel’s visit; while Gideon’s heart was still all aglow with many mixed feelings of wonder, love, and praise, and, while a strange conflict of thoughts was passing through his mind about the very responsible though noble position, which he had just been called by the Angel Jehovah to occupy—it was then he was called upon to take the first step. Delay, in such a case, would beget irresolution. Besides, on general grounds, there was no time to be lost. Now that the people had repented, and sent up a cry all over the land, it was fit that God’s tender mercy should show itself. Let not a tear too many be shed. Bring the axe and cut down the idol. Let an altar to Jehovah rise in its stead. The idol of the district—that which stood within the grounds of Joash, and which served as the point of worship to all the Abi-ezrites, is taken as a symbol to represent all the other images of Baal throughout the land.This was in keeping with the fact that Gideon was now a public character, chosen of God to represent the whole people of Israel, so that what was done by him was understood to be done in the name of the whole people. When he cut down the Asherah, and destroyed the altar on his father’s grounds, much more was done than merely the demolishing of the idol worshipped by the Abi-ezrites. Being done by him who was now Divinely appointed as mediator between God and all Israel, it must be taken as a blow given to the idolatry of the whole land. The first step in the work of salvation was to abolish idolatry, and what Gideon, the natural leader, now did was to be understood as striking the key-note to be followed by the whole kingdom. His act in erecting an altar to the Lord, in a place different from that chosen for permanent worship, and offering a sacrifice thereon, though highly irregular, judged by the ordinary rule (Deuteronomy 12:13-14; Numbers 18:7; Hebrews 5:4), was entirely justifiable on this occasion, first, because it was a Divine command that he was fulfilling (Judges 5:25-26), and next, because it was a necessary part of the special office for which he was chosen—viz., to be a saviour to Israel. To make an atonement for the sins of the people by a sacrifice of burnt offering, was indeed the most essential part of all that was required of Gideon to do, as the saviour of his people. In it Gideon was virtually acting as the high priest of Israel.Take thy father’s young bullock.] Rather, ox-bullock τְּ ?ψ i.e., a bullock for sacrifice (comp Hosea 14:3)—“we will render as bullocks our lips,” i.e, our praises as our sacrifice (Fausset)Even the second bullock of seven years old]—not and the second bullock, for there were not two bullocks. Mention is made of what Gideon was to do with one such, but if there had been two, we should certainly have had directions given as to the other also. The phrase, the second bullock, is three times referred to, but no mention is made of any other (Judges 6:25-26; Judges 6:28). But why is a bullock chosen which was seven years old, for the animal was reckoned at its best state when it was three years? This can scarcely be thought wonderful, when we remember the extreme difficulty felt all over the land in getting animals for sacrifice at all. “The Midianites left to Israel neither sheep, nor ox, nor ass.” There was no choice. Besides, in the age of seven years, there was a significant pointing to the period of Israel’s severe punishment, inflicted for their flagrant sin. The phrase, second bullock may indicate its age as compared with others.Throw down the altar of Baal which thy father hath]. This altar was usually made of stone, though sometimes of wood or earth (2 Kings 23:15). Being massive, various materials, besides the axe, would be needed to destroy it and the Asherah. He required to wrench the altar of Baal out of its grooves, and throw it down. His duty also required him to erect an altar to Jehovah, and for this he dare not use the polluted and broken fragments of Baal’s altar. He must bring fresh stones and earth with him, and as the whole must be done in one night, he required considerable help. Accordingly, he took ten men of his father’s servants for this purpose.Cut down the grove that is by it]—upon it. Not “grove” but the Asherah, or wooden pillar, the Canaanite symbol of the moon-goddess, representing nature’s passive powers, as Baal, the sun-god represents the active powers. This pillar was placed in upright form on the altar of Baal. In Deuteronomy 16:21, it is said to be “planted” on it (δִ ?θַּ ?ς) covered with all manner of symbols.Judges 6:26. Upon the top of this rock]—the top of a fortification, or fortress built as a defence against the Midianites. It would be near to where the altar of Baal had stood—the highest available spot in the district, to make it as conspicuous as possible, and to show that it must be held superior to all other things (Hence Isaiah 2:1-2). This was reckoned to be honouring to Jehovah. Some think it was on the top of the hill, the highest point at hand, others that it was the castle, or citadel of Ophrah. Baal’s altar must first be cast down, then the altar to Jehovah reared.In the ordered place.] This is an expression of which many interpretations have been given (αָ ?ξַּ ?ςַ ?γָ ?λָ ?δ) The best, as it appears to us, is that given by Keil, “with the preparation,” i.e., which is necessary for presenting the sacrifice. The specific idea is, the orderly preparation of every thing about the sacrifice, a circumstance to which God Himself, in all offerings, attached the greatest importance. We might indeed translate the sentence thus:—“Build an altar unto the Lord … putting everything in due order,” etc. Thus did Abraham (Genesis 22:9). Thus too did Elijah (1 Kings 18:33). The word ςָ ?ψַ ?κְ is often used to express the idea of setting sacred things in order, connected with the worship of God (Exodus 39:37; Leviticus 1:7; Leviticus 24:3; Leviticus 4:6). But this orderly preparation for the sacrifice did not refer to his using the materials got from the breaking down of Baal’s altar, for building up the altar of Jehovah. [Speaker’s Com.] The case quoted in confirmation of this view is not in point, viz.: 1 Kings 15:22, for in that transaction there was nothing sacred, whereas the sacred character of the erection here was the all-important point. The materials of Baal’s altar must be held to be polluted; Gideon therefore must build with new materials wherever he can find them. The wood of the Asherah, however, might be used as fuel for the sacrifice, implying that it would be consumed. Hence—With the wood of the grove (Asherah) which thou shalt cut down], i.e., the pieces or blocks of wood got from cutting down the Asherah. That such a command as this should have been given at all, was entirely owing to the exceptional circumstances of the national history, which required a provisional arrangement to meet the emergency. A case very similar occurred in Elijah’s days (1 Kings 18:18-41).Judges 6:27. Took ten men.] The number required to form a Church, or to perform publicly any religious service, i.e., in name of the Church. Every part of altar service required to be gone through in a very methodical manner. Being now the only son left in the family, and being high in his father’s esteem, as well as his affection, he had probably delegated to him such a measure of authority over the servants, as would secure their obedience to his orders on this oocasion. His own excellent qualities of character, must also have gained for him an ascendency over several of the domestics, as David did at the court of Saul (1 Samuel 18:14-16). But Gideon, when calling the domestics to such a work, must also have brought forward the far more powerful consideration, that an angel had appeared to him, and given him a commission to deliver Israel from the awful scourge that desolated the land, and that the removal of Baal’s altar was a necessary preliminary to anything being done. Yet with all these arguments to encourage them, it speaks well for these ten men, that they had the boldness to do as Gideon directed them, even if we add the fact, that he would doubtless assure them, that he would take all the responsibility of the iconoclastic deed on himself.He feared his father’s household, and the men of the city.] This shows what the atmosphere of Joash’s house was, strongly savouring of idolatry. The household must have been large, for after deducting the ten men, Gideon still “feared his father’s household.” We may suppose the ten men to be a fractional part of the entire number, and that, with the exception of that fractional part, the entire number were “wholly given to idolatry,” otherwise, why should he fear them? “The men of the city,” were probably the old Canaanites who still lingered in the townships of Manasseh, and who were naturally special patrons of Baal worship (ch. Judges 9:28).He did it by night]—not that be was afraid of doing the work itself, for he knew well that whether done by day or night, it was sure to be known that he did it; but he feared the tumult that would be raised about the doing of it, if he did it in daylight, with all eyes upon him. He felt that there must be an uprising against his doing it at all.Judges 6:28. And the grove was cut down that was by it]—upon it. The Asherah (wooden pillar) was cut down. The second bullock was offered on the altar that was built (to Jehovah).] The wood of the Asherah had been used for the burnt-offering, and traces were still remaining. The altar of Jehovah then, must have been built near the site of the altar of Baal.Judges 6:29. They said Gideon, the son of Joash, hath done this thing.] Informers are always forth-coming, and Gideon was a man so pronounced for Jehovah, that he could not be hid. From his past proclivities, many would suspect him. It is a noble thing for a man so to live, that he shall be suspected by his fellows, of doing some great thing for the glory of the Eternal God. Some also of the ten men would inform others, that it was Gideon, to save themselves.Judges 6:30. Bring out thy son that he may die.] It is not certain whether Joash was the owner of the altar of Baal, or merely its custodier, in name of the district over which be ruled. Some think the former from the expression in Judges 6:25—“the altar of Baal which thy father hath.” If so, it shows the extreme intolerance of the Baal party. But the fact that such an outcry should be raised at all in an Israelitish city, shows into what a deplorable stupor the national conscience had sunk, when the rankest possible insult should be publicly offered to Jehovah’s name, without a single voice being raised to frown it down. They ask a father to take the life of his son, because that son had dared to stand up for Jehovah’s interest, and relegate Baal to oblivion in Jehovah’s land! Judges 6:31. Joash said to all that stood against him.] ςָ ?μָ ?ιε before him, i.e., as chief magistrate. Happily, he the father himself was now fairly aroused, when he saw that the life of he only son left to him was in danger. It is probable, from all the circumstances, that, before this, he had had serious doubts in his own mind, as to the propriety of giving any farther support to idol worship, when he saw the sad results in the destruction of his country. He may possibly indeed have had secret desires to see a general return of the public mind to the worship of Jehovah, and now seizes the present occasion to speak out his mind. All this could be greatly strengthened, by the detail which his son would give him of his wonderful interview with the angel, and the Divine command to throw down the altar of Baal. If he had got this information beforehand, doubtless he must have thought very maturely over the question, what was the best answer to give the idolaters, when his son should be arraigned before him in public. God helped him with the answer which he gave. It was most admirable. It was an unanswerable answer.“What!” he says, rising to the full height of his position as magistrate, “will ye plead for Baal?—ye, and not Baal himself? Do ye presume to come forward to speak on his behalf, as if he could not speak for himself? He who dares to insinuate that Baal cannot help himself, is putting an indelible stigma on his name, and deserves to die. He is the man who ought to be put to death, and that without delay, while it is yet morning. If Baal be really a god, surely he can defend himself, and now let him do it, since one man has cast down his altar” This is really the spirit of the few but energetic words of the very capable ruler of Ophrah. The clamour was hushed in a moment. It was of God that this reply was given; so He threw His shield around the man of His choice. Yet we may also say, Joash was the right man in the right place. “A word spoken in season, how good is it!”Not a few Commentators (Keil, Cassel, Edersheim, Fausset, and others) would put a full stop at the word “death.” and read what follows thus, “till (next) morning let Baal, if he be a god, plead for himself, for now surely there is need for it, since one has cast down his altar” The A. V. seems more simple and natural—“he who (thinks Baal cannot plead for himself, and therefore) stands up to plead for him, (is doing him an insult, and) ought to be put to death this very morning. If he be a god, let him plead for himself, since one has overturned his altar.”Judges 6:32. Galled him Jerubbaal.] Let Baal fight with him, or the man who defies Baal to fight with him, with impunity; as David defied the Philistine. Variations of the name afterwards occur as Jerubbesheth (2 Samuel 11:21), in which Besheth or Bosheth (shame) is a nickname of Baal. This variation also occurs in Ishbosheth (2 Samuel 2:8), and in Eshbaal (1 Chronicles 8:33; 1 Chronicles 9:39).MAIN —Judges 6:25-32I. All genuine obedience is well pleasing to God.This is the purport of the present paragraph. It speaks of the first test to which Gideon’s obedience was put, and how he stood it. The obedience which God requires of all His servants is, that His command alone be taken as sufficient reason for obedience, apart from any other motive, and that it be regarded as sufficient to overrule all other considerations. If a host of difficulties and objections should stand in the way, the obedient servant has but one simple question to ask, Does my God require it?—if so, he has no other thought but to obey. This is what may be called pure obedience, and is synonymous with the description so often given in Scripture, of “the man who fears the Lord.” The highest expressions of the Divine regard are made to such a spirit of obedience, as being most glorifying to God, and showing that the creature is nearing the true pivot of his being, which is that of instinctive obedience to the will of his Creator, “He that doeth the will of my Father, the same is my brother, and sister and mother.” The whole Book of Deuteronomy is one continued enforcement of the duty of reverential obedience to the commandments, statutes, and judgments of Israel’s covenant God. The example of obedience afforded in Gideon’s case was most beautiful, on whatever side we look at it. 1. It was prompt. There was no hesitation. The command of his God being given, he has no other thought than to obey. That command alone rules him. “Speak, Lord, thy servant heareth” was his motto. He has full trust in his God without inquiring whether there was a rational prospect of carrying through the work. Thus did Abraham. The command being given, “he rose up early in the morning, saddled his ass … and went to the place of which God had told him” (Genesis 22:3; Genesis 17:23; Genesis 21:14). So did David; “I made haste, and delayed not to keep God’s commandments” (Psalms 119:60). So did Paul; “When it pleased God to reveal His son in me, immediately I conferred not with flesh and blood” (Galatians 1:15-16). (Matthew 4:20; Matthew 4:22; Matthew 9:9; Luke 19:5-6; John 1:48-49). 2. It was done under great difficulties. He had no sympathy from any around him. His very father, so loving in other matters, he believed, in this case, would only give his frowns, or, at the very best, must withhold his good wishes, being virtually the priest of Baal himself. Even though Gideon might acquaint him with the Divine commission, it could only lead the father to try his best to save his son, but not to assist him in the work. The ten men whom he employed as assistants would, doubtless, also raise many objections, and need strong arguments to induce them to give their aid, and the numerous other domestics, Gideon felt he must also regard as strongly opposed to the very idea of offering such an insult to the deity that had for so many years been worshipped in the district. There was no sympathy at home with the duty he had on hand, and among the population outside there was only an unbroken stream of opposition. Gideon’s obedience was boldly done, for it was done in a strongly idolatrous centre, without a single friend to stand by him in the work. Yet he shows no faltering, or fear of man. His act was like that of Luther when he nailed the Theses to the doors of the Cathedral at Wittemberg, or, on that other occasion, when he burned the Papal Bull in the midst of a people who had been under the influence of Popery for many generations. There are many formidable difficulties ever occurring in the way of religious duty in daily life—difficulties so great that they seem to render the fulfilment of the duty an impossibility. Yet all may be conquered by a strong faith or an ardent love. “Who shall roll us away the stone from the door of the sepulchre?” (Mark 16:3). Yet an ardent love in Mary’s case saw no such difficulty, but, on the contrary, thought that she, a feeble woman, could remove the body itself if she only knew where to find it (John 20:15). “Who art thou, O great mountain, before Zerubbabel, thou shalt become a plain?” 3. It was done at the risk of life. Gideon understood the temper of his people and the temper of the times. Notwithstanding their terrible calamities, he knew that they were yet in the mass of them, leavened with the idolatrous spirit, and that to tamper with their God was to commit, in their eyes, a capital crime. It was an unpardonable offence, and all the religious frenzy of the district would be aroused to demand his execution. On this he calculated, and yet he quailed not. The fear of God in him was strong enough to overrule all the fear of man. This pass of mental difficulties which he had to go through greatly heightens our admiration of his heroic resolution. He was willing even to lose his life for the sake of his duty to his God (John 12:25; Matthew 16:25). His fidelity to his God could stand the severest test (Luke 14:26). All that he counted dear in life, including the love of life itself, he was willing to sacrifice, but he could not disobey his God. 4. It was done without a murmur. We hear of no complaints about the severity of the test. Even Moses complained in similar circumstances (Exodus 4:1; Exodus 4:10; Exodus 4:13). Barak raised objections (ch. Judges 4:8). But not a murmer comes from the lips of Gideon, when called to do that which was sure to endanger life. He asks no modification of the command. It is all right when his God requires it. Duty is his; to determine results is God’s. It was an unquestioning obedience. Doubtless he saw the necessity of it, for sin must be put away ere deliverance could come, and Baal, he well knew, was the root of the evil. But manifestly it was not his own sense of the fulness of what should be done that was his guiding motive throughout this whole transaction. From beginning to end he regarded the whole proceeding as coming from the Lord, and therefore to His instructions on every point implicitly he gave heed. Oh, for more of this high-toned confidence in God, as our own God, which lifts the soul far above both the smiles and the frowns of a world that knows us not! II. Gideon’s support in his obedience.He might, at first sight, have said, “All things are against me.” Yet, on reflection, he might have added, “they that are with me are more than they that are against me.” For— 1. He had a good conscience. He was sure that God had spoken to him and, therefore, that what he was about, was fulfilling a command he had received from God. He realised the fact, that this was the first and necessary step of a plan of action, which God had marked out for him to do. He felt that he was in the service of God in the whole matter, and that all the steps to be taken were marked out by God, and were not schemes of his own devising. Thus he had all that inward strength which a good conscience always gives. Though, in his father’s house, he had no sympathy, in that home of homes, the innermost home of his own heart, all was with him; in the profoundest convictions which he cherished in the sanctuary of his breast, every feeling within was in full support of the action without. The consciousness of righteousness was “the girdle of his loins.” When he broke down the altar of Baal, he felt as if at Mahanaim, and that two companies of the angels of God, in two crescents, were acting as his shield. “His heart was established, and he was not afraid; he was not greatly moved” (Psalms 112:6; Psalms 112:8; Psalms 62:5-7; Psalms 57:1). “Who is he that will harm you, if ye be followers of that which is good” (1 Peter 3:13). 2. He had the assurance of the Divine presence. It was God’s work he was doing, and not his own. That alone was enough to foster the belief that he would have the Divine shield thrown over him. For God is a master who “sends none a warfare on their own charges.” His language always is, “I will be with thee.” It was so now. Gideon was expressly assured that the angel Jehovah had not only sent him (ch. Judges 6:14), but also that He would Himself be with him (Judges 6:16). More than that under no circumstances could be needed. For what were all the men of Abi-ezer, or all the hordes of the ruthless invaders, in comparison of the mighty God of Jacob? Gideon felt like David—“The Lord is on my side; I will not fear what man can do unto me. Though the people compass me about as bees, they shall be quenched as the fire of thorns, for in the name of the Lord, I will destroy them.” “If God be for us, who can be against us?” It is because we do not realise how much is included in that—“I will be with thee”—that we get fainthearted and irresolute, in the day of trial. There is a great art in knowing how, when weak in ourselves, to become “strong in the Lord, and in the power of His might.” 3. He was sustained by the assurance of success in his great enterprise. He felt it was no doubtful project in which he was engaged, when the hand of God was at the helm. It was a scheme in which God’s own glory was concerned, and now that he was raised up out of His place, Gideon felt convinced that having begun the work, He could accomplish it to the end. And so glorious a consummation it would be, to see Israel entirely free from the heavy incubus, that had crushed all the energy out of the nation these seven years, that this eminently successful God-fearing and patriotic man was willing to sacrifice all his personal feelings and interests in order to its attainment. He had no doubt begun his duties by arming himself with earnest prayer, that God would no longer “deliver the soul of His turtle-dove unto the multitude of the wicked—that He would remember the congregation He had purchased of old—that He would not remember against them past iniquities, for they were brought very low—that He would turn again their captivity as streams in the south—that the Lord would comfort Zion—that He would comfort all her waste places, making her wilderness like Eden, and her desert like the garden of the Lord.” 4. He had had long gathering thoughts of revenge against Baal. Many strong purposes have their roots deep in the soil of past experiences. Gideon was one of those who had discerned where the true source of all Israel’s misery lay. And long had he mused how the idols could be abolished. Those musings would lead to a deep purpose of revenge against Baal, so soon as an opportunity occurred. It was the thought of many years, matured and strengthened by the ever fresh calamities which occurred at every new visit of the enemy. When at length the call was made in Providence, “Who is the man that shall fight against Baal, and destroy his power throughout Israel?” Gideon replied in his heart—“Here am I, send me!” God knew the state of Gideon’s heart, and therefore selected him as a sort of agent for doing His work. THE GENERAL LESSONS TAUGHT 1. Religious duty ought to begin at home. When Christ taught His disciples where to commence their great work of preaching the gospel, He said “Begin at Jerusalem.” Begin where you are—at home. All souls are precious alike. Therefore begin at the point nearest you. This, at least, was one reason for doing so. Abraham began at home, and as a matter of fact almost every domestic he had, of whom we hear any account was a fearer of his God (Genesis 18:19). Jacob when about to draw closer to God, and to have new manifestations of the Divine love, begins with making a strict religious reformation in his own household. He required, that all his household should “put away the strange gods that were among them” (Genesis 35:2-3). And now Gideon is required to begin at his father’s house the important duty, of cleansing their hands and purifying their hearts. The church-office-bearer is required, before entering on his duties in superintending the spiritual well-being of the church, to “rule well his own house, having his children in subjection with all gravity; for if a man know not how to rule his own house, how shall he take care of the church of God?” (1 Timothy 3:4-5). 2. Obstacles to religious duty are sometimes found amid the tenderest relations of life. It is singular that Gideon should have had so little sympathy, and have been even exposed to so much danger, in his own father’s house, for doing his duty to his God. That father was the most influential man in the district, and Gideon was now his only son. That son had a singular combination of good qualities of character, fit to call forth the respect and even the love of all the domestics. Moreover, the work which he was now doing was given him by the God of Israel to do, and it was notorious to all who had eyes to read the signs of the times, that the overwhelming distresses under which the land groaned, were owing to the apostasy of the people from the God, whom they were so deeply pledged to love and serve. Yet it required the greatest heroism on Gideon’s part to fulfil an obviously necessary duty, and one which was divinely commanded, having to run the greatest risk of losing his life. So true is it, that for the sake of fidelity to religious principle, “a man’s foes will sometimes be those of his own household.” Even Abraham had to contend with an idolatrous opposition in his father’s house, before he left the paternal home. His father and brothers, with probably the whole family circle, at first “served other gods.” This must have led to family differences, if, as we must suppose, Abraham was even then a devoted worshipper of the true God. At length the family circle broke up, God directing Abraham to leave his earthly friends, however dear, and promising, probably as a reward for his fidelity in being found “faithful among the faithless,” to bless him and make of him a great nation. With Abraham there went Sarai his wife, his father Terah, and his nephew Lot. The rest appear to have remained where they were, and we hear no more of them (Joshua 24:2-3; Genesis 11:27-32; Genesis 12:1-3). Jacob had much difficulty in performing his duties to his God while living in the same family circle with an ungodly brother, though it must not be overlooked, that he himself greatly increased the difficulty by some grievous faults of his own (Genesis 27). The same difficulty followed him to Padan-aram, in the house of the old miser, where he passed more than twenty years (Genesis 31). We have a similar example in the case of Korah, Dathan and Abiram, who, as members of the Levitical[5] tribe, ought to have succoured Moses and Aaron in every possible way, in the discharge of their onerous sanctuary and other duties, and yet raised a determined opposition to them, while only fulfilling the trust which God had committed to them (Numbers 16). David was often in such difficulties. (1 Samuel 17:28-29; Psalms 41:9; 1 Samuel 30:3-6; 2 Samuel 16:11); Job also (Job 19:13-19); and Jeremiah (Jeremiah 12:6; Jeremiah 20:10-11); in the days of Micah there was much of it (Micah 7:6); and the Master Himself leads His disciples to expect it (Matthew 10:21-22; Matthew 10:34-37; Luke 12:49; Luke 12:51-53). [5] Properly speaking, Korah only belonged to the tribe of Levi, while Dathan and Abiram were of the tribe of Reuben. But Korah manifestly took the lead in the movement, so that the remarks made above are substantially correct.3. Without the shedding of blood there is no remission of sins. This truth is taught broadly in that Epistle, which professes to interpret the Divine meaning of the whole sacrificial system (Hebrews 9:22). We find the great truth illustrated in Abel’s days, who brought an animal for sacrifice as his offering to God, in contrast to Cain’s offering, which was merely of the fruit of the ground, and therefore showed no thought of a propitiation for his sins (Genesis 4:3-5). Noah offered sacrifices of blood on his altar, “and the Lord smelled a sweet savour,” (Genesis 8:20-21). Abram reared the altar regularly, wherever he went (Genesis 12:8; Genesis 13:4; do 18, etc.). Also Jacob did the same (Genesis 31:54; Genesis 35:3). Moses by God’s direction laid down the whole system of sacrifice, which was to be sacredly observed by all God’s people down through their history, till the coming of the true Lamb of God, who was for ever to put away sin by the sacrifice of Himself. As part of this system, we here find Gideon, by God’s special direction, building an altar to God, and on it, shedding blood, as a symbol of that which was needed to atone for the people’s sins. Only thus could God righteously pardon sin. Sin forfeits the life of the sinner (Romans 6:23; Genesis 2:17; Ezekiel 18:4; Ezekiel 18:20). But the blood is the life; therefore to shed the blood is to give to sin its wages. This must be done because it is God’s law. It is both just and true—it preserves God’s character as a God of truth. Hence the sinner must die, or a suitable substitute be found for him (Romans 3:25-26; 2 Corinthians 5:21; Romans 8:3-4; Ephesians 5:2; Colossians 1:20; Heb. passim). 4. God greatly honours faithfulness in a declining time. Fidelity to God’s name and cause, is always a spectacle well pleasing unto God. But when it takes the form of stedfast endurance under sharp sufferings, in the face of stern opposition, without any friendly help, and at serious personal loss, it rises a hundredfold higher in the estimation of Him toward whom it is shown. And a hundredfold greater will be the reward (Matthew 19:27-29). The Master will see to it, that no servant be a loser for his fidelity to Him. Hence the greatness of the reward (Matthew 7:12). The reward is an hundredfold even in this life (Mark 10:30). And in Paul’s history we see it exemplified in the extraordinary outpouring of the gracious influence of the Holy Spirit, when under the greatest sufferings connected with the carrying on of his great work (Acts 13:52; Acts 18:9; Acts 18:20; Acts 21:13; 2 Corinthians 1:4-5; 2 Corinthians 2:14). Thus it was with Gideon, while passing through his difficult work, doing it so well, and doing it without a murmur, though Satan stirred up opposition to him on all hands. He whom he served looked on with supreme satisfaction, gave him all needed strength to persevere till it was accomplished, gave him complete success in the result, and prepared for him a great reward in the future. For, conspicuous as a star of the first magnitude, shines the name of Gideon, in the Orion nebula of the New Testament heavens (Hebrews 11:32). Gideon, by his fidelity, was now making history, one of the brightest pages, where there are so many bright. He was the iron cable that would not break, but kept sure and stedfast, when so many others were snapping asunder at the pitching and heeling of the vessel, as the waves were carrying it right on the rocks. Such a man deserves to be esteemed through all time; and there never, we believe, will come a time, even in the bright ages of New Testament history, when such a man need be ashamed to show his face. Already he has a place among the fixed stars of the Church’s sky. And this motto may be written under his name:—“Blessed is the man that endureth trial, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love Him” (James 1:12). 5. God has all hearts in His hand, and all events at His disposal. However hopeless the web of difficulties with which God’s servant in this matter was surrounded, the great Ruler of Providence found ways and means of extricating him from danger, without any miraculous interposition. We are not to forget that God exercises complete control over the workings of every man’s mind, every moment of his life, and leads him to form this or that impression, this or that purpose, this or that idea, without in the least interfering with the full measure of liberty which belongs to him, as a rational and voluntary agent. It was not in any way, a doing violence to the law of the mind’s free agency, if God should (as we believe He did) turn the minds of Joash’s household to think thus on this occasion. “Well! there is little doubt that the worship of Baal is at the bottom of our great misery, and if it should be reckoned by these old Canaanites, such a terrible affront to their god to do as Gideon has done, still it will be a great step to our much needed relief, and since it has been done, let it so remain, for we cannot lay a hand on the noble young man who is the pride of the family, and himself all but the idol of the district. No, we will rally round him, if any hostile hand should be raised. “To think thus would be not unnatural—and yet it would be all of God’s over-ruling. CHAPTER 6—Judges 6:33-40 FOR THE NOTES.— Judges 6:33. Then all the Midianites and the Amalekites.] As to the Amalekites, see Judges 6:3, and ch. Judges 3:13. God puts a special brand on the name of Amalek. He would “blot out the remembrance of that people from under heaven” (Exodus 17:14; Exodus 17:16). They were in the line of Esau, and carried down through all their generations, a spirit of bitter and relentless malevolence, such as the elder brother at first cherished for the younger. They were the first heathen nation to make war on the kingdom of God. (So some read Numbers 24:20). Their fight with Israel at Rephidim was malicious. They had no reason for it, but bitter hatred. They strove to prevent God’s own people from partaking of the sacred blessing of water, from the smitten rock. They also cruelly slaughtered the sick and feeble, or the women and children, who were in the rear of the camp (Deuteronomy 25:17-19). They joined with the Canaanites in smiting Israel at Hormah (Numbers 14:45). They fought against Israel along with Eglon, king of Moab (ch. Judges 3:13). Now they did the same with the Midianites. They invaded the South and smote Ziklag in David’s time (1 Samuel 30). And they seem to have had wars with the tribe of Simeon in the days of Hezekiah (1 Chronicles 4:41-43). It is a dangerous thing to hate those whom God loves.Valley of Jezreel.] Some read plain of Jezreel, for a large portion of it was level ground. But the Hebrew word (ςֵ ?ξֶ ?χ) signifies deep place, or valley. A small portion of the ground was really a valley, but for the most part it was a plain, and in later times has been generally known as the great plain of Esdraelon, which is indeed the Greek form of the name. This plain is from fifteen to twenty miles long, and about twelve miles broad from north to south. Though not exactly the basin of an amphitheatre, it has hills around it, nearer or more remote, on every side. It stretches the larger part of the way, from the Mediterranean Sea above Carmel, to the valley of the Jordan. On the south are Mount Carmel, the mountain land of Ephraim and the range of hills connecting the two, on the north are the mountains of Galilee, on the west, the southern spurs of the Galilean highland, and on the east, the mountains of Gilboa, and Little Hermon. The soil is extremely rich, and, though less than fifteen miles square, was, at one time, capable of supporting a population of over 100,000 persons. In the spring season, the whole plain presented the appearance of a vast waving corn field, interspersed with olive trees, which seemed a charming contrast to the huge bare masses of hills that bound it on either side. The three portions of the district most spoken of were the valley of Jezreel, the corn fields of Issachar (this principally) and the slopes of the Manasseh hills. It was the great “battle field of Palesstine;” from Barak to Bonaparte. Here Sisera’s host were annihilated, the Midianites were dreadfully slaughtered, Saul and Jonathan fell at Mount Gilboa, thrilling and melancholy scenes in the lives of Ahab and Jezebel, Jehu and Joram, occurred, King Josiah fought with Necho at Megiddo and was slain, the tragic scene of Holofernes and Judith took place, battles were fought by the Roman General Vespasian, also by Saladin the Great and the Knights Templar, Bonaparte and Kleber, and we might have included, by the famous Egyptian conquerors, Thothmes III. and Rameses II., better known as Sesostris, who invaded Syria by this route. Warriors of every race within a wide range, have here faught, Jews, Gentiles, Egyptians, Saracens, Christian Crusaders and Anti-Christian Frenchmen, Persians, Druses, Turks and Arabs. Here Elijah ran before Ahab’s chariot into Jezreel, and here the tragedy occurred of seizing the vineyard of Naboth the Jezreelite, by the cold-blooded murder of the owner. It presents some of the loveliest and most picturesque scenes of nature, but some of the darkest scenes of human history.Pitched in the valley]—encamped, or bivouacked. This was now the eighth annual visit of the kind they had paid to this, the garden of Israel. The moral significance of this visit was, not only that it was the last, but that while the enemy had no other thought than that of plunder and feasting, at the expense of God’s people as before, God was now really bringing them forward for a signal destruction, because of their daring to touch His anointed ones, in like manner as He drew Sisera and his army to the very same ground, to deliver them into the hand of Barak (ch. Judges 4:7).Judges 6:34. The Spirit of the Lord came upon Gideon.] As on Othniel, and afterwards on Jephthah, and on Samson (see pp. 97, 146–9, 150–158). We have an expression nearly parallel, when describing the outpouring of the same Spirit on the disciples—“tarry in Jerusalem till ye be endued with power from on high”—all the elements of moral and spiritual power, as explained on the pages referred to. The Hebrew word μָ ?αְ ?ωָ ?δ means, literally, to clothe with. Gideon was clothed with the Spirit, or was enveloped with it, wrapped all round. It is the same also with the more simple expression, “filled with the Spirit” (1 Chronicles 12:18; 2 Chronicles 24:20). Gideon had now a baptism of the Holy Ghost. Greater honour no man on earth could possibly attain to than this. All the crowns in the world were but a trifle of honour compared to this. This distinction would not evaporate in time, but would go with him where he went into any department in the world of spirits.Blew a trumpet]—to convoke an army of volunteers. Abi-ezer, including his father’s house, and the clan, gathered to him. The clan was an expansion of the family, through several generations, something like “the genealogical tree.” It might include hundreds or thousands, as the case might be. ΰַ ?ηַ ?ψָ ?ιε after or behind him, i.e., as their leader. Though not a king or a king’s son, though not chosen by public vote, and though the least in his father’s household, and his family connection was poor in Manasseh, yet he had gained their confidence all at once so much, that over 30,000 men were ready to follow him to the field. This surely was the finger of God. The exact translation of the phrase about Abi-ezer is, Abi-ezer let itself be summoned after him (Keil). As if it felt that a Divine call to follow Gideon was in the air, and notwithstanding all its idolatrous proclivities, it made no resistance to the heavenly voice.Judges 6:35. Manasseh, Asher, Zebulun and Naphtali.] Only Western Manasseh is referred to—the cis-jordanic part. Asher was behind on a former occasion (ch. Judges 5:17), lingering among its ships, in the bays and creeks of a good mercantile coast, afraid to lose its commerce with the Ph�nicians, who formed a great part of Sisera’s army. But now it is among the first to join the ranks of Gideon. The other two northern tribes well sustain their high reputation for zeal in the cause of their God—Zebulun and Naphtali (ch. Judges 5:18). Nor are they forgotten. When many generations have passed away, their country and their names are immortalized by the appearance among them of the great light, which came down from heaven to chase away the shadow of death from the abodes of men (see Matthew 4:15-16).Came up to meet them.] i.e., the Manassites—the nucleus that had gathered around Gideon. But these northern tribes occupied hilly regions. In going to the valley of Jezreel, therefore, they were going down, not up. The explanation appears to be, that the Hebrew word ςָ ?μָ ?δ means simply, advanced to meet them.Judges 6:36-37. If thou wilt save Jezreel by my hand, Behold I put a fleece of wool on the ground, etc.] If Thou art saving—intendest to save Israel, etc., I know (by this) that Thou wilt save, etc. πִ ?ζַּ ?ϊδַ ?φּ ?ξγ what is shorn of the wool. The word occurs here only. Some think this to be too trivial a matter for a miracle, and regard it as unworthy of Scripture. Rather, we think it a clear proof that such an event really happened, that it was in harmony with an uncultured age, but less adapted to the standard of taste in refined, modern times. It was in harmony with the pursuits in which Gideon was engaged, as a tiller of the ground and a dealer in sheep. The “floor referred to was the threshing-floor, or what was used as such, which was open to the sky.Judges 6:38. Thrust the fleece]—compressed, wringed]—squeezed. That so much dew should have fallen, does not indicate that as much fell on the wool alone, as would have fallen on the whole ground in the ordinary natural way. But it showed that the dew fell as copiously on the fleece, as was the custom in that climate of heavy dew-fall, while the ground on both sides near it was quite dry. The falling of the dew in Palestine is most abundant. Maundrell and his companions tell us, that “their tents, when pitched on Tabor and Hermon, were as wet with dew, as if it had rained on them all night; and others speak of their cloaks in which tbey wrapt themselves, while they slept, as being completely wet, as if they had been immersed in the sea.” (Eadie.)Judges 6:39-40. Let not thine anger be hot against me.] This statement is important as showing the state of Gideon’s mind, that it was most reverential, and glorifying to God. How tender is God in His dealings with the man that really fears Him like Gideon, or Abraham, or Moses! Where there is a spark of true faith, He is tender in fanning it, till it rise into a flame.The wool naturally draws the moisture, even when other objects remain dry. Gideon therefore, to make sure in so great a crisis, adds one request more, that what was contrary to the natural law might take place, namely, the fleece might remain dry over night, while all the ground round about it should be wet with dew. And in both instances, it happened as he requested, a sure proof that God was listening to his voice; for none save He who laid down nature’s laws could thus control them at will.GENERAL LESSONS—Judges 6:33-40DIVINE AND HUMAN I. The supports of Christ’s service far exceed its anxieties.(1.) The angel proved true to His word. “I will be with thee.” Before victory came, before the thousands of Israel came around him, before the trumpet blew Gideon’s fame, while as yet he was only blowing the trumpet of duty, there came the greatest of all blessings to his heart, comforts flowed in to his soul, his peace of mind passed all understanding, and for strength he felt as if the resources of a hundred thousand men were concentrated in his single person. “The Spirit of the Lord clothed him.” No mantle fell, like that of Elijah on Elisha, nor was any high priest’s robe of office specially conveyed to him. But the sublime reality, of which that costly habit was but the poor symbol, now comes into his spirit. The Divine Spirit took possession of the human spirit, and his heart rose within him with a new courage, while his face shone as if it had been the face of an angel of God. “His feet were made as hinds’ feet,” while his “arms were made strong by the mighty God of Jacob.” He felt borne as on eagles’ wings along the course of duty. He had received a baptism of the Holy Ghost, and now could run and not be weary, walk and not faint. He that could make fire to spring out of the rock to consume the sacrifice, could also fill with fire the heart of the desponding disciple. To the fullest extent did he realise the fulfilment of the promise, “they that trust in Me shall not be ashamed.” (2.) The sentiment applies generally. Christ’s service always gives more happiness to His faithful servants, than is needed to compensate for its sorrows and sacrifices. Who would not rather be with the Master on the raging deep, assured that every billow is subject to His word, and that no wave can rob Him of any of His redeemed ones, than be loitering indolently in dereliction of duty on the shore? It is better to be with Paul in prison, than to be with the wearer of the imperial purple in the palace. Better have the “thorn in the flesh,” however rankling it be, than be without it, and remain ignorant of the sustaining power of Christ’s grace. Never were men nearer heaven, while still outside its gates, than were those who could “rejoice that they were counted worthy to suffer shame for their Master’s name.” To be clothed with the Spirit, is to be clad with it as the sky is covered with clouds, or the earth with glory, when the meridian sun shines upon it. Or, we might speak of it as a body covered with a coat of mail, making a man at once invulnerable and invincible.” II. Divine Providence co-operates with human fideliiy.We have seen how Gideon was brought through his first great trial of duty, by God inclining first the heart of Joash, his father, then of the men who had helped him, then of all the household, and finally overawing the men of the city—the old Canaanites, who would dwell among the Israelites to the last. Now we find the circle getting wider and wider. For all would soon hear of the visit of the angel-Jehovah to Gideon, that He had announced the time of relief from oppression to be at hand, that He had appointed Gideon to be the leader of Israel, and that all this was confirmed by the working of a miracle. A Divine command had also been given to Gideon to break down the altar of Baal, and erect an altar to Jehovah in its stead, which Gideon had done, and no harm came of it. Baal was thereby proved to have no power to defend himself, and was not a true god. A conviction was rising among the people, that all their misery was owing to their worship of Baal and the displacement of Jehovah. The thought, therefore, was now getting up, of making a general return to Jehovah, and the deserted spouse was now saying, “I will go and return to my first husband, for then was it better with me than now.” Gideon had done well to get his father to become his first convert. His influence would go far to determine others, and when a few decisions were obtained, it would be easy among such a people to multiply them. Thus would Abi-ezer be obtained, by the use of natural means, and yet by the controlling influence of Divine Providence. But when the Spirit of God came on Gideon, a mighty impulse was given to the movement. Everywhere this mighty man of valour instilled his own spirit into all his followers, and a general stirring up took place. “The weak became as David, and David as the Angel of the Lord.” All received life as from the dead; the trumpet sound was the sound of a jubilee morning; emancipation was coming; the recovery of the land, and the breaking of the yoke. An electric thrill passed through all hearts, and many were disposed at once to come forward “to the help of the Lord against the mighty.” III. The memories of the trumpet-call.“In all ages, the call of the trumpet has been associated with the clang of arms, the evolutions of troops, and the “pomp and circumstance of war.” Often has it aroused the slumbering energies of patriotism, rallied the courage of those who have conducted the attack, and animated the resolution of those who have stood on the defence. Its heart-piercing language has been understood alike on the walls of Troy, at the gates of Rome, among the hosts of the Crusaders, and on the fields of Waterloo and Inkermann. “But to the Israelite, the sound of the trumpet was associated not more with war than with religion. When the fathers were journeying through the wilderness, the sound of the silver trumpets blown by the priests, was the signal for their marches and for their convocations. The advent of the new year was celebrated by the feast of trumpets, also days of gladness, solemn days, and the beginnings of months. The majesty of the law was attested by the voice of the trumpet, the walls of Jericho fell flat, when on the seventh day the trumpets of rams’ horn were blown by the priests, and the Midianites themselves when, two centuries before, they had troubled Israel, had been dispersed at the sound of the trumpet (Numbers 31:6). “For years the trumpet had been silent in Israel. God’s ordinances and His Sabbaths had been disregarded, the memories of Sinai and of Jericho had slumbered, the orgies of Baal had ursurped the place of the holy convocations, and now that its sound was once more heard, it spoke to the people of Him whose covenant they had long forgotten, but whom at last they had invoked in their anguish.”—(Wiseman.) IV. Misapprehension in judging the Character of others.Not a few express surprise that Gideon should have thought of asking any further evidence of God’s presence and blessing in this enterprise, and speak of it to the disparagement of his faith. Had he not, it is said, got the assurance of of the angel, “I will be with thee?” Had he not successfully destroyed idol-worship in his father’s house, and had he not secured the confidence of the people, so that they came flocking to him in thousands? What further need was there of miracles, to attest that God was really about to deliver the Midianites into His hands? Thus Gideon is judged, and thus thousands of excellent men are judged, not indeed harshly, but inconsiderately. How much more tender is the judgment of our God! No reproof comes from Him for asking a double miracle to be wrought in this hour of trial, but, on the contrary, an immediate compliance is vouchsafed to the request made. Gideon would indeed have been more than human if he had had no doubts at such a moment. What a responsibility lay on his shoulders! The whole interests of the Church of God at this perilous crisis were in his hands. The very life of the nation was at stake. Everything was to rise or sink according to his success or his failure. Besides, the situation was to him entirely new. He had no experience what it was to be a general at the head of an army. He had no disciplined troops, but raw levies, indifferently equipped, and without trusted officers to lead them. Was it strange, if, notwithstanding many encouragements, he had still some misgivings? But his weakness was that of nature, rather than of faith; it was physical, rather than moral. For a moment his mind sunk under the strain of strong events to which it was unaccustomed, and he felt himself weak as a child in holding the reins when such mighty forces had to be controlled. It was the mind’s natural inability, through sheer agitation, to look calmly at the evidence set before it, on which faith should be exercised. Luther, felt this weakness, as one may see by reading the broken, rugged utterances of his soul, at some of the critical passes of his history, when all alone with his God. Knox did, Augustine did, and doubtless many others did, if only we could get behind the scenes and witness the severe soul struggles, through which the men of faith had to pass when girding themselves for the decisive conflicts of life. Then the good man prostrates himself in weakness before the Divine footstool. He feels himself a mere straw in existence! a broken reed! weak as a dry leaf in the grasp of the whirlwind! This is a necessary part of the training of those whom God sends out to fight His battles. Each and all must be led to say in deep sincerity of heart, “I will go in strength of God the Lord; I will make mention of thy righteousness, of thine only.” Moses felt thus when the terrible apostacy of the golden calf occurred. The solemn and stern events, which followed each other in swift succession at that period, proved too much for the infirmity of a human nature, and he cried out in earnest prayer, “O Lord! I beseech thee, show me thy glory!” He wished to have a glimpse of the light of God’s countenance to calm down his extreme agitation when painful emotions were rolling like mountain billows through his soul. O what help there is in that countenance! Even the Saviour himself, all perfect and sinless, and incapable, under any circumstances, of being lacking in faith, yet being a true and proper man, snowed the weakness of a human nature when, under the awful pressure that rested on His human spirit in the place of His sorrows. He cried out earnestly, “O, my Father! if it be possible, let this cup pass from me!” “And there appeared an angel from heaven strengthening Him!” It might be near the mark to add that Gideon did not for a moment question God’s power to save Israel, but in the whirl of his thoughts, he had doubts as to whether he rightly understood God’s intentions in using him as an instrument. His request seemed to be, “Am I really right in my interpretation of God’s meaning, that He intends to save Israel from these Midianites, through my poor instrumentality? Does He really intend to employ one that is confessedly so weak and worthless to accomplish so mighty a work? THE DEW ON THE FLEECE—ITS LESSONS The proposal that the dew of heaven should fall on the fleece only, while the ground remained dry during one night, and that exactly the reverse should occur the succeeding night, was one which Gideon himself made, and, as such, it might have little or no significance. But God accepted it, and, as endorsed by Him, we are warranted in regarding it as conveying important instruction. More especially may we so regard it, as it was so common in that age to convey moral and spiritual instruction through the medium of signs. Nor can we overlook the fact, that this miracle was wrought in the interest of God’s church, and, therefore, the instruction it conveys must have a reference to that church—to its prosperity or decay, for this was the matter in hand. That a fertile imagination could find many meanings wrapped up in this sign is what might be expected, and there is need of caution not to put meanings of our own into that which is employed as a vehicle of instruction by God. We put aside, therefore, all meanings of mere allegorising ingenuity, such as the favourite theory of the old Fathers, that here we have an illustration of the Incarnation in the descent of the heavenly dew into the fleece; and even that other theory, which applies the sign to God’s dealings with the Israelitish nation, in contrast with His treatment of the outlying Gentile world. True, in the early ages, Israel was for a long period filled with the dew of heavenly blessings, while the heathen nations around were left in the condition of a moral wilderness, dry and barren of all good. Now this state of things is reversed—many Gentile lands being visited with the dew of quickening and saving grace, and bringing forth the fruits of righteousness, while the highly-favoured land in which Jehovah once dwelt has long been spiritually “as a salt land not inhabited.” This sign does, indeed, fitly emblematise the past and present condition of Israel in relation to the nations around them. But a mere likeness does not amount to a type. A type is a designed resemblance, and it is going too much away from the subject in hand to suppose that here there is introduced a designed resemblance of the Israelitish nation in its relation to the outlying world during its long history of thousands of years. Or, if we admit the general principle, we must apply that principle, in the present case, to Gideon’s age in its direct bearing. Before this apostacy, Israel had, in the good times of Deborah, when the nation had anew “lamented after the Lord,” been favoured with the descent of heavenly blessings on the land in copious measure, while the nations all around were without any participation of the fructifying shower; and now things are reversed. Israel’s fields are left dreary and desolate, while other vineyards are covered with blossom and teeming with fruit. Thus, indeed, the passage might be understood to apply in one sense. But a more important meaning is, to view Israel not so much as one of the nations, as being the Church of God at that time on the earth, and to regard it as represented by the fleece of wool, while the dry ground represents the world as heathen, and so the spiritual meaning of the passage may be expressed by three ideas. I. The one needful Blessing of a languishing Church is the Heavenly Dew. The dew is referred to, as if all Israel’s needs were summed up in that one item. For a large part of the year, the dew-fall was all in all to Israelitish soil. Hence its regular descent was looked upon as an expression of the favour of heaven. But for a copious fall of dew over night, during the hot season, every tree would wither—every plant, shrub, and flower; indeed, the whole vegetable world would die. Hence Isaac’s blessing—“God give thee of the dew of heaven;” and Job’s acknowledgment—“His dew lay all night on my branch.” That, of which the natural dew is the emblem, is the Divine Spirit’s influences coming down on the Christian Church; and the aspects of the blessing are manifold, such as— 1. Freshness. Under the heat of a scorching sun, the natural world becomes blanched and withered in appearance. But the dew falls copiously, and the sickly, languishing, vegetable world looks cheerful, and smiles again. The face of nature sparkles with delight. Each flower-cup, and leaf, and heather-bell, partakes of the general joy. Every spire of grass shoots up its little head as if in gratitude for the grateful boon of heaven. All nature is in tears, but it is tears of joy which are shed; for a new glow of life is felt at the heart, and the pulse beats with fresh vigour in the veins. Nature revives, and looks green again. The seed springs in the soil, rich pasture covers the fields, “the valleys are filled with corn, they shout for joy, they also sing.” When the Spirit’s influences are poured out, our souls become “like a watered garden and as a field which the Lord hath blessed.” There is more fervour of zeal, more ardour of love, more firmness of resolution, and greater energy of action. There is enlargement of heart, and quickening of step in running the race set before us. A deeper hue is given to personal piety, and soul prosperity is advanced. There is more prayer and closer watching for God. Faith is stronger, hope is brighter, humility is deeper, joy is more full, and heavenly-mindedness is more confirmed. How refreshing to a drooping church is the falling of the heavenly dew! 2. Tenderness is another aspect of the blessing. “I will be as the dew unto Israel, and he shall grow as the lily.” The lily was a flower of extreme delicacy of leaf and flower, and so very tender. It was not robust as the thorn, nor hard as the oak, nor tall as the cedar; it was simply a modest unpretending flower, all the more attractive because of its lowliness and tenderness. A picture of it we have in Mary weeping at the sepulchre. Weak faith, weaker Knowledge, but love strong as ever. “They have taken away my Lord”—still mine, even in death. There is no cooling of the affection even by death. She loves on as before, and would not go from that sepulchre. Her dead Lord was dearer to her than all those living around her. To find Him, though in the grave, was to find more than father or mother. Ah! that lily had a beautiful and tender blossom, though wet with the dew of tears—all the more beautiful for those dewdrops. You see the tender blossom of the lily, in the poor woman who elbows her way through the crowd, saying, “If I may but touch the hem, etc., I shall be whole.” You see it in the conduct of the two sisters when they said, “Lord, if thou hadst been here my brother had not died.” You see it in Nathanael (John 1:48); in Ephraim (Jeremiah 31:18-20); in Peter (Matthew 26:75); in Josiah with his “tender heart”; in the publican “smiting on his breast,” etc.; in David (Psalms 119:136); and in the men who sighed over the corruptions of the Church in Ezekiel’s days (Ezekiel 9:4). All this tenderness of piety proceeds from the falling of the Divine dew. 3. A new rush of life. “Or ever I was aware my soul made me like the chariots of Amminadib” (Son 6:12). “Did not our hearts burn within us,” etc.? (Luke 24:32). This dew can make men raise the shout even in this world, “To Him that loved us and washed us from our sins in His own blood,” etc. (Revelation 1:5). One feels like Bunyan when his prison walls seemed to grow warm around him, as he traced the progress of the pilgrim, on from the City of Destruction up to the realms of eternal day. The house of God becomes the happiest home on earth, where all the exercises seem like the ripplings and dashings of the “river of the water of life” Those on whom the dew rests are never so glad as when it is said, “Go ye up unto the house of the Lord.” Their hearts are “lifted up in the ways of the Lord,” and with warmest gratitude they exclaim, “Blessed are they that dwell in thy house!” No voices are more grateful than those of the shepherds, while they walk over the “delectable mountains,” and point through the glass to the celestial gate in the distance. 4. Loveliness of piety. Sometimes, under the descent of this dew, the church becomes like a garden of lilies, where every flower has the beauty of the lily. As on the day when the Spirit was first poured out in abundance, after Jesus had been glorified. The “truth as it is in Jesus” was seen in the light of the morning sun, the shadows of night were cleared away, and the words of the Master came all true at last, both in letter and spirit. What earnest breathings of prayer then rose up to the throne! What enlargement of heart and liberty of speech in setting forth the newly-found truth of the cross as the “power of God unto salvation to every one that believeth!” What entire consecration of every one’s self to the Saviour Lord! What warmth of brotherly love! What boldness in “testifying to men all the words of this life!” What steadfastness in receiving the teachings of the despised fishermen! What singleness of heart and what unbounded joy in all the relations of life! In the case of the individual this character is seen in every form of beauty. It “sits at Jesus’ feet like Mary, and listens to His word.” It “meditates on God’s law day and night.” Meditation returns home to her bower daily, laden with honey culled from every flower she has visited. It is a character, also, that begins with making nothing of self and everything of Christ. It adopts the motto, “less than the least;” it lies low in the dust, crying out, unclean! etc. It “takes the lowest room,” “esteeming others better than itself.” Also, when smitten on the one cheek it turns the other as well, rather than retaliate. It “forgives until seventy times seven,” “bearing all things, believing and hoping all things.” “It worketh no ill to its neighbour,” but “does to him what it would wish him to do to it.” In one word, it strives to live above the world, to cultivate heavenly-mindedness, and to commend the gospel of Christ to all around. It strives so to conduct itself that all who look upon it shall see, as it were, the face of an angel. 5. Stability. “Rooted and built-up—grounded and settled” (Colossians 2:7; Colossians 1:23; Ephesians 3:17). “From henceforth let no man trouble me,” etc. (Galatians 6:17). “Stand fast in the faith,” etc. (1 Corinthians 16:13). Making conscience of one’s religious principles, and not a matter of convenience and time-serving. “Holding fast the profession of the faith without wavering.” Deeds confirm words. Speaking for Christ before kings as well as mean men (Psalms 119:46). Maintaining one’s principles with all good conscience before, the world with few or with many—“faithful among the faithless;” true as steel; the same whatever wind may blow; esteeming it a “small matter to be judged of man’s judgment, knowing that he that judgeth us is the Lord.” The presence of the dew makes every root take a deeper hold of the earth. 6. Purity. The more strength there is in a plant the better it throws off its impurities. The strength is given by the dew. Where every feature of the Christian character becomes strong through the Spirit (Ephesians 3:16), the wish becomes stronger than ever “to be found without spot and blameless” (2 Peter 3:14; 1 John 3:3). There is a fixed purpose to “cleanse one’s self from all filthiness of the flesh and spirit,” etc. (2 Corinthians 7:1). The command looked at is, “Be ye holy for I am holy.” The pattern copied is one “in whom there is no guile.” The position occupied by such is, to be “separate from sinners” and to belong to God, while “the whole world lieth in wickedness” (1 John 5:19). The twofold aim in life is to be pure in heart (Psalms 51:7-10; Psalms 139:23-24) and to keep the garments clean (Revelation 3:4; Revelation 16:15). 7. Delight in Christ’s fellowship. When flowers are filled with dewdrops, they put forth their best blossoms under the shining of the sun. Christians, when “filled with the Spirit,” long for the presence and fellowship of Christ. Then Christian character unfolds itself most beautifully, when beholding His excellence, basking in His radiance. When the soul is refreshed with the consciousness of the Divine love, and receives new proofs of its being in covenant with God as its own God, it instinctively longs to possess the virtues of the Christian character. Christ is incomparably more precious than other objects. Like the stars disappearing in presence of the sun, all rivals sink out of view. II. The granting or witholding of this blessing is entirely in God’s hands. On the one night He gave the dew here and refused it there; the next night, He withheld it from the first spot and gave it to the second. Thus he showed that the giving or withholding of the gift rested entirely with Him. The Holy Spirit is said to be “sent from the Father,” and to “proceed from the Father” (John 15:26). God calls Him “my Spirit” on many occasions. He is generally called “the Spirit of God,” or “the Spirit of the Lord.” In the Old Testament when He is given, God is said to “pour Him out” (Isaiah 44:3; Joe 2:28; Zechariah 12:10; Isaiah 32:15), or to put Him on His people (Ezekiel 36:27; Ezekiel 37:13-14). In the New Testament, God is said to give His Spirit (John 3:34; 2 Corinthians 1:22; 1 Thessalonians 4:8, etc). Comp. Philippians 2:13. III. God gives this blessing in answer to prayer. It was at Gideon’s earnest prayers that the dew was given or withheld. Thus it was with Elijah (see 1 Kings 17:1; comp. 1 Kings 18:42-45). When the land was scorched through want of dew and rain, the King of Israel supplicates that the needed blessing might be restored, in answer to penitence and prayer, and his supplication was heard (1 Kings 8:35-36, with 2 Chronicles 7:1). So it is declared, “our Heavenly Father gives His Holy Spirit to them that ask Him” (Luke 11:13). When so large an outpouring of the Spirit took place on the day of Pentecost, it was found that the whole company of Christ’s disciples in the upper room were engaged for ten days together in prayer and supplication (Acts 1:14, with Judges 2:2-4). There was a similar scene in Acts 4:31-37. THE ARMY OF THE LORD’S . The Diminution of its NumbersJdg_7:1-8 NOTES.— Judges 7:1. Then Jerubbaal.] The name is given as the challenger of Baal, the man who, for the honour of God, was not afraid to enter the lists with Baal. This name was putting a mark of honour on Gideon, the same as if a star were put on his breast.Rose up early and pitched beside the well of Harod.] The first flush of enthusiasm was still upon them, and they did not hesitate at once to approach the enemy. Gideon himself was decided by many proofs given that God was with him; or if any doubts were left, these had become dissipated by the sign of the dew and the fleece of wool. And the people were decided by the victory gained over Baal, and the several evidences that God had raised up Gideon to deliver Israel. Whether there was any depth in this decision was soon to be tried. “The well” means the spring. δַ ?ψַ ?γ̇ ? trembling—so called, probably, because it was the spot where the volunteer warriors first began to tremble and lose heart in the great cause they had taken in band. A good spring of water was an important spot in such a country, and especially on the eve of battle.The host—the camp—was on the north side of them, etc.] Some would render it—“he had the camp of Midian before him in the valley, to the north of the hill Moreh” (Cassel). This would make Gideon to be to the north of Midian, for he had that camp between him and Moreh. But Manasseh, from which Gideon came, was, both in its hills and plains, to the south of the valley of Jezreel, so that when Gideon approached that valley it must have been from the south. We therefore read it—“the camp was to him in the north, at the hill of Moreh, in the valley.” ξεֹ ?ψֵ ?δ—pointer, so called because it commanded a good view of the valley.Judges 7:2. The Lord said unto Gideon.] This was to be Jehovah’s own battle, and He therefore makes a disposition of the forces. The people with thee are too many.] This would sound strange in the hearing of all the people. Not a man of them but thought their numbers were all too few for the hazardous task before them, and to be abruptly told they were too many, was the very thing which was fitted to dishearten them for the fight altogether. They were but 32,000 all told, while the enemy was 135,000 at the very least (Ch. Judges 8:10), and perhaps more. Now, too, being on the rising ground (at the foot of which was the spring of Harod), and which overlooked the valley, they could see the long, interminable spreading of tents which overshadowed the whole valley. Many a one, who at first was courageous enough, would begin to feel as Peter did “when he saw the wind boisterous, he began to sink.” According to ordinary calculation, the odds were all against Israel had the numbers not been reduced (Luke 14:30). But when the army of deliverance was cut down from 32,000 to 10,000, and finally to 300 men, the last vestige of hope to save the nation by human prowess was taken away.This, however, was the battle of the church of God, and it must be made clear to all, that His hand was at work in bringing about the result. It was the age in which Divine Providence was made visible in protecting the church, and it was no unwarrantable thing to expect then what we cannot expect now—a visible shield thrown around those whom God loved. It might be a great trial of faith, yet faith had much to support it in the fact that God’s own honour had to be vindicated in the sight of the heathen, and the covenant engagements to His own people had to be fulfilled. All the church’s battles, properly speaking, were gained by her God (Psalms 44:3; Zechariah 3:6; Deuteronomy 8:10-18).Judges 7:3. Whosoever is fearful and afraid.] Deuteronomy 20:1-8. The presence of the faint-hearted in an army was a source of weakness, not of strength. Mount Gilead. The well-known Mount Gilead was on the east side of Jordan, whereas Gideon was now on the west side. There may have been a place of that name on the west side also, though unimportant. Or it may have been a phrase customary among the Manassites, meaning Gilead, the rallying point where the people were summoned to assemble for battle. Early. Depart at once. There was a tone of decision in this call. There was indeed no time to be lost.There returned twenty and two thousand.] More than two-thirds proved craven-hearted when real danger was faced, How many at first stand forward on the Lord’s side who are soon discovered not to have counted the cost! The trial was upon their fears, and they cowardly confessed it (Hosea 7:1). But what a stern test of the courage of those who remained true to their colours! φָ ?τַ ?ψ originally signifies to twist hair or ropes; hence it means here to return in windings, i.e., to slink away in by-paths. [Keil.] This melancholy spectacle might well have filled the hearts of the already too small army of Gideon with dismay. But the chief purpose was not to blow away the chaff, though that was done. Rather the design was to make it manifest that the sole arm that gains victories in the Lord’s battles, is that of the Lord Himself. No arm of flesh must divide the glory with Him. The proneness of the human heart to boast of its own resources must be effectually checked. Hence, even the 10,000 are too many, though scarcely a proportion of one man to thirteen of the enemy. God meant to teach the lesson where the real strength of His church lay.Judges 7:4. Bring them down to the water and I will try them there.] The dross was already removed for all the 10,000 seemed prepared to enter the battlefield. But even of those who stood the first test, some were more, and others were less, eligible—the difference between iron and steel. “The water” refers to the purling brook that was formed of such waters as flowed down from the Harod spring. φָ ?ψַ ?σ Separate, or elect some from the others—not the idea of purging away refuse. God himself selects every man.Judges 7:5. Brought down the people to the water.] As if to quench their thirst well before commencing the battle. The great mass of them knelt down and drank of the stream, regardless of the danger of being in the immediate proximity of the enemy. A few were more wakeful, and only bending (without lying) down, they lapped the water with their hand, as a dog when using his tongue, but ready at a moment’s notice to start to their feet, and face the foe. Sometimes little things, the very fringes of manner, indicate the sterling qualities of a man’s character—his self-discipline, his wariness, his manliness and heroism. So it may have been now; and thus this simple incident furnished a test sufficient to determine the selection. Comp the self-restraint of David in 2 Samuel 23:16. The Jewish interpretation is worthy of consideration. Idolaters were accustomed to pray kneeling before their idols. Kneeling bad thus become unpopular in Israel, and was studiously avoided on all occasions by the worshippers of the true God. On this occasion all the men were thrown off their guard, and each man would instinctively act according to what was customary for him to do. The kneelers would presumptively have been idolaters in the past the lappers would have been those, who through long opposition to idolatry, never bowed the knee (comp. 1 Kings 19:18). To bow the knee was the sign of religious worship, and was an honour due to God alone. Mordecai refused to kneel to a man (Esther 3:5; Isaiah 45:23). [Cassel.]Judges 7:7. By the three hundred men … will I save you.] The marshalling of the little army under Gideon was entirely God’s own work, for he was the real commander. Gideon was in fact but a sub-lieutenant. God now designates the 300 as a fit instrumentality for Him to use, and requires the others to return to their homes. A distinct promise is made to give victory to this small handful—one man to four hundred and fifty (1 Samuel 14:6; 2 Chronicles 14:11; also Acts 18:9-10; Acts 22:18-21). The board was now clear. By means of Israel’s little finger a signal victory was to be gained over the proud hosts of the vaunting foe. To count on this was a great act of faith. There was nothing of sense to support it. All stood the other way. Hence Gideon’s name stands high on the roll of fame, because of his great faith (Hebrews 11:32.)Judges 7:8. The people took victuals in their hand, etc.] The 300 did. The 9700, though willing to fight, submitted to the arrangement made as being from God, and went (perhaps reluctantly) to their homes. But they willingly supplied the small detachment who were to give battle to the foe with such provisions out of the common store, and such instruments as were needed. Thus each man of the 300 had a trumpet, a pitcher, and a lamp. The word “retained” seems to be significant. As a man would cling to a small boat amid a world of great waters. They were a sacred gift put into his hand by his God—the forlorn hope of Israel—a solitary star in a sky black with clouds—“a little flock of kids while the Midianites filled the country!” He would address them in words few, but from the heart. “We few—we chosen few—we band of brothers!”II. Confidence given in the midst of weaknessJdg_7:9-14 Judges 7:9. Arise, get thee down unto the host, etc.] God orders everything—the time of action, as well as the means. The call now given meant—“the hour is come—go, and do as I have commanded you.” The phrase, “unto the camp” means against.Judges 7:10. But if thou fear to go down.] The fluttering state of Gideon’s heart was seen by his God, and with the tender consideration of a father for a child in peril, he opens his eyes for a moment to what is going on behind the scenes. God’s band is already at work. one of the sleepers in the enemy’s camp is made to dream; his fellow interprets the dream—Gideon learns from this that his name is already a terror to the invaders, and that God has begun to smite them with a spirit of trembling. Phurah, thy servant.] A young man. Even a mere stripling is some consolation to a hero like Gideon, under so great a pressure of responsibility. Here is a touch of the weakness of our humanity! The Saviour Himself felt it as a man, for “He was in all points tried like as we are.” “Could ye not watch with me for one hour?” Small consolation could such comforters give. Like straws in withstanding a torrent. But they were the only objects at hand.Judges 7:11. Then he went down with Phurah.] In like manner, Diomed, according to Homer, entered into the camp of the Trojans; and Alfred of England, according to Hume, ventured into the camp of the Danes as a harper—the outside of the armed men. This implies that besides the families, the servants, the camp-followers, and others, there was a special guard for the whole camp, consisting of well-trained and well-equipped fighting men. The word chamushim means those who acted both as van and rear guards, especially the former (Joshua 1:14; Exodus 13:18). Some make it the foremost of the outposts. [Keil)]. Others, to the outermost of the ranks by five. [Bush]. Others, to those who were girded for the fight. [P. Com.]. Others, as far as the line of the van-guard. [Cassel]. Yet others, those who stood in battle array. [Lias]. It meant the outer rim of the encampment, and that portion of the hostile army, where their strength lay. The invaders were not absolutely a rabble, but were so far organized as that, while one section did the plundering, and another attended to the tents, the families, the baggage, and the flocks, there was another whose special work it was to fight in defence of the whole.Judges 7:12. Lay along in the valley like grasshoppers.] (See on Judges 6:5). The relative numbers of the two armies are again mentioned to show how completely the salvation now to be wrought was of God. But great numbers sometimes lead to a false security. There was no rampart, or protecting wall round about the encampment; so that Gideon and his attendant found no obstruction, as they crept stealthily into one of the tents. The whole multitude had gone to sleep, and lay along, prostrate, as if taking their night’s rest. They felt secure, for there were clouds on clouds of warriors, and dromedaries, countless as the sand by the sea-shore.Judges 7:13. I dreamed a dream, etc.] This was something sent by the God of Providence, equally as in the case of Pharaoh, or Nebuchadnezzar. It was no sword to wound the flesh. God has a variety of instruments to use. It was something to touch the spirit and arouse the fears. A cake of barley-bread]. Circular. “A round barley-loaf rolled itself.” Barley-bread was reckoned a vile food, suited only for horses and dromedaries, or the lowest menials among men. It stands in opposition to wheat or fine flour. The point of the dream was that something came rolling down from the high ground in among their tents—not a stone but a mere cake of bread, and yet when it struck one of the tents it turned it completely over. It was the humblest of all cakes, yet it sufficed to crush the tent, the tent of the chief captain of the whole host too (as many read it), and it lay in ruins.Judges 7:14. This is nothing else save the sword of Gideon.] How could such a dream have been dreamed, and such an interpretation have been given, had not God specially ordered it! Nothing could have been more opportune to show Gideon that God was beginning to fill the minds of the enemy with fears for the issue of the impending conflict. And if these fears were but to increase far enough, it was easy to see how victory could be obtained. But that by which his faith was specially confirmed was the fact, that the existence of these fears proved that God was already at work on the minds of the enemy for their destruction, and if so, would assuredly complete His work. This corresponded well too, with the assurance which his God had given him when the call came to arise and go down to attack the enemy’s camp. “For,” says Jehovah, “I have delivered it into thine hand.” It is already doomed, and my hand is already at work. The incident of the dream was a striking proof of this. God was touching the hearts of the enemy, and making them to quake for fear. This instilling of a spirit of terror into their minds was parallel to the terror with which the Canaanites were inspired, when they heard of the coming of Joshua and the Divinely-shielded people whom he led (Exodus 23:27; Deuteronomy 2:25; Deuteronomy 11:25; Joshua 2:9-11).“The tent was an expressive emblem of the Midianites as nomads. It was their all in all. Their wives and children, their cattle and goods, their vesture and treasure were all collected in it and about it.”—(Wordsworth). It contained their “altar and their home.” Here the question is—what led the dreamer’s comrade to interpret the dream as he did! Was it an evil conscience! And was it felt that the time had come for Israel’s God to arise and avenge Himself, as He had so often done before, on those who had dared to tread down His people as the mire! We cannot tell the exact measure of the knowledge of Israel’s God which prevailed among these heathen invaders. But there seemed to be a rumour afloat that the God of Israel was about to arise for the redemption of His people, and that a special messenger had been sent to commission Gideon to act under Him as the captain of His host. Doubtless it was of God’s overruling providence that such an interpretation, as we here find, was given of the dream.MAIN —Judges 7:1-14 In the battle now to be fought, God Himself was the chief actor. In all that is said and done He takes the initiative. “The people are too many for Me to give the Midianites into their hand.” It was indeed the Battle of the Lord’s deliverance, and all the arrangements must be regarded in this light; while means are used, they must be disposed in such a way as to reveal the fact, that He is the great actor. I. The objects of the Battle.These were— 1. To reveal the Lord’s presence on the earth. This was the characteristic of the heathen world everywhere. “They did not like to retain God in their knowledge,” and so they soon lost sight of Him altogether. Hence they are spoken of as those that know Him not (Exodus 5:2, with Judges 7:5; Judges 8:20; Judges 14:4; Judges 14:18; 1 Samuel 17:4; 1 Samuel 17:6; 2 Kings 5:15; 2 Kings 19:19; 2 Kings 17:26; Psalms 79:6; Psalms 83:18). These passages speak of God’s revealing Himself in the way of judgment, among those that know him not. Israel too practically showed the same tendency of heart to “depart from the living God,” when they forsook the Lord, and served other gods (Judges 2:10; Judges 2:12; 1 Kings 18:37; 1 Kings 18:39; Jeremiah 2:32, also Jeremiah 11; Jeremiah 4:22; Jeremiah 5:4; Jeremiah 8:7; Hosea 2:8; Hosea 2:20; Joe 2:27; Ezekiel 36:11; Ezekiel 36:23; Ezekiel 36:36; Ezekiel 36:38). In the book of Ezekiel, the expression—“that ye may know that I am the Lord”—occurs more than fifty times. It is always by what He does that this becomes known. Men strangely forget God’s presence in His own world, and therefore sometimes He rises up and proves emphatically who is at the helm (Psalms 9:17; Psalms 44:7; Psalms 10:11; Isaiah 5:12; 2 Kings 1:3). 2. To vindicate His superiority to all who would usurp His place. (Daniel 4:35). He has but to show Himself, and His enemies are scattered (Psalms 68:1, etc., Judges 9:20; Exodus 12:12; 1 Samuel 5; Psalms 115:3-4; Isaiah 2:18). God’s jealousy for the glory of His name, as being alone Jehovah, is seen in His making this the first commandment of the Decalogue. Yet to go after other gods was the besetting sin of all the nations, and Israel but too readily followed the example set. The heathen would hardly allow that such an one as the God of Israel existed at all; therefore He takes means to show that He not only exists, but is the great “I am,” and that “there is none besides Him” (Isaiah 45:5-6; Isaiah 42:8; Isaiah 44:6; Isaiah 44:8). His superiority to the nations and their gods is emphatically asserted in the current language of Scripture. “He beheld and drove asunder the nations.” “The nations before Him are as a drop of a bucket, etc., less than nothing and vanity” (Habakkuk 3:6; Isaiah 40:15; Isaiah 40:17). He is the “King of nations” (Jeremiah 10:7). He is “terrible to the kings of the earth.” “They cannot stand before Him.” (Jeremiah 10:10; Jeremiah 11-16; Deuteronomy 32:39-43). He deals with them as responsible to Him (Jeremiah 25:31, etc.). He disposes of their lot, putting down one and setting up another (Jeremiah 27:7, etc.). He employs them as His instruments (Isaiah 10:5, etc.; Isaiah 45:1, etc.; Isaiah 44:28; Jeremiah 51:20). He is angry with the heathen for their evil treatment of His people (Zechariah 1:14-15). 3. To show the sacred estimate He puts on the people who are called by His name. That they should wear His name with His permission, alone makes them sacred; not to speak of the many sacred purposes for which as a people they existed. His peculiar love for them, and the right of possession He had in them. He had also bound Himself by a solemn covenant to be their God, and to do everything for them which a God might be expected to do for His people. All this sacred relationship still existed notwithstanding of their sins, for they had not yet been cast off. “Israel was not forsaken, nor Judah of his God, though their land was full of sin against the Holy One of Israel.” It was still the church of the living God on earth—the one people who were called by His name (Jeremiah 51:5; Isaiah 43:10-12; Isaiah 43:21, also 4, 7; Jeremiah 12:17; Jeremiah 46:28; Jeremiah 50:17-20; Jeremiah 50:33-34). By these marauders of the desert the people of Israel were utterly despised, and exposed to the most cruel treatment. They were regarded as fit only to be trampled in the mire. They were not allowed the dignity of being counted as one of the nations. They came up without bidding as ruthless robbers, with no pity or remorse, to serve themselves, in the most wanton manner, of the fat pastures of God’s heritage, little dreaming of the awful danger they were incurring by tampering lightly with the interests of so sacred a people. These Israelites were God’s redeemed ones, sprinkled with the sacred blood, and, amid all the vicissitudes of their history, were owned and jealously guarded by Him. As one wounded in the apple of his eye, Jehovah now appears in opposition to these enemies of His people, and in a little time they were to become as the “whirling dust” in the wind of His indignation (Psalms 83:13 R. V). The great truth, which as yet lay unrevealed, that these children of the covenant were the people of the Messiah, and, were intimately related to Him, threw a wonderful colouring of interest around their history, and accounted for all that was so tender and jealous, so patient and forgiving, so altogether peculiar in God’s ways of dealing with them. A Messianic current of truth runs underneath the whole of this book, and gives to it actually a far more sacred character than appears on the surface. II. God’s choice of an army.Gideon is but a sub-lieutenant. It is God Himself who inspects the forces and determines the strength of the army. The plan of the battle is His, and He issues all the directions. Israel had little more to do than to stand still and see the salvation of the Lord. Notice two things:— I. The principle on which the choice is made. The army must be reduced in number, not increased. It was already small compared with the numbers of the enemy. Yet in God’s estimation it is too large to gain the ends which He has in view. Had the Israelites been as numerous, man for man, as the Midianites, there would have been no need of any special Divine intervention on their behalf, and all the story of thrilling interest to after ages which this chapter contains would have been unwritten. When men war with each other it is the dictate of wisdom to oppose a force on the one side equal to that which stands on the other. The resources of even the ablest commander are so limited that, when contending with a disciplined and brave enemy, he must rely on the numbers as well as the valour of his troops (Luke 14:31). Some cases there are in history where a general has proved victorious when fighting with only one-tenth or even a smaller proportion to the numbers of his opponent, as in the case of Miltiades at Marathon, Themistocles at Salamis, Clive in India, and some English generals, in both North and South Africa, at the present day. But the circumstances in these cases were exceptional, and do not invalidate the maxim, that a successful issue is not to be looked for by employing a very small force against one that is very large. Leonidas with his 300 Spartans were all cut to pieces at Thermopyl�, notwithstanding their deeds of incredible bravery. The 300 men that followed Gideon were not more brave than these Spartans, and, but for an unseen power at work, they must have shared a similar fate. The mighty God of Jacob had now placed Himself on the side of His people, and, in order to give room for the display of His inexhaustible resources, as one who has all hearts in His hands, and all events at His disposal, human prowess must disappear. To glorify the infinite wisdom, and absolute control of all circumstances possessed by Israel’s God, weakness must be employed to conquer strength. Israel’s little finger must be made use of to break the right arm of the powerful invader; and, through the weakest instrumentality, an army, numerous as the sand on the sea-shore, who vaunted themselves against the God of Israel, must be scattered before Him as the chaff of the summer threshing-floor. Thus the character of Jehovah is vindicated in the sight of the heathen as “above all gods, strong and mighty in battle,” able to “give power to the faint, and to them that have no might to increase strength.” Also from Israel all grounds of boasting are taken away, so that no one can lift up his voice and say, “Mine own hand hath saved me!” This principle of employing weakness against strength was not meant merely to clear the way for some exercise of supernatural power. Such power was indeed often exercised for the salvation of Israel; for, being the people of the Messiah, they were of such supreme importance in God’s sight, that He would make every law of His natural world to give way, when necessary, for the preservation of His “peculiar people.” But that He should accomplish this great end, without any disturbance of natural laws, and merely through His absolute command of all natural agencies and circumstances, so as to make them work out the purposes of His will, is a still more wonderful exhibition of His character as the Supreme Governor of the world than could have been given by the putting forth of miraculous power. To use such a disparity of force, as the placing of one Israelite against 450 of the enemy, made it clear that salvation could not in this case come from “an arm of flesh,” but from the infinite control which Jehovah exercised over all persons and events in the course of His providential rule. He could bring out 1000 issues where men could not accomplish one. He has but to touch man’s heart and it is filled with fears, or suspicions, or disquieting thoughts, and a whole army is made to flee before the creations of their own affrighted imaginations (2 Kings 7; 2 Samuel 5:24-25). He can paralyse a man’s faculties so far as to “make the diviners mad, and turn the wise men backward.” The counsel of the most astute He can turn to foolishness, as in the case of Ahithophel, and the heart of the most courageous He can cause to melt as water. He can introduce confusion into the counsels of those who bear rule, and produce the phenomenon of a “house divided against itself” at the very moment of assurance of victory. Or He can awaken any element in nature to serve His purpose, from “the stars in their courses,” down to the dewdrop and the rain. A man’s own mind too He can distract by filling him with fearful apprehensions by day and scaring him with dreams by night. It was to glorify the inexhaustible resources of the God of Israel, that He employed a mere handful of men to put to the rout, and utterly consume an army of the enemy, numerous as the sand on the sea shore. 2. The character of the army chosen. Though forcibly taught by this history, that success does not depend on the extent or measure of the instrumentality employed, yet regard is had, as a rule, to the fitness of the instrumentality. The use of natural means to accomplish Divine ends is an arrangement which God Himself has established; and the greater fitness there is in the means employed, we are warranted to expect a larger success in the result. God has respect to His own arrangement. Even in the preaching of the Gospel, while “it is ever God that gives the increase,” He blesses most those means that are in themselves best adapted to produce the result (Acts 11:24; Acts 14:1). We may expect therefore, that God’s army would be chosen according to the personal fitness of the men to occupy the post of peril. (1.) They were picked men. They were chosen out from others as being superior to those with whom they were associated. They were men of sterling character, of rock-like intrepidity in the presence of danger, every man a hero, and all “of the stuff of which patriots are made.” They all justified the choice that was made of them at this eventful crisis, by following their captain into the breach, at the call of duty, resolved to do or die for their country and their God. In physical features they were men of Spartan courage, of the lion-heart, and of stalwart frame. No weak hands or feeble knees appeared among them, but all seemed trustworthy to meet the great emergency that had arisen. This class of men are specially needed at any crisis of the church’s history. It is not numbers that form the real strength of the Church of God, but men of the right stamp. Men are needed who are “rooted in the faith,” “grounded” in love, and “established” in the hope of the gospel—who have profound convictions and strong decision of character. A large number of professing Christians scarcely rise above the line of reproach for being insincere. They wear the good name. Charity supposes them to be on the right side of the line, but is not free from doubts. Tried by a low standard they pass for Christians, but they have little of the shining lustre which indicates the genuine seal of heaven. The men that really do good, however, are those whose piety does not flicker in the socket, but burns with a bright and steady flame—those who have fixed principles as the basis of their characters, whose eye rests not below the horizon of time, but is fixed on the grand realities of eternity, and whose hearts “rejoice daily in the hope of the glory of God.” Such men do honour to the cause they espouse by their character and conduct; and they are the men who, like lightning rods, are fitted to draw down the blessing from above. (2.) They had faith in their cause. The test applied to their character was so severe, that nothing but true belief in Israel’s God and conscientious attachment to His cause, could have so entirely stood it, as these men did. They were the faithful “remnant” of Gideon’s days; men who, in other circumstances, would have suffered as martyrs at the stake, or, for the sake of their principles, would have “wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented.” They believed in Jehovah as sustaining to Israel the relation of a covenant God, who had made many gracious promises; and they counted “Him faithful who had promised.” They had hope therefore in Israel’s future, and believed, from the signs before them, that God was to arise even now, and vindicate His own honour in the eyes of the heathen nations that knew Him not. No other explanation will account for their staunchness. (Comp. pp. 279, 280). Such men make a church strong, because on them the Divine smile can rest, and like true Israelites they have influence at the throne of grace. Men of great faith, when they set themselves to pray importunately for the blessing, as these men doubtless would do, “moved the hand that moved the universe.” This has much to do with the success of the church of God in overcoming all opposition to her cause in the world. When she reflects most brightly the Divine image, and is filled in greatest abundance with the Divine Spirit, then is she most likely to be made an efficient instrument in blessing the world around her. (Psalms 67:1-2). (3.) They were careful in the use of means. It was not by direct miraculous agency that the result was gained, but through the instrumentality of Gideon’s band. God’s blessing rested on the means they used, and rendered them effectual, so that the enemy was routed. They made the fullest use of the means at their disposal, and left the issue with God. There were no idle men in that army, just as there were no cowards. There were no supernumeraries, none that could be spared from their post. Every man was required to form a line long enough, in each of the three crescents, in order to produce the impression intended. Had but a few of the trumpets remained unblown, a smaller number of lights been kindled, and only a half of the pitchers been broken, less consternation and dismay had been spread in the camp of the enemy. There was no reserve, and there was no fighting by proxy. Every man was so sternly required at his post that he had to stand firm, as if on him depended the entire success of the hour. Thus it is in the Christian army. None can plead exemption from want of capacity, obscurity of station, or insignificance of personal resources. None dare to fold his arms and refuse to fight because he cannot bring down a Goliath, or turn the tide of battle by his single prowess. None dare to leave the battle ground, because he is only a private soldier, and not a general. None dare to sleep at his post, because he sees not any great good that can be accomplished by all that he can do. All must act, and act simultaneously, each in his place, if complete success is to be attained in any field of the Christian warfare. (4.) They were loyal to their Leader. They knew that Gideon did not occupy this position of himself, but that God had specially called him to it, and as they would be found faithful to God Himself, they now cleave fast to him whom God had chosen to become the Liberator of their country. There was no jealousy or envy. Whoever might be the Lord’s anointed, him they would follow for the Lord’s sake. The story of the angel’s visit to Gideon, they had heard of, and the promise made, “I will be with thee” (Judges 6:16); they had witnessed Gideon as the successful challenger of Baal; the sign of the fleece and the dew they had heard of; and now at last came the story of the singular dream about the “cake overturning the tent.” By all these evidences they were confirmed in the thought, that Gideon was a man called of God, and to him as the one that God had sent, they became ardently attached as their leader. Neither the numbers of the enemy, nor the falling away of so many cowards, wrought with them for a moment to make them swerve. We hear of no murmurs, no sinkings of heart, no thoughts of flight, nor laying down of arms in pure despondency at the hopeless character of the issue. But, fully confident of the result, they were all eye and ear on Gideon to announce the line of duty they should take. Hence there was nothing but prompt and silent obedience throughout the whole camp; and when it is thus in the Christian camp, success will be rapid and complete. (Comp. pp. 272–286). III. The strong man’s time of weakness, and the comforts of his God.It appears from Judges 7:10 that Gideon had still some lingering apprehensions in this great extremity, and his God, in tender mercy, supplies him with another additional comfort (see pp. 353–4). All, even the strongest, have such periods of weakness in the hour of great trial. As it is human to err, so it is human to be spiritually weak. 1. Spiritual strength is not inherent in pious men. It is not native, but given, and given as an act of grace. Though never entirely taken away, it is given in a greater or less degree according to the manner in which it has been improved, or according to the measure of their trust in their God, their conscientiousness in prayer, or their leading a consistent, God-fearing life. The Christian’s strength differs from natural courage. It consists in the upholding grace of his Master. He is “strong in the Lord” (Ephesians 6:10). So while personally weak, he may yet be strong (2 Corinthians 12:10). As sustaining grace is given or withheld he is strong or weak (2 Corinthians 12:9). Each day anew this grace is needed. 2. Faith is ever apt to fail. Faith has a slender root. It is not a native growth on the soil of the human heart. Hence those who are comparatively strong in faith sometimes give way under the pressure of continued trial, and become weak as other men (e.g. Moses, Numbers 11:11-15; Abraham, Genesis 15:2; Elijah, 1 Kings 19; the Martyr Church, (Revelation 6:10; Luther, and the Reformers on many occasions. See more fully above at pp. 353, 354). It is “by faith that we stand.” On this pillar the whole of our spiritual character depends. But when through long continuance of trial, our frail nature yearns for repose from the strain to which it is exposed, faith gives way, and the strong man becomes weak. 3. Divine comforts are opportunely given. “Fear not! I am with thee—I will not fail thee—Be not dismayed, I am thy God, I will strengthen thee, I will uphold thee with the right hand of my righteousness. Though thou art a ‘worm,’ I will make thee thrash the mountains, and beat them small.” “As thy days so shall thy strength be” (Joshua 1:5; Isaiah 41:10; Isaiah 41:14-15; Deuteronomy 33:25 : also Isaiah 40:29-31). When these promises are realised, a great accession of strength is the result. 4. These comforts are given with kind consideration. As in the beautiful expression, “thy gentleness hath made me great” (Psalms 18:35). The Divine loving kindness is manifested in God’s general dealings with the good man in the hour of peril (See Psalms 103:13; “the cords of a man,” etc. Hosea 11:4; “the Lord being merciful to him” Genesis 19:16). Here he shows His finger by what seems a trifling incident. But Gideon is quick to discern it as the finger of God (Psalms 32:8). AND . The apparent hopelessness of success for the cause of the Church. The Church of God is the same now that it was in Gideon’s days. The great purpose of its existence then was the promotion of God’s glory in the world in connection with a Messiah to come. It is the same end that is kept in view now in connection with the Messiah as come. He and we live but at different periods of the same great contest. The weapons used in the conflict are very different; the cause is the same and the principles are all the same. The most striking feature of the conflict is the apparent hopelessness of the cause that is God’s. To re-introduce the love of God into a fallen world, and to make it take deep root everywhere, when every passion and inclination, every thought, disposition, and craving of the human heart, are all dead against it, seems an utterly unattainable object. Take any of the “dark places” of the earth as an illustration. Select Western Central Africa. In 1845 a mere handful of missionaries had begun to assemble on the shores of that extensive empire of Satan, with the ultimate view of bringing the vast population of 70 millions of human beings, that stretched far and wide over that large part of the continent, to the knowledge and the love of God. To the eye of an observer, how futile the attempt! How preposterous the expectation of success! To hope to Christianise our own land with such an insignificant instrumentality would indeed appear an extravagant dream. And are the difficulties fewer in Western Africa? To say nothing of the difficulties which exist there and do not exist here—to say nothing of its vertical sun, its noxious swamps, its barbarous rites, and strange language—is the master difficulty, the depravity of the human heart more easily conquered in Africa than it is in England? Can any of these Ethiopians easily change their skin, or men accustomed to do evil readily learn to do good! And if in any one individual case this is so difficult, how impossible to expect such a change of character among the myriads on myriads of that teeming population! “If the Lord should open the windows of heaven, might such a thing be?” Were God not to open the windows of heaven, such a thing would not be. On that moral wilderness “nothing but briers and thorns would come up, until the Spirit be poured from on high.” II. The success of the church is not to be estimated according to ordinary rules. The cause of the church is of higher origin than the schemes of men. It is in a peculiar sense God’s own cause, and by it He is evolving in a far more illustrious manner than by any other method the moral glory of His all-perfect character. Its success, and the manner of its success, are more slowly and solemnly revealed than those of any other cause. Everything regarding the evolution of its results is more under His own immediate superintendence, and when success is effected it usually comes in such a way as to call forth the exclamation, “Is not the hand of the Lord in all this?” The most magnificent results are accomplished by the feeblest instrumentality. That “Satan should be seen falling as lightning from heaven” before the proclamation of the simple tale of the cross by plain unlettered fishermen—that the Prince of Darkness should be defeated in those fastnesses where he had reckoned himself most secure by a mere detachment of the army of the Prince of Light—affords a far higher display of moral grandeur, than could the employment of means equal to the greatness of the result, or commensurate with the difficulty of its accomplishment, have done. III. The strength of the Church is not to be estimated by numbers. Had it been so, what would have become of her interests all along? From the beginning until now, the number of her adherents has been small compared with the number of her foes. Under both Dispensations they have been like what the Israelites were to their enemies, in the days of Ahab—“like two little flocks of kids, while the Syrians filled the country.” Yet, the standing promise of her Head is—“Fear not, little flock; it is your Father’s good pleasure to give you the kingdom.” And though faithful soldiers of the cross do fall, though standard-bearers do faint, though the ranks of the stedfast few are thinned, the strength of the Church is not gone, for her strength does not depend on her numbers. The Church was small in number at a time when her enemies were gathered together as the sand by the sea-shore, a very great multitude, and when but six hundred men followed the guilty monarch of Israel trembling. But one man was found with sufficient confidence in his God to go forth alone, followed by his armour-bearer, against the armies of the uncircumcised. Trembling seized the mighty host, and victory was declared for Israel. The Church was small in the days of Elijah; yet, at the prayers of that one man, the waters of heaven were stayed, so that it rained not on the earth by the space of three years and six months. Again he prayed and the earth brought forth her fruit. In those days, though small in number, was the Church weak? Let the event answer. He stood forth alone the prophet of the Lord, while the priests of Baal were 450 men. But at his prayer, the fire of heaven fell, the bystanders were struck with awe, and the wicked priests, who had led the people to apostatise from the true God, were put to death as the real cause of the desolation that overspread the land. The Church was small in the days of Hezekiah; but was she weak? At the voice of his prayer the angel of the Lord went forth into the camp of her enemies and slew in one night 185,000 men. If we come to New Testament times, the church was small in number, when those assembled in the upper room at Jerusalem waiting the day of Pentecost, were but 120 persons. But was she weak? Let the events of that day answer. Through their prayers, at the preaching of a single sermon about Jesus Christ and Him crucified, by an illiterate fisherman, no fewer than 3000 souls were “added to the church of such as should be saved.” During the first century of the Christian era, the church was a monument to after ages of the power of that religion which had come fresh from heaven—its power to overthrow and to cast down every thing that might exalt or oppose itself against God, to pluck up and root out every obstacle that might impede its progress. IV. The true strength of the church lies in the presence of her Great Head.The great promise is, “I am with you always;” and the first sentence of the church’s history reads, “they went forth and preached, the Lord working with them.” He gave them “power to tread upon serpents and scorpions, and over all the power of the enemies.” For the good of His church He holds the reins of universal government. For “He is Head over all things to His Church (Ephesians 1:22; John 17:2). From His high seat, His watchful eye commands the entire arena of the contest. His wisdom and resources are equal to the great emergency of this world’s history, now that it has become the battle field of the armies of light and darkness; His counsel shall stand, He will do all His pleasure. “Before Him every knee shall yet bow,” and “His enemies shall lick the dust.” “No weapon formed against His church shall prosper.” It is not a mere imagination, but a matter of history, on His own word of truth, that all power in heaven and earth is given into His hands; and we are sure He will use that power in defending a cause for which He shed His blood. The Lord Jesus is on the throne, therefore let the Church be glad. For His own name’s sake He must work, until His Church go forth “fair as the moon, clear as the sun, and terrible as an army with banners.” CHAPTER 7DIVINE THE RESULT. Judges 7:15-25 NOTES.—Judges 7:15. The interpretation thereof.] Heb. The breaking thereof. A metaphor from the breaking of a nut to come at the kernel; or from a fowl’s beating the shell with her beak to get out the fish. [Trapp.] Gideon learns that the enemy’s confidence is already broken by the belief that Israel’s Lord is again in the field. [Cassel.] His mind is ready to believe like that of Nathanael (John 1:49). His first act instinctively is to worship his God with thanksgiving, and his next is to bound back to his little camp (not “host”) with a resolute purpose to attack the foe. The sky was now clear of all doubts. The victory was as good as gained. Like an electric spark Gideon communicated his own spirit to his followers.Judges 7:16. He divided the three hundred men, etc.] Not a moment is now to be lost. A plan of singular shrewdness, which he had revolved in his mind, suggested probably by his God, who was closely guiding his every movement, he begins at once to put into execution. Instructions are given to all his men as to how they should act. They are arranged in three distinct columns, to have the appearance of three armies in the darkness of night. Their weapons are trumpets, pitchers, and torches or firebrands. These last were concealed within the pitchers till the moment came for their blazing forth. This division of the men was meant to show the enemy that their camp was assailed from three different quarters (comp. 1 Samuel 11:11; 2 Samuel 18:2). All were to be bold, prompt, and simultaneous in their action. On one supreme moment the whole issue depended. Gideon himself was to give the signal.Judges 7:19. The middle watch.] The Romans divided the night into four watches, from 6 p.m. to 6 a.m., three hours on each watch, and the Jews when conquered by the Romans followed the same reckoning (Matthew 14:25; Mark 13:35). But originally the Israelites divided the night into three watches, from sunset to 10 p.m. (Lamentations 2:19); from 10 p.m. to 2 a.m. (as here); and from 2 a.m. to sun-rise (Exodus 14:24; 1 Samuel 11:11). It is clear that in this case it is the old reckoning that is referred to, from the expression, “the middle watch” (Psalms 63:6; Psalms 90:4; Psalms 119:148; Psalms 130:6).Came unto the outermost part of the camp.] To the border of the camp. Several instances of this kind of stratagem are found in history. The famous Hannibal once extricated himself in this way when surrounded by Fabius Maximus. Also an Arab chief, during last century, made his escape from a fortress in which he was besieged by a vastly superior force through the same means. [Viebuhr.] By a like stratagem Pompey overcame Mithridates in Asia. [Trapp.]Newly set the watch.] The first sentries had been relieved, and the second posted. Some little time must have been occupied in Gideon’s making a disposition of his men, and giving them instructions; so that now it must have been probably about eleven o’clock, when the whole camp had given itself up to the deep sleep of the night season, and were calculating on enjoying several hours of an unbroken slumber (1 Thessalonians 5:3). Some little time, too, would be occupied by the other two companies going round, to take up their positions at different places near the camp.Judges 7:19-20. They blew the trumpets, etc.] It being pitch dark, every man being in his place and knowing what to do, stillness reigning throughout the valley, and the enemy being fast asleep in the vast multitude of his tents, Gideon, committing himself once more to God in prayer, puts the trumpet to his mouth, and with one loud piercing blast gives the appointed signal. Instantly it is followed by the terrific noise of shrill, strong blasts from three hundred other trumpets piercing the night air, and the next moment to that is added the crashing of three hundred pitchers among the rocks close by the camp of the sleepers, as if the whole heights around about had become vocal with fury against the spoilers of Jehovah’s heritage. And while terror thus fell on the ear, the moment the eye looked, there were three hundred torches blazing ominously full in view, as if they were avenging deities come to execute the sentence of doom. All this was followed by the terrible cry—The sword of Jehovah and of Gideon!—the two names which, of all others, were most dreaded by the conscience-stricken Midianites.Judges 7:21. All the host ran, etc.] As with the shock of an earthquake the whole camp of the enemy was startled, and awakened from sleep. Alarm filled every breast; consternation took possession of the myriads on myriads that spread themselves for miles along the valley; and an affrighted imagination added tenfold creations of its own to the actual realities of evil around them. Three hundred trumpets were blowing, and 300 torches were blazing, but to the terrified onlookers in the valley they seemed to be thousands. And these thousands of torch bearers seemed to be but lighting the way to a large army behind them. There was running hither and thither as among those who are distracted. The panic was universal. None thought of making a stand against the danger. Terrors swept the whole valley like a whirlwind.They cried—in terror. Everything was lost. Their cattle, their spoil, their tents and baggage, their wives and children, and dear life itself were in jeopardy. Being in darkness they supposed an avenging army was already among them, and they mistook friends for foes. Suspicion also arose among them, that one part of the camp was treacherous to the other parts—that being of mixed nationalities, the one race began to plot against the others. And so from different causes “the Lord set every man’s sword against his fellow.” (1 Samuel 14:20; 2 Chronicles 20:23). Hence arose a dreadful slaughter throughout the whole camp. In blind and helpless confusion they ran on smiting down all that came in their way.Beth-shittah. J House of acacias. The course of the flight was at first eastward, along the main road to Bethshan, and the Jordan, then southward down the Arabah, towards Jericho, where they might more easily cross the river. But it was a headlong route without thought, or order, or object. The one idea was to save life.Abel-meholah—the birth-place of Elisha, about 10 miles below Bethshan. The rising sun beheld them turned into a rabble of fugitives, rushing in the wildest terror towards the fords of Jordan.Judges 7:23-24. Men of Israel were gathered, etc.] The cowards who had turned back, but especially the 9700 who, though not cowardly, had not been accepted by God to form part of His select army. Also all who had any spark of patriotism left in their bosoms among the Northern tribes. Swift messengers too were sent by Gideon to the hill country of Ephraim, that they should come down and intercept the enemy at those parts of the Jordan that were over against their territory. The Midianites doubtless fled in more detachments than one, so that Gideon could not follow them in all the routes they took without help. It was besides highly politic to give the Ephraimites some share of the honours of so memorable a day.Judges 7:25. They slew Oreb on the rock Oreb, etc.] The two princes had taken shelter, one in the cavern of a rock, the other in the vat of a wine-press. Both these places, from this circumstance, were afterwards called by their names respectively. Oreb, signifies a raven, and Zeeb, a wolf, both significant names of the rapacity which characterised these marauding chiefs. “These princes had forced Israel to hide in the rocks, and had robbed them of their provisions, and now the God of Israel makes them see their sin in their punishment” (Judges 1:7). [Trapp.] MAIN .—Judges 7:15-25I. The Hand of the Lord visible in this deliverance.It is quite manifest that the overruling Providence of God was at work in all this to bring out the result. This is seen— I. In the general effect produced. Victory was gained in a few minutes, and without striking a blow—Israel did not need to lift sword or spear. There was no battle—only a rout, disastrous and complete. Not a single man was lost of Gideon’s men—not a wound or scar was given. They did not need to fight, but to stand still and see the salvation of God. In place of swords we see trumpets, pitchers, and torches; and yet through the whole camp of Midian, such was the state of terror, that “none of the men of might did find their hands.” There is no such thing possible as fighting against the mighty God of Jacob. There must have been some remarkable influence at work to have produced such a result as this. II. In the use of the particular means employed. It was by one special cause that the issue was brought about—the rousing of the fears of the enemy to such an extent, as to paralyse all regular or orderly action. This was done in the simplest but most effective manner. (1.) Gideon was directed to form, a plan fitted to produce the result. In this and all other steps he seems to have been Divinely guided. At this moment, all his movements seem to have been taken in hand by his God, for he was the instrument in God’s hand employed to carry out His designs; and though he was left a free agent, as at other times, there was yet an overruling of the workings of his mind, while forming his plans and purposes. There is, indeed, nothing supernatural in the plan itself, however much skill and natural shrewdness it may indicate. There was no violation of natural law. The time chosen was the dead of night, when all was dark around, and when the whole camp was sunk in slumber. The place occupied was the heights around the camp, especially at three different points. To produce a hideous noise all round the camp at a moment’s notice while profound silence reigned, and to keep up that noise with the blare of 300 trumpets, was not only fitted to startle the sleepers, but to strike them with terror. The effect of this too would be vastly increased by the tossing of 300 burning torches in the air, right in view of those who were newly-awaked from their slumbers. To make use of such a moment for a fierce attack on the enemy by a handful of resolute men, was certain to throw them into hopeless confusion. (2.) Divine support was given in carrying out this plan. The best laid schemes often prove abortive from not being well executed. Nerve is required; precision must be observed; circumstances must be anticipated. Here everything went right. There was unity in Gideon’s camp. There was the most perfect discipline. All were zealous for the cause, as the cause of God. All acted on religious principle, and there was more than natural courage. Much of the same spirit that rested on Gideon also rested on his followers. It was the Lord’s battle they were fighting, and He “sends none a warfare on their own charges.” He gives grace according to the day (Deuteronomy 33:26). There was no timidity in the face of a great danger. Not one was feeble in all the ranks of that little brave army. The tone of true courage was everywhere marked, and the Leader could count on every man doing his duty when the moment for action arrived. (3.) The enemy’s feeling of security remained undisturbed. There are so many possibilities of information leaking out before the time, that one great danger of the plan miscarrying lay in the fear, that some hint might be given to the hostile army, that a desperate attempt was to be made to surprise them during the night. But the God of Providence so overruled matters, that no intelligence was carried to the ears of the Midianites of any such design. They would indeed be slow to listen to any such tale, so profound was their contempt for the prowess of the people, whom they had seven times trampled down in the most reckless manner. They did not believe in their capability of showing a formidable front to their oppressors. In this they were more than confirmed, when they saw first, how many thousands flocked to Gideon’s standard, and yet, in a few days, the great bulk of them began to return to their homes with as much haste as they had left them. So do the enemies of the Church often imagine that all is over with the Church of God, when they see her cut down to the very roots, and no means of restoration are at hand. Thus did Ahab and Jezebel feel, when the prophets of the Lord were persecuted out of the land (1 Kings 18:4; 1 Kings 19:10). Doubtless, too, the chief priests and Pharisees felt sure that they had heard the last of Jesus of Nazareth, and that His cause was for ever extinguished, when they made the sepulchre sure, sealing the stone and setting a watch. The Church of Rome felt secure from all that Protestantism could do, when the famous proclamation was made from the Lateran Church, that now at last heresy was everywhere subdued, and that there were none that did even mutter or peep against the power that reigned supreme in the Imperial city. (4.) A foundation was laid for filling the enemy’s mind with fears. The mighty deeds which had been done by Israel’s God at different periods, since the remarkable deliverance from Egyptian bondage, had made a profound impression on all the heathen nations, and however much they hated that God, a salutary fear of His hand was cherished by them all. On the present occasion it got rumoured, that that God was again about to appear on behalf of His people, and the Midianites appear to have heard of it. This is clearly implied in the case of the dream and the interpretation given of it, which Gideon heard in the outermost part of the camp of Midian. But as yet they slept securely, because no danger was visible. They felt, however, that danger was in the air, so that they were prepared to be struck with panic, when that dreadful name Jehovah was proclaimed over their heads in the darkness of night. Just as Jehovah looked through the cloud and troubled Pharaoh’s host, and took off their chariot wheels, so now He was beginning to produce a ground swell in the Midianitish heart, by the terrible suspicion that He had marked them out as the victims of His strong anger. Hence the power of the motto—The sword of Jehovah and of Gideon! All this was evidently of God. (5.) The sudden alarm produced distracting thoughts. No instrument sounds so loudly as the trumpet; and here were 300 such instruments blowing from three different sides, making a noise sufficient to startle the heaviest sleeper, and fill him with terror. At the same moment, 300 empty pitchers were broken with clattering noise among the rocks, a noise, coming as it did so unexpectedly, sufficient to shake the firmest nerves. The two noises coming together, making such a volume of sound, and rending the midnight air in the most unaccountable manner, could hardly fail to produce a terrible panic among the vast multitude, who had given themselves over to the quiet and security of sleep. It added greatly to this effect, that there were 300 ominous lights flashing in the dark back ground, in three crescents, on different sides of the camp. All this was fitted to produce not only alarm, but consternation among persons suddenly awakened out of the dead sleep of night. Yet, but for the overruling Providence of God, it might have proved a complete failure. The enemy’s camp did not all consist of women and children. A very large number, probably the majority, were fighting men. We hear of the chamushim (Judges 7:11) men not only armed, but arrayed in divisions, or quinquiped men—marshalled as an army in five divisions, the centre, two wings, the front and rear guard. This is suggestive of order and even discipline. Why should an organised army, that occupied the part of the camp nearest to Gideon, become all at once so penetrated with terror? Did they not know that the many followers, who at first had flocked to Gideon, had become literally scattered among the valleys and caves as before? And they knew of no other army in the field all round. Was it not fairly possible, or even probable, that after the first startling noise, knowing the above fact, their leaders would have sent messengers to ascertain the strength of the army on the heights, for they were themselves an almost innumerable host, and well able to meet in the field any ordinary army. When they had such a contempt for the people who fled before them like sheep, and hid themselves in dens, and caves, and rocky strongholds, why should they all at once become frantic with terror, and run in mad haste to escape the swords of that same people? It does seem as if there were a Divine ordering of the means used to bring out so disastrous an issue. He who has all hearts in His hand made use of the means which Gideon employed to suggest dreadful thoughts to the minds of the enemy. (a.) They imagined that a great army was just upon them. How it had been raised they knew not, but their eyes and ears told them it was there. Such an army looked like a dreadful apparition, a thing from the spirit world, a legion of spectres and weird demons, mysteriously raised, mysteriously armed, and possessed of mysterious powers. The effect on superstitious imaginations must have been electric. They fled as men would flee from a company of unearthly forms issuing from the pit of darkness. (b.) They were afraid of the God of Gideon. That terrible sentence which sounded in their ears—“The sword of Jehovah and of Gideon” filled them with dismay, as they reflected that so great a God was about to repeat His mighty acts of the past, in raising all the elements of nature, and of the spirit world as well, to overwhelm his enemies. As the Egyptians said, “Let us flee from the face of Israel, for Jehovah fighteth for them against us,” so did the leaders of that doomed army say to each other; and so they thought of nothing but flight. They believed they were to be a mark for the arrows of the God of Israel. (c.) The suspicion of treachery rose among them. They were a mixed company, several armies joined in one, the only link of union being their common hatred and contempt for the people of Israel (Psalms 83:5-12)—Amalekites, Moabites, Midianites, and Arabs. As no one knew how it was possible that a large army could rise up against them in a moment, the thought must have flashed across the minds of many—“there is treachery in the camp.” Some one or two of the races must have laid a plot to massacre all the rest, to secure the whole booty for themselves. Distrust thus arose among them, and we are told, “the Lord set every man’s sword against his fellow.” A frightful slaughter of each other began. This demoralisation became complete, when they feared also that the supposed large army on the heights was already among them. In the pitch dark, and amid the utter confusion, every man took his neighbour for an enemy, and so smote him down. All the while the panic urged them instinctively to flight. Large numbers would be trodden down, beause they impeded the progress of those who were flying for their lives. Thus thousands on thousands would perish of the mutual slaughter, before the swords of the Israelites were among them. Who does not see that the hand of the Lord was in all this, stirring up terror in every heart, and leading to a ruinous flight? (6.) Pursuers sprung up on all sides with the morning light. When God deals with His own people for their sins, it is in chastisement, and He corrects in measure. But when He deals with His enemies for their sins, it is for their destruction. Thus it was now. Means are taken for the utter overthrow of the whole host, that had dared for seven years in succession to come up as spoilers of God’s heritage. Besides the 300, the 9700 who had been disbanded, and large numbers of the Israelites, north, west, and south, gather in swift and simultaneous concert to smite the common enemy. And the remarkable fact appears, that, whether it was that their flight was terribly obstructed by their families, their dromedaries, their luggage, and possessions of various sorts, or whether special facilities were furnished to the pursuers for coming up with them, it happened that eight parts out of nine of this multitudinous host perished before they could cross the Jordan! It is expressly stated that 120,000 men out of 135,000, fell on that fatal morning, of those that drew sword (ch. Judges 8:10). How many men of a different class there may have been, those who were purveyors, servants, cattle-drivers, etc., as also how many women and children, we are not informed, but the number must have been much larger. Possibly the entire army of human locusts that settled down on the rich pastures of Israel was not much short of half a million of persons! And now they all perished! “The sword of the Lord was drunk with their blood” (Jeremiah 46:12). Wicked men should fear to offend the great Jehovah (Zechariah 2:13; Psalms 2:12; Psalms 10:13; Psalms 76:5-10; Job 21:30; Job 22:21; Psalms 33:8; Isaiah 3:10-11). II. A Picture of the Church’s Experience in every Age.At all periods the church has been a mark for the rage of earth and hell. It is natural that Satan should do his utmost against an institution, whose purpose is to overturn his throne and destroy his kingdom. And it is natural that worldly men should have bitter hatred to that which condemns all their evil desires and cherished lusts, and insists on the practice of self-denial as a leading virtue. The forms of attack may change, the weapons used in the warfare may be greatly different, and the conditions may become greatly modified in different ages, but the warfare itself always goes on, the rancour of the world is still kept up, and the same malicious treatment is given, or is tried to be given, to the church now as was given to it in the days of the Midianitish invasion. He and we live, but at different periods of the same great contest. He fought to keep up the cause of God on the earth then, as we are called on still to propagate and maintain that cause under the form of the gospel of Christ, but with very different weapons. For what is the picture of the church’s experience in these times? 1. She is still surrounded by enemies numerous as the sand on the sea-shore. If, indeed, there is no actual army with sword and spear, as in Gideon’s days, there is yet, even in so-called Christian lands, a vast multitude of persons who are inveterately opposed to the essence and spirit of christianity, and whose opposition to it appears in a variety of ways. If carnal weapons are no longer used, and if instruments of torture are laid aside—if Geshem, the Arabian, no longer lives, nor Sanballat, the Horonite, there is yet bitter offence taken at the Cross of Christ, which shows itself either in the open forms of infidelity; in attacks made on the Book of God; in endeavours to secularise the day of God, and to abolish the worship of God, and in sneering at those who profess the truth of God; or which shows itself in the more covert, but still more dangerous, form of perverting and falsifying the truth of God, of inventing a substitute for the gospel of Christ, of mixing it up with the traditions or philosophy of men, and, as far as possible, passing it by altogether. Indeed, every human heart, until regenerated by the Holy Spirit, is characterised by a spirit of enmity against God, and, except in so far as bridled by powerful moral restraints, is disposed to show a bitter Midianitish opposition to the church of God. Except those who have given themselves up to the belief and the sway of Christian truth, all men are more or less natural enemies to the church of God, and its high spiritual purpose. 2. The enemies are a heterogeneous confederation. First comes Science, with her lofty air and many tongues. In a very dogmatic manner she attacks the dogmas of the sacred book, forgetting that science itself consists almost wholly of dogmas. Proud of her acquisitions in useful knowledge, she asserts more peremptorily than ever, that the laws of nature as now discovered, tell a different tale from that which we have in the historical statements of the Scriptures. And in their extreme haste, a host of savans already proclaim, that Christianity has been reasoned off the stage. But the old rock keeps its place amid the lashings of the waves. Next comes Philosophy, boasting that it is in the track of some great discoveries, by which the doctrines of Christianity may be dissipated, and the supernatural element taken out of them, so that they will soon come under the proper control of human reason, and therefore become suited to human liking. Next rises up Criticism, which tells us there are ever so many discrepancies between what is now known outside the Scriptures to be true, philological, archæological, antiquarian, and otherwise, and the affirmations of the old volume itself. Closer at hand we have all the schools of our modern Areopagus clamouring in our ears more insolently, and we might add, more discordantly still, than the groups of learned men on that hill of wisdom in Athens—the schools of Atheism, of Agnosticism, of Positivism, of Deism, Theism, Pantheism, of Rationalism, Naturalism, and Spiritualism, of Broad-Churchism, and Formalism—all of which ardently aim at getting quit, not of the beauties of the Bible, nor its good morality, nor its just, pure and lofty sentiments so much, as first its element of the supernatural; for that is felt to be terribly humbling to man’s pride of understanding, and puts him down to the footstool, when he would fain climb to the throne. They wish to get quit too of its inspiration and oracular authority; for that binds man to believe what he is taught by testimony, and makes his reason a subject, not a sovereign. It also suggests the idea of a Lord of the conscience. They wish to get quit too of the doctrine of human responsibility; for that makes conscience a troubled sea in the soul, at the thought that man will be judged for all his thoughts, words, and actions. Especially they wish to get quit of such a doctrine as human depravity; for that is reproachful to man’s character as a moral being, and sinks him to shame and contempt in the estimation of the morally pure and holy. They wish above all to blot out from the page of history, and if they could, from the page of human thought, the doctrine of the death of the Son of God being the suffering of a substitute endured to atone for the sins of men; for that is to intensify inconceivably the evil of sin, reveals the alarming condition of man’s prospect for the future, and proves his utter powerlessness to help himself in the terrible emergency. All these enemies of the Christian Church want, in one word, to get quit of the peculiar doctrines of Christianity, as being most distasteful to man’s unspiritual nature, and most humbling to his imperial and stubborn will. They would refit the Bible, or reconstruct it so as to make it speak in quite another tone. Intead of being governed by it, they would govern it, and transform it into a Book that would suit the convenience, and establish the glory of man. 3. The attacks are persistently made. The language used against the Book which contains the doctrines of Christianity was never more bold, we might say, audacious, than it has been during the present century. Formerly, it may have been more coarse, and ribald, when such men as Voltaire, Paine, Rochester, and Hume, poured their vile abuse on the good Book. Yet in this age, far more liberty of opinion is claimed than in any past epoch. Never was public opinion stronger, and never did liberty run so far in the direction of laxity. It has indeed become a rage—a passion. The pendulum has swung from the point of over-strictness, to that of over looseness. The result is, that never has there been such boldness in casting aside old forms of belief, and even the beliefs themselves. After so many failures, the attacks on the old Rock are still kept up, and with renewed confidence, it is defiantly asserted, that not only must Christianity moult, and change its garb, but, in these advancing times, must change in its very substance. Old ships, it is said, do not weather tempestuous seas so well as those of fresher build. So, many have taken to imagining, that the old vessel of Christianity will not hold out much longer amid the tremendous seas that are now lashing over her, but that she must soon go to pieces and become a total wreck. Others, who do not take this extreme view, yet think the time has come when the ship must be laid up in the dock, and undergo much refitting and reconstruction to prepare her for future service. These attacks have been most numerous, most formidable, and most envenomed. They have come in on every side, and been made with united force. Notwithstanding all the falsification of past predictions respecting the defeat of Christianity, the opposition to it is as persistent to-day as ever it was in any previous age. But one thing is always strangely forgotten, that He who constructed this vessel is the same with the builder of heaven and earth, who holds the waters of human strife in the hollow of his hand, and without whose permission not a single ripple can rise or fall. The raging sea of human opinions may run mountains high, yet the little skiff which carries the Church of God cannot be swallowed up by the threatening element, while the Lord of the Church walks on the crest of the waves, able in a moment to still them at their wildest fury. 4. Every possible advantage is on the side of the enemy. Here the Church fights her battle with 300 against 135,000 men, or one man against 450. In the case of Jonathan, it was two men against many thousands. In the case of Samson, it was one man against several thousands. In the case of Joshua and his followers, it was one nation against many nations, for the Canaanites were really a cluster of separate kingdoms. There is a special purpose to be served by this arrangement. The Church of God, representing the cause of religious truth in this world, is far too mighty for error to stand before her when opposed on equal terms. Error, in such a case, could no more maintain its ground, than darkness could cope with the rays of the noonday sun. There could indeed be no battle at all, and all the moral purposes served by the prolonged opposition of the one to the other would come to an end. Error needs all possible resources to help her. The subtleties of logic, the splendours of eloquence, powers of reasoning, and charms of literary accomplishment; while plain, unadorned straightforward statement stand on the other side. Erudition, philosophy and science plead her cause, poetry weaves for her a many-coloured robe of beauty, while fame puts a crown of gold on her head, gives a sceptre into her hand, blows the trumpet before her, and calls on the multitude to bend the knee at her name. But truth must stand alone, in humble garb, and mean attire, and with unsophisticated speech must plead her own cause. The world’s dread laugh and proud supercilious scorn she meets with showing her native majesty of mien and purity of tone. The cause of truth too is often most injudiciously handled by her defenders, they often fall out among themselves, and do irreparable mischief by their dissensions. But the advocates of error have generally been men of great mental grasp and profound scholarship. Truth in one word is placed at its weakest to contend with error at its strongest, that so a far more illustrious triumph may be gained in the end, than if the advantages enjoyed on either side had borne some proportion of equality to each other. But there is not only inequality of advantage. Truth has always been exposed to the grossest misrepresentation, while her character and claims are miserably misunderstood. We see Christian truth perverted, parodied, mystified, and falsely accused. The whole treatment of the cross has been measured out anew to the truth of the cross—she has been betrayed and stabbed in secret, and mocked and vilified in open day. A whole army of detractors, scoffers, and calumniators have kept continually dogging her steps, until she might well say in the language of Him whose name is “The Truth,”—“Reproach hath broken my heart!” 5. The inherent power of Bible truth makes victory certain in the end. The little finger of truth is thicker than the loins of error. With that little finger she has gained world-renowned victories. “With the jaw of an ass she has slain a thousand men.” With the blowing of rams’ horns she has made the fortified cities of the enemy fall down flat. With sling and stone, in the hands of a stripling, she has felled to the earth the proud Goliath in the camp of her opponents. With a shepherd’s crook used by a fugitive herdsman, from the backside of the desert, she has routed the proud Pharaoh who opposed her, and found a watery grave in the great ocean for his huge bannered host. When Christian truth went out into the world to fight her way to victory, she was without learning, without caste, without wealth, and without a particle of influence in society. I see Paul and Barnabas, on their first missionary tour, going across the mountains of Pisidia, without armies and without arms, having no fame or prestige, with nothing but a good conscience within, the word of God in their hands, and their exalted Master looking down on them from the throne in the heavens. It was weakness employed to conquer strength, folly to confound wisdom. I look again, and see the advocate of christianity surrounded by the learning and culture of the world, and treated with derision and scorn. “What will this babbler say?” pitched the key-note of the obloquy which Mars Hill thought fit to pour on the doctrine of the cross! The wise of this world thought it too much honour to give it a hearing at all! Again I see him a prisoner, answering for himself before men who were strangers to pity, and but capriciously acquainted with justice, yet through the simple force of truth, he causes his judge to tremble on the seat of power, and constrains royalty itself to exclaim, “Almost thou persuadest me to be a christian!” Once more, I see him within the gloomy walls of the martyr’s dungeon, with life and all that men count dear behind, and with the dreary horrors of a barbarous death before him—alone, unbefriended, unsuccoured, he is yet the happiest man in Rome! Among the millions within her wide walls, not another heart is so buoyant with hope, so lifted up with joy. Nor need we wonder. His prospects at that moment were brighter than those of any other man on earth. That dark and cheerless cell was his last resting-place on earth. Soon his feet should stand within the gates of the heavenly Jerusalem. one of the loftiest seats around the throne should soon be his. one of the sweetest songs in the land of bliss should soon be raised by him. As he thought of this, his afflictions became light, and lighter still, until he felt them not at all. He would not, at that moment, have exchanged his position with that of him who sat on the throne of the world. Nero was wretched! Paul the prisoner was filled with joy unspeakable! Terrors reigned in the soul of the tyrant! A peace passing all understanding possessed the mind of his captive! He that stood on the summit of earthly greatness was afraid of all around him—afraid even of himself! His unprotected prisoner, awaiting a violent death, stood undaunted amid the rage of earth and of hell! 6. Hope for Christian Missions everywhere. This does not admit of doubt for a single moment, when the attitude of Christian Truth to Error is understood. The reason why universal success has not been attained long since, is not because the resources of that Truth are not equal to the occasion. But there has been a holding back of the real power which it possesses. Not the one-hundredth part of its resources has been called forth; and so, many fall into the mistake, that it may yet die out and be overcome. This mistake is all the more easily made, that opposing systems are usually so demonstrative of their apparent successes, and so pretentious and confident as to what they will be able to accomplish in the future. Hence it is inferred, that the two forces are not unequally matched, or that the one at least bears some proportion to the other; so that some doubt must be held to rest over the final result. In reality, Error, whatever form it may assume, has in itself no power at all to contend with Christian Truth, any more than dark clouds have power to prevent the rising of the sun, or than men have power to contend with the silent irresistible strength of a law of nature. (1.) Christian Truth lays its hand on the supreme powers of a man’s nature—his conscience, that mysterious faculty whose volcanic force when awakened creates greater disturbance in the soul than all other causes combined; his will, that kingly faculty which decrees with the force of a Medes and Persians law what the man is to do; his desires and affections, which like a helm turn the soul in whatever direction they are pleased to take. All the secret springs of a man’s moral nature are touched by this Truth, and it is too mighty to be shaken off. (2.) This truth is no product of earth. No soil, East or West, of this barren world could produce such a plant. The Everlasting Father Himself did plant it. Long before the cycles of Time began to revolve, this Mighty Truth was with God, and that which had its birth in Eternity cannot perish among the rocks and the wildernesses of Time. (3.) This truth is a system of facts. It contains the history of persons that lived, and of events that occurred—“things seen and heard.” The theories of philosophers are nebulous; their schemes are fancies or day-dreams, and however beautiful, necessarily pass away. Their propositions are often mere abstractions which cannot be realised in every-day life. No entire system of truth, at once plain, full of substance, and adapted to man’s practical needs all round, has ever been presented to the world but Christianity. Hence its power to live. It has life in itself, and it has power to give life to others. Thus it can stand the tear and wear of time for many generations. (4.) This truth is an instrument in the hand of the Supreme Ruler. This all-important fact must never be forgotten. The power of Christianity does not consist merely in its being what it is, but in its being wielded by Him who has all power in heaven and earth to accomplish the high purposes of His will. “It is mighty through God to the pulling down,” etc. (see John 17:2; Mark 16:20). He has but to “pour out His Spirit, and the wilderness should become as the fruitful field.” Every day would be as the day of Pentecost, until the whole world should spiritually bloom in every part like a second Eden. AND .—Judges 7:15-25I. The great men of the Bible are its good men. Judged by his deeds, and the spirit in which he performed them, none will refuse to Gideon the epithet of great. Yet on analysing the elements of his character, we do not so much emphasize his great daring, his heroic spirit, his shrewdness and skill, nor even his disinterested devotion to his country. It is rather his zeal for the cause of his God, his sorrow that the Church of God should be trodden down by the unhallowed foot of the alien, and that the name of his God should be every day blasphemed, on the one hand, that form the noblest features of his character, while on the other hand, he holds himself ready at the Divine call to perform a humanly impossible task, at every risk to his own interests, to retrieve the dishonour done to the Divine name, and all on the basis of the trust he has in the God who made Himself over to Israel to be their God. It was by his faith that he became great (Hebrews 11:2; Hebrews 11:32, etc.), and that marks him out equally as a man of piety. But for his faith, he never had subdued so effectually the mighty army of the desert and annihilated their numerous hordes. It was not natural courage or skill in disposing his little army, or indomitable patriotism that gained him such signal success, though these were all in exercise, but his faith in his God—trusting in His character and relying on His promises, that earned him his high distinction. But for the connection, into which true faith brings a man with his God, his deeds, and his very existence, are at the best an ephemeral phantom, an airy nothing, which soon evaporates, not to be heard of more in the ages to come. But the touch of Divinity creates around a man an immortal memory, and His name cannot drop into oblivion. Hence this book of Judges cannot be classed with other records, which relate the deeds of martial prowess performed by the heroes of olden times, for in these, we merely see the natural qualities which belong to the heroes themselves, and are entirely of an inferior category to that faith and love that zeal and self-denial, which link the soul to its God. II. The great value of a single good man to the age in which he lives. A single good man placed in the foreground gives a character to the whole generation to which he belongs. When the moon goes down, were all the stars of first magnitude abstracted from the sky of night, what a miserable appearance would that sky present when shorn of its brightest beauties! And how tame would this book read without the four or five names of its men of faith! These redeem it from being a dull heavy record, and throw a splendour over the page which makes it shine with lustre to latest ages. There is something of God about such men, for it is not their own glory that shines, as they freely confess by the fact that they live and do all by faith. It is truest philosophy this faith, as well as the purest piety. It is the unit confessing itself nothing before the Universal, the finite laying hold of the infinite, the drop losing itself in the ocean! It is the little child confessing its feebleness and its foolishness, in the presence of the Possessor of boundless power and unsearchable wisdom. It is the humble heart opening itself out before the fountain to receive promised blessings, with the view of returning these blessings again in songs of gratitude and praise. Thus it is always God that is really glorified, the creature confessing it has nothing but what it receives, and reflecting as a mirror all the glory that falls upon it from the infinite source. The good man having God with him is ever invincible. The very heavens bend before the prayers of Elijah. He is felt to be a greater power in the land than Ahab and Jezebel. In that heyday of idolatry, a louder protest was uttered against the worship of false gods, through the instrumentality of that single man, than had been known for ages in the history of Israel. But for him, though standing alone, even Carmel would have been submerged by the rising tide of idolatry. Who does not see that but for Barak and Gideon in their respective periods, the whole history of Israel would have come to a miserable termination ere it had half run its expected course. Truly are they called the “saviours” of their people, as God’s instruments raised up by Him for this purpose (Nehemiah 9:27). Over the whole of Old Testament times, if you subtract some twenty names the value of history sinks down by fifty per cent, Not that these were the only actors. But common men could not have taken their place, and these inspired common men with confidence in their power to lead, and their Divine commission to lead others, so that they formed rallying points for large numbers acting in unity. However much a man may excel his fellows in intellect, and fortitude, and general resources, he must always find it wise to have many co-workers with him in doing a great work, unless when specially directed and assisted by his God. The great Napoleon gave it as one of the principles of his tactics, “I have always tried to march so as to have a million of men in sympathy with me.” Often however the great men of the Bible were employed by God to do His work with but few followers, for He himself went with them, and His presence counted for a thousand armies. III. God’s severity in the day of reckoning. This in any barsh sense is more apparent than real. It was a frightful destruction of human life that took place when the whole of that huge host were slaughtered, leaving none, or only a few stragglers, to return to their country to tell the tale. It was very nearly the annihilation of a race from off the earth. Many hold up their hands and utter exclamations of horror at such terrible cruelties being perpetrated in the name of God. Yet they cannot account for it by setting it down to the barbarity of the times. For it was really done by God’s own direction. The truth is that, in judging of God’s doings, men forget the extremely offensive character of the sin which draws down the punishment, the length of time during which the sin has been going on, and the warnings and expostulations used by God with the wicked to forsake their ways. Were these men, who profess to be so humane and pitiful, while they look on so awful a destruction, to receive themselves one-tenth part of the offence which these heathen nations gave to the true God, they would, without doubt, smite down, and not spare, every man who should dare to act so wicked a part, and would wonder if any should cry out for mercy to their victims. But the great Jehovah punishes not like man. He is indeed strict to mark iniquity and “every disobedience and transgression receives a due recompense of reward.” But it is not from uncontrollable feelings of what men call passion and revenge that He acts in any case. To such feelings the Divine bosom is an absolute stranger. God knows nothing as a Moral Governor but the calm and just administration of law. It is justice alone with which He is concerned when punishing the wicked, not the gratification of any vindictive feelings towards the transgressors. Anything vindictive is an impossibility to the nature of God. If such language is sometimes used in Scripture it is only as a figure of speech, when His acts have the appearance to men’s eyes of being vindictive. But nothing more is given to the vilest criminal than the due desert of his sin. Men, however, strangely underrate that desert, and there is all the mystery. These Midianites had heard of the mighty God of Israel in the past. The deeds which He did on behalf of His people were before the eyes of all the nations, and they ought to have known it was a wicked and dangerous thing to tamper with such a people and their God. If they knew but little, they ought to have made themselves better acquainted with the great Jehovah, for God never rejected heathen inquirers. Yet, knowing the character of this God to be different and immeasurably superior to all gods, they dared to spoil His heritage and to blaspheme His name. Hence their punishments. IV. God’s complete control over all the states and moods of men’s minds. It was He that led these enemies of His people to imagine themselves to be surrounded in a moment with so many unexpected evils—a large army close at hand, the wrath of Jehovah gone out against them in some terrible manner, and treachery sprung up in the midst of their own camp. So true is it, that by the mere force of terrible thoughts, God can bring destructive judgments upon men. How in a moment, suddenly,To ruin brought are they!With fearful terrors utterly,They are consum’d away.A similar calamity of terrible imaginations was the means of routing a large army of enemies in one of Israel’s evil days (2 Kings 7:6). God’s access to the world of a man’s thoughts is abundantly set forth in the 139th Psalm; for He who made the human mind must know it in the fullest manner, just as the maker of any machine must know intimately all its parts, and all its capabilities of movement. Millions of thoughts pass through a man’s mind almost every day. Yet not one escapes the eye of God! Sometimes the mind feels oppressed with the number of its own thoughts, but cannot reduce the number. Yet there is an antidote. “In the multitude of my thoughts within me thy comforts delight my soul.” These thoughts come often unbidden, rushing like a river through the soul. “Thoughts on thoughts, a countless throng,Rush, chasing countless thoughts along.”These may be all pleasant and refreshing, filling the heart with joy, and spreading the bow of hope over the horizon of the future, as in the case of the two sweet singers in Psalms 73:23-26, and Psalms 139:17-18, also Psalms 104:34. Or these thoughts may be all gloomy and dreadful, full of foreboding fears and disastrous issues, so that a man may be reduced to the extremity of trouble and be led to cry out, “O save me from my thoughts! for thought kills me.” In the midst of peace and plenty God can sometimes make a wicked man feel the beginnings of future woes by causing “terrible thoughts take hold on him as waters,” and surround him on every side; as in the case of Nero, of Voltaire, of Paine, of the French Monarch, who ordered the St. Bartholomew massacre, and many others. God has a mighty army to attack a man from within, as well as many forces to set in array against him from without. He can also give comfort against all grief on every side by the character of the thoughts which He makes to pass through the mind on any and every occasion. V. God’s dealings always end with tender compassion for His own people.They may have sinned long against much light, and in the face of much solemn warning and expostulation. Yet He cannot cast away His own. They are His blood-bought property—redeemed at a great price. They are sprinkled with the precious blood of atonement, and though He was angry with them, His anger is turned away, and He uses the language of peace and reconciliation; He forgives their iniquities, and their sins He remembers no more. This people, who had sinned so much, and were ever rebelling against Him, He could not forget were the same people whom He had brought out of Egypt with a high hand, and whom He had graciously been pleased to take into covenant with Himself, and to call Himself by the name of their God. Hence it was for the glory of His unchangeableness, that they should always be loved (Jeremiah 31:3.) He would show by their history, though it was of a character entirely offensive to His holy nature, that while he might chastise them severely for their manifold backslidings, the mountains were less firm in their places than His pledged love to those whom he had by a fixed agreement taken into tender relations with Himself (Isaiah 54:10.) Indeed, one great purpose he had in view, when electing this people to be for ever His own, was to show how far His love could go, and how tenderly it could manifest itself under the most testing circumstances. Through His dealings with this people, He takes every opportunity of revealing His glorious perfections, the riches of His mercy, the hidings of His power, the depths of His wisdom, the tenderness of His compassion, and the inviolability of His truth and faithfulness (Ezekiel 36:32; Isaiah 43:21.) THE OF THE LORD’S OF HIS PEOPLE. Judges 8:1-17 NOTES.—Judges 8:1. And the men of Ephraim said, etc.] i.e.—after Gideon had reached the trans-Jordanic side of the river, and when the heads of Oreb and Zeeb were brought to him. It may either have been while he was still pursuing the flying foe, or after he had returned from that pursuit; more probably the former. Though the Ephraimites and the Manassites were the descendants of two brothers, and might have been expected to be on the most friendly terms, the former people had long been characterised by a spirit of jealousy lest they should not have that superiority granted them which had all along been predicted of them from the beginning. Had not old Jacob, when blessing the sons of Joseph, set Ephraim before Manasseh? Had not Moses, in his last blessing, spoken of the ten thousands of Ephraim and only of the thousands of Manasseh? Was not Joshua of the tribe of Ephraim? Was not the tabernacle for a long time placed in Shiloh which belonged to the tribe of Ephraim? And, for a long period, were not their numbers very great so as to justify their being regarded as a leading tribe? (Genesis 48:19; Deuteronomy 33:17; Numbers 13:8 with Joshua 19:50; Joshua 18:1, etc.). Thus envy became something like a besetting sin of the tribe of Ephraim (Isaiah 11:13; Judges 12:1).Sharply-strong and irritating words. Not that they cared for any part of the booty, but they were most sensitive that they should have the traditional priority conceded to them, and certainly that they should not be left in the background. It was really a question of pride, and, while this is offensive at all times, it was especially so, to introduce it in the midst of the Lord’s most solemn deliverance.Judges 8:2. What have I now done in comparison of you? Most beautiful! Gideon at once concedes the place of honour to them. He is ready to underrate his own doings, when put in comparison with those of the Ephraimites. He knew the sensitive character of the tribe, and where the sting really lay. Hence without arguing the matter, he at once yields the point of their superiority to Manasseh, or rather, with a refinement of delicacy, he will not commit the whole tribe without their consent, but speaks only in name of his own clan, that of Abi-ezer. He uses a proverbial expression, “Is not the gleaning of the grapes of Ephraim better than the vintage (the full crop) of Abi-ezer?” He at once yields the point which they were most anxious to gain—the acknowledgment of their superiority.While the proverbial expression employed is susceptible of a general application, probably Gideon’s immediate reference was to the signal service which the tribe of Ephraim had just performed. Gideon and his men bad but destroyed the rank and file of the enemy, while they had slain the two leading generals of the enemy’s army, and doubtless, in doing so, had made a great slaughter of their followers. The first slaughter commenced by Gideon and his men was the vintage, and the smiting down of many afterwards by the Ephraimites, was the gleanings. But these gleanings Gideon was willing to reckon of far greater consequence than all that had been done before, both because the two princes had been slain, and also because an enormous slaughter had been made of the enemy by the tribe of Ephraim (Isaiah 10:26).The grapes.] The word is not in the Hebrew text, and should be omitted. The reading should be, “Is not the gleaning of Ephraim better than the vintage of Abi-ezer.?” [Pulp. Com.]Judges 8:3. Their anger was abated.] Lit., their spirit was slackened. “His good words are as victorious as his sword; his pacification of friends better than the execution of enemies.” [Bp. Hall.]God hath delivered them into your hands.] Whether they should take it well or not, he is faithful to his God in reminding these proud murmurers that the glory of all the achievements of that memorable day really belonged to God.Judges 8:4. Faint yet pursuing.] (comp. 1 Samuel 30:10). They were exhausted partly from want of sleep, and partly from want of food, and partly from their great exertions in running over a distance of several miles, and contending with the flying enemy all the time. The Sept. adopts the word πεινῶντες but that does not cover the whole meaning. They were both hungry and thirsty, and also greatly fatigued. They were greatly in need of physical nourishment (Job 22:7). Keil renders it, exhausted with pursuing; but the English rendering seems a much happier one, and gives the spirit of the passage better. It was an act of bravery and a work of faith. [Lias.] It was more, it was a sacred duty, stern in character, yet imperative in obligation, not to leave a man alive of those who had been guilty of so great a crime, as ruthlessly to despoil God’s own vineyard. Not till he had reached the most eastern extremity of Gilead, did this zealous vindicator of the name of his God feel himself at liberty to regard his work as done.Judges 8:5. Succoth.] Booths or tents (Genesis 33:17). This town was in the tribe of Gad, only a little way south of the point whence the Jordan emerges from the Lake of Gennesareth, and not far from the brook Jabbok.Loaves.] Cakes. Such as might be soon baked, and not occasion any interruption to the pursuit. It was also a modest request. He asked for no fruits or wines, or anything costly. He merely wished the simple necessaries of life. And he gave as his reason that which true Israelites ought to have regarded as the best of all reasons. I am pursuing after the kings of Midian. i.e., I am doing God’s work on behalf of His people. I am acting for the public good.Judges 8:6. Are the hands of Zebah and Zalmunna now in thine hand?] Instead of showing patriotic sympathy suitable to the occasion, they consulted only their own petty selfish interests. They did not believe, notwithstanding all the wondrous feats of that night and morning, that the kings of Midian were within the grasp of Gideon and his handful of followers. Just as many who stood around the grave of Lazarus, and saw how stern death yielded up his victim at the command of the Lord of life, did not believe in the true character of Jesus, but went their way and told the Pharisees. There are always hardened unbelievers of some kind in the midst of God’s mighty doings. These craven-hearted men of Succoth, overlooking the mighty arm of God which had just been laid bare before all eyes against the Midianitish oppressors of His people, still thought it was absurd to think of 15,000 men being at the mercy of 300. They rather thought that these kings would turn on Gideon’s men, and swallow them up, in which case it would go hard with themselves, should it become known to the kings that they had succoured the small army of their pursuers. Rather than run the risk of falling out with the enemies of their God and their people, these princes will not move a finger to assist the man whom God was employing to reckon with His enemies, and the enemies of His people.The reply given was not a bare refusal to grant what every true Israelite should have been forward to give. It was not even the language of common respect, but a scornful taunt. This to a man who was performing a duty on which his God had sent him, was a contempt not so much against the servant as against the master. It was adding insolence to unkindness, and that in the special presence of God. The cowardice was the least of it; it was treason to Israel’s God. Compare Nabal’s churlishness (1 Samuel 25:8-11) and by contrast the conduct of Barzillai (2 Samuel 17:27-29; 2 Samuel 19:33-40).Judges 8:7. Tear your flesh with thorns (Amos 1:3), or thresh your bodies with thorns and briers. It was a cruel mode of putting to death which was practised in these times. “Thorns of the wilderness” meant those that were strong, the desert being the natural ground for yielding thorns and thistles. When captives were thus put to death, the briers and thorns were laid on their naked bodies, and then some heavy implements of husbandry were drawn over them, so crushing them to death. Or sometimes they were whipped, stroke on stroke, with thorns and prickly plants. The Chaldee version has it, “I will mangle your flesh on the thorns, and on the briers.” It was an old punishment “to tie the naked body in a bundle of thorns and roll it on the ground” [Roberts] (2 Samuel 12:31; Isaiah 41:15).The word γּ ?εּ ?ωׁ here used means to punish severely.When the Lord hath delivered Zebah and Zalmunna into my hand. He does not doubt for a moment but that it shall be so. He is sure of victory, though he has only 300 against 15,000—one man to fifty!Gideon’s threat seems to have made no impression on the men of Succoth. They remained stubborn in their unbelief. “Reproof entereth more into a wise man than a hundred stripes into a fool.”Judges 8:8. Went up thence to Penuel.] A place rendered for ever sacred by the fact, that it was the ground where Jacob their father wrestled with the angel and prevailed (Genesis 32:30-31) It was a sad indication of degeneracy, when the very ground under their feet spoke of the victory of faith, that they should distrust the God of Jacob, as if he would not be mindful of His covenant! Penuel was higher up towards the mountains than Succoth, which indeed was in the valley. The “tower” was built to repel invaders from the east, who generally came along the course of the Jabbok. It was a town in Gad, and not far from Succoth.Judges 8:10. Karkor—a town on the eastern frontiers of Gad—as far away as they could get from the Israelitish army, which had now swollen as a river, from the rush of men out of all the tribes. It was the first spot of ground they had reached since the frightful panic they had experienced in Jezreel, where they reckoned themselves safe, for being now almost beyond the boundary line of the country, they did not suppose the Israelites would care to pursue them farther. The host was secure. They felt they could now draw breath, and were glad to take some repose, after the terrible trouble through which they had passed.Judges 8:11. Gideon went up by the way of them that dwelt in tents—by the usual route taken by nomads and travellers. He seems to have gone round about somewhat, so as to come upon them from the north-east, which would be a great surprise, and being the season of night, it would renew the terror of the previous night. Not having yet recovered from the panic, they would feel as if new terrors would spring up mysteriously wherever they went, and so they would be unnerved for fighting. They would also very likely be unarmed and laid down to sleep, thus being unprepared for battle. The strength too of Gideon’s army would be unknown to them in the darkness, and doubtless they thought it far larger than it really was. But the principal element of weakness was the superstitious dread they had of Gideon and of Gideon’s God. A mysterious awe fell upon them in connection with the name Jehovah, and with the name of Gideon as His servant.Judges 8:12. Discomfited all the host.] Struck terror into them. In the previous verse it is said, he smote the host, implying that he put them to death.He took the two kings of Midian.] Zebah and Zalmunna were the kings proper of Midian. Oreb and Zeeb were but princes, or generals of the army.Judges 8:13. Returned from battle before the sun rose.] The word Heres here translated the sun, is used with the same meaning in ch. Judges 14:18.; comp. Genesis 19:15, when the morning arose.Judges 8:14. Described unto him the princes of Succoth.] Rather he wrote down the names of the princes. Seventy-seven men, so that there would be no mistake in punishing the right persons.Judges 8:15. Ye did upbraid me.] Ye loaded me with reproach as if God could not deliver these kings into my hand. Now behold them!Judges 8:16. He taught the men of Succoth.] The elders, or chief men ιֹּ ?γַ ?ς caused them to know to their cost, or by personal experience. He gave them a severe lesson, viz., what a dangerous thing it was to make light of God’s works, or to trifle with the glory of His name. Some think he put them to death, as he did the leading men of Penuel.Judges 8:17. Beat down the tower.] Their “tower” was their pride. Of that are they first stripped, then of their lives. Gideon was no doubt acting by God’s directions in what he did. It was one of the days of the Lord, when He rises up to vindicate the honour of His name, and when every transgression and disobedience receives a due recompense of reward.MAIN .—Judges 8:1-17I. The hateful character of envy and jealousy. The view here given of Ephraim’s character is humiliating; yet it has two redeeming points. (1) This tribe did respond to the call made to take part in the Lord’s deliverance from the presence of the oppressor, and they did materially contribute to the great triumph that was gained over the enemy. For they not only slew Oreb and Zeeb, but they effected a great slaughter of these foreign oppressors at the same time. (2) They did acknowledge Gideon as the captain of the Lord’s choosing on the occasion, for it was in obedience to his call that they came forth, and when the victory was gained they presented the heads of the princes to him. These were two important features in a picture here given of Ephraim’s character which is otherwise dark. Their conduct forms an unseemly exhibition of envy and jealousy at a solemn moment in the history of the nation. To call it nothing worse, the moral meanness of their present action was to their lasting discredit. 1. They cowardly stood aloof in the moment of danger. We do not hear of the slightest movement made in that tribe when Gideon blew the trumpet to summon volunteers to fight the Lord’s battle. If they were to be the foremost in wearing the honours they ought to have been the foremost in meeting the dangers. Why did not shame fill their faces that they, the so-called mightiest tribe tarried at home till the victory was won, and then only they bestirred themselves to help their brethren? We should have thought they would come to Gideon on this occasion, with many apologies on their lips, and expressions of regret that they had not acted a more manly and a more loyal part to their God than they did. Yet they chid with Gideon sharply, as if they were the injured parties! “They should rather have cried him up for his valour, and blessed God for his victory.” 2. They made little account of Gideon’s Divine commission. They overlooked the fact that Gideon was but a child in the hands of his God, and that from first to last all the directions as to the steps that were to be taken were given by Him. This was a more serious blot still. The first particular we have mentioned was but cowardice, but this is to overlook the hand of God. In finding fault with Gideon in this matter they were really complaining of the management of Him who guided Gideon in all his movements. 3. Their only object appeared to be to gratify their own ambition. To do this at any time was a gross breach of good manners, but on such a day as this was for Israel, and in the presence of such striking proofs of God’s gracious return to His people, who had so long been lying under the heel of the oppressors, was at once infamous and wicked. Their sense of God’s honour was unspeakably small, and their desire for exalting themselves to honour was all-absorbing. 4. They sought their honours at the most serious risk. Had they not found in Gideon a man of great moderation, meek as regards his own rights, and forbearing as regards the conduct of others, a fire might now have been kindled in Israel itself at the very critical moment, when the enemy was yet only partially routed, and the danger was not all past. Thus the work in which God Himself was taking part might have been marred, and a new evil of civil war might have sprung up in Israel, equally if not more disastrous than that which they had with Midian. 5. Envy is one of many sister evils. Pride, jealousy, and envy, especially go together. Pride, indeed, was the first sin—the aspiring to be a god. From this a whole brood of sins spring, and all have a remarkable family likeness. But the parent is pride, which really means making self the most important of all things, and a desire that all things should become subordinate to self. The true balance of things which God has established is that, while every man should cherish self-respect, he is not to over-value himself, as being a dependent creature, and occupying a certain position which God in His providence has assigned to him. The evil of this sin is seen, in that it thrust proud Nebuchadnezzar out of men’s society, proud Saul out of his kingdom, proud Haman out of court, proud Adam out of paradise, and proud Lucifer out of heaven. [H. Smith.] Remember what thou wert before the truth—nothing; what thou wert for many years after—weakness; what in all thy life—a great sinner; what in all thy excellencies—a mere debtor to God, to thy parents, to the earth, to all the creatures. Surely nothing is more reasonable than to be humble, and nothing more foolish than to be proud. [Taylor.] What is a man proud of—money? It will not procure for him one night’s sleep. It will not buy him back a lost friend. It will not bribe off approaching death. Land? a little bit of it will soon be all he will require. Learning? if he be equal to Newton, he has gathered one little pebble on the ocean’s shore, and even that one he must soon lay down again. [S. T. Treasury.] Those trees bend the most freely which bear the most fully. As a proud heart loves none but itself, so it is beloved by none but itself. Who would attempt to gain those pinnacles, that none have ascended without fears, or descended without falls? Where the river is deepest, the water glides the most smoothly. Empty casks sound most, whereas the well-filled vessel silences its own sound. As the shadow of the sun is largest when his beams are lowest, so we are always least when we make ourselves the greatest. [Secker.] Pride is an evil that puts men upon all manner of evils. Accius the poet, though a dwarf, yet would be pictured as tall of stature. Psaphon, a proud Libyan, would needs be a god, and having caught some birds, he taught them to prattle “the great god, Psaphon.” Menecrates, a proud physician, wrote thus to King Philip: Menecrates, a god, to Philip, a king. Proud Simon, in Lucian, having got a little wealth, changed his name from Simon to Simonides, because there were so many beggars of his kin; he also set the house on fire where he was born, that no one might point to it. [Brooks.] The demon of Pride was born with us, and it will not die one hour before us. It is so woven into the very warp and woof of our nature, that till we are wrapped in our winding-sheets we shall never hear the last of it. [Spurgeon] Like a snake coiled up in a bed of flowers, there is danger lurking under our fairest attainments; like the inflammatory attack, to which those are most liable who are highest fed, whose bones are full of marrow, and whose veius are gorged with blood, so we may be exposed to spiritual pride through the very fulness of our graces; therefore we ought to watch and pray against the great evil, and study to be humble. [Guthrie.] A minister who on a certain occasion had preached ably and well, at the close of the service was accosted by a hearer with the exclamation, “That was a noble sermon, sir,” “Yes,” was the reply, “the devil told me that before I left the pulpit.” 6. Envy is an intolerant evil. “Who can stand before it?” It grieves that others should possess the good in which it does not share. It fired the breast of Saul, and he cast a javelin at David. It rankled in the bosoms of Joseph’s brethren, and they first cast him into a pit, and then sold him for a slave to strangers. It inflamed the mind of the wicked Cain so that he rose against his brother and slew him. It burned along with pride in the heart of Haman, and moved him to seek the death, not only of Mordecai, but of the whole race to which he belonged. It grudges even to give that to a man which he has fairly earned by his skill and toil (Ecclesiastes 4:4). It refuses even to the closest friends the slightest superiority over one’s self, though it is the Master himself who confers it (Matthew 20:24). From its envenomed assaults the best of men are not exempted (1 Samuel 17:28). It is one of those “roots of bitterness” from which spring “strifes, railings, evil surmisings, and perverse disputings of men of corrupt minds.” II. The nobility of meek forbearance under false accusation. What a refreshing contrast have we in the bearing of Gideon to that of the men of Ephraim! His spirit is calm and morally great, beautifully illustrative of Pro 16:32. He stands before us like a giant in the midst of peevish children. 1. He refrains from recrimination. He not only had ground for self vindication, but it belonged rather to him to find fault with his accusers. Why did not the men of Ephraim come forward of themselves long ago, and take the lead in rescuing the country from oppression? Why did they need to be called for at all to take part in such a work? There was no refusal of volunteers for such a cause, and why come in now to raise heart-burnings in the very midst of a solemn Divine interposition on behalf of the sacred nation, when they ought as one man to be prostrating themselves in the dust before Jehovah, and pouring out their gratitude from penitent hearts at the deliverance of their land from the incubus of oppression? But this true man of God refrains from rebuke. He knew that, however strong his case, that course would lead to strife (comp. 2 Samuel 19:41-43). He therefore wisely left off contention before meddling with it. 2. He had regard to the great interests that were in his hands. It was the moment of Israel’s redemption, when everything depended on union among themselves. To have got into strife now would have been a suicidal policy for the best interests of the country. It might have led to civil war, and plunged Israel into a deeper distress than that out of which they were just emerging. Besides, Gideon felt that he occupied the sacred position of being in God’s employment, His servant appointed to carry into execution a great work. All controversy among themselves, therefore, was not to be thought of, but gratitude and praise he felt should absorb all their attention. It was these things present to his mind that formed the basis of the answer which he gave. Public considerations, not personal; God’s presence, and God’s authority over him; God’s cause, and Israel’s salvation—these were the grounds on which Gideon made his noble reply. 3. He yields the place of honour to those who accuse him. (Philippians 2:3). “What have I done compared with what you have done? To you be the larger share of merit. If I have been first in the field, your gleaning has been more than my vintage. God has given to me to break up the enemy’s camp, but to you He has given the heads of two of the principal leaders in that great army, along with a great slaughter of the rank and file. What have I done to compare with you?” Here is an instance of the spirit that prefers another in honour to one’s self. He gives up his own claims in a moment, when he finds that they might prove an offence to those around him. No man was more humble of all that fought that day than was Gideon. From the shoulders and upward he was higher than any of the people in moral greatness. He that ruled in Israel was willing to take the lowest place. He proves twice a conqueror, first over the hosts of Midian, and then more signally still over himself! The Macedonian monarch conquered the world, but entirely failed to subdue himself. The Bible great man is immeasurably superior to the world’s hero. The one affords a living illustration of “whatsoever things are just, pure, lovely, and of good report.” The other illustrates the case of a man sinking to the level of the brute, acting like a savage to those around him, and at last dying the death of a debauchee. If Gideon is a picture of moral greatness, then this is a picture of moral infamy; and to set it upon a throne is to hold it up to the scorn and reprobation of all time! 4. The spirit which he showed entirely pacified the fault-finders. “Their anger was abated when he said that.” How forcible are right words! Nothing more wise could have come from one who had a large knowledge of human nature. He put his finger on the spot where the soreness was felt, and poured on it the most soothing of oils, which at once produced the desired effect. “A soft tongue breaketh the bone.” “A soft answer turneth away wrath.” It was as if some spirit—perhaps that good angel that called him to this work and inspired him in it—had whispered in his ear the words which He long afterwards spake through a New Testament apostle. “Dearly beloved, avenge not yourself, but rather give place unto wrath.” On this principle he acted, and so “overcame evil with good, and poured coals of fire on the fault-finders’ heads.” All men of right judgment while they look on, involuntarily exclaim, “The righteous man is more excellent than his neighbour.” The practical good done to Israel was incalculably great. The spark was burning dangerously close to the tinder, and frightfully destructive must have been the explosion, had not a firm foot been instantly put down to extinguish it. A bitter internecine war was prevented just in time, which might have cost the lives of many thousands of the sons of his people, have kindled a spirit of deep hostility among brethren, and have perpetuated feelings of jealousy and malice for many generations. On Gideon’s brow this day was written in letters of white the motto—“Blessed are the peacemakers, for they shall be called the children of God.” He acted from the force of moral principle, to gain precious and Divine ends, and his name shall not die from the page of true fame. “Blessed are the meek, for they shall inherit the earth.” III. The condition of success in God’s service. A great work was now being done for God. An enemy had bidden defiance to the God of heaven, had blasphemed His name, and not only wantonly touched, but threatened to extinguish the people whom He had taken into covenant with Himself, and who kept up the knowledge of His name on the earth. For that enemy the day of reckoning was now come. He must be destroyed, and that utterly. The jealousy of Jehovah for His own great name was now awakened. Gideon and his 300 men were the instruments chosen to fulfil the sentence of Heaven on these rebellious ones; and till the work was finished, not a man was at liberty to retire from his post. Though they were all in greater or less degree overcome with fatigue, from long fighting, want of sleep, want of food, and running over many miles of ground, yet they must not relax their efforts. The sacred call of their God was to persevere till their work was done. Thus only could success be legitimately won. It is in this condition that we now find Gideon and his 300 men (Judges 8:4) “faint, yet pursuing.” These words contain a Paradox. Those who fight the Lord’s battles often faint, and yet they pursue. They are overcome, and yet prove victorious—their strength is gone, and yet they are more than a match for the foe—they are “cast down, but not destroyed”—the cedars become reeds, and yet are able to weather the storm—the confessedly faint do the work of heroes—each can say, “When I am weak then am I strong”—and can add in explanation, “By Thee have I run through a troop; by my God do I leap over a wall.” Or, in New Testament phrase, “I can do all things through Christ, who strengtheneth me.” Here an important principle is laid down for those who would enter into God’s service. It relates to the condition on which success is to be gained. Even when strength is exhausted, there must be the resolution to persevere. Wearied and weak, with small visible resources, while difficulties and dangers are numerous and formidable, the true worker for God must resolutely persevere. He is allowed to think only of victory—never of defeat. Even should his arm become feeble, and he be scarcely able to drag his limbs along, he must ever keep his face to the foe, and assume the certainty of his being a conqueror in the end. The idea is not simply that of perseverance, but perseverance when human wisdom can see no natural means of holding out any longer. These men had fought till they could fight no more. Yet they followed on, implicitly obedient to the call of Divinely-appointed duty. Though the requirement of rest and refreshment was imperative, the fear of God was upon their spirits, and not a murmur of complaint was heard along their ranks. There was no call for substitutes to take their places, which could easily have been done. The rule was distinct—“By these three hundred will I save you … and let all the other people go every man unto his place” (Judges 7:7). By them alone they knew the work must be done. This rule is of general application; for the principles which apply to any one work of God apply to all, and in every age, regard only being had to the change of circumstances. For general use the following particulars are to be noticed:— 1. The condition of success itself—what it is. It implies— (1.) Every atom of strength must be put forth. Every muscle and bone in his body must be given. Not a drop of blood in his veins must be withheld. Nerves and sinews, all that hands and feet can do, must be absolutely surrendered. It is not enough that there should be a little zeal and some honest work done, or that some great efforts be made, and a man show himself to be in earnest, but a man’s whole being must be given up to the service of his God when the call is given. This, indeed, is simply coming up to the measure of what is reasonable, for we owe to God our whole selves—every faculty we have, and its fullest exercise. He may seldom require us to strain our energies in His service, but absolute dedication to Him of all we are, and have, is simply His just due, so that we are always to hold ourselves in readiness to offer to Him the exercise of our faculties, to any degree that He may require. Thus as regards work. As to suffering, our Saviour himself is an example of the absolute surrender of every limb and sensitive part, when that is required to illustrate the deep designs of God’s moral government. He submitted to be “poured out like water and to have all His bones out of joint—His heart made like wax, and melted in the midst of His bowels; His strength dried like a potsherd, and brought down to the dust of death” (Psalms 22:14-15). All this is greatly intensified, when we think that our life, which was forfeited by sin, has been given to us anew as the purchase of the blood of God’s own Son. (2.) When strength is exhausted the fight must be continued by faith. When our resources are exhausted, and the work is not done, we are still to believe that God’s resources can never fail, and that, if the work in hand is really for His glory, and needful to be done, it shall be done without fail, sooner or later, as to time, and in the manner which He sees to be best as to means. To carry on the fight by faith is most glorifying to God, because it trusts His power to bring out the issue though the steps are not seen; it trusts His wisdom to find out the means; and it trusts His faithfulness, that He will never make light of His word of promise. The dependence of the creature on the fountain head is more distinctly seen, and seen to be absolute; while gratitude flows in a purer form, and from a deeper well-spring in the heart (Isaiah 26:4; Genesis 18:14; Psalms 147:5; Proverbs 15:11; Numbers 23:19). Hence we often find that though God does not despise the use of a man’s natural faculties, for they are His own gift, yet He often blocks up our way that we may see what a short way one can travel when left to themselves, and how necessary it is to keep close to Him who has said, “As thy days, so shall thy strength be,” and who always keeps His word (Isaiah 40:30-31). (3.) We must never lose the hope of victory. The true soldier in God’s service must assume that he is invincible while doing God’s work faithfully and from right motives. To suppose failure would be to distrust Omnipotence, or to suppose that a Divine promise could be broken. When God undertakes a work it cannot prove abortive. He is the “Lord of hosts, mighty in battle” (Psalms 48:1, etc.; Job 9:4; Psalms 9:19-20; Deuteronomy 32:30; Isaiah 46:9-10). Yet, notwithstanding all assurances, faith is often weak and gives way. Even the conqueror of Goliath, when wearied out with perpetual harassment, gave way to despondency, and said “I shall one day perish by the hand of Saul; there is nothing better for me than that I should escape into the land of the Philistines.” A sad illustration of the weakness of faith on the part of one who had been solemnly taken under the protection of the God of Israel, through his being anointed with the holy oil, and who had already for several years been marvellously delivered from the malicious designs made on his life by a bloodthirsty man. (4.) We must endure every possible hardship for the cause of God. Gideon’s men of faith had to fight all the night long without intermission, without sleep or refreshment, and to travel laboriously over hill and dale for many a weary mile, while they cheerfully submitted to the lines marked out for them. They were required not to “confer with flesh and blood,” but rather to “crucify the flesh” when it was necessary to serve the ends of high principle (Hebrews 11:36-37; comp. Acts 9:16; Acts 21:13). Love of our own ease must never exceed our love to the Saviour, or to the cause of our God. We dare not take up the cause of religion merely when it is comfortable, but turn aside when we meet with briers and thorns. Pliable could say, “come on, brother, let us mend our pace,” so long as his ear was soothed with pleasant talk about the crowns and sceptres of the better land on high; but when the Slough of Despond came in his way, he very quickly turned his back on the christian pilgrimage. The man that is wanted for God’s service must work on, even when he begins to faint, must keep to his oars even when he goes against the stream, and must go resolutely forward even when there is a lion in the way. A true servant of our Divine Master must be content to bear a real cross for His sake, never to keep back from duty through fear of man, or dread of the world’s scorn, but at all times to “endure hardness as a good soldier of Jesus Christ.” (5.) We must never give up till the work is done. It was not enough for Gideon to read the enemy a lesson by crippling his strength and scattering his army. All the members of that proud host had been guilty of a capital crime, and must have the sentence of death executed upon them in the day of the Lord, when judgment was being laid to the line and righteousness to the plummet. Gideon’s commission was to “smite the Midianites as one man” (ch. Judges 6:16). Their sin in despising the God of Israel was very offensive. All had been guilty, and all must perish, for now the Divine jealousy was awakened. So it was in other cases (Deuteronomy 20:16-18; Deuteronomy 25:17-19; Joshua 11:20; 1 Samuel 15:3). 2. The difficulty of complying with this condition. Because “fainting” is so frequent an experience of those who are resolved to persevere at the line of duty. This arises from— (1.) The weakness of the natural faculties. “We are dust.” “Our spirits dwell in houses of clay, and we are crushed before the moth.” “All flesh is grass.” Many of those who are enrolled in God’s service are “bruised reeds.” None can say—“My strength is the strength of stones, and my flesh is of brass.” How is it to be expected that such persons should persevere when real difficulties in the way of duty arise? The most intrepid soldier sometimes trembles; the most robust labourer is not always free from languor; the soul of the most persevering pilgrim is oftentimes “much discouraged because of the way.” So in the discharge of the duties which every good man has before him in his place, partly through their toilsome character, partly through their multitude, and partly through their long continuance; his strength fails, his spirit droops, and he feels utterly unequal to the work set before him. “The spirit is willing, but the flesh is weak.” (2.) The small success which crowns great efforts. This produces fainting. “I have laboured in vain, I have spent my strength for nought.” “We have toiled all the night and caught nothing.” “We have borne the burden and heat of the day,” and only earned a penny. Sometimes the Missionary has but a single convert after years of sacrifice and privation. The Christian Minister, with the most indefatigable toil, can barely keep up his small number of adherents. The Christian Teacher of the young cannot sometimes point to a single case of a striking conversion. (3.) The opposition of those who know not God. There are still outside the Christian city the Sanballats the (Horonite), and the Geshems the (Arabian), to hinder those who would build the walls of Jerusalem, and the race is scarcely less numerous than of old. Moses met with them in the Egyptian magicians; Hezekiah, in the blaspheming Sennacherib; Daniel, in the princes and presidents set over the kingdom of Darius; Paul, in Elymas the sorcerer, and in Alexander the coppersmith, who did him much evil. The advocates of gospel truth still meet with them in those who would exalt reason so as to destroy faith; in those who would magnify charity so as to efface the distinctions of moral character; and in those who would stretch out liberty, until it become all one with laxity. There are many who openly oppose, and there are still more who would secretly undermine, the pillar of gospel truth. No wonder, if those who are in charge of the building of Sion’s walls, should oftentimes find their hearts giving way, and their souls fainting within them. (4.) The hanging back of those who ought to be friends. Nothing is more helpful to the Christian cause than the warm sympathy, and timely aid of true fearers of the Lord. How greatly was Paul comforted by the coming of Titus on one occasion (2 Corinthians 7:5-6); and how much were his hands strengthened and his spirit cheered by such true yoke-fellows as Timothy and Epaphroditus on another occasion (Philippians 2:19-20; Philippians 2:27). But how many hung back. Demas, who loved this present world; Hymeneus and Alexander, who made shipwreck of the faith; Phyletus, Phygellus and Hermogenes, with nearly all that were in Asia, who left their spiritual teacher (2 Timothy 4:10; 1 Timothy 1:20; 1 Tim. 2:17; 2 Timothy 1:15), and a large number undefined (Philippians 2:21). How much greater would have been the success that crowned the efforts of the Apostles, if those who at first did run well had continued true to the end! (5.) The stream of circumstances is often against us. It might be supposed to be otherwise, when the cause is God’s own, and His glory is concerned in its progress. Having all events at His disposal, why should not the Ruler of Providence arrange, so that the stream should ever flow in favour of the truth. Yet the balance of circumstances seems much rather to favour its enemies than its friends. So many occurrences are happening to hinder the cause of Christ, so many disappointments take place when there was a fair hope of success, breaches of engagements happen, rival competitors step in, the interests of selfishness come into collision with those of God and His cause, changes of opinion, and still worse, changes of feeling among friends are ever occurring, we are constantly being surrounded by new conditions of life, old friends pass away, and new friends are with difficulty made, strifes and divisions arise, and the gospel chariot is beset with hindrance on all sides. (6.) Anxieties as to the issue of our efforts. This also leads to fainting, as they are long continued. This anxiety is greater or less as natural fear gets the better of faith. This, however, has in it more of weakness than of unbelief. The timid spirit exclaims—“Who shall roll us away the stone?” But strong faith calls out—“Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.” The Israelites of Ezekiel’s days gave up the cause of God among them as lost. The life seemed to have gone out of the Church, and in their own minds they were likening themselves to a multitude of dry bones, which no preaching could put life into. “Our bones are dried, and our hope is lost; we are cut off for our parts.” But God, by His prophet, shows them that when the “wind” comes, along with the prophesying, the bones come together, and they stand upon their feet an exceeding great army (Ezekiel 37:11). (7.) Struggles with indwelling sin (Habakkuk 1:2). “O, wretched man, etc.” (Romans 7:24). Sin is ever destructive of strength. It produces the hiding of God’s countenance, and so cuts off the soul from the supply of its strength. No calamity is so great as to lose the shining of that countenance. How earnestly do those pray for the help of that countenance who know from experience its value (Psalms 80:3; Psalms 42:5; Psalms 51:12; Exodus 33:18; Psalms 4:6-7). But there is only trouble when that countenance is hid (Psalms 30:7; Isaiah 40:27). Sin produces fear, and so unhinges every faculty. The soul cannot act with the firmness and resolution of one who has well-grounded hope, but is more than half paralysed at the thought that all things are against it. Sin acts like an incubus of mysterious weight upon the soul, crushing it down irresistibly (Psalms 38:4; Psalms 32:3-4; Psalms 39:10). From all these and many similar causes, it is a frequent experience on the part of those who are engaged in any service for God, to faint in the fulfilment of their duty. Yet the rule is that though faint, they must be determined to persevere. 3. High purposes are served by this arrangement. (1.) It shows the worth of the cause in which God’s workers are engaged. The excellence of the cause is to be estimated by what is paid for its maintenance. Here every atom of a man’s strength is first required. To that is to be added his faith, that God will put forth the resources of omnipotence, in so far as that is needed, to make the work a perfect work. The work is supposed to be so sacred that nothing must be wanting that man, the instrument, or God, the worker, can do to have the end accomplished. That end is really the honour of God’s great name. For this the universe arose; for this it stands. The glory of the heavens above, and of the earth around, is the glory of Him who made them. This is the one end of all existence, and the only supreme object for which man lives. Hence all the toil and sacrifice of which a man’s nature is susceptible, is not too much to give for the keeping up of the honour of the Divine name. To require this of a man shows the tribute of reverence which is due. (2.) It is a test of loyalty to their God. This condition imposed on Gideon’s men showed how far they were willing to go in fidelity to Him whom they accepted as their God. Were they resolved that nothing whatever would turn them from their allegiance? The taunts and sneers of their fellows, the ease and rest which they would have secured, had they obtained substitutes to finish the work which they had begun, the trials arising from hunger and thirst, exposure and weariness, from which they intensely suffered, all were insufficient to make them depart by a single hairbreadth from the prescribed path of duty. The word of their God was more sacred to them than their life was dear, and they were prepared to die at their post, rather than show slackness in their reverence, or fail to carry it out both in letter and spirit. Their language was—it is not necessary for us to live; it is essential that we be loyal to our God. Similar examples—Paul (Acts 21:13), Job (ch. Judges 13:15), Peter and the disciples (Matthew 19:27-29), Jonathan (1 Samuel 14), Mary, in choosing the teaching of Jesus as the “one thing needful” (Luke 10:41-42). (3.) It illustrates the power of God’s grace in sustaining those men in their heroic resolution. There was more than natural courage, and power of natural endurance in that splendid example of self-sacrifice. There was an illustration given of what Divine grace could do, to sustain the soul under a great trial. Who could deny that the Spirit of the Lord came upon them as upon Gideon (Judges 6:34), for they shared with him in the doing of this work, so that they needed in some measure the same qualifications. The very fact that they were chosen specially by God Himself for the work implied, that from Him they would receive the qualifications needed (Judges 7:5-7). On this needful sustaining grace, all who have any work to do in God’s service may at all times count. The constant assurance is, “I am with thee. I will not fail thee. My grace is sufficient for thee.” It gives victory over “the wicked one” in all that he can do (Luke 10:19; Ephesians 6:16; 1 John 5:18; Romans 16:20) victory over the world (1 John 5:4; John 16:33); victory over indwelling corruption; which is in some sense the greatest victory of all, for nothing so hinders the doing of any work for God as the working of sin in the heart. Sin is essentially a rebellion against God, and kills the spirit of obedience. It draws harsh inferences from God’s arrangements, and leads to the cherishing of hard thoughts about God’s character and ways. Yet Divine grace can make the spark of spiritual life exist in the soul amid a sea of corruption, and though it only glimmers like a feeble taper, it must continue to burn, notwithstanding all the rough winds that blow upon it from every side. But where this seed of the new life exists in the heart, it must show itself in good works in the life to some extent. At any moment too, through some special quickening of God’s grace, there is provision for enabling a man to persevere in the doing of God’s work, even though he is at the point of fainting. (4.) This arrangement furnishes strong cases of unswerving fidelity to God and His cause. Strong cases are needed to show to what heights true piety can reach. The garden of the Lord not only has its many specimens of little flowers, tender saplings, and all the ordinary growths, but there must also be the noble elms, the tall cedars, and the majestic oaks. So also in the Christian church, there must not only be the children, the feeble, and the mass of the inexperienced, and the undisciplined, but also some types of the strong, the mature, and those of princely features. There must be those who can represent the Christian character to advantage. One such case as we have here is worth more than a hundred, or even a thousand examples of the ordinary type. In regard to these latter cases, little impression is made on the world by them. They differ so little from the world’s own type of a devoted character. But these noble 300 are all of a class whom the world cannot match, before whom it bows and confesses its marked inferiority. Here are a handful of men absolutely overcome with fatigue, only 300 in number, all told, pursuing an army still 15,000 strong. They are parched with thirst, and famishing for want of food, while they have several miles to traverse on foot, ere they reach the enemy. They are all faint as regards their bodily condition, though not one of them is faint in spirit. They have still to fight against fifty times their number, but now they are utterly exhausted and wearied out, whereas then they were fresh and vigorous, so that in reality they were now fighting a more unequal battle than at first, when they had to face a foe nine times multiplied in number. Faith had need to be strong indeed, that could take victory for certain, under such circumstances as these. Truly, “these elders by faith obtained a good report.” (5.) The creature’s insufficiency without Divine aid must be shown. When human resources dry up like the wady in the desert, and can no farther go, then is brought out the incomparable superiority of the ocean with its exhaustless fulness. 4. Great encouragements to persevere. (1.) The constant presence of the Captain of Salvation. “Lo, I am with you always.” He was with His people when they were suffering in the iron furnace of Egypt earnestly looking on, for it was the members of His body that were suffering. “He was with the Church in the wilderness,” to protect and lead them; and, in every period of that remarkable history, His presence was made known as the Saviour of His redeemed ones, at one time “taking them by the arms teaching them how to go,” at another, “bearing them as on eagles’ wings,” and on a third occasion, rising up as a wall of fire round about them. They are sacred to Him, one and all, as those who are purchased by His blood, and whom He has received in charge to bring home in due time to glory. He utters all in one word when He says, “I will never leave—never, never forsake thee” (Isaiah 54:10). (2.) Divine assurance is given of victory.” I will contend with him that contendeth with thee.” “No weapon that is formed against thee shall prosper.” “Fear not, thou worm Jacob, for thou shalt thresh the mountains,” etc. (see Isaiah 41:14-15, also 10). The enemy at most shall only be able to bruise the heel; thou shalt bruise his head. On this occasion, not one of the 300 men fell down slain; nay, not one of them was wounded. God was “a covering to their head in the day of battle.” “A thousand fell by their side, and ten thousand at their right hand, yet to them it did not come nigh; for the Eternal God was their refuge, and underneath them were the everlasting arms.” Not a hair of their heads was touched. It was special, as when at the exodus from the land of bondage “there was not one feeble person in all their tribes” (Psalms 105:37). “Whosoever will lose his life for my sake shall find it” (Matthew 16:25). Nothing is more uncertain, in most cases, than the issue of a battle. Napoleon said at the battle of Waterloo, “By all the rules of war I ought to have won, but my good genius forsook me.” But all who serve under a greater commander will without fail be able to finish by saying, “We are more than conquerors through Him that loveth us.” “The weakest saint shall win the day,Though earth and hell oppose the way.”(3.) The good man is already begun to be victorious. He is faint, but not down. He is so far from being vanquished, that he is already “pursuing.” The tide of battle is turned in his favour, and ere long the field will be his own. The enemy’s ranks are broken, and he is a retreating foe. The Captain of Salvation has borne the brunt of the contest, and has decided the day; all that remains for His followers, is to follow up the victory. The soldier of Christ often fails to see that the position is won, for he feels himself grappling with circumstances that threaten to overmaster him, and with influences that are ever throwing him back rather than forward. Forces and events come upon him which are too mighty for his unaided strength, so that he is continually made to say, “O! when shall this terrible struggle have an end!” He is like a straw among the giant billows. But all is meant to teach the lesson of absolute reliance on his Saviour God, to bring him through the conflict. The rule is, that where Christ has already overcome, all His people must overcome after Him (John 14:19; John 16:33; Romans 6:14; Romans 6:4; Romans 6:6; Romans 16:20). 4. Many others have fought and overcome in the service of God. All the good from Abel and Abraham downward to the present hour. Many have passed through a hard struggle, but there has been only one termination in the end. “This is the Father’s will … that I should lose nothing” (John 6:39). The twelve times twelve thousand who were sealed in Revelation 7, before passing through the great convulsions recorded in subsequent chapters, all re-appear as the complete number of 144,000 (not a single unit awanting) standing with the Lamb, safe and joyful, on the heights of Mount Sion, free for ever from all the assaults of enemies, in Judges 14. 5. The reward of God’s service is unspeakably great. The world’s hero has for his prize wealth, honours, high station, a name on the page of history, an ovation from the multitude when he appears in public, perhaps a monument to tell to the future world his victorious deeds. Yet all that is but the applause of perishing men. The faithful good-doer in the service of God shall be received into the country of sinless perfection as his home, shall wear an incorruptible crown, shall have angels for his companions and ministering spirits, shall stand for ever in the presence of his Lord, shall receive robes, palms, sceptres, and harps from His royal hand, and shall rejoice for ever in His gracious smile. 5. Applications of this rule. (1.) To the church of God collectively, in the great work of keeping up a standard for God’s truth in the world, and extending it to the ends of the earth. God’s servants are often “weary and faint in their minds” while endeavouring to fulfil this responsible duty; yet, though surrounded with dark clouds, and disheartened a thousand times, their resolution must be to persevere. (2.) To any particular church or congregation, whose duty it is to shine as a light, holding forth the lamp of the Gospel to dispel the darkness of error and sin, and to persevere in doing so, even if the flame should be blown out by cold easterly winds, and nothing be left but “smoking flax.” (3.) To any pious man who embraces opportunities for working among the ungodly, and who tries in the strength of his God to turn the wilderness around him into a fruitful field, but who finds the soil to be very hard, so that his work resembles that of boring through solid rock; yet, though baffled many times, he must not give up, but continue his efforts, hoping on against hope, and laying hold of promised Divine resources, and at last a great success shall come. The exhaustion of his own resources, while there is nothing but failure, proves all the more distinctly the need of prayer and the exercise of faith. (4.) To all individual workers in the Church—to Christian ministers, to standard-bearers and office-bearers, to teachers, benevolent agents, conductors of prayer meetings, spiritual advisers, messengers of comfort, and good-doers of every class in the church as in the garden, in contrast with the open field whose aim is not only to bring in, but to build up, to nourish, to lead on, to counsel and warn, to stimulate and cheer, to admonish and to encourage. Though, both with the evangelist and the instructor, the work proceeds but slowly, and “all day long” they complain that “they have stretched out their hands to a disobedient and gainsaying people,” yet the motto ever is, Though faint, still pursue. (5.) To every good man who strives to live a consistently righteous life in an ungodly world. He has constant sacrifices to make for the sake of righteous principle, living among those who know no such principle, or who practically disregard it. His worldly interest suffers, he is assailed with sneers and reproaches, he has to count on the world’s ill-will and persecution, and he has to fight his battles for the most part alone, except such help as he gets from the Divine countenance smiling upon him. Yet, though “rivers of waters run down his eyes while men do not keep God’s law,” and though he often raises the complaint, “Woe is me that I dwell in Mesech,” &c., he must ever resolve to pursue. (6.) To the fearer of God in carrying on the work of his personal sanctification. While the work of Christ secures to every one who rests on it a complete title to heaven, a change of personal character is not less necessary to secure fitness for that holy world. Every expectant of heavenly bliss is called upon therefore to “work out his salvation with fear and trembling, for God worketh in him” (comp. 2 Corinthians 7:1, and 1 John 3:3). “Without holiness no man shall see the Lord.” He must become “conformed to the image of God’s Son, and so made meet to become a partaker of the inheritance of the saints in light.” To get this work accomplished requires time, many wrestlings in prayer, much diligence in the use of the means of grace, and much of the Holy Spirit’s influences to work on the heart; yet all the while, he “sees a law in the members warring against the law of the mind,” &c. He is faint with struggling against the native depravity of the heart, and yet as the condition of success he must persevere. Brevities on Perseverance.—One may go far after he is tired—French. Perseverance is rather a state of standing still than going on; perseverance kills the game—Spanish. “Hard pounding, gentlemen; but we will see who can pound the longest”—Wellington at Waterloo. It was perseverance that made Newton, Columbus, Washington, Stephenson, Wilberforce what they were. Perseverando vinces is a time-honoured motto. IV. The blindness and obduracy of unbelief. Blindness of mind and hardness of heart always go together. Those who remained deaf to all God’s pleadings with His people in every age are generally said to be a “people of no understanding.” The men who came around the Saviour during His public ministry, and saw most of His mighty works, still remained unconvinced to the end of His Divine character. After they had seen all, they spoke as if they had seen nothing; and near the close of His ministry, they still put the question, “What sign showest thou that we may believe?” “Having eyes they did not see, neither did they understand.” It is the same here. These men of the tribe of Gad, whose ancestors in the days of Deborah “abode among the sheepfolds” rather than step forward with their brethren to the “help of the Lord against the mighty,” now show themselves utterly unconcerned about the great deliverance which the God of Israel was working out for His people with a high hand and a stretched out arm. The mighty fact which smote on the ears of men with the force of thunder, that in one night 120,000 of the dead bodies of Israel’s enemies were scattered all the way from Jezreel to the banks of the Jordan and beyond it, seemed to make no impression on these callous-hearted men of Succoth and Penuel. They could not discern from this stupendous fact, that this was the hour of Jehovah’s jealousy for the honour of His name, and of His indignation against the oppressors of His people. They were thus blind because they would not see. They had long been living in the habit of rejecting the God of Israel, for we scarcely ever hear of any revival of the old spirit of loyalty to the God of the Covenant (Judges 5:17) on the eastern banks of the Jordan up to this period.[6] They seem to have settled down into a chronic state of apostacy, and had become stone blind to all spiritual interpretations of the events of Divine providence. Their hearts were in their pastures and their flocks. They “loved this present world, and the love of the Father was not in them.” The flash of light thrown upon their characters by Gideon’s brief interview with them revealed that. [6] Gilead means Gad and a portion of Mannasseh (p. 283.)1. They did not see God’s hand in what was passing before their eyes. 2. They were callously ungrateful for the solemn deliverance wrought by the Divine hand. 3. They stubbornly refused when called upon to take any hand in helping on God’s great work. 4. They measured the issues of the case by sight and not by faith. No wonder that such obstinacy of unbelief should become a mark for the outpouring of the Divine indignation. V. The stern character of Old Testament punishments. Admitting that the daring impiety of these men of Succoth and Penuel was eminently provocative of the Divine anger, there is an aspect of severity in the punishment to which they were subjected, as compared with the dealings in criminal cases in New Testament times. We hear of no formal indictment drawn out against the evil doers, no jury is empanelled, no witnesses are summoned, no evidence is led, no impersonation of the law sits in the place of judgment to keep the balance even, and there is no passing of a judicial sentence founded on the evidence presented. The one moment records the act of irreverence shown to the God of Israel, the next moment tells of the sentence swift and irremediable, which is to fall on the heads of the guilty. Where God himself is judge, and where conscience is at work, roused from its sleep, there is no need for any forms of law. But why such severity of punishment? For doubtless Gideon did not now give way merely to a feeling of personal revenge. The moment was too solemn for that. In this, as in all else that he did, in conducting this sacred transaction in the service of His God, he would be guided by the secret directions of that Spirit of God that rested upon him till his work was done. We fear that the aggravated evil of the sin is not sufficiently appreciated by those who imagine there is too much rigour in the sentence inflicted. All sin deserves death; and for daring and defiant sin to God’s own face, it is fit that there should be a special sting in the penalty to correspond with the sting in the sin. It is farther to be remembered that this was one of the “days of the Lord,” when “judgment is laid to the line and righteousness to the plummet,” in order to show, on the one hand, what is due to the majesty and holiness of God, and on the other what is due to the evil of sin (see pp. 296, 297). The difference of tone and attitude in the Divine dealings with sin under the Old and under the New Testament Dispensations is specially to be noticed. Under the former, there had been as yet no public standard vindication made of God’s claims on His rebellious creatures, so that an aspect of severity in enforcing these claims was absolutely necessary. Now that the Lamb of God has been laid on the altar, and the great propitiation has been made, the jealous God becomes “the God of peace,” and He speaks of repentance and pardon through the blood of Christ (p. 165, also 163–4, 138–9, 378–9). CHAPTER 8FINAL DEALING WITH THE ENEMY—GIDEON’S LAST DAYS. Judges 8:18-35 NOTES.— Judges 8:18. Then said he, etc.] This must have taken place when Gideon arrived at home; for it was after his return to Penuel and Succoth, and the boy Jether was present, who could not have been in the battlefield. It may have been on the old battleground in Jezreel where the people would come flocking to see the terrible kings in fetters. [Cassel.] If so, what an impressive lesson it must have read to the captive kings, to contrast the picture they looked upon in that spot, only two days before, with the position they occupied now!Whom ye slew at Tabor.] The incident is not recorded, but it would appear they had been murdered in cold blood, and not slain in battle; and Gideon, as next of kin, now reckons it his duty to act the part of an avenger of blood (see Numbers 35). Some imagine it was the execution of Gideon’s brothers, by the command of those kings as soon as Gideon’s purpose to attack the invaders was made known. [Lias.] Not likely, for the kings did not know they were Gideon’s brothers till now. Much more probable is it, that in one of the many forays made by these marauders on private properties, the house of Joash had been attacked, and while fighting in its defence, Gideon’s brothers had been taken prisoners and carried into the presence of the robber kings, who immediately ordered their execution. However it was, the tragedy was so marked, that, though many others were wantonly put to death, this one made such an impression as to be remembered above others.As thou art, so were they,] in stately form and chivalrous bearing. They wished to give a complimentary answer as being the only chance they had, though a small one, to plead for their lives.Judges 8:19. Sons of my mother.] A customary phrase where polygamy was so common. The sons of the mother had also the same father, but the sons of the father oftentimes had not the same mother. The sons of the mother were therefore full brothers, and hence the expression “sons of my mother” was reckoned specially endearing (Genesis 43:29; Psalms 69:8; Deuteronomy 13:6).If ye had let them live, I would not slay you.] This implies that it was by a word from them that they were slain. They were therefore murderers, and justice must now overtake them. Gideon here shows his merciful spirit. He had no pleasure in putting them to death, but he was constrained to do it from considerations of justice, and the law of his God in acting the part of an avenger of blood. It was all but universal in that iron age to put prisoners to death, and often with circumstances of revolting cruelty. Tamerlane put Bajazet, the celebrated sultan, into an iron cage, and treated him as a wild beast, until, maddened with grief and mortification, he dashed out his brains by striking his head against the bars of his cage. Sapor, king of Persia, having taken the Roman Emperor Valerian prisoner, put him to death by flaying him alive.On a higher ground, these ruthless men deserved to die, because they had wantonly touched the Lord’s anointed, and vilely desecrated the heritage of the God of Israel; so that even if Gideon in his clemency had spared them, Divine vengeance could not have suffered them to live (comp. 1 Samuel 15:3; 1 Samuel 15:8; 1 Samuel 15:32-33).Judges 8:20. Said unto Jether his first born.] It was reckoned a deep disgrace by all who had a spark of honour in them to be put to death by a woman, or a slave (Judges 9:54). So these warriors felt it to be a stigma on their name, to have their death-stroke at the hands of a mere boy. Gideon also wished to teach his son in his youth to be the avenger of his country’s enemies.Judges 8:21. Rise thou and fall upon us (1 Kings 2:46). Escape was hopeless, and, knowing that the practice of holding life cheap, which they had so long applied to others, was now to be applied to themselves, they felt it would be the less of two evils to be despatched by the general himself than by a mere stripling. It was also less horrible to die by a few effective strokes than to be hacked and hewed by hands incompetent to the task. Gideon complied, and so ended the days of the brigand kings. Barbarous and revolting work! excusable only when meting out merited punishment to flagrant transgressors. “To restrain justice at the proper time is to support sin, and not to correct, is to consent to the crime.” [Trapp:] “Bonis nocet qui malis parcit.”The Ornaments] (comp. Numbers 31:48-54). The Hebrew word signifies “little moons.” They were crescent-shaped ornaments, generally of gold or silver, worn on the necks, sometimes the foreheads of men and women (Isaiah 3:18), and frequently on the necks of camels. Some think they were shining plates of gold in crescent form suspended from the neck of the camel, and hanging down on their breasts in front. And so the heads, necks, bodies, and legs of camels are still highly ornamented in Eastern countries [Bush.] The use of the crescent as a symbol of the Ottoman power is widely known among us. The ancient Ishmaelites were worshippers of the moon.Judges 8:22. Rule thou over us. When the heavy incubus was removed, and things were beginning to settle down into a state of rest, the uppermost feeling in the mind of every reflecting man was that of gratitude to the noble man, who, through the aid of his God had done so much for his country. Partly by way of recompense, and partly to have a shield of protection for the future, the general voice of the nation was everywhere heard: “Let us make Gideon king!” Such an extraordinary feat of heroism they were ready to worship, and besides it did them honour as a nation. Their proposal they presented in definite form: first, that he himself should be their ruler for life; and then, that his sons should succeed him in perpetuity. They were not in a state to measure their words. They had among them a man who towered above all his compeers in courage, in capacity, in practical wisdom, and in ability to rise to the height of great occasions; yet one who was as humble and meek as any of them all, who was great in his moderation and disinterestedness, also in his self-command and fairness of dealing. Such a man had not been seen in Israel since the days of Joshua or Moses. “Come,” said they, “let us make him king, and his sons after him, and so bring back the golden age of our history.”Most unreflecting choice! Had they got their wish, Gideon himself might have done well; but what a broken reed they would have had in Jether! Timid now as a boy, and bidding fair to continue as a boy all his life, he was swept away as a straw by the first brush of Abimelech’s strong hand. “Woe unto thee, O Land, when thy king is a child!” The people’s error was twofold— (1.) In supposing that Gideon’s success was entirely of himself and not of God’s Spirit resting upon him; and (2) in forgetting the fact that they already had a King in God Himself, and that any other who might be appointed must be His viceregent, and also must be appointed by God Himself.Judges 8:23. I will not rule over you; the Lord shall rule over you. Gideon keeps them right. He saw their error in a moment, and felt that if he complied he would be the usurper of a place which Jehovah had reserved for Himself as King in Jeshurun. As the principles of his character had been deep enough to withstand the blasts of adversity, so now they have substance enough not to become evaporated before the sunshine of prosperity. These are brought out in 1 Samuel 8:5-7; 1 Samuel 12:12-17; Numbers 23:21, and other places.Judges 8:24. Give me, every man, the ear-rings, &c. Rather the ring of his prey or booty, for the word is singular. This ring was of gold and valuable. The booty was got from the slain Ishmaelites, who seem to have been the merchant Midianites, the others being freebooters simply. The former were great traders, especially with Egypt, where they sold the spices and balms they got in the East, and were paid in silver and gold. But ear-rings, nose-rings, chains, and pendant-drops made of gold and silver seem to have abounded in Arabia as well as in Egypt. Rings of gold were often used as money in Egypt, as appears by the monuments. [Speak. Comp.]Some would make πֶ ?ζֶ ?ρ mean nose-rings instead of ear-rings. The word is susceptible of either interpretation, but nose-rings were chiefly worn by women, whereas here the rings were asked of men, and so were more likely to have been ear-rings. These latter were often worn by men. Probably one such ring, or at most two, were worn by each man. Reference is made to this ornament in Genesis 35:4; Exodus 32:2-3; Job 42:11, in all of which places the same word is used (πֶ ?ζֶ ?ρ).Judges 8:25. They spread a garment. Lit. the garment (ha-simlah), as if a special one used for such occasions. It was the upper or outer garment, and only a large square piece of cloth. [keil.]Judges 8:26. The weight of the golden ear-rings.] Probably the weight exceeded his request, for they were in the very enthusiasm of gratitude. As the golden shekel was a little more in weight than two English sovereigns, the value of the ear-rings given would amount to upwards of £3,400 (1700 Χ 2). This would imply that at least 3,400 Ishmaelites were slain who wore golden ear-rings, a small number of the whole army. Those who wore such must have been of superior rank. At the battle of Cannae no fewer than three bushels of gold rings were taken from the dead bodies of the knights and senators that fell on that bloody day.There are different words used in this account.1. Saharonim are the “little moons,” or crescent-shaped ornaments of silver or gold which men and women alike wore upon their necks (Judges 8:21), and also hung round the necks of their camels.2. Nezem, the ear-rings of gold (Judges 8:24-26).[7][7] “Those golden ear-rings were ill-bestowed on such uncircumcised ears as Ishmaelites had.” Trapp3. Netiphoth, not “collars” but pearl-shaped ear-drops, like the pendants of modern ear-rings (Judges 8:26).[8][8] Thene ear-pendants made of pearls were peculiar to kings and persons of rank as compared with the simple rings wron by the other Midianites. The word natap means a drop4. Anakoth. Necklaces or chains around the neck (Proverbs 1:9; Son 4:9). “They put a band of cloth or leather round the animal’s neck, on which are strung small shells called cowries. The Sheiks add silver ornaments to these, which make a rich booty to the spoiler” [see Wellsted, Travels].5. Aregaman bigedi, purple clothing, or garments of purple. They may have got the Tyrian dye from the shores of the Mediterranean. “This is the first indication of purple as a royal colour.” [Bush.]Gideon had now great wealth at his feet, but all that he retained for himself was the spoil which he got from the Midianitish kings. His aims were higher than those of Clive, in India, (pure as he was when compared with others) as he walked amid heaps of gold taken from the Nabobs and others.Judges 8:27. Made an ephod and put it in his city. Gideon has for the most part been severely condemned for this act, as if his uprightness had at last given way before the poisonous influence of the idolatrous atmosphere around him. Rightly interpreted, his conduct indicates no intention whatever in the direction of idolatry. Being civil ruler, his privilege was to inquire of God by the High Priest. The working coat of the High Priest was the ephod (see Exodus 28:6-12). It was the distinctive priestly garment. It had no sleeves, but went round the breast, and contained the Urim and Thummim, which were essential when inquiring of God. His object was then to inquire of God, or receive instructions from Him in all matters of special difficulty, where the exercise of his own judgment was insufficient. This was an intention wholly consistent with true piety.But though the intention was good, the act was wrong; for God had already appointed a High Priest in another place to discharge these very functions. His act was, therefore, equivalent to the practical setting aside of what God had already done. In Shiloh was the ark, and there was the High Priest. But Shiloh was in the tribe of Ephraim, and Gideon felt sore under the jealous spirit so strongly cherished by that tribe. He might also think that they had sunk so low in their loyalty to the God of Israel, that they were unworthy to be the custodiers of the Divine oracle for all Israel. Therefore, he wished to have an oracle in his own city, and under his own care, conscious as he was of his own entire loyalty to his God. But it was not for Gideon to establish rules for the worship of his God, nor for any mortal man to assume that his judgment might decide anything in such a matter. Whatever was wrong in the existing state of things it was for God Himself to put right.“A good aim does not alone make a good action. Gideon must have a good warrant as well as a good motive” [Trapp.] If Gideon supposed that because he had already once offered sacrifice on an altar in Ophrah and been accepted, therefore he might continue to do so as a rule, either by himself or by a priest, he entirely forgot that the circumstances were most special and not to be repeated.An ephod thereof,] i.e., he made the gold and cloth, &c., which he had received into an ephod, which was the most costly part of the High Priest’s dress. The material was worked throughout with gold threads, and there were precious stones set in gold braid on the shoulder-pieces, and chains made of gold to fasten the parts. But there was no image, far less the form of an idol like the golden calf of Aaron.All Israel went thither a whoring after it,] i.e., they made an idol of the ephod itself, giving that worship to the mere piece of dress which idol-worshippers do to a block or a stone. The homage of the heart was illicitly bestowed. That was perverting Gideon’s well-intentioned work to a very bad use, from which he would have shrunk back with abhorrence. Jerubbaal, the idol-destroyer, could never have knowingly encouraged the idol-worshippers.The country was in quietness forty years, &c.] There was no special outbreak of sin in public, and so there were no public displays of Divine judgment made, though the waters of sin might be rising silently over the land. The forty years may be dated from the time of Gideon’s call. How powerful is the influence of a great name, when its greatness arises from its goodness! Would that every wearer of a crown might notice this!Judges 8:29. Went and dwelt in his own house.] He makes himself as one of the common people, notwithstanding that no man before or after him had better title to live in a palace and wear a crown. The continuance of the name Jerubbaal was an honour to his memory similar to that which the name Israel was to Jacob.Judges 8:32. Died in a good old age.] His days were long in the land which he had been honoured to restore (Genesis 15:15; Genesis 25:8; 1 Chronicles 29:25; Job 42:17). His God had carried him to hoar hairs (Isaiah 46:4), “though his last evil act were some spot to his white head.” [Trapp.]Judges 8:33. As soon as Gideon was dead, they turned again.] The breakwater being removed, the waters rushed out. Sin, and especially the sin of idolatry was with them a passion. Well might it be said to them, “O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away!” After all the sharp lessons they had been taught, they still have learned nothing.“Though woo’d and aw’d,They are flagrant rebels still.”Judges 8:34. Remembered not the Lord.] “My people are bent to backsliding from me. They have slidden back by a perpetual backsliding. Ephraim is a cake not turned.”Judges 8:35. Neither showed they kindness.] Where there is no right principle in the heart, there is no foundation for trusting that the most solemn engagement will be kept, when a man casts off all fear of God, he is not likely to make conscience of doing his duty to his fellow men.SPECIAL Certain questions grow out of this narrative which deserve particular notice, and which apply equally to all the heathen adversaries that fought against Israel and their God. It is distinctly conveyed, that the defeat of these adversaries in turn, was not merely an accident arising out of the fortunes of war, but was a special judgment sent upon them by Jehovah for the manner in which they despised His great name, and trampled in the mire the people whom He had redeemed. One question which arises out of this, is— I. Can the Heathen sin against light. Did Zebah and Zalmunna know that they were committing great sin, in doing what they did to Israel, and their God? Is it not characteristic of the heathen that they do not know the true God; and if so, how could they be held guilty of profaning His name, and contemning His authority? They had no Bible, no sanctuary service for Jehovah established among them, no series of instructors among them like the prophets, no one to impart to them in proper form a knowlege of the truth about the true God. It was not only a rare event, but almost a solecism for a servant of the Lord to be sent with a special message of penitence to the king of Nineveh, as Jonah was. The density of the darkness might be gathered from the answer returned by the men of Ethiopia to Philip’s question, “How can I understand except some one guide me.” Indeed the heathen universally “sat in darkness.” “Gross darkness covered” the multitudes throughout all heathendom. They were “without God, and without hope in the world.” Their description is often given as those that “know not God.” But if they had no proper knowledge of the true God, how could they understand the nature of His claims upon them, and if they did not understand these claims, how could their condemnation be just? It is manifest that we must look a little more closely into the subject to get quit of this difficulty. Are we anywhere told, that the heathen are absolutely ignorant of either the existence, or the character of the true God? That they were relatively so, as compared with the seed of Abraham, is everywhere said, just as moonlight or starlight is inferior to that of the sun. But the question is, “Had they any light at all sufficient to constitute a foundation for responsibility?” This question we unhesitatingly answer in the affirmative. For where there is responsibility there must be light in some degree. Guilt lies in acting contrary to that light. (1.) There is the light of nature. By looking on the works of the natural world, the first candid instinct of the heathen mind is not to worship the works, but Him who made the works, and to see glorious features of character shining through the works. It is not till afterwards, when men, disliking the presence of God, and trying to get quit of Him altogether, begin to give that homage to the objects of nature which ought to be reserved for the Framer of nature. This we take to be the meaning of the important paragraph in Romans 1:20 with its connection. That the heathen, though not instructed by revelation, know, or ought to know, something of God as a basis of their responsibility is clear from Romans 1:19; Romans 1:21; Romans 1:25; Romans 1:28; Romans 1:32; Acts 14:17. They are said to be “without excuse.” Nature gave them light, not only on the existence and character of God, but also on the code of duty which He has laid down for human conduct. For “having not the law (written) they are a law to themselves,” etc. (Romans 2:14-15). This applied not only to a few solitary cases, when a sheik like Job rose up to instruct the people among whom he lived; but the law is written more or less legibly on every man’s heart. The universal conviction, not only that sacrifices, but that costly sacrifices were expressly needed to propitiate the superior powers, proved beyond doubt that they felt they were guilty. This is confirmed, too, by Romans 1:32. (2.) There was also the light of the history of God’s Israel. The history of God’s Church in the world was, to these heathen nations, a kind of Bible about God’s character and ways. It was a great addition to the light of nature. The first grand display of His character given by means of His Church was when He smote the Egyptians with such terrible plagues, and redeemed His people from bondage with a high hand and stretched out arm. This was pitching the key-note. All the series of events that followed were such as to reveal the God of Israel to be immeasurably superior to all others that were called by the name of gods, and to prove distinctly that He was God alone, and there was none else. If the nations were not convinced of this, they had ample evidence to convince them of the sin and folly of choosing any other god, and of daring to touch the people that were called by His name. This two-fold light undoubtedly these kings with their armies had, so that though their privilege was small indeed compared with that of Israel, it was yet sufficient to make them conscious they were committing great sin in rising up against the God of Israel, and wantonly destroying the people who were dear to Him as the apple of His eye! The impression made on all the surrounding heathen nations by God’s remarkable dealings with His people is indicated in such passages as these:—Deuteronomy 2:25; Joshua 2:9-11; Joshua 6; Joshua 10:1-2; 1 Samuel 4:7-9. II. Does the guilt of the wicked entirely destroy sympathy for them in their punishment?Are we to have no pity for such men as Zebah and Zalmunna when we think of their terrible fate, or must the fact that they defied the God of Israel, and put to death in cold blood so many of His chosen people, make us shut up all bowels of compassion for them? When we see innocent persons barbarously murdered by some monster of cruelty, we instinctively have far more sympathy with them than we can have for the perpetrator of the horrid deed himself, when he comes to suffer the last sentence of the law. There can be no doubt that guilt lessens sympathy; but does it entirely close it up? Or, if we are afflicted at seeing a criminal suffer, when he has brought it down on himself by his evil conduct, does not that seem as if we objected to the due reward of his deeds being measured out to him? Are we to have more sympathy with the man than with the administration of justice? Men’s sense of the evil of sin, and its awful desert is, in this world, so small, that it seems harsh and cruel when any heavy dispensation is inflicted. But the time is coming when another light shall be shed upon it, and when what now appears to be so small shall be seen to reach the heavens, and to call for the awful frown of Him who is the Guardian of righteousness, and purity and truth. On this side of the subject there are some solemn statements in the Book of God. The inspired apostle, when closing one of his epistles, says, “If any man love not the Lord Jesus Christ let him be Anathema Maranatha.” This many interpret to mean—accursed at the coming of the Lord, or for the Lord comes. But, however we explain it, the meaning is most solemn. If anathema had stood alone its natural force is—devoted to destruction, and ητω implies let him be, as if the apostle, speaking on behalf of all the good were to have no more sympathy with him, but to say—that is the only destiny suitable for him. Not to love Christ will then, in the clear light of eternity, appear so tremendous a crime that nothing but absolute destruction will, in the judgment of all, be regarded as the only fit treatment of it. Even now, speaking through the Spirit, this inspired man can say—Let it be so. All this corresponds with the words that shall come from the lips of the Judge Himself, “Depart from me ye cursed, etc.” It also corresponds with the phrase “the wrath of the Lamb,” and that other statement, “Again they said, Alleluia! and her smoke rose up for ever and ever.” Sympathy with the claims of eternal righteousness will in the light of eternity be so strong, as to lead the righteous to acquiesce in the destruction of their fellow-men who have rejected the Saviour. But are we then to drop all sympathy with the wicked because of their wickedness? We do not read the teachings of scripture so, nor yet the teachings of our own hearts. The common feeling of humanity leads us to grieve at the spectacle of a wicked man suffering misery, though we know and admit that he deserves it. We say, it is not his misfortune but his crime. Yet we mourn for the man, while we emphatically condemn his conduct. We mourn that he should be of a wicked spirit, and allow himself to be led by wicked influences, so bringing down upon himself the righteous judgments of God. Our sorrow is not alone for his misery, but that he should be under the power of sin, and so necessarily be miserable. Grief at seeing the wicked punished by the hand of justice must always be accompanied by abhorrence of the guilt which has made the punishment necessary. Thus it was with Him, who, in this, as in all other matters, is our perfect example. His lamentation over unbelieving Jerusalem was deep and sincere, “O Jerusalem, Jerusalem, &c.” (Matthew 23:37). Yet how severe His condemnation was of their sin may be learned from Judges 8:33 of the same chapter. Such was the depth of His compassion, that at the very moment when He was bearing His cross on to Calvary, He seemed to forget His own sufferings at the sight of theirs (Luke 23:28). Most wonderful of all, He shed tears over them when He thought of them as lost souls (Luke 19:41-42). Yet he abated not any of the heavy calamities that were impending over their heads, and which He Himself, in the exercise of His power as Ruler over all, would inflict upon them for their sins in due time (Matthew 24:4-28). Our sympathies then should go out to the wicked, not as adhering to their wickedness, but in the way of earnestly desiring that they should turn from their evil ways, and receive Christ as their Saviour, that so they may receive deliverance in harmony with the laws of righteousness and truth. Our feeling towards the heathen world all over, should be that of profound sorrow, that so many of our fellow creatures should be without the proper knowledge of God, and the means of salvation by the blood of Christ, and to do our very utmost to extend that knowledge to the ends of the earth, in deep sympathy with them as our fellow men. III. Does God set up the wicked as a mark for punishment according to the degree of their guilt, or by what rule?Were Zebah and Zalmunna greater sinners than all the heathen rulers of their day that they should be singled out for special punishment? If Sisera was made an example of the divine vengeance, why should Jabin, his master, be passed by? Why should Og and Sihon, kings of the Amorites, be slain in battle, while Balak, king of Moab, is spared? Why should the population of so many of the towns of the Canaanites be all put to death, while those that dwelt in several others were left? Is it always the greatest sinners that are thus set up as a mark for God’s judgments; and, if so, would the common wicked escape such judgment, on the ground that their sins were not so great as to warrant such retribution? A fatal error, we believe, it would be to suppose that any sin is of so slight a character as not to deserve some manifestation of the Divine frown, for sin in its very nature implies that the creature abandons its God, renounces His authority, and disobeys His laws. And as God is jealous for His own character He must frown on such a creature. If God were therefore to inflict on men the full measure of their desert in this world, He would send some visible and strong mark of his displeasure on all men without exception. But that is not now the rule. It is only in rare instances that special inflictions are sent. The rule is to give specimen cases of how God regards sin, and how He will deal with it. Thus Christ warns his hearers against the error of supposing, that those on whom severe calamities are sent were sinners above all other men. His solemn language is, “I tell you nay; but except ye repent, ye shall all likewise perish.” (Luke 13:2-5). He informs them that their sins deserved similar calamities, and if they did not fall on them, it was of God’s mercy, and not because they were not equally liable to receive the same treatment. Though it is often those that sin with a high hand that are dealt with most severely, many who sin in this manner are often passed by. Sodom was a city remarkable for its wickedness (Genesis 13:13), and was turned into ashes by the fire of heaven falling upon it, as an example to those that should live ungodly in after ages. Yet our Saviour speaks of some of the towns in His day as if they were worse in character, though they had no such vials of wrath poured upon them. “I say unto you, Capernaum, that it shall be more tolerable for the land of Sodom in the day of judgment than for thee.” (Luke 10:10-15). The rule then by which special visible manifestations of the Divine anger are made against communities, or individuals in this world, is not always the greatness of their guilt above other places, though it sometimes is so, but when the case chosen is suitable to serve as a specimen of what God might righteously do in similar circumstances. MAIN .—Judges 8:18-35I.—The Troubled End of the Wicked. 1.—Preparations for his Fall.(1.) He had to answer for his sins to Israel’s God. “God reigneth over the heathen.” He is “Judge of all the earth.” “Say among the heathen, the Lord reigneth.” “Every one shall give an account of himself unto God.” (1 Samuel 2:3; Ecclesiastes 12:14; Hebrews 4:13; Acts 17:31; Ecclesiastes 11:9; Romans 2:16.) This is God’s world; and all its inhabitants are His creatures. To Him and Him alone, are they responsible for their conduct. It was this God—Israel’s God—whom these kings wickedly dared to defy. It was with Him they were really at war. It was with His power they dared to contend, and His holy name which they despised. It was His children, on whom they inflicted so many bleeding wounds, and whose lives they so capriciously destroyed. For every act of impiety, therefore—for every wanton exercise of power, and every barbarous deed, to the God of Israel were they really responsible as their Judge. Thus was preparation made for an evil day. (2.) The sinner’s blindness to his sin, and its consequences. These men of the desert, doubtless, had their memories filled with reports of what the God of Israel had done, and how superior He was to all the gods of the nations, and it was their duty to have prosecuted this knowledge to its just conclusion. But when they saw the rich valleys and smiling plains of Israel, and found a people weak as children only defending them, their lust for possessing so valuable a prize rose within them; they shut their eyes to every consideration of moral right, and the fear of God, and grasped at the booty which was so easily within their reach. Men cannot look upon sin with open face so long as their moral vision is not impaired, for it immediately raises a struggle within one’s own breast. The will strongly desires what is forbidden, and conscience thunders against it. To save this struggle the man shuts his eyes, and makes himself blind both to sin and its consequences. By getting into a habit of not looking at sin in its evil nature, and not reflecting on its sad consequences, a man gradually becomes practically blind, so that he is able to commit sin with little remorse. Satan, meanwhile, greatly assists the soul in this self-blinding process, by the fascinating pictures which he sets before it of the gratification of sinful desires, and by turning away the attention from the voice of conscience. Indeed, that tremendous power which God has put into the soul to represent His own authority over it, he attempts to silence by drugging it; just as Mercury, when he proceeded to the task of putting Argus to death, found that he could not succeed on account of that monster having one hundred eyes, and when some of them slept, others were always awake, so that he could not come near him to effect his purpose. He, therefore, thought of drugging him all over, and having at last got all the eyes to shut, he speedily accomplished his object. “O, sir,” said a Christian lady to a young man of noble extraction, who was going on thoughtlessly in a wild career of sin, “O, if you would but think—only think?” “I cannot think,” he replied; “I dare not think—thought kills me!” When conscience is stifled, when Satan is listened to, when a deaf ear is turned to Christ, when reason is kept under and passion is allowed to reign, then there is darkness, and the works of darkness are done. (See 2 Corinthians 4:4; John 12:37-40.) On the Deceptive Character of Sin, see p. 197, etc. (3.) The wicked’s persistent continuance in sin. These heathen marauders having been successful for one year in the work of spoiling Jehovah’s vineyard, and apparently no harm coming of it, they returned a second year, then a third and a fourth, until seven years had passed. They would begin to think that this people were deserted of their God, or possibly, all that they heard of Him and His doings were but dreams of the past. At any rate, there was no cloud in the sky to make them afraid. Why should they not continue to fatten on these fat pastures, and gratify themselves to the full? “To-morrow shall be as this day, and much more abundant.” “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is set in them to do evil.” While they were thus imagining that the Lord did not see, neither did the God of Jacob regard, the plans of Heaven were maturing. He who is angry with the wicked every day, was whetting His sword and bending His bow. Time was allowed for the evil-doers to repent of their conduct, but as of this, after seven years’ trial, there were no symptoms, God arose from His place and executed judgment on His adversaries. This persistence in sin shows an advance in blindness of the understanding and hardness of heart. (4.) The certainty that the wicked’s sin shall in due time find him out. How confounding it must have been for these kings, now to find themselves helpless prisoners in the hands of the very brother of the innocent men, whom in the wantonness of their power they had slaughtered so recently at Mount Tabor, for no other alleged crime than that they had endeavoured to defend their property from the spoliation of freebooters! Then their sin seemed to them a thing to mock at; now it stands out so serious a thing as to cost them their lives. Many other ruthless deeds, doubtless, they had perpetrated. Now this one sin is made the means of bringing down meet punishment for all the rest. Every perfection of Jehovah’s character demands that every sin be at some time visited with its just desert. His sovereignty regards it as an outrage of the creature against the authority of the Creator. His jealousy will not suffer that any spot or stain should exist, under the moral government of One who is so greatly to be feared. His justice will not allow that the standard of righteousness be in any degree lowered, beyond the point of absolute perfection. His holiness will not permit that any instance of sin should occur in any part of His pure universe, without some fit mark being put upon it of His detestation. His omniscience searches out the culprit—His omnipresence holds him fast in every place, and His omnipotence lays him for ever low in the dust; while Divine Providence causes every gate to be shut against him among the creatures, so that he shall have none to associate with, and none to pity him in the universal creation of God. How much do we owe to Him who, to every believer, prevents all this by the endurance of the bitter death of the cross! 2. The greatness of his fall. This is measured by— (1.) The height from which he fell. Over that vast host, that filled the valley and covered the slopes of Jezreel, these men bore absolute sway. A whole nation living in tents were as grasshoppers before them. Whom they would they slew, and whom they would they kept alive. To one they said Go, and he went; to another Come, and he came; to a third Do this, and he did it. They formed the double helm that guided the movements of that huge host. Their hearts were filled with proud and exultant feelings, as they looked on the magnificent spectacle of men and camels, crowding on each other over all the plain as far as the eye could reach, all glittering with jewels of silver and jewels of gold, the halfmoon-shaped ornaments conspicuous everywhere, as became the worshippers of the luminary of the night sky. Nature was calm around them, as they cursed the God of Israel, and trampled His people down before them as dust in their path. For days and months the sun shone on peacefully as before, and they were wholly unconscious of danger or surprise. But the decree had gone forth; they had been weighed in the balances and found wanting; their days of sin and cruelty were numbered. From the watch-tower in the skies a messenger came down to tell, that the God of Jacob had seen the wrongs inflicted on his chosen people, and was about to fell the oppressor to the dust. As in a moment, the avalanche fell on the tents of Midian; the host ran, and cried, and fled. But who could escape the wrath of Him who could set all the resources of nature against them? They were cut down as the grass; they withered as the green herb— Like the leaves of the forest, when summer is green,That host with their banners at sunset were seen;Like the leaves of the forest, when autumn has blown,That host on the morrow lay withered and strown.And now the two leaders stand all alone, stripped of everything, not a man of their armies left, waiting to receive their death-stroke at the hands of a mere boy! (2.) The fall came irresistibly; nothing could withstand the destructive agency when it came. Who could stop that panic that arose in a moment at the midnight hour, when the signal was given by the braying of so many trumpets and the breaking of the pitchers? From that moment the work of death-dealing went on till only a speck remained on the distant mountains, of the dense cloud of men that obeyed the commands of these mighty chieftains. “They were chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.” It was a precipitous fall, as if they had been hurled violently over a cliff. (3.) They were utterly helpless in their fall; they seem not to have been able to use a single stroke in beating back the wave. Not a man of Gideon’s army was killed nor even wounded; the 300 remained intact to the end. “None of the men of might in that hostile camp did find their hands.” What a picture of helplessness when 15,000 men should have allowed themselves to be either cut to pieces or scattered by 300 men, whose strength was completely exhausted—that is, at the rate of every fifty men allowing themselves to be smitten by one man without returning a blow! (4.) The fall was unexpected and rapid. Nothing seemed more preposterous than to suppose, that a few stragglers gathering together on the mountains of Manasseh should inflict any serious blow on the myriads of Midian; and if by any means some advantage had been gained for Israel, the natural thought was, that it must have been only by slow degrees that these spoilers could have been driven out of the country. But in little more than a single day is the work done. When the day of reckoning comes, it is “as a thief in the night.” “Blessed is he that watcheth.” “The wicked are chased away as a vision of the night.” “When they are saying Peace and safety, then sudden destruction cometh.” When a wicked man has been reasoned with, has been implored to repent and believe, and has had much patience exercised towards him while yet he does not return, then he is “driven away in his wickedness”—he “dies in his sins.” 5. The Fall was ruin—irremediable and final. “The Midianites lifted up their heads no more” (Judges 8:28). Forty years passed away, and Gideon was still alive, but all that time we do not hear a single sound from the land of Midian against Israel. They had received so terrible a lesson, that they trembled at the very thought of contending with so great a God again. The Fall here recorded was not merely a reverse, or even a heavy misfortune, which, as the wheel turns round might be again reversed, but it was a casting down to destruction; so that while contemplating what God had done we might well exclaim with the prophet, “O wheel!” (comp. the Fall of Sisera pp. 299–307). II. The honour attending the last days of the righteous man. We place the two characters in contrast, the righteous and the wicked. They differ in character and conduct in active life, and they differ in the end of life. The wicked we have seen spend life in fighting against God, and in the end they have many sorrows. But the righteous go through life walking with God, trusting in Him, led by Him, and acknowledging Him in all their ways, and in the end all things smile upon them (see Psalms 32:10). There is much instruction to be got in studying the history of both characters, each of them taken by itself. But there is much additional instruction to be had from looking at the two in contrast, and hence we find them often placed together in scripture, one against the other so as to be contrasted. We sometimes see them in pairs as Cain and Abel, Jacob and Esau, Saul and David, and others. Again we see them in communities generally, the people of God on the one hand, and those who have cast off God on the other. At one time, we see promises and many gracious words spoken to the righteous, while threatenings and forebodings of future wrath are held out to the other. But the end of life is generally set forth as the time when the contrast becomes most complete. The righteous are then dealt with as jewels, and the wicked as dross, “then shall we return and discern between the righteous and the wicked” (see Malachi 3:17-18; Matthew 3:12; Matthew 13:30; Matthew 25:34; Matthew 25:41; Matthew 25:46; Luke 13:28-29.) Here what a contrast between the heads of the Midianitish army, and the head of the army of Israel. We have seen the one go down under a dark cloud never more to appear, but, turning to the other side, we see a name destined to go down to everlasting remembrance. “Light is sown for the righteous.” “His horn shall be exalted with honour.” What was the kind of honour which Gideon had in his last days? 1. It was in the moral greatness of his character. It was not the honour of wealth, though he had that; not the honour of being a great patriot though he had much of that; not the honour of having a public ovation from the people, though that also he had to the full; nor was it that highest distinction which any people could offer to such a man, when with one consent they asked him to become their king. No; his honour lay in refusing a crown, not in having it offered him. Moral greatness is the true greatness of a man, when he places right principle higher than himself, and prefers to do what is best to be done, rather than what might suit his own interests, or is most agreeable to his own will. Gideon made the glory of God his chief good, and all his thoughts continually circled around that. For the sake of the name of his God, he braved every blast in the rough days of adversity, and now in the warm sunshine of prosperity, when the temptation to have his own name put forward at one point, in place of his God, is set before him, he meets it with a “Get thee behind me, Satan”—“I will not rule over you, neither shall any son that I have—the Lord shall rule over you.” Gideon quite comprehended the position, which, alas! few or none else seemed to do. Israel was the Lord’s people. They belonged to Him as His redeemed, His chosen, whom he raised up for a special purpose in the world. They were His alone, and could belong to no other. He had also made Himself over to them to become theirs. He was their God, and therefore their King. It was wrong for them to think of any other head. All this was settled once for all at the outset of their history, and it was settled by solemn covenant. It was therefore an impious thought to suggest that a mere man, or any other than the Eternal God Himself, should be their Judge, Lawgiver, and King (1 Samuel 8:5-7). Gideon’s act was, therefore, far above that of a Cincinnatus, who, after his great feat in accomplishing the deliverance of his country from a great danger, cared not to accept of any high rewards, but quietly returned to his farm and his plough. Another case of moral sublimity we have in Washington, who, though he permitted himself to be called by the title of President, yet refused all thought of royalty. Julius Cζsar was thrice presented with a kingly crown, and this he as often refused; but policy rather than principle appeared to be his motive. Cromwell reached the highest pinnacle of success, and chose to be called Lord Protector rather than king, but this too seemed to be on the ground of policy. Gideon alone, of all the characters of history, was by the unanimous voice of the nation hailed as king, and yet at once and with decision, on the high ground of a Divine arrangement, he rejected the tempting proposal. 2. He enjoyed the highest respect of his people. So many things, both in his character and conduct, were fitted to excite admiration, that it is not wonderful if he had the highest respect of all the good from Dan to Beersheba. The modesty of his demeanour, his singular meekness in dealing with the Ephraimites (Judges 8:1-3), his implicit obedience to the instructions given him by the angel, his bold opposition to Baal, as the root of his country’s evils, his rising to the height of the great occasion when the Midianites had so be fought with and conquered, and the amazing success which in less than two short days had crowned his extraordinary exertions—these and other elements raised him so high in the people’s estimation, that the whole nation felt they never could do him enough honour. The whole land was full of his fame for forty years. In fact, even in Israel’s remarkable history, there was nothing brighter to speak of or to sing of, than of his name and his doings. He lived in the hearts of his people. If he asked their silver and their gold, he might have it as much as he chose to name (Judges 8:24-26). If he wished them to carry on their worship in his city Ophrah, they came there at his desire. If they even abstained from the rites of Baal worship, which so many loved in their hearts, it was out of respect to his name that they did so, for so long as he remained with them no altars of Baal were frequented in Israel. 3. The whole land enjoyed peace for his sake. “The country was in quietness forty years in the days of Gideon.” This was a high honour conferred on any man to say of him, that for his sake the whole land enjoyed the inestimable blessings of peace for so long a period. Such was the honour put on him by Divine Providence. For doubtless there were many secret causes of provocation among all the tribes, during the most of that period. Idolatry was the besetting sin everywhere, and, but for the strong influence of Gideon’s name, it must have broken out publicly in not a few places. Gideon, too; was ever thought of as the Jerubbaal—the conqueror and adversary of Baal, and this must have done much to keep back the rising tide of idol worship, and so to ward off the Divine judgments. He lived in his own house in peace, for so long a time, and the land had no special troubles for his sake. 4. He was blessed with long life—“died in a good old age.” This phrase, which is used also of Abraham (Genesis 25:8) and of David (1 Chronicles 29:28), and the similar phrase “full of days” which is spoken of Job (Job 42:17), implies that the man who saw such a length of days was visibly blessed of God. In that age, when God taught his people so much by emblems, there was a deeper significance in the enjoyment of temporal prosperity as the sign of the Divine favour, than there is now under the Dispensation of the Spirit. In nearly all the descriptions given of the manner in which God will bless the man whom He loves, it is the language of temporal blessing that is used. In Job 5:26, the man who submits to God’s correction, after experiencing many deliverances from God’s gracious hand, is promised that at last he “will come to his grave in a full age, like as a shock of corn cometh in his season.” And among the numerous proofs of the Divine favour, which are promised to the man who makes choice of God as his own God, and looks to Him as his refuge, the list closes with the blessing of long life (Psalms 91:16). The mere prolongation of life itself is a natural blessing, but it is chiefly of value when it is given as a mark of the Divine favour. It cannot indeed now be predicted with the same definiteness, as in the days when the teaching of the Church was by symbols, that external prosperity, or the prolongation of life, is an indication of the Divine favour to the possessor above other men; indeed, it is one of the mysteries of Divine Providence, that the way of the wicked prospers more frequently than that of the righteous, though not so much in the matter of long life, as in that of external prosperity. But that the righteous have immensely the advantage, both from the nature of the case, and from the assurances of Scripture, is clear. The righteous have always God’s blessing with their portion, which, even if that be small, it will yield more real enjoyment, than would a princely fortune to the man on whom God frowned (Psalms 37:16; Psalms 37:11; Psalms 37:25, &c.). In Isaiah 65:20, we have a remarkable statement respecting long life as a sure indication of the Divine favour, implying that when God rises up to bless His Church, there will no longer be persons who have only an infant’s age, nor any man called “old,” who has not filled up the days of an old man (such will be the care which God in His Providence will exercise over him); for he who will be reckoned only a child in those days will really have lived 100 years, and the sinful man who dies at the early age of 100 years will be reckoned accursed of God, for not having nearly reached what shall then be the common limit of life. An eminent thinker defines the word “sinner,” to mean, one who misses the mark, and translates the last line of the verse thus: “He who misses the mark of 100 years, will be reckoned accursed of God,” because his life will appear cut short, so that he does not live half his days. 5. The good man’s grievous errors. However bright the name of Gideon, though it shines as a star of the first magnitude in the Old Testament sky, it is not without its spots (Ecclesiastes 7:20). The Bible good man is, in this world, one who was originally a bad man, now in process of being made good. God Himself is the worker; the means employed are of His choosing, and the work will in due time be made perfect, but as yet it is only in process. Hence the struggles of the “old man” with the “new man,” and the strivings of the “Spirit against the flesh” (see Galatians 5:17; Ephesians 4:22-24). The extinguishing of human depravity in any human heart is not effected instantaneously, but is a gradual operation. Hence the proper light in which to look at any good man is not to regard him as of a different mould from other men, or taken from a different stock, but to regard any spiritual excellence of character which he has above other men, as wholly due to the grace of God working in him. Gideon was guilty of the sin so common in his time of polygamy. “He had many wives.” This was a distinct violation of the law of marriage even by the light of nature (Genesis 2:22; Genesis 2:24; Malachi 2:14; Malachi 2:13), and more emphatically by the light of the written law of Moses (Exodus 20:14). But there was so much fog in the atmosphere of those days, before the glorious sun had risen in the sky, that men could but dimly read the meaning of heaven’s laws. Thus, surrounded by the corrupt practices of every other community on earth, even some of the best of God’s people gave way before the evil example (1 Corinthians 15:33). But the light of those times being small relatively, certain evil practices were not condemned so strongly as they are in the clearer light of gospel times (Matthew 5:31-32). It is said with regard to many points of conduct, “The times of this ignorance God winked at”—passed over. The sins were seen, were hated, were condemned, but God did not in many cases execute the sentence they deserved. Yet sin in every case, and in every age, is condemned by God quite as much among His own people, and even more, than among others (see on this whole subject pp. 322–4). Gideon allied himself with a Canaanitish family. The maidservant whom he married, of the house of Shechem, appears to have belonged to the idolatrous portion of that clan (see Judges 5:31; Judges 9:18, &c.) This was the sin which had been forbidden more expressly than any other, and which led to many a dark day in the homes of Israel (Exodus 34:16; Deuteronomy 7:3-4; Judges 3:6-7). Bitter consequences also came down on Gideon’s house, as the sequel will show. Gideon made an ephod and put it in his city, as a point of worship for the people. We have already spoken of this, and pronounced it an error of judgment, rather than of intention. He had not, so far as appears, the most remote intention of encouraging idolatry. That was at the very antipodes of his thoughts and wishes. But as Shiloh, the only centre for the worship of Israel’s God in the land, was in the tribe of Ephraim, and as the Ephraimites had already shown themselves so sensitive in their dealings, both with himself and with the men of Manasseh, he was apprehensive lest, on the occasion of one or other of the frequent visits that might be made, from persons of his own and other tribes in the north, to Shiloh, some spark might kindle a flame of resentment, which would both put an end to the worship, and envelope the country in civil war. There was the greater reason to fear this, that Ephraim contained such large numbers of the idolatrous classes. The intention, here, we believe, was only for good, for Gideon was eminently a man of peace, and had already shown that he could make large sacrifices to avoid a quarrel with brethren. But he was in serious error. He tried to do a right thing in a wrong way. God had already appointed the place of His worship, and also the men who should minister to Him in the service. And not even a Gideon durst interfere to make any alteration on it before Him. If such dangers as Gideon feared actually existed, Jehovah was well able to take care of his own service. But this God-fearing man thought that, as he had already been taken into the service of Jehovah, he was not acting presumptuously now in wearing the priest’s ephod, or working dress, and so personating that official in his office. But he had received no call to enter into that office, though on one occasion he was specially called to erect an altar and offer sacrifice (ch. Judges 6:25, &c.). It was therefore a false step. What keeps everything right in the matters of God, is to act implicitly at His command. In place of this, Gideon now acted according to his own judgment. Evil results followed. The first step taken being wrong, another and another went further from the line of duty, until at last the people fell into the old pit of idolatry—the very last thing which the good man who took the first false step ever dreamt of. When Epicurus, the founder of the celebrated school, made his summum bonum consist of that which ministered best for pleasure, he little imagined to what lengths of impurity and bestiality, many of his disciples would carry his system. Neither did Socinus seem to realise at first, how far the doctrine or principle would carry him, of making reason, the judge of everything the Bible declared about God. And all through Church History especially, we have many warnings not to trust to human reason, when it would determine for itself in the face of any commandment of the Lord. Yet, with all these serious drawbacks, there are so many elements of excellence in Gideon’s character, that it shines resplendent on the page of Scripture history, and is remembered down to New Testament times, where again it is taken up (Hebrews 11:32, &c.), and held up as a bright picture to be looked at to the end of time. From the days of Joshua to those of Samuel, no such full account is given of any other of Israel’s heroes. Through the long decline of a green old age, he is continually pointed to, as he goes out and in among the people, as Jerubbaal, the man who dared to fight and was able to conquer Baal. And when he dies at last, it is when the field has long been clear of enemies, and when he is surrounded only by friends. Amid the regrets of all, with the blessings of love poured on his head, and the gifts of honour laid on his bier, he is put into his father’s sepulchre, and laid in the family vault, leaving his praises to be sung, and his example to be followed, by many in every home of the land he loved so well. N.B.—We have now reached that stage in our remarks on the matter of this Book, that we have practically discussed all the more important principles it contains, so that in what follows it is not necessary that our comments should be otherwise than brief, and that frequent references be made to the thoughts already given. THE PREFACE TO CHAPTER 9Judges 8:33-351. The immediate result of Gideon’s death. This might be expressed in one short line. The people relapsed into idolatry. Notwithstanding all the long-continued lesson read to them by that splendid career, and notwithstanding all the warnings of the past, and the terrible seasons of chastisement they had come through, they still spring anew to that sin, the moment that the hand that kept them back from it is removed. The good judge is dead, and Israel fly to their idols, is the purport of the story. (See the character of the unteachable heart, and God’s dealings with it, on pp. 311–318; also 186, 189–192.) This is instructive. (1.) It showed that their previous penitence wanted root. Impressions, however strong, made on the human heart will not last, unless they take root in the understanding, the affections, and the will. (2.) The sin of worshipping other objects in place of God is a passion with the depraved human heart. (3.) Inveterate sin is without shame. Therefore it loses self-respect. (4.) It is blind, and regardless of consequences. (5.) If not arrested, it leads to sudden destruction. (Proverbs 29:1.) In this case, happily, the covenant stood between them and that. 2. The people’s ingratitude to both God and man. (1.) It springs from want of consideration. How often does God complain, “My people do not consider?” “They are sottish children—a people of no understanding.” There is no weighing of claims, or taking serious facts into account. (2.) It implies deadness of heart. The motives on God’s side towards all His creatures are so strong, that if there be any sensibility left in the heart at all, there must be some emotion awakened. That there should be none, implies the loss of the capacity for feeling. (3.) It implies aggravated guilt. How offensive such a spectacle before a holy God. That such a worthless object should be embraced, a piece of dead matter, a thing made by its own worshipper, and an object surrounded with every possible vile association, that such an object should be preferred as a thing to be embraced and worshipped instead of the true and holy Jehovah, is indeed fitted to bring down some awful manifestation of the Divine anger. MADE KINGJdg_9:1-21 NOTES.—Judges 9:1. And Abimelech.] Some little time may have elapsed after Gideon’s death, so that the air was again filled with tendencies to idolatry. Before certain acts can be done, the times must be ripe for them. Abi signifies “my father,” Melech “a king.” The name was probably given by the mother, who was probably a woman of energetic or aspiring spirit, if it is her character that we see reflected in her eon. Probably, being an only son, she wished to make the most of the situation for him; and as her husband, though not de jure, was yet de facto king over the land, she determined to keep this fact as a mark before the eyes of her son day by day in his being always addressed by the words, “My father was a king.”Son of Jerubbaal.] How strange! that the man who earned the proud title of being the destroyer of Baal, should have a son who promised to be the most zealous supporter of Baal’s interests in the land!Went to Shechem.] A historical city, and one of the chief cities of Ephraim, from its central position and the many attractions of its situation. Here God first appeared to Abraham when he arrived in Canaan, and here Abraham first raised the altar (Genesis 12); near this both Abraham and Jacob lie buried; between the two hills on which the city was built all Israel were assembled to hear the law read, in its blessings and curses, when they first entered the land of promise; here Israel’s greatest captain most solemnly called on the people to stand firm by their covenant with Jehovah with his dying breath; and this was the place, and the well of Sychar the spot, where the Saviour’s ever memorable conversation with the woman of Samaria took place. It is one of the oldest towns of Palestine.The house of his mother’s father.] Blood is thicker than water. Abimelech reckoned it better to have a surrounding of relatives than of general acquaintances.Judges 9:2. Men of Shechem.] Not the inhabitants generally, but the leading men—áְַ ?òַ ?ìֵ ?é, the heads, those who had a standing in the town, either as regards property and therefore owners, or as regards guildry and so citizens—the guildry or burgesses. Hence we read elsewhere of “the men of Jericho,” “the men of Keilah,” etc. Or the reference may be to the Israelites, as opposed to the Canaanites.Reign over you. He assumes that the people wished some one to be their king, and also that the thirst for rule was in the breasts of all Gideon’s sons as well as in his own.I am your bone and your flesh.] This is a subtle argument; it implies two things— (1) that he was of the same kindred with them (Genesis 29:14, 2 Samuel 6), but also (2) “I have Ephraimite blood flowing in my veins, so that if you elect me to be king you will be giving Ephraim the sovereignty, and Manasseh shall no longer rule. Shechem will be the royal city, and Orphah will be eclipsed.”Judges 9:3. For they said, “He is our brother.”] Abimelech had read well the dominating sentiment in the hearts of his people, for the bait at once took. They knew that the story about the brothers wishing to reign over them was false, but the pill was too temptingly gilded to be refused. They raised the shout at once for Abimelech.Judges 9:4. 70 pieces of silver] or shekels—the shekel being two shillings of our money. This was all the price at which each head of Gideon’s sons was valued! The money was given by the worshippers of Baal-berith, and doubtless was given willingly, when it was hinted that the use to be made of it was to destroy utterly the house of him who had destroyed Baal. Temple treasures were indeed often applied to political purposes [Bertheau]. 1 Kings 15:18; 2 Kings 18:15-16. Small sum indeed, yet such soldiers might be got for trifling wages.Vain and light persons] Vain means either those who were fond of dash and show, like Absalom’s fifty men, who ran before him (2 Samuel 16), men who would not bear the yoke of any steady employment in the occupations of life, or men of no worth of character, and kept lounging about ready for any dark or foul deed that might come in their way. Light persons of no principle or conscience, unscrupulous desperadoes. These are sometimes called “Men of Belial” (2 Samuel 20:1; 1 Kings 21:10).5. Slew his brethren] in cold blood. They had committed no crime, but the usurper feared lest they should one day disturb him in his unlawful possession of the throne. Thus did Jehoram, the unworthy son of the good Jehosaphat (2 Chronicles 21:4). So did Jehu to the 70 sons of Ahab (2 Kings 10:7), Athaliah to the seed royal of Judah (2 Kings 11:1), Baasha to the house of Jeroboam (1 Kings 15:29), and Zimri to the house of Baasha (1 Kings 16:11-12). Timour, on his conquest of Persia, destroyed the whole male family of the king. At the conquest of Bagdad he is said to have made a pyramid of 90,000 human heads. Even in modern Persia, it is said, until quite of late, to have been the custom for the new king either to kill, or to put out the eyes of all his brothers and near male relatives. Abimelech did indeed live in a barbarous age, and a sterner code prevailed then than now, yet we dare not do less than brand his conduct on this occasion as the atrocious act of an inhuman monster. Dim as was the light which the Israelitish religion shed on the value of human life compared with that which we now enjoy, it was sufficient to teach its worshippers to ostracise such a man, and put him beyond the pale of human fellowship. This system of wholesale murder of the innocents is one of the natural results of polygamy, and the lust of power.Judges 9:6. House of Millo] not family as some make it, but fortress. It was in fact a large rampart or castle. Its walls were filled in with stones and earth. We hear of something similar in 2 Samuel 5:9, also 1 Kings 9:15; 1 Kings 9:24; 2 Kings 12:20 (see also Judges 9:46). The house of Millo, means probably those who garrisoned the fortress.Gathered together and made Abimelech king.] The ruling class in Shechem, or the citizens, and those who belonged to the fortress, assembled. We hear of no dissentients, though such a dark tragedy had just been perpetrated, but, on the contrary, this assembly are unanimous in electing the man whose hands were reeking with the blood of so many of his brethren to be their king, that is to occupy the most exalted post of honour they could give him. What a picture of the times in even God’s Israel! If anything could add to the frightful depravity of this whole transaction, it is to be told, that all this happened on, or around, the spot where stood the oak of the pillar (not “the plain of the pillar”) or monumental stone under the oak, which Joshua set up as a witness of the solemn covenant, which the people entered into to take Jehovah alone to be their God (Joshua 24:1; Joshua 24:26-27—comp. also Genesis 25:4). As to the custom of holding councils under wide-spreading oaks in olden times, see Pict. Bible in loco. That the men of Shechem aided Abimelech in this slaughter of Gideon’s family is manifest from Judges 9:24.Judges 9:7. On the top of Mount Gerizim.] This hill stood on the south-west side of Shechem as a huge rock, about 800 feet above the valley below. The town, however, was not built at the bottom of the valley, but on one of the shoulders of the hill, and therefore not so far distant, but that a person speaking from the top of the rock might be heard by those in the town. The facilities for a person being heard, who might speak from the height to those below, were greatly increased by the fact, that there was another rock-hill immediately opposite, called Mount Ebal, which threw back the sound and sent it downwards (see Pict. Bible). (1 Samuel 26:13; 2 Samuel 2:25-26.)Jotham was told all that had taken place. The cruel blow aimed at Gideon’s house called forth no protest. It was clear that Israel had fallen again into an idolatrous stupor. Every nerve of gratitude was deadened. Steps were taken to make the usurper king. He has only a few spirits left who are likeminded with himself, but the spirit of his father is still in him. The instinct of self-preservation is strong in him, but he will speak one firm and faithful word ere he disappear from view. He chooses his time and place—the rock Gerizim, and the coronation-day of Abimelech. There, as the impersonation of conscience, he suddenly appears to the masses below to warn them of the heavy retribution, which such high-handed sins must bring down on their heads at no distant day. The speaker appeared, probably, on some projecting crag, near enough to be heard, yet distant enough to be not easily caught. The fact that he was supposed to be killed, while now he appears suddenly with a message of vengeance on his lips, at the supreme moment of the coronation, must have staggered all but the conscience-hardened in that guilty multitude.This address ought to be called a fable, not a parable, for that never transgresses the limits of actual occurrences. [Douglas.] It is the oldest of all known fables, and was spoken 700 years before the days of Æsop, the most ancient of heathen fabulists. A similar one, though more brief, occurs in 2 Kings 14:9. Compare also the Agrippan fable, in Livy, Book 2, chap. 30, as to the rebellion of the members of the body against the belly. Of parables there are examples in 1 Kings 20:39-40, and especially 2 Samuel 12:1-4; and 2 Samuel 14:5-11. This was the most ancient instruction of any, for oftentimes it was only in this veiled form that wholesome truths could be conveyed to the ears of men of power, or those of the unreasoning multitude. Evils were thus reproved, and the multitude was admonished.In this fable two things are put in contrast, and thus a severe censure is passed on the conduct of both Abimelech and his friends. The high character of Gideon’s sons who had been slain, and the strong pretensions they might have put forward, while yet they stood quietly in the background, are contrasted with the rough character and worthless pretensions of the illegitimate son.Jotham we believe spoke this message from God, so that we are to regard it as the fruit of Divine inspiration (see Adam Clarke at end of chap. 9; see also Dr. Cassel on chap. 9).Judges 9:8. The trees went forth.] This states the matter in hand. The trees are supposed to want a king, and they go first to those that might respectably wear the dignity of the office. They begin with the olive, but the olive declines.Judges 9:9. My fatness … they honour God and man.] It has excellent qualities, the one specially referred to here being its oil-producing power. This oil is used to consecrate both kings and priests; it also feeds the light that burns in the sanctuary of God. Thus it honours both God and man. Its leaf and branch are also signs of reconciliation and peace. Strong are the claims of the olive to reign, but it aspires not to that distinction. “Should I give up my vocation in bearing oil, that I might wave over the trees!”Judges 9:11. Promoted over the trees.] The fig-tree is also invited and also declines. The word “promoted” means to shake, or be shaken. It seems to refer to the instability of royalty or worldly greatness, and the many cares and distractions that attend it.Judges 9:13. That cheereth God and man.] This is hyperbolical language. The wine may be said to give delight to God, because He was always well pleased with the offerings of His people when they were presented in a right spirit, and in the appointed way. The hin of wine as a drink-offering came up with a sweet savour unto the Lord (Numbers 15:7; Numbers 15:10). The purport of these verses is, that should these trees—the olive, the fig, and the vine—comply with the request made, and occupy themselves with waving their branches over the other trees, it would take them away from the far more useful occupation of producing oil, and figs, and grapes.Judges 9:14. The bramble.] The largest of thorns, with dreadful spikes like darts. It bears no fruit, has no leaves, and casts no shadow under which one might shelter himself from the burning heat of the sun. It is indeed not a tree, but a mere shrub, prickly, barren, base, and good for nothing, save to burn or kindle a fire. It is the symbol of a worthless man, who lives only to do harm. At the moment that Jotham was speaking, these trees filled the valley in profusion, and the brambles in large numbers were climbing up among the rocks.Judges 9:15. The thornbush said to the trees, etc.] Thorns easily catch fire. If you do truly anoint me to be your king, then put your trust in my shadow. Spoken ironically, for shadow it has none. It refers to the hard character of Abimelech’s rule. It must be a real submission. If not, the alternative will be that the bramble shall set fire to the other trees, not even excepting the noblest of them all—the cedars of Lebanon. For the most worthless man can do much harm to the most distinguished. He will have no mercy on rebels.Judges 9:16. If ye have done truly and sincerely, etc.] Acted honestly and fairly with Jerubbaal and his house, then take your fill of joy over your newly made king, though it is only a thornbush you have got. This is said with a caustic irony and also with a bitter personal grief.Judges 9:20. But if not.] If you have not acted fairly and properly by that house, then, as a righteous consequence, let fire break out between you mutually, from Abimelech to devour the men of Shechem, and from these again to destroy Abimelech. There is a recompense which is meet for compacts which are entered into over falsehood, robbery, the shedding of innocent blood, and the exalting of false gods to the place of the true and only Jehovah.Judges 9:21. Beer.] A place supposed to have been in the tribe of Benjamin. Jotham is not heard of more, but his words now spoken will not die till the end of time. It was something of the spirit of his father that spoke in him. How truly his words came to pass, the parties concerned on both sides knew to their dire experience, ere they were three years older. Abimelech began his reign, not on principles of truth and honour, justice and uprightness, but with open rebellion against Israel’s Divine King, with assassination of those he was bound most sacredly to love, and with the fixed resolution to gain his own aggrandisement at whatever cost or ruin to those around him. With such a beginning, the end must be truly disastrous; nor was it long delayed.MAIN .—Judges 9:1-21THE OF THE USURPER TO BE KINGI. Contrasts in the history of God’s own people.This chapter, though a long one, contains a miserable history. Apart from names, it looks like the career of a roving bandit, who, setting the laws of God and man alike at defiance, could commit with cool barbarity the most unnatural crimes, to gratify an inordinate lust of power. Yet the first line reminds us that Abimelech, the actor in this tragedy, was the son of Jerubbaal. What a deplorable sequel to the glorious sun-setting recorded at the close of the previous chapter! The “gold has become dim indeed, and the most fine gold is changed.” As the gloomiest of nights sometimes follows the brightest of days, so does the short and reckless career of this unprincipled young man follow the long and honourable course of life of Israel’s greatest hero. In passing from the one chapter to the other, it seems as if we had dropped all at once, from the highest pinnacle of Solomon’s temple, which overlooked all the glories of that matchless building, and had fallen down among the dead bones, the disgusting offal, and many abominations of the valley of Hinnom, which required the constant action of fire to prevent the atmosphere from being poisoned. Striking contrasts occur also at different intervals in the history of this people, both before and after this period. One occurs in comparing the generation that conquered Canaan under Joshua, in the exercise of a strong faith in their covenant God, with the degenerate generation of their descendants, who could not drive out the Canaanites, from the want of that faith, but permitted them to dwell among them, and, ere long, they intermarried with the idolaters, and became as they were. We have another case, in the few thousands who followed the guilty king of Israel, trembling through the land in the days of Saul, compared with the lion-like host that gathered around David shortly afterwards, and went on conquering and to conquer. The contrast of such a history as that of Abimelech following that of so excellent a man as Gideon, teaches several lessons, such as— (1.) It was a punishment on the people for their misimprovement of so just a rule as that of Gideon. To have had such a man bearing rule among them, and placed at the top of society for so long a time, was a great privilege conferred by the God of Providence on His chosen people. But they seem to have had no eye to see the Divine mercy extended to them. They did not realise that there was any favour being shown to them; when at last God withdrew His Gideon, and sent them an Abimelech. Between these the people soon found, to their bitter experience, there was the difference between an angel of light, and a demon of darkness. (2.) The thoroughly corrupt state of the people of God apart from renewing grace. Israel was really no better in character before God than the members of any other nation. “By nature they, too, were children of wrath, even as others.” There was “in them the same evil heart of unbelief, departing from the living God.” The renewing grace of God alone made the difference. “What, then? Are we better than they? No, in no wise; for we have already proved, both Jews and Gentiles, that they are all under sin.” (See also Ephesians 2:3.) It was but a few centuries before this when Job wrote these words, “Who can bring a clean thing out of an unclean? Not one.” And Bildad responded, “How can man be justified with God? or how can he be clean that is born of a woman?” And it was but a few generations subsequent to this when David wrote thus, “Behold, I was shapen in iniquity, and in sin did my mother conceive me. Create in me a clean heart, renew a right spirit within me.” (Psalms 40:12; Ezekiel 36:26-27.) These Israelites proved that when Gideon was no more, and the only remaining barrier removed out of the way, they could run on headlong in the old idolatrous course as before, keeping pace with any of the Canaanite nations themselves. As for Abimelech, we believe, were all the habitations of these native idolaters searched to find a character worse than his fellows, it would have been impossible to discover a monster in human form more detestable than we have in this son of Jerubbaal. And as for the people in general, we never read of any generation among them growing up in righteousness and the fear of God, as an essential part of their character, to whom, therefore, it was unnatural to be guilty of sin. There was no generation of Israel without their sins against the God of Israel. Had there been so, how meaningless to them would have been the elaborate ceremonial of their sanctuary service! (3.) God’s mercy is not like man’s in the measure of its forbearance. Were but half the provocation which men are giving every day to God to be given to each other, they would instantly bring down on the heads of the transgressors the full vials of their wrath. Man’s patience is so soon exhausted; God’s patience is like Himself, inexhaustible (Malachi 3:6). That patience is not even exhausted when He leaves the sinner, or when He proceeds to inflict on him the sentence of doom. His course usually is, to wait long enough till mercy has had full display, and till it be shown that He is not willing that any should perish, but rather come to repentance, and live; but if that long and patient dealing is made in vain, a time must come, when reasons of righteousness and wisdom require that sin be dealt with as it deserves, and that justice be allowed to take its course. Yet patience is not properly exhausted. (4.) The deep debt of gratitude every saved man owes to the grace of God. It was a wise habit of the good John Bradford to say, when he saw any very striking personification of human wickedness in the worst of men around him—“There goes John Bradford, but for the grace of God.” And well might any believer in the doctrine of renewing grace have said, when he saw this wicked young man going on in a career of unbridled sin—“There goes I, myself, but for the grace of God.” Meaning that he, too, has a wicked heart by nature, and that it requires to be made the subject of God’s renewing grace, ere it become fit for entering the holy world above. For we are to judge character, not by the measure of its present development, but by the direction it is taking. The development is now rapidly going on, and ere long it will reach a point or degree in wickedness, which at one time would have astonished the man himself, could he have foreseen it. Thus it was with Hazael, when the prophet foretold him of the atrocities, of which he would one day be guilty towards the people of God. “Is thy servant a dog,” he exclaimed, when the prophet held up to him the picture of his future deeds, “that he should do this thing?” He was at that time horrified at the thought of perpetrating such cruelties; yet, some years afterwards, as his wicked character became developed, he showed by the fact, that he could do all that the prophet predicted. To every saved man who enters the world of perfect purity and bliss, it will be made clear, as with a thousand sunbeams, that it is not to any supposed goodness of his own, or to any worth in his own works, that he owes his admission to that bright home. All the outbreaks of depravity of which he has been conscious, from day to day during his whole life, and these occurring in the face of every possible restraint, will be as so many strong lights to flash on him the conviction, that it is by grace alone that he is saved—that salvation is not the thing which he deserves, but that which God is loving enough through Christ to give. II. The best of fathers may have the worst of sons. This is another truth suggested by the paragraph (see pp. 95, 96). (1.) No good father can impart his renewed nature to his son. What the father is by nature, he may, and does, more or less, convey to his son. The conditions of his body, its healthy or sickly state, whether it is strong or weak, its character in other respects, the father’s temperaments, his likeness, his natural dispositions and tendencies, his constitutional peculiarities, with other features, but above all his fallen spiritual condition, both in his depraved desires and affections, and in his liability to condemnation as a guilty being—these the parent confers more or less on the child. “Adam begat a son in his own likeness, after his image” (Genesis 5:3). It is not said “after God’s likeness and in His image,” as in the case of Adam himself (chap. 5). To grant the renewed nature is a thing in God’s special gift; and so we are expressly informed, that all who become “sons of God” are made so directly by God Himself. They are “born not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:13). Not indeed without the use of means, for we are expressly told in the previous verse, that it is those who “receive Christ and believe in His name,” that are honoured with the privilege of being made sons of God (comp. also Galatians 4:4-6; John 3:5). (2.) A good father may often neglect the training of his child. The child of a pious parent, though he derive no advantage directly in his natural birth, is yet open to many advantages otherwise—in respect of example, of superintendence and training, of prayers many and sincere, of special promises, and mixing with the fellowship of the righteous, to which might be added a fuller and more regular enjoyment of the means of grace. Thus a good man may have the formation of his son’s character in a great measure in his own hands; that is, so far as means are concerned. Yet we often know that, as a matter of fact, a pious father sometimes neglects the proper upbringing of his son; as did Eli, when “his sons made themselves vile, and he restrained them not;” and as did David, when he “never said to Adonijah, what doest thou?” If the tree, when it is young, is permitted to grow up crooked and misshapen, it will remain crooked and misshapen during its whole existence. So is it with the child, “Trained up in the way that it should go, when it is of mature age, it will not depart from it.” But, if neglected as to training and the use of means, the result desired cannot be expected, even if many prayers from a godly father should be laid on the altar. Thus it was with Absalom, and thus it was with Abimelech. 3. A perverse son may receive a wicked training away from his pious father’s eye. Thus it was apparently with Abimelech. His mother seems to have had most to do with his training, and she was a Canaanite and idolater. He would naturally be kept separate from the other sons, who were all children of Israelitish mothers, and must have regarded Abimelech as a son of the bondwoman. Thus he was cradled in an idolatrous circle in reality, though this was concealed from the public eye by the fact that Gideon was his father, and that, during the season of his youth he lived in his father’s house. Naturally also, he would attract to himself idolatrous companions, of whom there were only too many everywhere, notwithstanding all that Gideon could do to reduce the number. These were the circumstances that determined the general aspect of his religious character. His natural force of action, selfwilledness, and towering ambition would do all the rest. Hence we have in him one of the worst characters in Scripture history. We do not find in the picture one single redeeming element, and there is scarcely a single element of wickedness awanting. 4. The course of Gideon’s son was one of unmitigated wickedness. (1.) He begins with casting off all fear of God. “Conscience must be either satisfied or seared, if a man would act with thorough decision,” says a wise thinker. Abimelech chose the latter course; and, as the most effectual way to sear it, he would not recognise the existence of the true God at all. (2.) He dares to usurp the sacred seat which was reserved for Jehovah alone, in being king over His chosen people. Had this been merely a vacant secular throne, like one of those on which any of the other kings of the earth sat, it had even then been an act of impertinent presumption, when there were 70 persons, of far more legitimate title than he possessed, ready to occupy it if necessary. But the act becomes one of daring irreverence, when, without warrant, and in the face of a direct prohibition from the jealous Jehovah, he thrusts himself into the holiest office on earth, except that of the High Priest alone, if indeed that is to be excepted. (3.) Self-aggrandisement was his only object. He could not assign a single reason of right or of merit for what he had done. On the contrary, his character was so full of blemishes, that to exalt him to a throne was the last thought that would have occurred to other minds, had he not made the suggestion himself. Self-worship is the meanest of all kinds of idolatry, and for a man to push himself forward to occupy the first place, when he ought to take the last, only exposes his memory to infamy in the future. Yet with him every sacred interest was cast to the winds to gratify an inordinate ambition. (4.) His first step to accomplish his purpose is falsehood. He insinuates that Gideon’s sons were, each and all, ambitious to become king in Israel, and that matters had gone so far that the men of Israel must make their choice—the fact being, that in no breast save his own was any such thought cherished. (5.) His second step is to hire money from the headquarters of idolatry to serve his wicked purposes (Judges 9:4). “This was like going to the forge of Satan to find means to kill the servants of Jehovah” (Trapp). (6.) His third step was to make bosom friends of the vilest of characters. If a man is to be judged by the company he keeps, what can we think of the son of the noblest man in Israel choosing for his associates the desperadoes of society! In place of saying, as a true son of Gideon ought to do, “Gather not my soul with sinners, &c.,” we see him looking about for characters vile enough to assist him in accomplishing his Satanic devices. (7.) His fourth step, and the darkest of all, is to commit murder wholesale on the family of his father. As if it were a light thing to take the life of one brother, another, and another follow, until 70 lives are taken—all sons of his father, and every son he had—every one of them innocent, and an utter stranger to the thought of aspiring to the crown of Israel! How expensive is the work of sin! Blood must flow in streams, and the nearest relatives must be sacrificed, ere its ends can be attained! (8.) Finally, he gets himself elected King by an apostate city, in the interests of idolatry. The Shechemites utter no protest against the hydra-headed crime, but rather strengthen the perpetrator’s hands for its commission, and even regard it as a recommendation for their suffrages, that he had destroyed the house of him who had destroyed Baal. Say not that a man’s religious belief has nothing to do with the colour of his conduct. Like king, like people! Examples of more decidedly opposite characters are not to be found in the Book of God, than those of Gideon and his son Abimelech. They are wide as the poles asunder. We can hardly imagine how such a son could be reared under such a paternal roof. But it forms a palpable condemnation of Gideon’s sin, in having married a Canaanite. III. Useful purposes are served in recording a wicked man’s life in the Book of God. It might be said, such a record would only be a blur on the page. And it might farther be objected, that, as the name of the wicked is destined to rot, it seems inconsistent with this to inscribe it in the book of true immortality. But— 1. The record is given as a curse and not as a blessing. Gladly would the wicked man hail the announcement that his deeds were not to be recorded. It would be accepted by him as a valuable boon, that his name were allowed to lie in perpetual oblivion. But God puts a brand on it, and holds it up to the execration of all coming time. It was so with Cain, when a mark was set upon him; so with Ahaz, when the finger was pointed emphatically to his sin (2 Chronicles 28:22); so with Jezebel, Pharaoh, Judas, etc. Their names go down to posterity, with a character of infamy indelibly stamped on them. Thus they are made a mark for perpetual hissing to the whole world of men in after times. Gladly would the wicked dead continue to lie in their graves if they could, when the great voice is heard, “Let the earth and sea give up their dead.” For when they awake it will be “to shame and everlasting contempt” (Daniel 12:2). How beautiful is the reverse experience of those who accept of the Saviour, and trust in His glorious redemption—“your sins and iniquities will I remember no more.” The man is blessed “whose sin is covered” (Psalms 32:1). 2. Such a record illustrates the truth of God’s testimony respecting human character. It is put down “that God may be justified when He speaks, and clear when He judges.” Has He said that “the heart of man is deceitful above all things and desperately wicked;” in this dark history is the proof—has He said, “there is no fear of God before the wicked man’s eyes,” “his mouth is full of cursing, deceit, and fraud, etc.” (Psalms 10:7-11); in such a history as that here set down we see it all realised. 3. It shows by practical example the frightfully evil nature of sin when allowed to develop itself unchecked. It is a frightful thing for a creature to give up his Creator, as all sin implies. The consequences cannot fail to be of the most serious character. There must be a fearful perversion of his moral nature, in abandoning a fellowship so pure, in despising a friendship so essential to his happiness, in violating an authority so sacred, and in wantonly forsaking the infinitely Good One. The immediate effect must be to come under the Divine frown, and to lose the Divine image. According to the excellence of the object despised, so must be the deep-rootedness of the evil disposition in the heart that rejects it. And as the law of progress applies to character, the longer this disposition is cherished, or the more unreservedly it is brought into exercise, it must become more and more inveterate. “Sin becomes exceeding sinful,” and more and more sinful (Romans 7:13). In Abimelech we see sin developing itself unchecked. He throws the reins on his lusts, especially his lust of power, and we see before us a monster rather than a man. For here there is everything to shock the moral sense. An exhibition is made of what sin naturally leads to, when allowed to operate without restraint. It turns man into an evil spirit, it makes a fearful wreck of our moral nature. This illustrates the greatness of the deliverance wrought by the Saviour, when “He gave Himself for us, that He might redeem us from all iniquity and purify unto Himself a peculiar people, zealous of good works.” 4. Wicked deeds recorded are beacons set up, to warn us off from the rocks and whirlpools of sin. They show that a course of sin is like sailing among sunk rocks, or falling under the destructive sweep of a vortex. The full malignity of sin is not to be told in words, but has to be seen in acts. It is a headlong rush, a maddening rage, “a possession of seven devils,” a bursting through all bounds, a rampant and reckless career of treading under foot the sacred commands of the Most High—as seen in the chapter of life here recorded. Abimelech is a finger post set up in God’s Providence, with the words inscribed, “Beware of the broad road that leadeth to destruction!” When allowed full scope, it becomes so virulent, that almost every word in the vocabulary which is expressive of an evil quality would be required to tell its many sides and degrees of evil. It is venomous and baneful, a desolating scourge, a withering blight. It is savage in its conceptions against the innocent, and merciless in carrying its designs into execution. It is a destructive force marring and crushing everything that comes in its way—corrupting, corroding and polluting whatever is most fertile and beautiful in God’s world. All this exhibited in actual life is a most emphatic testimony, that “the end of these ways is death,” and carries in its bosom the warning, “Avoid the evil way, pass not by it, turn from it, and pass away.” IV. God can bring accusers against the wicked when they fancy themselves most secure. On the very coronation day, when this vile aspirant to the throne of Israel had just got the consummation of all his wishes gratified, and saw himself hailed by the thousands of one of the chief cities of the land as their king, suddenly a messenger from Jehovah appears on the scene with the language of solemn warning on his lips. It was as if the very rocks were made to cry out against such hideous wickedness. Had his heart been less hard, Abimelech could, like Herod after the murder of John (Mark 6:16), have exclaimed—“This is one of my brothers whom I have put to death.” Standing on an eminence among the rocks which overhung the valley, one of the seventy sons, all of whom were supposed to have been massacred, appears, as if risen from the dead, to act the part of an accusing conscience. The occasion was so strong, that the very Mount of Blessing (Gerizim, where Jotham stood) must for once thunder out a curse, against the perpetrators of the awful deeds, which had that day culminated in the unheard of act, of an impious mortal rushing forward to occupy the throne which, of all others, was reserved for the God of Israel alone! Thus did God meet Adam, on the very day when he sinned, and hid himself among the trees of the garden. Thus suddenly was Haman caught in a snare by that very queen who had honoured him by inviting him to a special banquet, where none but the king, queen, and Haman were present. At the moment when his proud wishes were being gratified to the full, his fall came swiftly—in the twinkling of an eye, from a hand that he least of all expected. So did Ahab encounter Elijah, at the very moment he entered to take possession of that long-coveted vineyard of Naboth. At the moment, when the man, who tried to crush the Church of God in its infancy, was receiving honours from the people as a god, “the angel of the Lord smote him, and he was eaten of worms and gave up the ghost” (Acts 12:21-23; Job 20:23; Habakkuk 2:11; 2 Kings 5:26; Joshua 7:18-21). V. Silent nature is full of lessons of wisdom for irrational men. It needs only a Jotham to bring them out, and apply them. Long before our poet told us in words, there were— “Tongues in trees, books in the running brooks,Sermons in stones, and good in everything.”“Ask now the beasts, and they shall teach thee—or speak to the earth, and it shall teach thee,” etc. (Job 12:7-9). If the fable (which this paragraph is supposed to be) be the work of fancy, or a narrative woven by fancy from the elements of nature, in order to press home some important truth, it is not the less instructive; for nature is in all its aspects essentially a teacher. It not only contains illustrations of spiritual truth, happy but accidental likenesses of it, but its very framework is so constructed, as to furnish emblems to the eye of sense of the great spiritual meaning which lies in the background. The world of spirit which is unseen, and which existed before the material world, repeats itself in that world; so that, what we see in nature is the counterpart of what exists in the realm of spirits. It bears witness for that realm, and shadows it forth. Man’s body is so fashioned, as to shadow forth in its curves and features and noble upright form, especially too in its expression of the countenance, the higher qualities of his spirit. In some sense, “the things of earth are the copies of things in heaven.” The objects in the mart, by the wayside, or in the field, are instruments through which man is educated to know much more of God. “This entire visible world, with its kings and subjects, parents and children, sun and moon, sowing and harvest, light and darkness, life and death, is a mighty parable—a great teaching of supersensuous truth, a help at once to our faith, and our understanding.” LESSONS TAUGHT US BY THE TREES 1. Humility. None of the really good trees aspire to have a distinction above the others. They are content to remain in the place where their Creator has put them. The lofty and umbrageous tree does not boast itself above those that are small and tender, but rather flings its arms around them to shelter them. 2. Sense of responsibility. Each tree feels it has an office to fulfil, which is specially given to it to do, and which it must not leave undone. 3. Obedience and submission. There is no rebellion among the trees, against the authority of Him who appointed them their places, and assigned them their duties. That which is scantily laden, or bears a more common sort of fruit, does not murmur because it is not covered with rich clusters; but each seems content to bear that which is expected of it. It is obedient and submissive. 4. Mutual good-will. No tree wishes to despoil another tree of its glory. There is no joining together of those that are less favoured, against those that are renowned for fertility and beauty. There is neither a strife for precedence, nor do the others show jealousy, if any one is likely to have the precedence. So ought it to be among men of all classes, but especially among those who form the Church of God. All should feel they have the same nature, are trees planted by the same hand, watered by the same clouds, and warmed by the same sun; and so, being united by many ties in common, should grow peaceably together as one vineyard of the Lord of Hosts. 5. Entire dependence of each on the provision God has made for it. It is but in a secondary manner, that any one tree derives benefit from another. One may to some extent protect another from the fury of the blast, or contribute to it somewhat of heat. But all the primary conditions of health and strength to any tree, belong to the soil in which it is placed, to the air around it, to the sun that shines upon it, and to the rain or dew that falls upon it. Its root must be fastened in the soil, and on that everything depends in the first instance. The soil must be sufficient and rich in order to a luxuriant growth. The rain and dew must fall copiously, and the sun must send forth heat. In the spiritual vineyard these conditions are essentially required. Fellow Christians may in many ways be helpful to each other, but each one is dependent, for all that is primary, on God alone. Each one is rooted by God’s own hand in Christ, and built up in him; it is from Him that the rain and due of spiritual influences come down; and it is he who causes the Sun of Righteousness to arise with warmth and healing in his beams (Galatians 1:15-16; Colossians 2:6-7; Hosea 14:5; Hosea 14:3-4; Malachi 4:2). The great practical lesson taught by the trees therefore is, that the Christian’s primary duty is to look after his relations to his God, and see that these are all right, for it is on that that all which is essential to his growth depends. VI.—To be useful is better than to reign. All the good trees gave it as a reason for their refusal to wave their tops over the other trees, that they had each a useful vocation to fulfil, and, that the fulfilment of that vocation was a far more important thing, than to reign over others. To reign, is to live for the glorification of one’s self; to be useful, is to be a fountain head from which blessings might flow out to others. All the objects of Nature seem to say, we exist not for ourselves, but for the benefit of others around us. The sun shines not for itself, but to enlighten and warm the planets that revolve around him. The clouds float in the firmament, not on their own account, but to distil their watery treasures on the thirsty ground. The birds sing among the branches, and fill the grove with melody, to give delight to many a listening ear. The flowers put forth their blossom, and convey a pleasing sense of view to the eye; while the trees and shrubs grow, and wave their branches in the breeze, not on their own account, but to glorify Him who created them, for the gracefulness of their form, the richness of their hues, the sweet fragrance they emit, or the excellent fruit they bear. It is the law also for all true Christians—“None of us liveth to himself,” &c., “Ye are the salt of the earth,” “Ye are the light of the world.” And the rule they have to follow is, “It is more blessed to give than to receive” (Romans 14:7-8; Matthew 5:13-14; Acts 20:35) He who lives to do good to others around him, and especially to advance the cause of God on the earth, has the consciousness that he lives not in vain, that he is not a cypher but a valuable integer in society, that he is spending the talents given to him to a profitable account—with the two gaining other two—that he has thought more of God’s glory while passing through the world than of his own, and that his place will be missed when he is gone. CHAPTER 9’S TRAGIC BUT BRIEF HISTORY(Judges 9:22-57.) NOTES.— Judges 9:22. Had reigned] ruled by force rather than by natural right, implying a hard, as opposed to a mild, rule. Over Israel]. Shechem in some measure represented Ephraim, and Ephraim in some degree represented Israel. Where one is active, and has a strong will, among many who are passive, his ascendency is practically acknowledged.Judges 9:23. God sent an evil spirit.] not evil temper or disposition, but a wicked spirit, which stirred up evil dispositions, discords, and insurrections, ending in bloodshed (comp. 1 Samuel 16:14-15; 1 Samuel 18:10). In what took place, we see not only the action of those evil passions that gender strifes, but also the controlling and directing influence of the Moral Governor of the world. There was the intention of a Personal Ruler to punish high-handed crime in a manner suited to its character. If the evil feeling which led to the sad issues were in men’s hearts already, it was God that fixed the time for the awakening of these feelings, and directed them to produce these issues in the end, in the exercise of His moral government. The Shechemites were led to break their oath of fidelity to him whom they had chosen to be their king. Though at the moment they endorsed the strong act by which he had effectually cleared the way of all competitors for the throne, yet now after three years’ experience of the rigorous rule of the bramble king, they no doubt began to feel some remorse for their wicked conduct, in having been co-partners in his infamous deed.Judges 9:24. That their blood might be laid upon Abimelech … and on the men of Shechem. So it usually is in the course of Providence (comp. 1 Kings 2:32; Psalms 7:16; Matthew 23:35-36; Esther 9:25). “He maketh inquisition for blood.” “He beholdeth mischief to requite it with His hand.” All the events that followed were permitted by God, and overruled by Him, to bring down suitable retribution both on Abimelech and his partners in crime. The Shechemites wished to make themselves the rallying point of the nation by making Abimelech king, and they had other interests of their own to serve. But they quickly found, that, while they thought they were making use of him to serve selfish purposes of their own, he was actually making use of them as his tools. At length they resolved that, as he had played falsely by them in his general conduct, they, from being sworn friends, would now turn round and become deceitful foes.Judges 9:25. Set liers in wait for him, etc] i.e., during his absence. Probably, he was at that moment trying to extend his rule over other places. Supposing he might return attended only by a few followers, and unsuspicious of danger, they placed a number of men in ambush so as if possible to take him prisoner, for they were afraid to face him when on his guard and in the open field. Meantime these “liers in wait” commited acts of brigandage on all travellers as they passed along the mountains, which at once showed their character, and also perhaps a design to make it known that the country was getting disorganised under Abimelech’s rule.Judges 9:26. Gaal, the son of Ebed,] i.e., the son of a servant. He was so by the father’s side, as Abimelech was by the mother’s side. He too, like the latter, was a Canaanite. Both were morally and socially base in their origin. The appearance of two such men in the front rank indicated, that in these days “vile men were high in place.” It was a case of bramble contesting superiority with bramble. Gaal was probably something of a knight errant, or a chieftain at the head of a company of freebooters, or brigand chief. That such an adventurer should now turn up so unexpectedly, and be able all at once to command so much influence with the masses, was a sign of the evil days that had happened to Israel. The men of worth and of weight have disappeared from society; such nuisances as a Gaal or a Zebul are the rival claimants for the honours of the day; an Abimelech is the chosen king of one of the principal cities of Israel; while public robbery, treachery and disorder overspread the land.Gaal is judged unworthy of having many particulars given about him, and so he quickly passes across the stage with no more notice taken of him than what is necessary, to show how low Israel’s history at this period had sunk. His appearing on the surface only proves that when base deeds are to be done, there is always someone starting up who is base enough to do them. In this upstart the men of Shechem actually put confidence as a leader.Judges 9:27. Gathered their vineyards and trode the grapes.] It was the season of vintage. At such a season, it was customary even for the heathen to keep some festival to the god they worshipped, as an act of thanksgiving for his granting them a bountiful harvest. The literal rendering is, they made praise offerings or thank-offerings, along with praise songs. That such a service of joy and thanksgiving was required to be observed among the Israelites, is clear from such passages as Leviticus 23:24; Deuteronomy 16:10-11; Isaiah 9:3. The offerings were of the fruits produced by the vineyards in the fourth year. But the Shechemites transferred to their god Baalberith, what should have been rendered to Jehovah.Went into the house of their god.] The history of Israel in its deepest meaning, is the history of the true God fighting against all the false gods which men worship, and exposing their utter insufficiency.They did eat and drink and cursed Abimelech.] How general the sin of drunkenness. Even in the earliest days of human history we see the blighting effects of it, and that in the case of Noah himself, ere he had time to settle down after coming out of the ark. And we see it now, like the opening mouth of a volcano, ready to pour its destructive streams on every side. To curse their ruler, in defiance of the law laid down (Exodus 22:28; 2 Samuel 19:21; Isaiah 8:21), was the first evil effect and led on to worse. Thus it was among the heathen; at the feasts of Bacchus among the Romans, and at similar festivals among the Greeks, and other peoples. The harvest home was an occasion celebrated with banqueting and songs of rejoicing. But how often did those occasions, which might have been harmless and cheerful, become, through indulgence, the means of producing the deepest sorrow and woe!Judges 9:28. And Gaal said, who is Abimelech, etc.?] What is to be noted here, is the contrast between the present jubilant strain of merriment, and the tragic issue which anyone might see could not be far off, when such a man as Abimelech was to be dealt with. What a difference between the lighthearted braggartism of the revellers of to-day, while the enemy was at a safe distance, and the pallid terror of the cowards on the morrow, when the lion really appeared. Hitherto they had been too much cowed by the stern spirit, and energetic action, of their tyrant ruler, to do more than speak in whispers, and express their thoughts by signs. But now being treated with wine, and the object of their dread being beyond the hills, they could name him as a despot, and utter curses both loud and deep against his despotic sway.Now was the time for this base upstart to step forward, when men of worth were hanging their heads with shame. If Gaal had courage for nothing else, he was bold enough to set all laws of decency and propriety at defiance, by proposing himself to be ruler in place of Abimelech. It was time to strike the iron, when he saw them begin to curse Abimelech. Accordingly he shouts out defiantly, “Who is this Abimelech, whom you have allowed to get the upper hand of you—this man who adopts to himself the title of Shechem, as if he were the only person who could speak or move there?” This is said contemptuously, and when, being well out of harm’s way, the speaker could afford to use treasonable language. Some would make the word Shechem apply to the people of the town, or even to Zebul. It is more natural to suppose, that one and the same person is alluded to in the language, for it was customary to address the same person by a double name, as may be seen in the parallel passages (1 Samuel 25:10; 1 Kings 12:16). “Is he not a son of the man who boasted against your god, and though he proudly usurps the name of your town as his own, was not his mother a bondwoman, and no true descendant of Hamor, the father of your clan? And Zebul, who now rules over you, is but his officer in his absence, who has no other claim to advance. Your wisdom is to serve the true stock of the children of Hamor, and not this low caste usurper.”Judges 9:29. Would to God this people were under my hand.] This thought was what was uppermost in his heart all the time, but he did not dare at first to bring it out. Probably he waited to see if anyone else would make the proposal, but as none did, he, as if speaking aloud to himself, ventures the proposal himself. He puts it as if it were a special favour, and act of kindness done to the Shechemites, for him to take the command over them, and restore prosperity to their city. Since no one seemed to oppose the proposal, he takes for granted that it is carried, and proceeds to act accordingly. The great thing to be done is first to remove Abimelech. Accordingly a message of defiance is sent to the tyrant king, which was the most likely thing to unite the men of the city around Gaal and his company.Judges 9:30. And when Zebul heard the words of Gaal, etc.] Though these words were spoken amid a scene of dissipation, they were resented by Zebul, who whether a warm adherent of Abimelech or not, was deeply offended at being regarded as his tool, and also at being marked out for destruction equally with his master. Hence he sends secret reports of how matters are going to Abimelech.Judges 9:32. Up by night, thou, and the people that are with thee.] Zebul, from these verses, and from the whole account, seems to have been a man of considerable shrewdness; but how tame any character becomes, that is so sadly wanting in the higher moral qualities.Judges 9:35. And Gaal went out and stood at the gate.] Doubtless he would suppose, that someone may have conveyed information to Abimelech of what was going on; and now he came to see whether the way was clear. Besides he had sent a challenge to Abimelech. Meanwhile, Abimelech was acting on Zebul’s instructions, and was lying in wait to enter the city, so soon as Gaal should have left it. But the latter was getting more cautious, or timid, as danger approached, and was now only feeling his way.Judges 9:36. There come people down from the top of the mountains.] Zebul had not till now openly opposed Gaal, for the great body of the Shechemites appeared to be opposed to Abimelech. He therefore thought it better to temporise for a time. Zebul knew very well, that the figures on the mountain were real men, but wished to put Gaal off the tack of thinking so (who was a man of much less sharpness of discernment), in order to gain time for Abimelech’s four companies to effect a junction.Judges 9:37. There come people down by the middle—the elevated centre of the land.] Meonenim—the Wizard’s Oak—a place where these idolatrous soldiers may have looked for omens as to their success.Judges 9:38. Where is now thy month, etc.] A little time had been gained for the approach of Abimelech’s troops while Gaal continued inactive. The treacherous Zebul now throws off his mask, and bitterly taunts his rival with the boastful language he had used in Abimelech’s absence, ending with a challenge to him to fight his adversary in the open field, now that he was actually come. It is thus that Satan deludes his dupes in making them imagine there is no such thing as a pit of perdition. It is only a “shadow,” a mere figure of speech. Thus he temporises, until the time comes for transfixing the culprit with the arrow of an accusing conscience, and then he taunts him with a malicious sneer, while he writhes in his agony (Matthew 27:4).Judges 9:39. Gaal went out before the men of Shechem.] At the head of the men of Shechem, for his whole drift was to enlist them on his side, and having already publicly dared to curse Abimelech they were no longer neutral.Judges 9:40. Unto the entering in of the gate] but could not pass through the gates, when they were shut against him in time.Judges 9:41. Dwelt at Arnmah.] Remained ιֵֹ ?ωֵׁ ?α sat down, not dwelt for any length of time, continued for the day at Arumah. Zebul thrust out Gaal and his brethren.] When it was manifest that Gaal was no match for Abimelech, the Shechemites fell from him, and Zebul took advantage of the moment of his weakness, to thrust him out of the town altogether. From this moment, we hear no more of him. He disappears as one who goes down no more to rise. Zebul also is seen no more. He fades from public view the moment his master comes to the front.Judges 9:42. The people went out into the field] probably for the purpose of resuming their harvesting work. They supposed there could now be no longer any trouble, seeing that Gaal had been thrust out from their midst, and Abimelech’s authority was restored. But the wrath of the bramble king was not to be so easily pacified. All the night long he had been meditating farther revenge on those who had dared to revolt from him; and, expecting that the people of the town would have to resume their field operations, he laid a trap for them accordingly. Dividing his men into three companies, with one company he seized the gate, and the other two companies he employed to make a regular massacre among the people, as they fled in all directions across the plain.Judges 9:45. Slew the people, beat down the city, and sowed it with salt. In this the human tiger went beyond his usual mark. It is as if a king were to slay all his subjects, and then rase his capital to its foundations, that it might not be known ever such a place had existed. This meant more than merely condemning Shechem for the future to a state of comparative infertility. For the sowing of salt on the surface of the ground could not absolutely prevent all growth. But salt was the symbol of any covenant which the people made with their god, and when for the breach of that covenant salt was employed, it meant that such a people came under the curse of their god. These Shechemites had made a covenant, in the house of their god (Baalberith), to be faithful subjects to Abimelech as their king; and now that that covenant was broken, he brings over their city the sign of the curse. Infidelity to such covenants was reckoned the greatest of crimes, and was understood to mean that they were devoted to destruction.When Milan was taken (A. D. 1162) it was sowed with salt. At the massacre of St. Bartholomew (A. D. 1572) the house of Admiral Coligny, after he was murdered, was sown with salt (see illustrations in Micah 3:12; Psalms 107:34; Jeremiah 17:6; Deuteronomy 29:23).Judges 9:46. When the men of the tower of Shechem heard that, etc.] i.e., the same with the “house of Millo” in Judges 9:6. Their numbers were now so reduced, while Abimelech was still as strong as ever, and roused to fury like an unchained lion, that they abandoned all resistance, and thought only of betaking themselves to the best place of security they could find. There was only one place they could run to with any hope of getting safety—the house of their god, called in Canaanite language Baalberith, but in that of the Israelites, Elberith. This was a stronghold—in the special sense, that those who were in it were understood to be under the special protection of their god. But there was also a fortified enclosure within it, which might be called their safe, where their money and treasures were preserved. This was the upper chambers of a lofty tower. The same word is used in 1 Samuel 13:6, where it means the topmost portion of inaccesible rocks.Judges 9:48. He gat him up to Mount Zalmon.] Abimelech now supposed that he had got a fit opportunity of carrying out his whole thought of revenge upon the rebels at once. When they were all brought together into one place, and in a helpless condition, it was easy to destroy them at one blow. Like Nero, afterwards, who wished that all the people of Rome should have but one neck, that he might have the pleasure of cutting off their heads at one stroke, so, now, this human fiend was glad to find that all the people of Shechem who were left, were gathered together into one bundle, that he might have the satisfaction of consuming them by one holocaust.To raise a conflagration around them occurred to him as the readiest method of accomplishing their ruin. Hence he repairs to the thicket of Zalmon, in the immediate neighbourhood, a mountain covered with wood, which has been called a “Black Forest” [Luther], though some have identified it with Ebal, [Stanley]. (Psalms 68:14). The reference in the Psalm is to the snow which sometimes rested on its top, and appeared the more striking, because of its contrast with the thick shade of wood that covered its sides. There was no difficulty in finding fuel sufficient for the purpose. Each man had but to carry one branch, and 1,000 men would have brought 1,000 branches. He himself set the example, axe in hand, cutting down his branch and setting it in order. Every man was invited to do the same, by which not only was fuel provided, but also a test was applied to ascertain whether all were faithful to their leader.Judges 9:49. All the people likewise cut down, etc.] All complied, for where there is a strong will in action, other wills naturally yield to its decisions. The wood was applied to the hold, and as a portion of it appears to have been of wood, it was soon enveloped amid the flames, and every man within the walls met with a horrible death. So true to the letter was Jotham’s curse fulfilled (Judges 9:20).Judges 9:50. Thebez] now called Tubas, a small town about 13 miles north from Shechem. This town seems to have joined with Shechem in throwing off the yoke of Abimelech, and as this ferocious despot knew no limit to his malice short of extermination, when his lordly will was crossed, he now proceeded to do to Thebez as he had done to Shechem. This town appears to have been built in circular form, with a tower in the centre, many missiles being gathered on the top. To the highest part of this tower all the inhabitants fled for refuge, fastening every entrance securely behind them. Abimelech himself headed the attack. Being in a frenzy of rage he became regardless of the danger arising from showers of missiles thrown by the besieged. So it happened, that while fighting furiously in the thickest of the crowd, he was struck on the head by an upper millstone λֶּ ?μַ ?ηψֶ ?πֶ ?α thrown from a woman’s hand—the hand, the moment, and the instrument, being all determined by the Disposer of all events. The effect was “all to break his skull.” i.e. entirely to break, or crush in his skull. [It is an old English expression]. It was the upper part of a hand-mill that was used, that which revolves when grinding, while the under part is fixed (Deuteronomy 24:6; Luke 17:35). It was the work of women to use such a mill. Some supposed they expected to be imprisoned several days in the top flat of the tower, and therefore would need to grind corn. It is singular that the great warrior Pyrrhus met his death in a manner precisely similar; a large tile from the roof of a house being thrown upon him by a poor woman, whose son was engaged in combat with the warrior, and in danger of being slain by him.At length we see the “violent man’s dealing come down on his own pate.” “The wickedness of the wicked has come to an end.” There lies proud Abimelech, and a woman slew him! This was the last arrow he received from a world which he bitterly hated, and by which in turn he was shunned as a demon in human form. It was to him a small thing to die, but for a man of such lofty pretensions, it was bitter gall to have it said, that a woman slew the proud Abimelech!How in a moment suddenlyTo ruin brought are they!With fearful terrors utterlyThey are consumed away.Even like unto a dream when oneFrom sleeping doth arise;So thou, O Lord, when thou awak’stTheir image shalt despise.Judges 9:54-57. His young man thrust him through … and when the men of Israel saw that Abimelech was dead, etc.] An incubus was taken off the land. Everyone breathed more freely. Not a single tear was shed. No mourner was anywhere seen. The young man is glad of the opportunity offered to put his master to death (unlike the case of Saul, 1 Samuel 31:4-5). The men who composed Abimelech’s army will not do another stroke of the bloody work, to which he had called them. The army melted away, and every man went to his own home. We hear nothing of a funeral—nothing of a successor—nothing of a wind-up!—nothing but an ominous pause on earth, and a whisper from Heaven’s Justice saying, “Thus God rendered the wickedness of Abimelech which he did unto his father, in slaying his seventy brethren; and all the evil of the men of Shechem, did God render upon their heads; and upon them came the curse of Jotham, the son of Jerubbaal.”What was said of Pope Boniface VIII. might also be set up as a suitable epitaph for this bramble king of Shechem. “He entered the world like a fox, reigned like a lion, and died like a dog.”—(Trapp). O unhappy son of Gideon!—perhaps the child of many prayers, certainly the child of a noble example of parental piety, perhaps the child of many pious counsels, certainly the child of great religious privileges, would that the hand of mercy had placed a protracted sick bed between thee, and the summons to appear before the great Judge, that so an opportunity might have been given for repenting of thy evil deeds, and taking refuge in the “blood which cleanseth from all sin!” .—Judges 9:22-57THE OF A DARK NIGHT IN ISRAEL’S HISTORY I. God sometimes sends winnowing seasons both on individuals and on communities. Ordinarily, He is gentle in His providential dealings with men, and for the most part, even under not a few provocations, there is little of the frown on His face, or of the stern in His voice. He would allure, rather than terrify them into repentance. But when they have long made light of sin, and have turned a deaf ear to gentler warnings, at fit seasons He brings influences around them, which thoroughly sift and try their character. Then it is impossible for a man to refrain altogether undiscovered. His arts of concealment will no longer serve his purpose, his heart is stirred as a pool is by the application of a rod, when, from the surface to the bottom, all that it contains is put into a state of agitation. Circumstances in Providence ferment round a man, and he is shaken and tossed as the leaf in the wind, so that he is obliged to appear exactly as he is. The false is then discovered from the true, and what is false in any character is detected as well as what is genuine. So it was with the Israelites as a community, at different periods of their history; so it was with Gideon; so with Abimelech, and with the men of Shechem. This is one of those lines of practical instruction, which God keeps up in every history from age to age, whether of individuals, or of communities. To bring out men’s characters, and show what they are, when exposed to different fires as tests, is one of the great moral uses of such history as is contained in the word of God. Winnowing seasons are intended not only to reveal what is chaff, but to clear it away. Such a history as that of Abimelech resembles the raging whirlwind, which, however destructive it may seem, has usually the effect of clearing a stagnant atmosphere. It is God’s voice saying solemnly, “Stand in awe and sin not. Woe to the wicked man! for it shall be ill with him.” It is another kind of rod, that God takes into His hand to chastise His people, besides the Moabites or Midianites. II. The importance of choosing a right King.(1.) It was important for Israel now. While Gideon ruled as a “judge” the “peace of the nation flowed as a river, and its righteousness as the waves of the sea.” But when Abimelech was chosen to occupy the place of power, the wheels went rapidly backwards, and at last by leaps and bounds rolled downhill. A greater mistake could not have been committed, than to choose a fellow mortal to be their king at all, when the King Eternal Himself so graciously condescended to single out this people from all the people of the earth to reign over them. But when they did commit this sin, and cast a slight on the wonderful love of their God, they were punished by being left to choose the worst man in all Israel to occupy that position. “Righteousness exalteth a nation, but sin is the reproach of any people.” (2.) It was so in their after history. In the days when kings ruled over Israel and Judah, the colour of the history was uniformly given by the character of the king. When a certain king ascended the throne, and we read, that “he did that which was right in the sight of the Lord,” we uniformly find that the state of things prospered in the land. But when we read, that “he did that which was evil in the sight of the Lord,” all things begin to go against him. The sovereign in those days had it in his power to give a tone to society, which none but a despot can wield now. Society then for the most part followed the example of him who reigned over it. But there was in the case of the chosen people another reason. The King was held to represent the people, so that what he was, and did, the people were reckoned to be and to do. Hence we see in one reign the country going to ruin under Saul, and in the very next rising under David to the very climax of its greatness. (3.) It is important for any people. In England, we see the Queen of the freest and most enterprising people on the face of the globe, after the long test of fifty years’ rule, retaining as much of the love and loyalty of her subjects as she did on the day when first they hailed her as sovereign; and this, notwithstanding the fact, that the intellectual forces were never more strongly brought into collision than during her reign. While something certainly is due to the excellent constitution of the realm, by which the sovereign is exempted from the responsibility of guiding the legislation of the nation, not a little also, is due to the wise, benevolent, and virtuous character of the Sovereign herself. (4.) And there is a King in Zion, who has seen not one jubilee only, but all the jubilees that are contained in eighteen centuries, and who will see all that are to come through unending time. The Church of God has an everlasting King, to whom she owes all her vital energy, her survival from a thousand dangers, and her future prosperity, until she become a blessing to all the nations of the earth. Jesus is, under the Gospel, the rightful King of all individual hearts, and they are wise indeed who allow Him to reign alike over their thoughts, words, and deeds. Where He is allowed to reign, there order, Heaven’s first law, is set up, peace with God is established, peace of conscience is enjoyed, and the joy of the Holy Ghost is the happy atmosphere breathed by the soul. Every man’s heart is the chosen seat of Government for this King, and from that centre, He desires to rule the whole life. III. God’s delay in punishing high-handed sin. Why should three years be allowed to pass, ere such outrageous conduct received the punishment it deserved? The principle of instant retribution for offences committed against the laws of righteousness, under the government of a holy and righteous God, certainly seems the most natural. We see it in the remark which Shimei’s conduct called forth from Abishai to David, “Why should this dead dog curse my lord the king? Let me go over, I pray thee, and take off his head.” Such is the instinct of many. And the first threatening uttered by the Lawgiver against the first sin, required instant execution of the penalty on the head of the offender. “In the day thou eatest, thou shalt surely die.” That moment the sense of moral turpitude was felt for the first time, separation took place between man and his God, and his body became mortal. But here, as on so many occasions, judgment is deferred. The sun does not cease to shine, nor do Heaven’s lightnings flash out against the perpetrator of so many awful murders, but, for three long years, he is permitted to walk the earth, while Heaven’s thunders sleep, and he is not consumed. Two important principles are illustrated by this delay— 1. Without such delay moral government could not be carried on. Moral government requires that there be the fullest liberty for the exercise of the will allowed to the subject of moral rule. Were the transgressor always to be cut down at the moment of transgression, there could be no further opportunity for moral dealing with him. And as the whole race of men have within them a tendency to depart from God, and offend against the laws of His government, in one short hour their history would, on this principle, come to an end. For the tendency to violate the laws of God would certainly show itself, and on every occasion it did death must happen, so that in one day the world would be swept clear of its inhabitants. Besides, were man always to be punished with death for his first sin, there would be no opportunity of bringing out his character on all its sides, and under every variety of circumstance. Farther, if a man saw that for the first known sin he might commit the certain consequence would be death, he would be put under a system of terrorism as to his obedience, which would destroy all liberty of action, and it would not be known what his character really was, until he were left free to act according to his own disposition. 2. This delay shows God’s unwillingness that men should perish. If it were a pleasure to Him to inflict death on the wicked, we might suppose He would make haste, on the commission of sin, always to carry out the sentence. Had even His love for men been according to an ordinary standard, and measurable by a man’s conception, we might suppose, that the heinous character of several sins would be such, as to provoke the offended Lawgiver to send swift and condign punishment on the heads of the transgressors, in order to mark His detestation of their sins. But God is so unwilling that men should perish, that He always acts as one reluctant to punish. He delays and defers, and defers and delays, until men begin to think He has forgotten their sins entirely. Though opposed to sin more than light is to darkness, His patience goes far beyond the measure of a man’s forbearance. He never loses the absolute calm of His holy nature. The want of self-government is far beneath the majesty of His august character. “I am God—not man,—therefore ye sons of Jacob are not consumed.” That he rises up so slowly to do the work of the Just Judge, proves His reluctance to proceed against the rebel, even when the argument on the side of justice is most strong. It shows that His heart is at the farthest possible remove from taking delight in the death of the sinner, and that no possible motive could induce Him to inflict the penal sentence, except that, on the one hand, justice requires that He should administer to sin what is its due, and on the other, He jealously requires that there should be a full vindication of His own holy and righteous character as the moral Governor of the universe. IV. God remembers all the sins that wicked men commit. Though full three years passed since the great crimes were committed, which opened the way for Abimelech’s ascending the throne of at least a part of Israel, nothing had been forgotten by the all-seeing God. Every moment of that time these sins were present to His view, yet He did not depart from the customary method to act with deliberation, in bringing round the time and the manner of the punishment. Men forget that “with the Lord a thousand years are as one day.” The sins of a man’s whole lifetime are as present to “that faithful witness,” at the last hour of life, as they were at any previous part of it. Sins which he has left fifty years behind him in the past, are as freshly in the presence of Him with whom he has to do, as they were each one at the moment of commission. God says of His backsliding people, “They consider not, that I remember all their wickedness.” This is an element which the wicked too often leave out of consideration. For there is ever a proneness in men to make light of sin, because it is not visibly and solemnly dealt with the moment it is committed. So far however is God from not marking it, that He says even of His own people, “The sin of Judah is written with a pen of iron, and with the point of a diamond” (Jeremiah 17:1). It is impossible that sin can ever fall into oblivion, until satisfaction is given for it. No man is safe from the sins he committed many years ago, on the ground that possibly they may now be forgotten. Not a single sin can be forgotten, until it is solemnly dealt with, and due atonement made. For the final account, God will bring every secret work and thought into judgment. And to represent the accuracy and particularity with which the process shall be gone through, we are told there are “Books of remembrance” which shall be opened, and every man shall be dealt with according to what is found written in the Books. It will then be seen, that “God requireth that which is past.” Not only the acts of the life, but the springs of character in the thoughts, volitions and purposes of the inner man—all the lines of a man’s conduct, beginning with his motives and aims, his judgments and decisions, and going out to the spirit which he displayed, the principles on which he acted, and the whole course of life which he led. It is clear, therefore, that no sinful man can build any hope of deliverance from condemnation on the ground, that any of his past sins may become forgotten through lapse of time. Unless some abnormally great and solemn transaction should take place before the end of life, he will to a certainty find all the sins of his life then meeting him, in the same measure of guilt they had when they were committed (Ecclesiastes 12:14; Psalms 50:21; Romans 2:16; Psalms 90:8). What a relief from anxiety does the Gospel message bring at this point. For 1500 years the atoning victim was laid on the altar year by year, showing that there was still a remembrance of sins. At last came “the Lamb of God which bore away the sin of the world.” “Christ died for our sins.” “Now there is no condemnation to them that are in Christ Jesus.” He hath “finished transgression, and made an end of sin.” “Christ is the end of the law for righteousness to every one that believeth.” So great is the change wrought in the condition of those who accept of this solemn method of disposing of their sins, that we read in one place, “In those days, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found again.” “Their sins and their iniquities will I remember no more.” And yet again, “They are without fault before the throne of God.” V. The miseries which befall the wicked come not by chance, but as the result of God’s moral government of the world. It was not by mere accident, without any directing cause, that a spirit of disaffection rose between the Shechemites and their self-appointed king. It was indeed a natural expectation, when we take the dispositions and proclivities of the parties into account. It was natural that the rule of a man so imperious in will, so selfish in aims, so capricious in tastes, so unprincipled in character, with no relaxation in his rod-of-iron treatment, and nothing benignant, or even tolerant in his bearing, would very soon cool down loyalty in any hearts where it really existed, and, in spite of themselves, the men of Shechem would waken sooner or later to the conviction, that they had been made dupes of by a bold and aspiring man, whom they could neither love nor respect. They saw that he was making use of them as tools, or stepping-ladders, to something higher. For, not content with remaining at home in Shechem, he seems to have been making occasional excursions to other places; and Thebez is mentioned as one of the towns which he had brought under his authority. Hence, among those who elected him king, there would be coldness first, then alienation, and by-and-bye hatred and resentment, with, at last, a desire for revenge. All this was according to the working of natural causes. But this Book sees God’s hand in everything. So we read that “God sent an evil spirit between Abimelech and the men of Shechem.” It is added that there was a special design in view, “that the cruelty done to the sons of Jerubbaal,” &c. This testimony implies, that there was something more than the blind working of natural causes. Overruling these and directing these, was the will of the Supreme Ruler in Providence at work, to fulfil a purpose of retribution on the heads of perpetrators of a great wickedness. We dare not deny to God the character of a Moral Governor, nor His presence in His own works. We cannot resolve the whole course of causes and consequences in the history of this world into a mere system of naturalism, nor can we accept of deism as the true philosophy of God’s relation to man, and at the same time be guided by the teachings of this Book. Scripture uniformly recognises God’s presence among the affairs of men, adjusting the laws so as to reward the righteous, and inflict retribution on the wicked. God could have brought a hundred different issues out of the train of causes that were at work in this history, had it so pleased him. But he arranged to bring about that which did actually happen, that the object might be gained which He intended, in the righteous punishment of evildoers. VI. Compacts formed in sin are soon broken. The Shechemites appear to have sworn to Abimelech to be faithful to him as their king, while he on his part engaged to act similarly by them. But, at the time they did so, their hands were reeking with the innocent blood they had shed, and so the compact was formed in sin. (1.) The curse of the Lord rested on such compact. High-handed sin always brings down the frown of Him who sits on the Throne of Righteousness. When men “walk contrary to Him, He walks contrary to them;” and though they “associate themselves together they shall be broken in pieces; though they take counsel together, it shall come to nought.” “The face of the Lord is against them that do evil.” “He maketh the devices of the people of none effect.” “He is angry with the wicked every day.” (2.) There is no principle in such compact which conscience can respect. None of these wicked men could respect either themselves, or each other, for the revolting act of wickedness of which they were guilty, in having slain the seventy innocent sons of Jerubbaal. On the contrary, conscience, as the “domestic chaplain” of the soul [Trapp], in so far as he was allowed to utter his voice, must have loudly condemned the iniquity, and this must have led to mutual recrimination against one another. It must indeed have produced the constant risk of an explosion, conscience acting as a sort of dynamitard in the camp. Or, if conscience were seared and practically inoperative among them, then there was no principle of right to hold them to their compact; conscience being the faculty which acknowledges the existence of what is right and what is wrong. But when the sense of doing what is right is taken away, where is the security for continuing faithful to the compact? (3.) Among wicked associations there is no real cohesive power. The parties here concerned, both the man who aspired to be king and those who agreed to elect him to that high office, knew that this was an open act of rebellion against that God who was already King of Israel, and who wished none other to usurp the seat. And there was the terrible aggravation of this sin, in the previous massacre. What then could have led them to associate together to gain such an end? It could not possibly have been any desire thereby to promote the good of the commonwealth. It could only have been some selfish and interested purposes of their own which they believed would thereby be served. Abimelech was a man of unbounded ambition, and seemed to have no thoughts but those of self-aggrandisement. The men of Shechem were nothing to him but tools to serve his purpose. They, on the other hand, thought they saw in Abimelech one who might form a suitable rallying point for the scattered tribes of Israel, and one who, by uniting all the people, and going out before them to fight their battles, might make them become respected all around, as one of the great nations of the earth—Shechem being the capital city. It was an additional consideration to this, that he had destroyed the house of Jerrubbaal, who was the destroyer of their god. And still further they said of Abimelech, “Is he not our brother—of our own stock, and a young man of excellent promise?” In all this banding, together there was no real cohesive power. The motives of the respective parties were not only not the same, but were strongly in conflict; and each party had but to come to see in actual history what the aims of the other were, in order to become at once jealous, and suspicious of deceit being practised by their partners in the compact. What cared Abimelech for the feelings and interests of the men of Shechem, if only his iron will were fully carried out among them. Was not he their master, and was not their whole purpose in life summed up simply in obeying the king? Let any one tremble if he should dare to think otherwise. Such was the spirit of the ruler. Those who had chosen him to the office felt that they were as birds caught in a snare. Their eyes were opened to the fact, that, in place of being exalted in station, and realising a new golden age of their history as a people, they had come under a reign of terror, and had sunk to the position of slaves, to be trodden under foot and made to do all kinds of drudgery at the will of a capricious despot. Here, surely, was nothing that was attractive, but everything that was repellent. So is it universally among the wicked—there is no proper cohesive power. We cannot accept the line of the poet as correct— “Devil with devil damn’d firm concord holds.”The only point in which the wicked entirely agree is, their common hatred of what is good. Pilate and Herod for once agreed, when they both had occasion to oppose the Saviour. The nations around Israel were as a rule ever quarrelling with each other, until some one of them began to oppose Israel, when quickly the others joined with them (Psalms 83). The wicked are in their very nature selfish, proud, jealous, full of envy, covetousness, malice, and evil lusts and passions, which could not fail to break up and disintegrate their unions more or less. (4.) Where there is no strongly uniting force, men’s fickleness tends to break up compacts. Nothing is more capricious than the human will, when left entirely without the restraint of right principle. All history proves it. We see it in the treatment given by the populace of the Grecian States to their heroes in the field, or their wise men of the senate or the schools, who were half worshipped by them to-day; yet to-morrow, for some freak of the popular will, were either banished their country, or had a deep brand of odium affixed to their names. It is not without reason that our essayist has said—“The head that to-day grows giddy with the roar of the million has the very next been fixed on a pole.” Nearly all Oriental history proves it, portions of Roman history, portions of the history of nearly all the other countries of Europe, and especially France, exemplify it; nor do we except certain periods of our own English history. VII. Our idols often prove our scourges. The men of Shechem were at first hero-worshippers of Abimelech, in which they grievously sinned, when they made him king in place of Jehovah. Now Abimelech becomes their scourge in the terrible tragedy here recorded (Jeremiah 2:19; Proverbs 1:31). Thus David found it with Absalom and Adonijah; Jacob, for many years with Joseph; Jehoshaphat with Ahab; and the Israelites, with several heathen nations with whom they intermarried and had too friendly relations. VIII. Men are often called to read their sin in their punishment. (1.) Abimelech rose to influence by putting forth false claims as an adventurer, and now it is by the setting forth of the false claims of another adventurer (Gaal), that the standard of revolt is raised against his authority. (2.) In the house where he found the money, that enabled him to carry into execution the awful deed which left his way free to ascend the throne, his subjects met to pour curses on his head, and to plot his ruin. (3) The man who made it his boast to say, “My father was a king,” is at last rejected by his votaries for one who was the son of a slave (Ebed means a slave). (4.) By a woman he rose to power (his mother; when the Shechemites said. “He is our brother”) and by a woman he met his death. (5.) He slew all his brothers on one stone, and now by means of one stone he is slain. (6.) He sinned so much, that he might get the crown set on his head, and now he dies through his head being crushed. (7.) His grand ambition was, that his name might go down to posterity as Abimelech the Invincible,” and yet the last thing the world hears of him is, ‘A woman slew him.” IX. All the wicked’s confidences are refuges of lies. The men of Shechem who swore to be faithful to the upstart king, soon rebelled against him in a body, and followed another adventurer—Zebul the ruler of the city, was the only friend that stuck to his master, and he appears to have acted from selfish motives. The men of the tower were against him. The people of Thebez to a man rose against him. And the very men who followed him did so through fear; for, the moment he breathed his last, every man threw down his sword and retired to his home; while the body of their chief was left to the vultures, and his name to the execration of posterity. (Psalms 37:35; Jonah 2) How different the confidence of the righteous! (Isaiah 57:2; Isaiah 26:3-4; Psalms 112:7; Psalms 125:1; Isaiah 33:15-16). X. The wicked are often employed to be the instruments of inflicting the punishment of their sins on each other. Thus it was conspicuously here, in the case of the men of Shechem and their so-called king. Thus it has been in nearly all ages, in the wars which one nation has had with another. How often, too, in Scripture history do we read of the king of Babylon at one time, of Nineveh at another, or of Egypt at still another, being employed by the Governor among the nations, to punish this or that people for their long-continued wickedness in the sight of high Heaven! The wars of the Saracens and Crusaders, the descent of the Turkish hordes from the heights of Central Asia, on the west of Asia, and the east of Europe, and the wars of ancient Rome, when the Cζsars conquered all the west, the north, and the east of Europe, and the wars, too, which led to the fall of the Roman empire by the inrushing of Goths, Huns, and Vandals from all parts of the north, for the destruction of the city that had so long sinned, are examples. It is on the same principle, that the evil angels are said to be the instruments of inflicting wrath on the wicked. They brought the plagues on Egypt (Psalms 78:49); perhaps they brought the flood on the old world; some suppose they brought the hail, the lightning, and the hornet on the Canaanites for their destruction; also they destroyed the property of the Gadarenes by entering into the swine; Satan himself is said to have the power of inflicting death on mankind as God’s messenger (Hebrews 2:14)—he is the “spirit that worketh in the children of disobedience” (Ephesians 2:2), and these are “led captive by him at his will” (2 Timothy 2:26). FORTY-FIVE YEARS PASSED OVER IN SILENCE(Judges 10:1-5.) NOTES.— Judges 10:1. After Abimelech.] This man is recognised as having been a ruler in Israel, notwithstanding his scandalous career. Probably he was permitted to occupy this position for a time, as a new method of chastising the people for their extreme tendency to choose another king than Jehovah, and to show that “their sorrows should be multiplied that hasten after another god.” The rigorous rule of the bramble-bush sovereign was as severe an affliction, as the inrushing of a marauding foe from without. By this course, too, means were furnished for exhibiting the desperate wickedness of the human heart; and the case is held up as a beacon to warn the men of every age.To defend Israel.] Not against any actual assault of an enemy, but he stood forth as the guardian of the public safety, ready, when necessary, to ward off all danger, and, by his very presence, to prevent any disturbance of the national peace from within or from without. He would administer justice wisely, and provide against the likely or possible incursions of surrounding foes.Tola, the son of Puah, the son of Dodo.] Puah is also written Pua and Phuvah. This time the tribe of Issachar is chosen to provide a judge. In David’s time, they were men of renown, “that had understanding of the times to know what Israel ought to do” (1 Chronicles 12:32). God chose the “saviours” from different tribes, to show His readiness to honour all the tribes in turn. This was a proof also that the organic unity of Israel was still preserved. Dodo—is here a proper name, and is not to be taken as meaning “uncle,” (Sept.) (2 Samuel 23:9).Dwelt in Shamir.] When he entered on the duties of his office, he found it more convenient to live nearer the centre of the country, and accordingly he went to Mount Ephraim.Judges 10:2. Judged Israel.] The northern and eastern tribes. Twenty-three years and died.] Not a single particular of his public life is recorded. But it was not therefore unimportant. To secure peace was no small blessing. To be a check on the outbreakings of idolatry was for the covenanted people an immense benefit. Though no fame was acquired, “the Lord had need of him” for a time. He has need of the purling brook as well as the majestic stream. In man’s judgment the one may seem insignificant compared with the other, but in God’s estimation everything is beautiful in its place. The family line of Tola, however, appear to have been distinguished in Israel all along, beginning with the ancestor (Genesis 46:13; Numbers 26:23), and going on to the days of David (1 Chronicles 7:1-5), including the judge mentioned in this chapter.Judges 10:3. Jair the Gileadite,] born in Gilead, the half of which was given to the half-tribe of Manasseh (Deuteronomy 3:13). This name has occasioned much discussion. It must be remembered that family names were a feature in Israelitish history—the same name frequently coming in, in the same line of descent, through different generations. Jair was the name of the ancestral head of one of the most influential family lines in Manasseh. He was one, apparently the chief, of the “children of Machir,” who, in the days of the dividing of the land, “dispossessed the Amorite that was in Gilead,” and first “took some of the small towns, calling them Havoth-jair” (the abodes of Jair), and afterwards accomplished the most important feat of taking “the 60 great cities with walls and brazen bars that were in the region of Argob, a part of Bashan.” This was the land of the giants; and such a victory could only have been gained through faith. To perpetuate it he called these 60 walled towns of the giants by the name of Bashan-havoth-jair—meaning the abodes, or towns, which Jair conquered for himself in the giant country. Hence, honour is done to this ancestor of the line by referring to him frequently (Numbers 32:39-41; Deuteronomy 3:13-14; Joshua 13:30; 1 Kings 4:13), and especially as the possessor of these Bashan cities by conquest.Reference is made also to Jair in 1 Chronicles 2:22, who cannot be the same with the first Jair, for “the towns of Jair” are spoken of as existing before his time (1 Chronicles 2:23), i.e., the towns of the first, or ancestral Jair. Some suppose the allusion is to Jair, the judge. It may have been so, notwithstanding the statement that this Jair’s grandmother is said to have been the “daughter of Machir” (1 Chronicles 2:21-22), and as hundreds of years elapsed between the days of Machir and the time of Jair the judge, there must have been several generations during the interval. Yet that difficulty could be solved by understanding the word “daughter” to mean descendant of Machir, which is so often done in the accounts given of family lines among the Israelites. But where the accounts given are so meagre, it is impossible to decide definitely whether the Jair in 1 Chronicles 2:22 was the same with Jair, the judge here, or was another person of the same name. If he was the same, then he had at first 23 cities, and must have increased them to 30, that every one of his sons might have a city; or, as some think, he got possession of the 60 cities which the first Jair took out of the hands of the Amorite (1 Chronicles 2:23). It is, however, probable that there were more than even two persons, heads of families, called by this name, for on account of its fame many would be desirous to hand it down.Judged Israel twenty-two years.] From this long period of peaceable government, we may suppose, he was a very capable administrator of justice, as well as a man of high character for piety like his great ancestors.Judges 10:4. That rode on thirty ass colts.] Horses were not then in the country. To ride on an ass was at that time equivalent to a man keeping his carriage now. It was a mark of wealth, which few could afford, for nearly the whole population were accustomed to go from place to place on foot. This must, therefore, have been a large and opulent family. The ass was then a superior type of animal to what it is and long has been in these more recent times. This was especially true of the “white ass” (ch. Judges 5:10, also ch. Judges 12:14; 1 Kings 1:33; 1 Kings 10:28). The horse when it appeared was generally associated with war, while the ass being quiet and the reverse of formidable, was regarded as the symbol of peace. Hence Zion’s King came riding on an ass, His kingdom being one of peace (Zechariah 9:9).Thirty cities which are called Havoth-jair unto this day.] Probably the same towns as those in Numbers 32:41, when the name Havoth-jair was first used; also in 1 Kings 4:13 (second clause). They are here called “cities,” though in reality only villages. “Villages are cities to a contented mind” (Henry).Judges 10:5. Was buried in Camon.] Probably on the west side of Jordan. It deserves to be noticed, that of all whom God called to serve Him in the office of judge or king, care is taken to say what became of their dust.A FRESH COURSE OF SIN AND Judges 10:6. Did evil again in the sight of the Lord.] (See on ch. Judges 2:12-19; Judges 3:7-8; Judges 3:12; Judges 4:1-3; Judges 6:1-2, &c.). They continue to do evil, as if there were no curing of this plague of the heart, in departing from the living and true God.The gods of Syria (Aram), of Zidon, of Moab, &c.] Notwithstanding all the expostulation used, the warnings given, and the severe applications of the rod, they still persisted in apostasy, nay, more, they are worse than ever; for now they go in for idolatry wholesale. Well might the prophet call on heaven and earth to listen to the tale of such dreadful impiety (Isaiah 1:2-7; Jer. chs. 1–10; Hosea-passim. The heathen being left only with the dim light of nature, could never rise to the vast conception of supposing universal power, infinite wisdom, and perfect goodness, to be concentrated in one God. Hence they supposed it laid a broader and safer basis, to have many gods, as implying greater resources. Even Cicero, though he set forth in his book, De Natura Deorum, the vanity of the heathen deities, yet declared in one of his orations, that it “did not become the majesty of the Roman empire to worship one god only.” But on this point, Israel had the most precise teaching, and therefore sinned against the clearest light.The gods of Syria, or Aram, are not named, but one of them was Rimmon (2 Kings 5:18), They were worshipped by Ahaz, as the gods of Damascus (2 Chronicles 28:23; 2 Kings 16:10), Those of the Zidonians, or Phenicians, were Baal and Ashteroth; of the Moabites, Chemosh; of the children of Ammon, Moloch, or Milcom; and of the Philistines, Dagon. These probably had all substantially the same features of character, just as all wicked men have a family likeness, yet there might be many varieties owing to local and accidental associations. The great fact always coming out was, that the worship of Jehovah was set aside (1 Kings 11:6-8). This amounted to the plucking up of religion by the roots, had it been allowed to continue.Judges 10:7. The anger of the Lord was kindled.] After the modes of speech used among men, the strong Divine opposition to such high-handed sin is here intimated; but we are not to suppose there was any ungovernable emotion in the Divine mind, such as we always associate with anger in human bosoms. Sold them into the hands of, &c.] comp. Deuteronomy 32:30 (see on Judges 3:8; Judges 4:2). The idolatry seems to have been on all sides, and so one enemy is raised up on the east, and another on the west. The Ammonites oppressed those on the east side of Jordan principally, and the Philistines, the tribes of Judah, Simeon and Benjamin, being nearest to them. This oppression by the Philistines is that which is referred to in the days of Samson, but is supposed to have been coeval with that of the eastern tribes by the children of Ammon, so long as that continued. The calamity which befel the trans-Jordanic tribes is first described.Judges 10:8. That year they vexed and oppressed for eighteen years. &c.] We take it to be the year when God first gave them up helplessly into the hands of the enemy. That year on for 18 years. The enemy hated that people above all others, and as soon as they got the opportunity they were not slow to improve it. They oppressed with a will, and that for as many years as they had permission. Well might David say, “Let me not fall into the hands of man.” The verbs ψָ ?ςַ ?φ and ψָ ?φַ ?υ have much the same meaning, and express rough and violent treatment, nearly equivalent to Psalms 2:9 (last clause). They were crushed, or dashed to pieces. The use of the two words is to give emphasis to the statement (comp. ch. Judges 4:3; Judges 6:1-6.9. Passed over Jordan to fight against Judah, &c.] Probably they had laid bare all the country on the east side, and now they wished to ravage the lands on the west side. This appears to have been when many years of the oppression had gone, and before as yet the weight of the Philistine power had been much felt.10. Cried unto the Lord, &c.] Comp. ch. Judges 2:9-15; Judges 4:3; Judges 6:6. This was no doubt a cry of distress, which is little more than an instinct of nature, but it also contains some acknowledgement of their sins, as the cause of their misery, and so is better than the mere howling of an animal when it is stricken (Hosea 7:14). The connecting particles εַ ?πι in that, is a specific putting of the finger on the cause of all their distress. We have tinned, inasmuch as we have forsaken God and served Balaam.Judges 10:11. Did not I deliver you?] This is supplemented, but most justly so. From the Egyptians Exodus 1-14); from the Amorites (Numbers 21:21-35); from the children of Ammon (ch. Judges 3:12-13, etc.); from the Philistines (ch. Judges 3:31, through Shamgar). [In 1 Samuel 12:9, the Philistines come between Moab and Sisera, but we are not to take that as meaning the historical connection].Judges 10:12. The Zidonians also (the general name for the league of nations to the north of Canaan whose forces were commanded by Sisera); the Amalekites (the reference here is chiefly to ch. Judges 3:13 and Judges 6:3. When any attack was to be made on Israel, Amalek was always ready); and the Maonites (the Midianites, or probably that section of the Midianites that were next to Israel, and planned the invasion of ch. 6, but were joined by the great mass of the confederated people) see 2 Chronicles 26:7.Judges 10:13. Yet ye have forsaken me, etc.] All this is said to produce deeper conviction of sin. For the really serious thing is to have thorough work in dealing with the sin. That well done, it is quick and easy work to bring round the deliverance. “God keeps count of His deliverances; much more ought we to do so”—(Trapp), comp. Deuteronomy 32:5-6; Ezra 9:13-14. The great deliverances which God here calls to mind are seven in number, corresponding with the number of the different national idols which they had served, every one of which had brought them low, almost to the point of destruction. A most valuable double instruction was conveyed by these sevens. A seven times trial (complete) was made of their hearts, and they were found capable of casting off their God in order to serve any idol, no matter what, all round the compass! An equally full trial was made of the character of their God, and He was found incapable of casting them off and breaking His covenant, notwithstanding their repeated and highly aggravated sins!I will deliver you no more.] Speaking after the manner of men, this was the treatment they deserved. They could not reasonably expect anything else. It is the language of upbraiding, and partly of threatening. But even in Israel’s worst days the assurance is held out, that where there is true penitence, there will be pardon (Jeremiah 26:3; Jeremiah 26:13; Jeremiah 31:18-20; Revelation 2:5). For “God often threatens that He may not punish. He pardons such sin too, as no man could do (see Jeremiah 3:1)”—(Trapp). The whole of this remonstrance is parallel to the case of Hos 5:15; Hosea 6:1-3, where God chastises His people by hiding His face from them which soon brings them into deep waters, so that they are glad to return to Him; comp. also Isaiah 57:17-18.Judges 10:15. Do to us what seemeth good unto Thee.] They leave themselves, confessedly guilty, in God’s hands. They are ready “to accept the punishment of their iniquity” (Leviticus 26:41; Leviticus 26:43). They practically say “we will bear the indignation of the Lord, for we have sinned against Him” (Micah 7:9). This was the very best thing they could do—to confess at once they were all in the wrong and deserved chastisement, but leaving themselves entirely at God’s disposal. No sinner can take a safer course than, while confessing his sins with sorrow, to leave himself to the promptings of God’s heart. That heart never fails, if only the obstruction is removed to the outflow of the Divine loving kindness (Jeremiah 31:18-19 with Jeremiah 31:20). Their confessions are followed up by deeds. “They put away the strange gods,” and so the sincerity of their penitence is crowned (Proverbs 28:13; Hosea 14:8; 1 Samuel 7:2-3; Genesis 35:1-5; Job 34:31-32).His soul was (vexed) grieved for the misery of Israel.] ϊּ ?χְ ?φַ ?ψ was shortened or impatient (Numbers 21:4), like one who is restless or uneasy, and so is moved to take action. “My bowels are troubled for him” (Hosea 11:8-9; Isaiah 40:2).Judges 10:17. Gathered together.] Assembled by public proclamation (ch. Judges 4:13; Judges 7:23). The purpose is stated in next chapter. Encamped in Gilead.] Here it refers to the whole territory possessed by Israel on the east side of Jordan, but sometimes it refers only to that part which was occupied by the half tribe of Manasseh. The children of Israel assembled.] No longer deserted by their God, they are animated with fresh courage (Psalms 60:11-12; Psalms 118:8-12; Psalms 18:29-34). In Mizpeh.] Mizpeh (masc.) is said to be the town; Mizpah (fem.), the district (Joshua 11:3; Joshua 11:8), Other references are made to it as Ramoth-mizpeh, or simply Ramoth in Gilead (Joshua 13:26; Joshua 20:8; 1 Chronicles 6:80, see also 1 Kings 4:13; 1 Kings 22:3; 1 Kings 22:6. It was a convenient centre for rendezvous, and a place of great natural strength. With the article it means the watch-tower, or heap of witness (Genesis 31:48-49).Judges 10:18. And the people and princes, etc.] Rather, and the people, even the princes of Gilead, i.e., the heads of tribes and families on the east side of Jordan. The name captain is used in ch. Judges 11:6; Judges 11:11, where it means the chief leader. REMARKS.—Judges 10:1-18QUIET TIMES 1. These come undeserved. On the principle, that there is “no peace to the wicked,” we might expect, in the ordinary exercise of justice, that troubles would never cease in a community where sin was daily committed. The existence of sin is always a cause of war with God, and, as it is manifest, that in every generation of Israel, the great majority of the people were idolaters in heart, the natural expectation was, that there would be no modifying of the severity of the Divine dealings with them at any period of their history. Yet, in fact, mild and pacific dealings did come in frequently, and so must be set down as the undeserved loving kindness of the Ruler of Providence. How erroneous are the data, on which men form their judgments of God’s ways of dealing with them. They forget that they are ever provoking God to anger, by living every day for their own pleasure, and refusing to acknowledge His claims on their obedience, or even recognising His presence in their midst. They habitually banish him from their very thoughts, and yet murmur if He should send them trouble in any degree. They take for granted that immunity from trouble is their due; whereas “it is of the Lord’s mercies we are not consumed.” Were justice alone the rule of dealing, we could look for no respite. Quiet times, when they come, are entirely undeserved (Ezra 9:13; Ezra 9:15). 2. They come only after a vindication of the Divine Righteousness. In the frightful tragedy which came like a sweeping torrent on the great transgressors at Shechem, when a hurried and awful death overtook Abimelech and the inhabitants of Shechem, not a single man excepted, the whole nation were aroused from their slumbers to read the lesson of God’s anger against the idolaters. Every man seemed to hear the voice for himself, “Stand in awe and sin not.” It was God vindicating His own character as the righteous Moral Governor of the world. This being done in the sight of all Israel, it was fit that a pause should take place in the further sending of troubles on the land. 3. Quiet times fill the large spaces of human history. Even in this Book of Judges, which many think describes a tempestuous period of Israelitish history, the calamitous times are the exception, while those of peace and quiet are the rule. Israel’s first oppression was for eight years. This was followed by a rest of 40 years, or five times as long. The next period of distress lasted 18 years, and then the land had respite for 80 years. Then came trouble for 20 years, and rest for 40 years. Again we read of seven years’ oppression, and this followed by 40 years of quiet. Once more, we have the cataract of bloodshed and sin for three years, and now a pause, and dead stillness for 45 years. So it is in human life generally, notwithstanding men’s high-handed provocations. Times of immunity from trial form by far the larger portions of our life. Our days of good health greatly outnumber the days of sickness. Our times of peace and comfort, are greatly longer than the periods of severe pain and great calamity. Our seasons of sunshine also are long, compared with those when our sky is overcast. Our hopes, as a rule, by many degrees exceed our fears. Cases also are numerous where, if we be true Christians, when our troubles abound, our consolations do much more abound. Generally, the expression of friendly feeling greets our ears more frequently than those of anger and disaffection. All things go to show that the largest spaces in human life partake of the character of quiet and goodwill, notwithstanding the provocations we give to the Ruler of Providence. 4. Quiet times are greatly needed. (1). To preserve the benign attitude of God in dealing with guilty men. To keep up this attitude is essential, for without this view of the Divine character, men would never be brought back to God. “We love Him because He loves us.” A free and full revelation of the loving nature of God, is necessary to remove the prejudice which is natural to the human heart against God, that He is hard and inexorable, ever disposed to say, “Pay me that thou owest to the uttermost farthing.” Happy is the man who gets entirely free of that prejudice. By often sending seasons of quiet when He might justly appoint times of great distress, God shows that he will not be always frowning, as if, like weak man, He could not remain self-controlled in the face of so many provocations. But as He must show Himself jealous for His own great name, there are junctures when he comes forth to vindicate His honour. He reserves special occasions, called emphatically “the day of the Lord,” when “He lays judgment to the line, and righteousness to the plumbline,” and so vindicates His own Majesty on the one hand, while He visits sin as it deserves on the other. On these special occasions, He shows what he might do at any time, though for the most part he forbears. Thus the times of forbearance, or of quiet, are many compared with the times of smiting: “His tender mercies are over all His works.” “He will not chido continually,Nor keep His anger still;With us He dealt not as we sinned,Nor did requite our ill.”(2.) To allow time to recover from the effects of great agitation. After the violent spasm to which the country was subjected by Abimelech, it required a period of calm to recover from the shock and the confusion. Each oppression of the land through the in-rush of Vandalic hordes produced a disastrous effect. The country was desolated, the homes of Israel were broken up, the bonds of society were loosed, the administration of justice ceased, and the whole nation was “scattered and peeled” (ch. Judges 5:6; Judges 5:8.) Quiet times were needed to set the nation on its feet again, to give heart to its people, and bring back days of prosperity and of hope. The operations of industry must be resumed, fields must be sown and reaped, the useful arts of life must be prosecuted, channels for trade must be opened up, and laws for the security of life and property must be established. God never wished to “make a full end” of His chosen people, and, though they were often brought very low for their sins, and made to feel how easy it would have been to dash them to the ground beyond all possibility of rising again, He ever remembered that they were the people on whom He had set His love, out of whom should arise the promised “seed” that was one day to bless the whole earth, and so they were restored. (3) To carry on all the useful activities of life. If a nation is to live, there must be scope for its activity. Freedom of action must be allowed to the mass of its people to carry out their schemes and fulfil their duties. And it is in the unfettered, healthful working out of the innumerable small schemes and duties of life that the temporal wellbeing of a nation mainly consists. The great deeds of its heroes are things to dazzle the eye, and perhaps enkindle hope, inspire courage, and excite to lofty aspiration. But it is far less on these, that the true prosperity of a people depends, than on the industry and energy of the myriads of hands that are ever plying the loom in the common machinery of human life. “Niagara excites our wonder, and we stand amazed at the power and greatness of God as He ‘pours it from the hollow of His hand.’ But one Niagara is enough for a continent and a world, while that same world needs tens of thousands of silver fountains and gently flowing rivulets, that shall water every farm, every meadow, and every garden, and shall flow on every day and night with their gentle and quiet beauty. So with the acts of our lives. It is not by great deeds only, like those of Howard, nor by great sufferings only, like those of the martyrs, that good is to be done. It is by the quiet and useful virtues of the Christian character, the meek forbearance of the Christian temper, the spirit of forgiveness in the husband, the wife, the father, the mother, the brother, the sister, the friend, and the neighbour in every avenue in which men move, that society is to be improved and its bonds strengthened.”—[Barnes.] (4) For purposes of consideration and profitable meditation. Calm thought is always needed to weigh things in even scales. Amid the hurry and excitement of strong passing events the mind cannot estimate the strength of the forces at work around it, and is disturbed in its judgments, like the trembling of the needle in a rolling ship. Quiet hours are needed to consider the “why” and the “wherefore” of God’s dealings. Proper meditation on what has happened is apt to lead to self-humiliation and amendment of ways. It prompts men to say, “Let us search and try our ways, and turn to the Lord.” The broken and contrite spirit is cherished (Lamentations 3:28-36), arguments are weighed, motives and aims are examined, and new resolutions in the strength of God’s grace are formed. Deeper attention is paid to the roots of character, new seeds of profitable thought are deposited in the mind, and a more careful, more mature, and better-weighed decision is come to, not to continue the war any longer with God, but to yield up everything at the expression of His will. THE OF HISTORY Here are two judges mentioned by name, as having occupied the posts of most public observation in the whole nation, and in charge of its public welfare for the long period of close on half a century, and yet not a single deed is noticed that either of them did. Their family circle is referred to, and their high social position, but as regards the share they took in the public events of their time there is a perfect blank in the narrative. On this we remark— 1. The silences of Scripture history are sometimes speaking silences. It is so in the case of Melchizedeck. All that is told of him in the narrative is comprised in one short paragraph. We are only told what he did in blessing Abraham, when he returned from the slaughter of the kings; but not a word is said about his father and mother on the one hand, nor about his death on the other. Yet see how much the apostle made of this silence in Hebrews 7:3; also David in Psalms 110. There is silence kept, too, in regard to the Rock in the wilderness as to its being a foreshadowing of Christ in being a Smitten Rock, and water issuing from it sufficient to preserve the life of God’s people to the end of their wilderness journey, with other particulars. But we should hardly have ventured to say that that Rock was Christ had not the inspired writer told us so (1 Corinthians 10:4). It is the same with many other objects in Old Testament history. And the absence of any statement that any one of them was a type of Christ has the significance of saying, that the whole framework of that history was made up in such a way as to foreshadow Christ. Here there is a speaking silence, when two men follow each other as chief magistrates of the nation, at a most difficult juncture of affairs, when public morality was low, when the public administration of justice was all but paralysed, when the tide of ungodliness swept over the land, and nothing was so likely to happen as a series of the most tragic occurrences, and yet there is nothing to say! This fact speaks volumes for the practical wisdom, the tact and prudence, and the comprehensive “understanding of the times on the part of these men to know what Israel ought to do.” An uneventful age means a period of peace and contentment. Hence the adage, “Happy is the nation that hath no history.” 2. These silences are numerous. Over the history of the whole world before the Flood the veil of silence is spread. Only a few fragmentary utterances are given respecting the lives of thousands, nay, millions of actors for more than sixteen centuries! And the history of the whole heathen world is left out, except some black edgings of history, which are so bad that we scarcely can desire to have had more! But even among good men the silences are many, as in the case of Enoch, and Abel, and Seth; of Adam himself, also, after his fall; of the parents of Moses, and Jesse, the father of David; of Caleb, and Jethro, and Obadiah, and Jabez, with many more, all of whom are dismissed with a comparatively brief notice, and yet they are names of which we might well desire to hear more. Indeed, the persons selected for a moderately full notice on the page of Scripture history are very few. 3. They often occur in tenderness. This is specially the case, in the infrequent notices taken of the sins of God’s people. A few cases of aggravated offences are mentioned, but what multitudes are passed over in silence! David, by his own account, had so many transgressions to confess before his God that he felt them to be more in number than the hairs on his head (Psalms 40:12). And of men generally, he says, “Who can understand his errors?” But with the sins which might exist with David before his God men had not to do, and God does not speak of them in the ears of men. It is of those that were a scandal before the world and the Church that open notice is taken in the Book of God. How many sins are “covered” (Psalms 32:1); “removed far away” (Psalms 103:12); “blotted out as a thick cloud” (Isaiah 44:22); “passed by” (Micah 7:19); “remembered no more!” (Hebrews 8:12). 4. They illustrate the sovereignty of God in giving to each one his place in history.Some have a prominent station given them, while to others an obscure or unconspicuous post is assigned. Some receive notice only as “hewers of wood and drawers of water,” while others stand forth in the foreground like Joshua, and are made to perform deeds which require a whole Book to preserve a record of them. Gideon’s life occupies three long chapters; Zola and Jair together only five verses. Ehud’s one deed fills a whole page, while Shamgar’s feat is dismissed in a single verse. The story of Deborah and Barak runs on for fully two chapters, while Ibzan, Ebon, and Abdon all three scarcely occupy a moderate paragraph. There are reasons for this:— (1.) God has a plan of Providential dealing with His Church, and He selects instruments that are suitable to that plan. Hence one is taken and another is left. (2.) He has a right to make use of His own creatures as it pleases Him. They are at His absolute disposal, but men forget what that means. It means they are at the disposal of One whose character is the reverse of that of man, He is One who is so just, that He cannot act unjustly by any of His creatures, so kind, that He cannot act by them unkindly, so wise that He cannot fall into any error in His dealings. No creature can be safer than to leave himself entirely in the hands of his God, doing His will. (3.) In His sovereign disposal of men’s lot, He always acts from wise and just reasons. (4). None have a right to claim a prominent position at His hands. (5.) Grace always appears with sovereignty in God’s dealings with men in this world. We owe that to the essential character of God, whose “grace never faileth.” NEW SINS AND NEW SORROWS [See Remarks on ch. Judges 3:12; Judges 4:1, etc.; Judges 6:1, etc.] 1. The human heart when left to itself is capable of going the whole round of sin. Here are seven different gods bowed to, and had there been other seven, or even seventy times seven, it would have made no difference in the result. Well might Jehovah say, “My people are bent to backsliding from Me.” 2. There is no possibility of serving Jehovah and other gods at the same time. Beginning with an attempt at the combination, they soon gave up even the semblance of worshipping Jehovah (Ezekiel 20:39). 3. There is a fascination in worshipping false gods. The bias of the heart to that worship must have been strong, when such solemn arguments were used all along against it, but in vain. What was the magnetic force that drew them on? (1) There was a charm in mere scenic representations. Visibility was given to one’s religion, and the senses were exercised rather than the mind. There was music and dancing, and even frivolity mixed up with their religion. (2) In idolatry they had the power of making gods to their own minds, and they ascribed to them only such features of character as they wished them to possess. (3) These gods permitted indulgence in all the evil propensities of the depraved heart—those “lusts and passions that war against the soul” (Numbers 25). (4) The principle of imitation is strong. All other nations so worshipped. They did not like to be singular. These nations, too, were prosperous and rich. CHOICE OF A LEADER; AND OF THE ENEMYJdg_11:1-33. NOTES.— Judges 11:1. The Gileadite.] Many regard this as not a definite patronymic, but indicating that he belonged to the clan of the Gileadites. The phrase, Gilead begat Jephthah, they suppose to mean that the son of Machir was his ancestor, and add, that his posterity is not more distinctly given because his birth was illegitimate. But this is to put a strain on the passage, for we are told that Jephthah’s father had other sons (Judges 11:2). Gilead here spoken of then, must have been a descendant of the son of Machir, wearing the same name, for the same names often recurred in Jewish families (see the genealogies in 1 Chronicles 2, 4.) The ancestor of the family is referred to in Numbers 26:29. The designation, Gileadite, by itself, may be regarded as a general patronymic, similar to “Elon the Zebulonite” (ch. Judges 12:11-12), signifying that he belonged to the family line of the Gileadites, and that one of the line of the same name with the ancestor, Gilead, was his father. It also implies, that Gilead was the country of his birth.A mighty man of valour] comp. Joshua 1:14; 2 Kings 5:1; also ch. Judges 6:12, implying great physical strength, boldness and courage. “A man able to endure hardness as a good soldier,” “a man that had often done great exploits on the field, and that had looked death in the face on great adventures in the field”—(Trapp). This feature is mentioned, as it gave him distinction in such an age, an age of wars and fightings. The son of an harlot.] The sacred penman, with ever impartiality, gives the actual outlines of a man’s history, whether for honour or dishonour.Judges 11:2. Thrust out Jephthah.] From the circumstance of his birth, he was not entitled to share in the paternal inheritance. Not even the children of the secondary wife were so entitled (Genesis 21:10; Genesis 25:6). It is probable, that Jephthah from his bold and enterprising spirit, bade fair to take the lead in the general family circle, and so jealousy was awakened.Judges 11:3. Dwelt in the land of Tob.] 2 Samuel 10:6. Probably some part of Syria, a part on the borders of Gilead, to the north, or north-east. He flees thither as to an asylum, and by constraint, θεֹ ?λ good, may apply to the land, and signify that the land was fertile. Such a phrase as eretz tob, a good land, is used in Exodus 3:8. Yet some suppose it may have been owned by one who was called Tob, on account of his goodness, as Aristides was surnamed “the Just,” and Phocion was called “the Good.” Of Probus, the Emperor, it was said if he had not already had Probus (the honest) for his name, he would certainly have had it given him for a surname, for he was honest all over. (Trapp).Were gathered unto him vain men.] Rather, they gathered themselves unto him. They were probably attracted to him, partly because he belonged to a family of distinction, but still more by his sterling qualities as a leader of men. Courage, enterprise, and decision of character, are sure to make a following. ψָ ?χִ ?ιν vain men. Men of no moral restraint (see on ch. Judges 9:4), of loose, perhaps infamous character; for it corresponds with the term “Raca” in Matthew 5, which is a term of great reproach. In fact, Jephthah now became an adventurer, not of choice, but through force of circumstances; and “adversity makes us acquainted with strange bedfellows.” These were not chosen associates of Jephthah, as was the case with Abimelech (ch. Judges 9:4), but they had this in common, that they were driven out from the pale of constituted society, and were compelled to lead the life of adventurers. Jephthah, however, could have had no sympathy with anything that was ungodly, or dissolute in character.They went out with him,] i.e. in any of his adventures. These were necessary as a means of subsistence. Nothing would be more to the taste of such a class of men than a system of freebooting, without regard to moral principle. But to a man of conscience, like Jephthah, such considerations as these would regulate his conduct: The heathen all round were the enemies of the God of Israel, and of the people of Israel; they were long ago marked out for destruction; most of them had already oppressed Israel for years without making compensation; and at the present moment (during the 18 years mentioned), the Ammonites were doing their very utmost to tread down the tribes throughout Gilead to the east of Jordan, his own people. Was he not, therefore, justified in attacking the enemies of his people, and of his God, the same as he would be in fighting a battle with an enemy? Was he not at liberty to despoil those who were already doomed to destruction by Jehovah, at the hand of Israel? A parallel case we have in the history of David (1 Samuel 22:2). David made raids from time to time into the countries of the Lord’s enemies (1 Samuel 27:8-10; 1 Samuel 30; also 1 Samuel 23:1-5). Jephthah was very successful in these excursions, and so gained a great name as a warrior.Judges 11:4. In process of time.] After several years, or as the years rolled on. The meaning seems to be, when a considerable period had elapsed after Jephthah’s expulsion, and many things had come and gone. When he was expelled, it was the period of the people’s sin and impenitence, and not at all unlikely, one of the special items of dislike to him on the part of his brethren, was his staunch loyalty to the God of Israel, while they at that time were idolaters. That he was a true fearer of Jehovah is manifest from the whole account, and he was not likely to learn that lesson in Aram while living among heathen strangers. He must have learned it before leaving his father’s house and kindred, for in the darkest nights of Israel’s history, there were always some glimmerings of the true light left unextinguished. Jephthah’s brethren, being now penitent, and having returned to the worship of Israel’s God, would feel that his piety, which they formerly disliked, was one of the best qualifications for his becoming their leader in a battle, which was to be won through the aid of Israel’s God.Made war against Israel.] The historian now returns from his digression to the point stated in ch. Judges 10:17. The Ammonites had for years made many desultory and desolating excursion into the land of Israel, but now they were collecting their forces for a general subjugation of the country. It was about this period, say some, that the Greeks made war against Troy, and after ten years took it.—Trapp.Judges 11:6. Come and be our captain.] Because of his fame as a warrior, and also because of his loyalty to Israel’s God. χָ ?φִ ?ιο a leader in war (Joshua 10:24), and is distinguished in Judges 11:11 from ψΰ̇ωׁ, a chief in peace and war. The former word seems to refer to a temporary appointment, the latter to a permanent office; hence its importance in Judges 11:9, where ψΰ̇ωׁ is used. And the force of the statement is, “If I fight with Ammon as your temporary captain for the battle, and the Lord deliver them into my hand, then I will become your permanent head or judge, or shall I become so?” To this they agreed.Judges 11:7. Did ye not hate me and expel me, etc.?] We see nothing very harsh or resentful in these words as some do. A great injury had been done to him in forcing him into exile, and compelling him to lead the life of a guerilla chief for these eighteen years, and the language now used is only what might be expected from a man of proper self-respect. His brethren really did the wrong, but the elders, or leading men in Gilead of that day, seemed to have concurred in the act, or at least could have prevented it.Judges 11:8. Therefore we turn to thee now, etc.] We now come to make amends, and we not only ask thee to fight with us against the children of Ammon, but to be head or ruler over all Gilead.Judges 11:9. And the Lord deliver them before me.] He speaks of God under his covenant name, Jehovah—not Elohim, which last refers equally to all the inhabitants of the world, but the former relates to the special covenant he had made with Israel as a redeemed people. He also looks for victory, not as coming through his own prowess or skill as a general, but as a blessing coming from Jehovah.Shall I be your head?] Shall I become your permanent ruler or head (as explained in Judges 11:6)? Or, it will be on condition that I become your permanent head.Judges 11:10. The Lord be witness, etc.] The enemy was at the gate, and there was no time for hesitation. They were glad to get the help of a man like Jephthah, on any terms. They are even willing to make the agreement with the solemnity of an oath, for “an oath for confirmation is to men an end of all strife.”Judges 11:11. Uttered all his words before the Lord.] He does everything under Jehovah’s immediate inspection and sanction. He generously forgets all former grievances, and forgives as he hoped to be forgiven.In Mizpeh.] This place from Jacob’s time had always more or less of a sacred character. There was set up the heap of stones as a witness before God, that neither Laban nor he should pass it to do the other harm (Genesis 31:49-53). It, afterwards, became the capital of Gilead. It was also one of the 48 Levitical cities given to that sacred tribe, among all the other tribes (Joshua 21:38), and it was one of the six cities of refuge (Joshua 20:8). In these verses it is spoken of as Ramoth-in-Gilead. The special presence of God was supposed to be with the tabernacle, with the ark, or with the priest officiating clothed with the ephod. This latter may have been the case here.Judges 11:12. What hast thou to do with me?] He now speaks in name of the nation, having been chosen their captain. His first step is to try to settle the dispute peacefully, according to the law of his God (Deuteronomy 20:10). Even the Romans held that all things ought to be tried first before war.Judges 11:13. Israel took away my land, &c.] This was a mere pretext for a quarrel. A district of fertile land lying between Arnon on the south, and Jabbok on the north, enclosed by Jordan on the west, and the wilderness on the east, did at one time belong to the Moabites, or Ammonites, or both; for being both sons of Lot and brethren, they are often spoken of as if they were but one nation (see Numbers 21:26-30). But that territory was taken from them by Sihon, king of the Amorites, so that when Israel, at their entrance into Canaan, passed along, they found it to be a part of the kingdom of Sihon, and as they conquered Sihon in turn, it naturally fell into their hands; yet, in no sense, as a portion of Moab or Ammon, but as a division of the kingdom of Sihon (Judges 5:22; Deuteronomy 3:16; Joshua 13:25). “The Arnon (rushing stream) empties itself into the Dead Sea, mid-way down on the east side (Numbers 21:13). The Jabbok (pourer) rises in the mountains of Gilead, and empties itself into the Jordan, near the city of Adam” (Joshua 3:16) (Lias).Judges 11:14. Sent messengers again.] He was a man of robust intellect, as well as robust body, and saw through the flimsiness of the pretext in a moment.Judges 11:15. Thus saith Jephthah.] He recapitulates all the facts bearing on the case, and shows how fully he was acquainted with all God’s past dealings towards his covenant people. Like Moses in the desert, or like David in the cave, he must have occupied much of his time in that foreign land, in meditating on the mighty acts of the Lord towards His chosen people.Judges 11:17. Sent messengers to the King of Edom … and to the King of Moab, etc.] These peoples were descendants of Esau and of Lot, and the Israelites were forbidden to attack any of them (Deuteronomy 2:5; Deuteronomy 2:9; Deuteronomy 2:19; 2 Chronicles 20:10). So “Israel abode in Kadesh,” when these kings refused to grant them liberty to pass through. They took no step to force a passage, though they were well able to do so.Judges 11:18. Compassed the land of Edom and of Moab.] Took a long and fatiguing journey round these territories, that they might not come within the borders of Moab nor yet of Edom (Numbers 21:4; Numbers 21:11; Numbers 21:13; Numbers 22:36; Deuteronomy 2:1-12).Judges 11:19-20. Let us pass through thy land unto my place, etc.] Even Sihon was not attacked by Israel, but the Amorite king himself brought on the war which took place (Numbers 21:21-25; Deuteronomy 2:26-34).Judges 11:22. They possessed all the coasts of the Amorites from Arnon to Jabbok, and from the wilderness to Jordan.] This was the territory in dispute, and Jephthah shows how it came into Israel’s possession. It was not taken by Israel from Moab, for at that time Moab had it not. Israel too showed a jealous care not to touch anything that belonged to Moab, being forbidden by Jehovah to do so. What took place before that, between the Amorites and Moab, Israel had nothing to do with—it was a piece of past history. But Israel took it from a king by whom they were attacked in war.Judges 11:23. The Lord God of Israel hath dispossessed the Amorites, etc.] (Deuteronomy 2:32-37). The blessed and only Potentate did so. There could be no higher title to any possession than this. “The God that made the world and all things therein … determines for men the bounds of their habitation” (Acts 17:24; Acts 17:26; Daniel 4:25). At the first, “the Most High divided to the nations their inheritance” (Deuteronomy 32:8). The Lord of the whole earth (Psalms 24:1) has a right to give any part of it to whomsoever he pleaseth. The complaint now made was really a complaint against the doing of the God of Israel.Judges 11:24. That which Chemosh thy god giveth thee.] He appeals to their own principles of action. They were accustomed to hold that what their god gave them they had the fullest right to possess, for no law was higher with them than the decision of their god. Had not Israel then the same high title to possess that which their God gave them? This was unanswerable reasoning (Deuteronomy 9:3; Deuteronomy 9:5; Deuteronomy 18:12; Joshua 3:10). Ammon and Moab got possession of the territory they then had, by forcibly driving out its previous possessors (Deuteronomy 2:10-22).Judges 11:25. Art thou anything better than Balak, etc.?] Jephthah knew the whole history well and could reason upon it equally well. He means, art thou better than the King of Moab of that day? Yet he never disputed Israel’s title to the possession of that which they took from Sihon, when they had conquered him in battle. And if Moab’s king at the time did not find fault, why raise a dispute now after the lapse of 300 years? There was now a prescriptive right. “A title so long unquestioned, was to be presumed to be unquestionable”—(Bush). Balak did indeed hire Baalam to curse Israel, but not because he wished thereby to recover the lost portion of land, but his object was to save his crown itself and the kingdom which he possessed. Ammon and Moab went together in this nefarious attempt (Deuteronomy 23:4). They were brethren. “Moab was the more civilised and agricultural, Ammon the more fierce, Bedouin-like and marauding half of Lot’s descendants (Isaiah 15, 16; Jeremiah 48; comp. with 1 Samuel 11:2; Amos 1:13; 2 Samuel 10:1-5; 2 Samuel 12:31)”—(Fausset).Judges 11:27. Wherefore I have not sinned against thee, &c.] I have the land by right of conquest, the same as that by which you own your own territory. I have it by the gift of our God, who is the Sovereign Proprietor of heaven and earth. And I have it by the right of long unquestioned possession.The Lord be judge, etc.] He leaves the matter in the hands of the Sovereign “Judge of all the earth.” It is clear that throughout this chapter, Jephthah “acknowledged the Lord in all his ways,” believing that “He would direct his steps.”Judges 11:28. Hearkened not to the words of Jephthah.] Though the reasoning was most conclusive. His purpose to fight was already fixed. It was a case of the wolf and the lamb. God hardened his heart, for He purposed to destroy him for lifting his hand against the people of God.Judges 11:29. The Spirit of the Lord came upon Jephthah.] Already he had the spirit of grace, now he got the spirit of power (see on ch. Judges 3:10; Judges 6:34). The effect was to raise him above his natural level in courage, strength, boldness, and wisdom. This was the crowning proof that Jehovah had chosen Jephthah, and not the elders of Israel merely, to be the leader in this important crisis. It was the same as if a horn of oil had been poured on his head. It was also an indication of the fact, that victory was to come, not by natural energy or skill, “not by might, nor by power, but by my spirit saith the Lord.”Passed over Gilead and Manasseh.] To collect an army, in Reuben, Gad, and the tribe of Manasseh east. Mizpeh of Gilead is specially mentioned as being the rendezvous for all public assemblies of the people, on the east side of Jordan. The reasons are given above under Judges 5:11. It is called Mizpeh of Gilead, to distinguish it from Mizpeh of Judah, a town about 20 miles to the south of Jerusalem (1 Samuel 7:5-7; Joshua 15:21; Joshua 15:38), but some place it in Benjamin (Joshua 18:26).Judges 11:32. The Lord delivered them into his hands.] No account is given of the particular means employed. But when God’s hand is specially engaged, it is easy with him to set 1000 springs in operation, in the most natural way, to bring out victory. Whatever was fitted to hamper, to enfeeble, to disconcert, or strike with panic the forces of the enemy, was set agoing. Whatever was needful to encourage, to embolden, and to give fresh strength to His own people, was furnished by the God of battles. A very great slaughter followed, and twenty cities fell into the bands of the victors.Judges 11:33. The children of Ammon were subdued, etc.] A single verse is reckoned sufficient to tell the great decision, whether the dark cloud which had hung over Israel for many years was to continue, and grow darker still, or whether light, liberty, and joy were again to visit the homes of the children of the covenant. But nearly two chapters are taken up with getting the people’s sins disposed of, and the arguments of the case set forth.The word εַ ?ιִ ?λָּ ?πςεּ signifies greatly brought down, or laid very low. Their pride was humbled, and their strength was utterly broken; so it usually fared with those who dared to attack the people of the living God. They were not merely defeated, but the defeat became a rout, and indeed ruin. None of those who oppressed Israel, after God’s controversy with His people was closed, could lift up their heads a second time. Here the word might be translated Canaanised (Bush). REMARKSJdg_11:1-33THE EXILE LEADER, AND A GREAT TRIUMPH I. Every man has his starting point in life fixed by God.All do not enter on the race of life with the same advantages. Some are born king’s sons, and have the prestige of royalty at every step they take. Others are the children of parents of high rank and great wealth, to whom many doors of ease and enjoyment, as well as an honourable position in life, are thrown open. But a far larger number are born to tread more among thorns than flowers, and have to climb hard, ere they reach a respectable elevation in society. Others still are born under the shadow of reproach, and have from the first to fight their way through a strong prejudice, which it may take many years to dispel. Thus it was with Jephthah, who in early life was banned even from the society of his own brethren, because of the illegitimacy of his birth, and had at length to flee into a land of strangers. There was no blame on his part; but in God’s Providence, this cloud came over him through the sin of his parents. Similar are the disadvantages, with which many have to contend in fighting the battle of life. How many are born with sickly constitutions, so that many things are a burden or a labour to them, which are a light exercise to others. How many are blind, or have weak eyesight from the first, or are maimed, or deformed. How many have dissolute parents, have uncomfortable homes, are clothed in rags, and see only spectacles of misery and squalor from day to day. How many have to toil hard for the bare necessaries of life, want the means of a liberal education, and have no influential friends to take them by the hand in climbing up the ladder. In one aspect of the case, this fixing of a man’s starting point is the arrangement of God, for it is He who determines every man’s lot. Yet it is also true that “when a man’s ways please the Lord” (whatever his station in life) He not only gives him promotion, but “maketh even his enemies to be at peace with him” (Proverbs 16:7), Psalms 75:6-7. II. Much of a man’s future in life depends on himself.This must be taken in connection with the former remark. Jonathan was a king’s son, but he had a wicked father, and he knew from his youth that the wicked father’s son would not inherit the throne of Israel. Yet notwithstanding this blight in his early hopes, he did not quarrel with the position which God had given him, but nobly turned round and said to David, “Thou shalt be king over Israel, and I shall be next unto thee.” That honour denied him, he sought another distinction, that of being a man of strong faith in his God. Such deeds did he perform through that faith, that his name illumines some of the brightest chapters of the Book of God, and stands higher through all time than if he had worn a crown. Had Jephthah sat down sullenly as an ill-fated man, complained, as an ungodly man would have done, that the fates were against him, or that God had taken a grudge against him, and begun to cherish a gloomy, perhaps a reckless and misanthropic spirit, he would never have risen in the scale in after life. Nor would Joseph have done so, if he had given way to hard thoughts of God, when cast into the pit, or sold for a slave, falsely accused, and immured within the walls of an Egyptian prison. Nor would David have risen to eminence, if, when chased like a roe among the mountains, he had lost all hope in God, and become demoralised. Every man is bound to make the most of his position, and, like the woman of Zarephath, to gather the two sticks that are left to prepare the last meal, in the faith that the covenant God will not let the barrel of meal waste, nor the cruse of oil fail, till the day that He shall send rain on the earth (1 Kings 17:12-16). III. Disaffection in a family circle brings chastisement sooner or later.If it were undutifulness to parents, the sentence according to the Mosaic law was most severe. It was the first commandment in the Second Table of the Law, to honour parents, and often breaches of that commandment were visited with death (Exodus 21:13; Exodus 21:17; Deuteronomy 21:18-21), or some severe penalty (Proverbs 30:17; 1 Timothy 1:9; Romans 1:30; Romans 1:32); or if disaffection break out among brethren, we have a strong illustration of the Divine scourge coming down in after years, in the case of Joseph’s brethren (comp. Genesis 37 with ch. Genesis 42:21-22). To what a humiliation had Jephthah’s brethren to submit, when, in after years, they had to journey into a far country to seek out him whom they had driven out, and implore him to come to their rescue in the day of their extremity! What earnest charges are given against brethren falling out among one another (Genesis 45:24; Matthew 20:24-28; 2 Corinthians 12:20-21; James 3:16; James 4:1, etc.) IV. Adversity in youth is often a blessing (Lamentations 3:27-33). The man whom God sent into Egypt to provide the staff of bread for His people in days of famine, “was sold for a slave (while yet a youth), his feet were hurt with fetters, and he was laid in irons,” etc. (Psalms 105:17-22). Joseph, the indulged child, could never have acquired the capacity of dealing with men with firmness, sagacity, and good judgment, as ruler over all the land of Egypt, had he not been taken by God’s own far-seeing hand, and set to learn hard lessons in the school of sharp affliction. David learned much during the years that his life was sought by the envious king of Israel, and also while he was in the cave of Adullam, and living actually in the very country of the Philistines. Jacob, Moses, and others, would never have been the men whom they became, had they not been well schooled in adversity, at the beginning of their public life. Many have had reason to say, “It was good for me that I was afflicted.” Jephthah, too, led by the kind hand of God’s Providence, was taught to “scorn delights, and live laborious days” in his early youth, little knowing at the time, that he was thus really being sent to school, to learn lessons which he could learn so well in no other way, and which were essential to fit him for the great work marked out for him to perform, and the high position he was to occupy in God’s Church in after years. V. The righteous and the wicked are often compelled to live together in this world.When driven from his home in Gilead, Jephthah appears to have gone to his mother’s country in Aram, or that part of Syria, which is just across the boundary line from Israel, in the north-east. It was a land of idols, yet Jephthah had lived long enough in Israel to acquire a considerable knowledge of Israel’s God, and no truth makes so deep an impression on the heart that really receives it, as this truth. So he still lived an Israelite, while surrounded by idolaters. Men came around him whom he did not care to seek, and with whose spirit he had no sympathy—men who were unprincipled in character, and abandoned in their conduct, but who, being outlaws, like himself, and in need of a captain, were attracted by the robust strength and imperial bearing of this stalwart Gileadite. They would naturally also acknowledge him all the more readily, as he belonged to what was reckoned a good family in Manasseh, and already some favourable rumours were heard, respecting his feats in arms against the neighbouring nations. Thus was Jephthah compelled to live with many men who “had no fear of God before their eyes.” On his part, to have a following was a necessity, both, like David, as a protection for his person, and also as a means of fighting the battles of his country and his God. Thus did David (1 Samuel 22:2, etc.; 1 Samuel 23:1-5; 1 Samuel 27:8-9). Besides, Jephthah, like David, was not in a position to choose his company. Idolaters were round him on all sides. These exiles, if they were, or if most of them were, desperadoes, were still the only human beings he could associate with. He would have required to have “gone out of the world,” if he had determined to keep free of the company of the wicked altogether (1 Corinthians 5:9-10). That Jephthah should have consented to act with these men, was not a matter of preference or of choice, but of pure necessity. If this is not expressly stated, it is at least as fair an inference as any other, and harmonises well with his general character. While a good man is on earth, he will always have something in his surroundings, to remind him that he is in the enemy’s country, that it is earth and not heaven. While the people of God are yet only travelling in the wilderness, “a mixed multitude” travel step by step with them. But when they come to cross Jordan, only the circumcised shall be allowed to enter Canaan. There they shall have only their “own company.” Here we must act as far as possible by the rule, “Thou shalt not plough with an ox and an ass together.” When it is a matter of desire, our prayer should be: “Gather not my soul with sinners.” But when necessity leads us to perform the duties of life in company with the wicked, our prayer should be, “lead us not into temptation, but deliver us from evil.” VI. The same actions may be good or evil, as they are done from right or wrong motives.If Jephthah and his followers were exiles, or outlaws, the force of their circumstances in such an age, would naturally lead them to act as adventurers. That they made raids in different directions, or prosecuted this kind of life more or less, seems to be implied in the statement, “they went out with him.” To the followers, mere pillage or robbery would doubtless be the chief impelling motive, or, we may add to that, the love of adventure. But to a man of conscience like Jephthah, the guiding motive would be, to do battle against the enemies of Jehovah, and to give suitable recompense for all the wrongs they had done to his people. All the nations were of this category, so that wherever he turned, the same rule of action would hold good (see Crit. Notes on Judges 5:3). Thus the same action was to Jephthah the fulfilment of a sacred duty, while to his followers, it was an action of robbery and brigandage. It is also important to remember, that the whole of these heathen lands, north and south, east and west, were gifted to Israel, and the destruction of their inhabitants was appointed to God’s people as a duty to be fulfilled. All this would be present to the mind of Jephthah, and give another and totally opposite complexion to the acts, from that which they had in the case of his associates, who did what they did as mere plunderers. In like manner, any offering made to God, good in itself, may become an abomination, when the motives in the heart are those of hypocrisy, or otherwise displeasing to God (Proverbs 15:8; Isaiah 1:11-15). The kiss of salutation, in the way of acknowledging each other as Christian brethren, was well-pleasing to God, but the kiss of Judas in betraying his Master was diabolically bad. To eat flesh that had been offered to idols, was, to an enlightened Christian, nothing more than the means of good nourishment, and most lawful to do, but to eat such, in the presence of one whose conscience felt such an act to be a stumbling-block to his faith, was positively sinful. VII. God’s choice of instruments to do His work often appears singular in the estimation of men.Who could have looked for any good thing coming out of the land of Tob—a land beyond the boundary of Israel, and where idolatry was universal? Who could have supposed that the illegitimate son of Gilead’s family, whose mother was a heathen and a stranger to Israel’s God, and who himself in early boyhood was shunned and scowled upon by all the family circle, and was at length so persecuted at home, that he was obliged to take refuge in a foreign land—who could have supposed, that he should become one day the only man, among all the thousands of Israel, that was found qualified to occupy the post of Judge in Israel, and Leader of the hosts of the Lord against the invasion of the enemy. Truly, this was a rose springing up among thorns—staunch loyalty to Jehovah’s name amid surrounding treason, like that of the few solitary faithful ones in Sardis, whose undefiled garments do not escape the notice of Him, who walks in the midst of the seven golden candlesticks (Revelation 3:4). God saw the affliction of his boyhood, and made him a child of His grace. Having begun the good work, He keeps him by his mighty power through faith against all the temptations of the wicked (Revelation 3:10). Thence Jephthah, when called for to do God’s work, is found to be a man of decided piety. Despised by all around him, with a ring of marauders hailing him as their captain, and an exile from his people and home, this man seemed little likely to be of any use to the church of God in his generation. But “God seeth not as man seeth.” Under the unpromising exterior, He beheld the germ of a thoroughly religious character, and in His holy Providence He made “the last first, and the first last.” Jephthah’s name went down into the Book of God’s remembrance, and that of the Church’s remembrance, as a good name (Hebrews 11:32), a pearl among dross, a child of God among children of the wicked one. How like is this picture to that of Jephthah’s great antitype, who was “despised and rejected of men, a man of sorrows and acquainted with grief,” yet in due time was exalted to be “the man of God’s right hand.” “The stone which the builders rejected became the head of the corner.” It illustrates also the difference between God’s estimation and man’s estimation of human character (1 Samuel 16:6-12; Luke 7:37; Luke 7:50; James 4:4; Mark 12:41, &c.; Luke 16:15; Hebrews 11:38-39). VIII. God’s wisdom and love in seeming to forget His people’s sufferings.For the larger part, if not the whole, of the 18 years of the enemy’s oppression, and perhaps longer still, did Jephthah remain in the land of his exile. It must have seemed to him long, very long, to be deprived of having any fellowship with God’s people in their religious exercises, and he must often have prayed very earnestly for a restoration of his captivity in language similar to that of Psalms 42. It must have seemed as if God had forgotten His word (Psalms 119:49). And so have others of God’s people often felt (Psalms 74:1; Psalms 74:10-11; Psalms 77:7-10). The children of Abraham were kept for more than two generations in the iron furnace in Egypt, yet all the while the Divine pity was felt, and kept looking down with intense sympathy on the scene presented. “I have seen, I have seen the affliction of my people, and I have heard their groaning, and am come down to deliver them.” Wisdom and love were at work all the time, deciding the best time and mode of deliverance. But in Jephthah’s case, as in David’s, the long delay previous to his great public work was needed, to build up a character suitable to the greatness of that work. The seven or more years of David’s wanderings among wildernesses, and pits, and caves, and mountains, and valleys, were well occupied in the bringing forth of those clear crystal effusions of a pious heart, which we find in many of the precious Psalms. There is the 63rd for example; we have to thank the wilderness of Judah for that. To his flight beyond Jordan, and its long continuance we owe the 42nd. To his narrow escape from Saul, we owe the 57th; and to his danger when among the Philistines we owe the 56th; so with others. What a loss to the Church of God in all ages, not to have had these genuine outpourings of a pious heart, in the midst of overwhelming troubles. Hence the far-seeing wisdom and love of God, that arranged such a course of life for David. Thus it was with Jephthah. His many years in the land of Tob, we verily believe he spent more in intercourse with his God, than with his associates in adversity. It would be a relief to him to ponder over from day to day the marvellous history, which Moses and Joshua had left behind them of God’s mighty acts of love, and power on behalf of His people; in proof of which, we have a specimen of the accuracy and fulness of his knowledge, in his reasoning with the King of Ammon. Little is indeed recorded, but when it is so, we are to take it, that that little is but a specimen of more that might have been given. IX. It is wise to make the best of one’s circumstances, however adverse.Many would have said, in his circumstances, that it was of no use to try to do anything to better one’s position, or even to do anything for the glory of God, and the good of His church. But this man of faith improved such opportunities as he had, and gained such a name for zeal in vindicating the cause of Jehovah, and such fame as a warrior in the field, that all eyes were turned to him in the day of Israel’s distress. He was the first who dared to attack the Ammonites on this occasion, and, according to a public resolution come to, he was chosen to be the captain of Israel’s army (ch. Judges 10:18). X. How legible the records of Scripture history are, compared with those of profane history.How clear and distinct in every line is the account here given of what took place in Jephthah’s days! Yet this is supposed to be about the time of the Trojan war, ending in the overthrow of that famous town by the Greeks. That is reckoned to be about the dawn of general history outside the Bible; and yet even that is so much under a haze, that it is difficult to say how much of the account is truth, and how much is fable. Even before this time, as far back as the days of Moses, the ink seems yet scarcely dry on the page (if the expression might be allowed), everything being so fresh and legible, while all profane records, even of a date less remote, seem covered with lichen, or are musty and moth-eaten. XI. The unwisdom of despising anyone in the day of prosperity.The brethren of Jephthah were foolish enough to do this, and lived afterwards bitterly to lament it. God has so dovetailed society together, and made one part so necessary to another (as in the case of the human body), that in many cases, that member of it whom we think we may frown upon or injure at pleasure, may turn out at another time to be a most valuable auxiliary. God has it all arranged in His plan, that now one, now another, of our fellow creatures, shall serve us materially at certain points of our history, and as we do not know who these persons are, our wisdom is to despise no one, but live in amity and peace with all. This is only in conformity with the great law, “Thou shalt love thy neighbour as thyself.” Jephthah might be base in the estimation of his brethren, but the day came round, when both they and the brethren of Joseph found it was a capital error to despise their brother. “Base things of the world, and things which are not, hath God chosen to bring to nought things that are.” “Kings often despise their soldiers, until such times as their crowns begin to hang on the one side of their heads.”—[Trapp.] A good many years ago, a young man who had been brought up in a religious family circle in Scotland, went out to India to join the army there. He took with him all the peculiarities of the somewhat antiquated and austere school of religion in which he had been trained, including not only the practice of prayer and reading of the Scriptures twice a day, and his strict observance of the Lord’s Day, but also such matters as the great length of his prayers, the blessing asked before meat, and the thanks returned after it being also of unusual length, the quaint nature of the language used, and the quaint tone in which it was spoken, his manifold scruples of conscience to joining with his comrades in any practice, important or unimportant, which he thought to be wrong, with many other points of a similar character. These soon drew down upon him a storm of ridicule from the officers of the regiment to which he belonged. He became the butt of innumerable taunts and jeers, his religious profession was treated with constant derision, and every day for years the artillery of reproach was more or less directed against him. In silence and in meekness he endured it all. After some years, a dreadful plague broke out in the camp. Many were laid low and many died. So virulent was the nature of the malady, that none had the courage to approach the victims to supply them with the means of healing. Now was the opportunity for the man of prayer. Fearlessly he entered the area where death was doing its work. He alone day after day stood at the bedsides of the dying, doing the duty of physician, nurse, and chaplain; and he alone had the courage to prepare the dead for a decent sepulture. At length the plague was stayed, and he who formerly had been the object of so much insult and mockery now rose to the rank of a hero. No man was so highly honoured. The last became first, and he was promoted at once from the rank of cadet to that of captain. A prayer meeting under his auspices was opened, which soon became numerously attended, and ere long a second meeting was opened, the culmination of which was, that a revival of religion took place amid signal marks of the Divine blessing. “Them that honour me I will honour.” XII. Confession is better than prevarication (Judges 11:7-8). It is nobler to confess at once frankly we have done wrong, and are come to make amends, than to begin partly to deny and partly to palliate, the unworthy act of days gone by (Proverbs 28:13; Genesis 32:31-32; with Genesis 42:21-22; 1 Kings 18:17-18). XIII. A pious character formed diligently in secret will sooner or later be justified openly.Whatever men’s first impressions might be about this young man who was banished from his home, when God’s time came for a revelation of his true character, there could be no mistake about the spirit of loyalty to his God which he had cultivated, when there was no eye upon him. He began by not fighting with his brethren, but acknowledged the disadvantage arising from his birth (Deuteronomy 23:2). He submitted to lead the life of an adventurer. He did not worship strange gods in a heathen land. Afterwards, when it was in his power, he did not take revenge on his brethren by refusing to agree to their requests. He looked for all success as coming only from the God of Israel. The fight he entered into with Ammon was only for the glory of the God of Israel, and not for showing his own prowess. He puts the whole transaction before God in prayer, and by a solemn service, ere he takes a single step in carrying out his mission. All these and other points come out at last in connection with this man’s character, and show how high it stood with God (Proverbs 4:18; Job 17:9; Acts 7:35-38; 1 Samuel 17:34-37). XIV. To look for God’s presence and blessing in all our work is the sure way to success (Judges 11:10-11). He acknowledges that all victory comes, not through his prowess or skill, but solely from the God of Israel; and he seems to hint that now, when the people are truly mourning for their sins, there was a good hope that God Would deliver the enemy into their hands. This spirit of Jephthah is yet more clearly shown by his “uttering all his words before the Lord in Mizpeh.” In every step he took in so solemn a transaction he called God to witness. David did this continually, and Jephthah, like David, has prospered whithersoever he went. “I have set the Lord always before me” is the proper rule of guidance for every good man (Proverbs 3:6; Psalms 37:5-6; Psalms 80:16-17). XV. It is better to go round about to do what is right, than to go straightforward to do what is wrong.To have gone straightforward through either Edom or Moab forcibly, on their way to the promised land, would have been for Israel the practical breach of a Divine command, for God had given the one territory to the children of Esau for an inheritance, and the other in like manner to the children of Lot. There are many things in life, where it would save us much trouble if we could get at them directly, instead of having to make a wide detour to the right hand or the left. Israel made a long journey to keep by the right (Deuteronomy 2:5-9). XVI. Past history is full of instruction for the actors in the present (Judges 11:16-27; Romans 15:4; 1 Corinthians 10:11). XVII. When God appoints a man to do a special work, He gives him special qualifications for it.He sends none a warfare on their own charges. “The Spirit of the Lord came upon Jephthah.” This was done specially to endow him with every gift and grace that he might require for the fulfilment of his arduous work. Thus was Joshua endowed (Joshua 1:5; Joshua 1:7). Jeremiah (ch. Judges 1:17-19). David (Psalms 71:16), and even the Messiah Himself (Isaiah 61:1; Isaiah 11:2-3). ’S VOW(Judges 11:30-31; Judges 11:34-40) NOTES.— Judges 11:30. Vowed a vow unto the Lord.] He looked entirely to Jehovah for victory (Psalms 18:2; Psalms 18:6; Psalms 18:29, etc.; Psalms 62:6-8; Psalms 46:1-7; Psalms 118:6-13; Psalms 121:1-2). From first to last, He sees God’s overruling Providence preserving His church. He recognises this when treating with the elders of Gilead (Judges 11:9-10), when he accepted the office of captain (Judges 11:11), when he spoke of the past victories of Israel (Judges 11:21; Judges 11:23-24; Judges 11:27), and now when about to contend with the enemy in battle (Judges 11:30). As if by instinct he turns to his great refuge in the time of danger. The vow was an engagement that if God should put forth His power on his behalf he would offer something as a sacrifice, not only in acknowledgment of God’s goodness but of his own increased obligation to love and serve Him as his God.If thou Shalt without fail deliver.] lit., If giving thou shall give. The doubling of the phrase, so common in the Hebrew, always implies additional strength of statement.Judges 11:31. Whatsoever cometh forth, etc.] Heb. That which coming forth shall have come forth—a doubling of the statement as in Judges 11:30, and having the force of saying, “assuredly what comes forth, etc., shall be the Lord’s.” Many read whosoever, but it would be grammatically proper to read either way. The text does not determine certainly, whether a human being or a beast was present to the mind of the speaker. The rendering in the A.V. appears to be preferable, because it leaves the object entirely undefined, which was the real state of the vower’s mind. To get quit of the difficulty, some would render the ε by or, turning the copulative into a disjunctive. We cannot agree with Keil, who says that it never has this sense, for see Exodus 21:15; 2 Samuel 2:19. It is, however, a rare use of the particle, and Keil’s statement, that it is to be taken here as explanatory, must be accepted as just. To offer up the object as a burnt offering is not an alternative to the consecration of it to the Lord, but an explanation of the manner in which the purpose of so consecrating it was to be carried out (see Bush). Another attempt to solve the difficulty is that made by Dr. Randolph, who would read the last clause—and I would offer (to Him) a burnt offering—an ingenious conjecture, but it simply amounts to the foisting of a meaning into the text, instead of taking one out of it. The suffix pronoun δεֹ added to the verb in Hebrew is always the objective to the verb, not to a preposition, unless that is expressed. We prefer the rendering given in the A.V. to any other.Jephthah, we believe, was at this moment greatly agitated, under a sense of the vast responsibility which rested on him as having to “order the battle.” He was in deep waters and the floods were overflowing him. It would be a strong additional obligation to him to be the Lord’s, and to live to Him a more devoted life, were He but to give deliverance at such a crisis. As expressive of this felt obligation, there must be some outward sign. That sign naturally took the form of a sacrificial offering on the altar; but so flurried was he in spirit, that he could not make up his mind as to what the object should be. He therefore leaves it to God to “provide Himself with a lamb for a burnt offering.” The object was thus entirely indefinite to Jephthah’s mind.Judges 11:34. His daughter came out to meet him with timbrels.] It was customary, in those times, for the women to go forth to meet the conquerors on their return, with songs of joy and with dances (1 Samuel 18:6; Exodus 15:20). A whole choir of maidens would doubtless come, but Jephthah’s daughter was the leader. She was his only child.] A term of special endearment (Zechariah 12:10; Genesis 22:2; Genesis 22:16). His wife might have had children by a former husband, but this was the only child whom he had. The phrase ξִ ?ξִּ ?αּ ?εּ seems to mean “besides her,” in which case there must have been no other family in the household.Judges 11:35. When he saw her he rent his clothes.] He was completely taken by surprise. He had never imagined this as possible, when he made his vow. Whether he then had thought of any other human sacrifice, it is clear, it had never crossed his mind, that his own daughter might possibly be the victim. Indeed it suggests the doubt, whether he had the idea of any human sacrifice in his mind at all. Certainly nothing seemed to him more unexpected, or was farther from his thoughts, than that she whom “he most tenderly loved should be laid on the altar as a sacrifice unto the Lord.”He rent his clothes.] He tore his clothes in anguish, the usual symptom of a distracted mind (Leviticus 10:6; Genesis 37:29; Job 1:20). “Alas, my daughter! thou hast brought me very low, etc.”) Heb. Bowing thou hast made me to bow. The repeating of the word a second time gives empasis to the statement; as if he meant to say, my hopes are crushed; my spirit is broken; a blacker grief has come down on me than that from which I have just been delivered. Instead of returning to my home to enjoy peace, thou art become the occasion of more trouble to me than the Ammonites have been. As David was troubled by Absalom; or Jacob by his sons, when they sold their brother for a slave; or as the Saviour himself was troubled by his own people, the Jews, so Jephthah was now to find in his own daughter, the greatest trouble of his life—in perfect innocence on her part, and through rash presumption on his part.“I have opened my mouth to the Lord, etc.” (Numbers 30:2; Deuteronomy 23:21-23; Psalms 118:14; Psalms 118:18; Psalms 66:13-14). “I cannot revoke it.”Judges 11:36. Do to me according to that which hath proceeded, etc.] The whole conversation is not here given. At the close of Jdg 11:35 there appears to be a hiatus; at which point, Jephthah would explain to his daughter what he had done in the transaction between him and his God. In the full view of the sacrifice she was suddenly called upon to make, she uttered the noble words of this verse. She would doubtless take a little time to deliberate, that she might fully weigh the case; and then she shows how well she could rise with the occasion.There is no wild screaming against the terrible fate that was so suddenly presented to her; no positive determination to resist for this once the excessive tax made on her filial obedience; no upbraiding of her father for his rash vow; no proposal to obtain a substitute; and no attempt to fly for her life to a foreign land. There is a calm willingness to accept the sad consequences of her father’s error, since now it cannot be altered, and a noble resolution to sacrifice all that was dear in life in the interests of God’s Church, and for the glory of God’s name. A whole cluster of virtues opens out in this beautiful character. (1.) Filial dutifulness. “My father has done it; I will submit at once.” (2.) Zeal for the cause of God. “I am nothing; the cause of God is everything.” (3.) A complete renunciation of her share of worldly honours. “A fair morning dawns on others; I am willing that night should fall on me.” (4.) Unselfishness. “The other maidens may continuue their singing and dancing; I accept the lot of the mourner, and the forlorn.” (5.) Willingness to lose life itself at God’s call. “It is my God that calls me; I am ready to surrender every prospect I have in life to please Him.” Comp. the case of Isaac (Genesis 22).Judges 11:37. Let me alone for two months.] This would be said after some reflection. Even this proposal is mentioned as a request of her father. Mizpeh stood on an eminence. Hence it was proper to speak even of going down to the mountains. And bewail my virginity.] To be a wite and mother was the supreme desire of Israelitish women. Ever from the time that it was said, the great Messiah was to be “the seed of the woman,” and to be “born of a woman,” it was reckoned the blessing of Heaven to become a mother. In like manner to be barren, or to die childless, was regarded as a curse (Psalms 78:63). Compare the cases of Hannah, Rachel, Sarah, and others. Perpetual virginity was among the Israelites a condition of deep reproach, as is strikingly pourtrayed in Isaiah 4:1; also in Luke 1:25; Jeremiah 16:9; Jeremiah 7:34; contrasted with Psalms 127:3-5; Zach. Judges 8:5.Go up and down among the mountains.] Heb. go to, and go down, meaning—go to the mountains, and down to the valleys between them, to get seclusion from the world. To “bewail” is to weep over, and the cause of weeping was the perpetuation of her virginity. It is not said her sacrifice, which is important to notice. The word used comes from αָ ?ϊַ ?μ a virgin, implying that she was to remain in a fixed state of virginity; and no mention is made of death.Judges 11:39. Did with her according to his vow.] Heb. he did to her his vow—i.e., fulfilled his vow in regard to her, but not a word as to the manner, except the clause which follows, “and she knew no man.” Had the original text been according to his vow, the natural interpretation would have been, that he offered her for a burnt offering. But the phrase “did to her his vow” simply means, that he carried his vow into execution, without saying in what manner he did so. He kept his word to his God. But he may have done so in the spirit of the meaning, though not in the letter. Had he done so in the letter, we should have expected, when the matter was so important, that the narrator would have said, “he executed his vow, and offered her for a burnt offering unto the Lord.” But in place of this, we have the statement, “he did his vow to her, and she knew no man.” This last statement looks like a finger pointing to what he actually did—in which case the interpretation would be, that she was devoted to a life of celibacy. Knew.] Perfect tense. Not had known. It refers to the future, not the past.A custom in Israel.] Lit. an ordinance, or an established custom.Judges 11:40. Yearly.] Lit. from days to days, or from year to year (Exodus 13:10). It was an annual practice.To lament the daughter, &c.] The more correct translation would be to praise, or to celebrate the praises of—μϊּ ?ιַּ ?εֹ ?ψ is only once used elsewhere in Scripture (Judges 5:11), where it is translated “rehearse,” and could not mean “lament.” Some make it “talk with,” as if they condoled with her in her hapless state [Kimchi], This would imply that she was still alive. But if we take the more commonly received interpretation, “to celebrate the praises of,” it implies that something like a festival was kept. Analogous to this, the Greek Artemis, the virgin who went about alone, without companions, like the moon in the sky, had her praises celebrated by Greek maidens, because she lived in a state of virginity. In many places they kept festival with song and dance in her honour, not because she died as a virgin, but because her life was spent in virginity. OF THE VOW This, like many other questions in Scripture history, has been keenly contested for many centuries, without an explanation being arrived at in which all could agree. This is mainly due to the elliptical character of the account given. It is plain, that if only one or two sentences of information had been added, the haze would have been removed which now hangs over the narrative. But to retain that haze seems, for wise and holy reasons, to be intentional on the part of Him who gave the “Holy oracles.” Indeed, it appears to be a principle of the Scripture record, in many an important paragraph, to withhold from us some of the elements of the case narrated, and leave the points not given to be found out by inference from the details which are given. This leads the minds of the readers to the healthful exercise of examining more minutely all the recorded details, and sifting more carefully their exact meaning, gathering up the whole information and comparing part with part in the most thorough manner, so as to discover the unknown. It is a higher wisdom which conceals a part, instead of leaving nothing to be found out. one result is, a far more diligent and complete search of Scripture than would be made, if nothing were left to whet the appetite for discovery. Another result is, that Scripture becomes a Book of continual freshness, according to the great variety of lights and shades which fall on the page from the speculations of differently constituted minds. But the enigma in Jephthah’s history, we humbly think, has been made more of a riddle than it really is; and, certainly, it has received a measure of discussion far beyond what the value of its moral teaching would justify; though that is not inconsiderable. Its interest, at first sight, lies in the touching and romantic character of the incident itself. It sheds also a strong light on the religious character of the two persons chiefly concerned; and we cannot wonder that the sacred writer should have thought, that the unflinching decision to adhere to the principles of true piety at any cost, on the part of both, was worthy of being recorded for everlasting remembrance. Looked at deeper still, an important lesson is taught, about the necessity of the heart faithfully examining itself before it ventures to be tried by the test of surrendering all that it best loves at the call of its God. We shall inquire:— 1. Was it wrong to vow?By a vow in such a case as that before us is meant, a solemn promise made to God, that, in consideration of some great deliverance granted by Him, the petitioner would acknowledge that the glory of the deliverance was His, and that out of deep gratitude, he would consecrate himself afresh to the love and service of God. It is making a free-will offering of one’s self to God, in a formal and solemn manner. It was customary that all offerings presented to God should be laid on the altar, and the burnt offering implied complete consecration. This was the form in which Jephthah meant to express his vow. Such being the general meaning, how could it be wrong for Jephthah to vow? Some regard it as a mere bribe offered to God to secure His help in a great difficulty; others say, it looks like bargaining with God for His aid, and has a heathenish savour about it. We do not see much force in these objections. Is it not right to express gratitude to God for great deliverances wrought? If so, is it not right to express that gratitude by a fuller consecration of one’s self to Him in future, than has been the case in times past? And if this is right after the deliverance has been accomplished, how can it be wrong to promise the same thing beforehand, in the event of deliverance being granted? True, we should always be fully devoted to God, but when a new and special mercy occurs, is not that a good reason for a new and special self-dedication? By deliverance from an imminent danger our life is virtually given to us anew, and so furnishes a new reason for the consecration of our lives to His service. It amounts to giving new pledges of our lives to His service. It amounts to giving new pledges of our love and obedience. The heathens did indeed vow. The mariners who were in the ship with Jonah, in their terror, made vows as well as offered sacrifices (Jonah 1:16). An eminent Greek vowed to Minerva, on the occasion of Greece being invaded by Darius, that if she would grant to his country the victory, he would sacrifice on her altars as many he-goats, as would equal the number slain in the camp of the enemy. It was a common thing among the Romans to vow that, if the Divinity complied with the request of the offerer, he would do some signal service out of gratitude. But it is to little purpose to know what were the customs of the heathen. It is sufficient for our guidance, that God has always approved of vows when rightly made, and has accepted them. He even lays down rules to guide us as to the manner in which they should be made. This puts the matter beyond dispute (Numbers 30:1-16; Numbers 6:1-12; Leviticus 27; Deuteronomy 23:21-23; Ecclesiastes 5:4). We have also several instances of pious people recorded, who vowed to the Lord in special circumstances, and were accepted. Jacob did so (Genesis 28:20), Hannah, (1 Samuel 1:11), David frequently (Psalms 61:3; Psalms 66:13; Psalms 116:16, &c) The mere fact of making a vow in itself is not wrong, provided it is made in the manner God requires. It is indeed an act of deep piety. II. What did Jephthah mean by his vow?He seems to have had one great object in view. He wished to save precious interests which were put in great peril. It was an eventful crisis in Israel’s history. The good of the whole nation was involved in the decision which now trembled in the balance. Everything was on the point of being won or lost; should Ammon prevail, a long dark night of sorrow must inevitably overspread the land. Should victory be declared for Israel, the heavy incubus of years of oppression would be lifted up, and a joyful morning of liberty would dawn on the homes of the chosen people. The question was one of life or death to Israel, which really meant the rising or falling of the church of God. Was so sacred a thing as a vow of self-dedication to the Lord too solemn for such an occasion? By making this vow he meant two things:— 1. He wished to ascribe all the glory of the salvation of Israel to the Lord. He knew there would be great rejoicings among the people, and that they would be ready to hail the victory with loud acclamations. There would be gifts and garlands, and dances; voices of song, and the sounding of timbrels. Jephthah will be celebrated and praised, and his name will go down in the lists of Israel’s mighty warriors. So now, he will at the outset take a decisive step to secure all the honour to Him to whom it was due. He presents himself and all that he has at the feet of Jehovah. And as a proof of this, he will lay on the altar the first object that presents itself on his return home. That object shall, like the first sheaf representing the whole harvest, stand for the whole property which God has given him, and indicate that all belongs to God. But his meaning went beyond this. He confessed that it was impossible to succeed without the help of his God—that “salvation belonged unto Him,” that only through Him “could they do valiantly,” and therefore that “their expectation was only from Him.” 2. He wished to put a new seal on his obedience. It is obvious that we can give nothing to God to enrich Him. All that we have is already His. “Of thine own have we given thee,” said the man who spake in name of the congregation that made the largest contribution ever laid on the altar for sacred purposes in the history of time (1 Chronicles 24:14-16). We cannot add to God’s possessions by what we give (Job 22:2). Our gratitude therefore must find another mode of expression; and that which the heart itself instinctively suggests is deeper love and more implicit obedience. We understand Jephthah accordingly by laying an offering on the altar to mean that he bound himself to love his God more fully than ever he had done before, and in proof of that, to give Him a more faithful and conscientious obedience. Thus far all appears to be not only right in itself, but most favourable as to the judgment we are to form of Jephthah’s character. III. The choice of an offering left with God.This is a critical part of the case, where care is needed to hold the balance even. The terms of his vow have been unduly subjected to a harsh criticism. Reference is made to the rude and barbarous age in which he lived, as an apology for him. He is spoken of as a half savage chief, or a bandit leader in a heathen country. He is supposed to partake somewhat of the fierce character of a robber chieftain, or an Indian warrior, from his long sojourn in a country where there was no fear of God, and where human life was cheap. He is also imagined to have lost the knowledge of the laws and institutions that were given by Israel’s God, and to be swayed more by heathen practices than by Divine precept. And, accordingly, he is credited with thinking of a human sacrifice to be laid on the altar, equally with an animal offering, should God so determine. And some go the length of saying, that he seems prepared to sacrifice his own daughter, if she were the object whom Providence might put in his way. Nothing, we believe, of all that line of thought ever entered the mind of Jephthah—a man that lived continually in the presence of his God. Such evil suppositions arise from putting too hard an interpretation on the words he uttered when making his vow. We have already said on Judges 11:31, that he had no well-defined conception before his mind as to what the object might be. We must make allowance for the overwhelming sense of responsibility that rested on him, while he was ordering his words, and, at the least, hold it probable that his thoughts never went the length of imagining that a human victim might be presented to him. Such a victim for a sacrificial offering had never been known in all Israel’s history; if we except the abnormal case of Abraham being called to offer up his son—an offering, however, which was never made. Neither we believe had Jephthah ever dreamt of such a thing in all his past life. It would, therefore, never occur to him to draw a sharp distinction between a human and an animal sacrifice, in the language which he used. All his thoughts seemed to be swallowed up by the purpose to offer any object that God Himself might choose; and so he uses the widest latitude of expression, “whatsoever cometh forth.” He has too much too think of to define his meaning to be, either HE who cometh forth, or THAT which cometh forth. He knew that a human sacrifice was condemned by the law of his God, and therefore never could have supposed, when the choice was left by him to God Himself, that He would choose such a sacrifice as that. How could He choose that, which instead of being pleasing was an abomination in his sight? If Jephthah thought of the matter at all, that must have been his thought. Yet there was an error committed in the way he took to make choice of an offering. He was in fact both right and wrong. (1.) He was right in his motive. His heart was full of desire to give all the glory to the God of Israel, and it seemed to him a more complete surrender of himself to God, if he should make God Himself the judge of the kind of offering he should make. He felt assured that he could make no improper choice, and that the best thing that he could do was to leave himself entirely in His hands. (2.) He was wrong in not counting the cost. He did not consider that a vow once made must be carried out; for it was equivalent to a solemn assertion made in the presence of God, with the lifting up of the hands, and calling God to witness. It was, therefore culpably irreverent to promise anything in this manner, which had not been carefully weighed. No speaking at random is allowed before the Divine footstool (Ecclesiastes 5:2; Leviticus 10:3). It was well for him to say to his God, “I place all that I have before Thee—choose what Thou pleasest, and I shall give it up at once. I solemnly engage to keep my word.” But it was wrong to go that length, before he had carefully examined, whether his heart was prepared to give up its dearest object, at the call of his God. It was a similar rashness that induced Peter to say to his Master: “If it be Thou, bid me come to Thee on the water.” He soon began to sink, and so did Jephthah. The rule laid down by Christ Himself is, “If any man come to me and hate not father and mother, wife and children, brethren and sisters, yea and his own life, he cannot be my disciple.” Similarly, He says, “He that loveth son or daughter more than Me is not worthy of Me.” It was trifling with God for Jephthah solemnly to profess to do that at His call, which he had never settled it with his heart to do. As Jephthah puts it there was no reservation. Anything which he had in the world God might choose, and he would yield it up. This was true piety, but it was a terrible risk for a human heart that did not know its own weakness. IV. The choice being: left with God, He chooses the best.Everything that happens is of God’s ordering. It was He who arranged in His Providence that Jephthah’s daughter should be the object to go forth to meet him on his return, instead of any member of his flocks or herds. A solemn promise had been made, as the price of a great deliverance asked, and God virtually says, “I have given you all you asked—the salvation of the whole people of Israel; now, therefore, I ask that you give me your daughter in return.” This was an overwhelming surprise, and most harrowing to a father’s feelings. Yet by two considerations it is justified. It was simply deciding according to Jephthah’s own terms, which kept back nothing, but permitted anything even the best, to be taken. Also, when the choice was left open, it was right that the best should be given to God. This was simply His due. It would have been wrong for Jephthah to have said that he loved the creature better than his God. It was reasonable to give up to God the most precious jewel he had; for all that he had, his daughter included, had been given him by God. V. The selection is made to test Jephthah’s character.This is proved by the simple fact, that a human sacrifice could not be acceptable to Jehovah. It was condemned as one of the worst iniquities of the nations, that were driven out of Canaan, because of their enormous wickedness (Deuteronomy 12:29-31; Leviticus 20:2-3; Deuteronomy 18:10; Deuteronomy 18:12). Such a thing as a human sacrifice, is expressly declared to be an abomination to the Lord, nor was such a thing ever heard of in Israel, until the times of Ahaz and Manasseh, not even in Jezebel’s time. We cannot therefore for a moment suppose, that God would now take delight in seeing any human sacrifice from Jephthah’s house laid on the altar as a burnt offering before Him. It must have been with another intention that He put his daughter in the way. He meant, we believe, to put Jephthah to the test, whether, when now he had put himself entirely in God’s hand, he would yield up his very best to his God, without a murmur when called upon to do so. There is only one other instance in the whole of Israelitish history where a human victim was laid on the altar for immolation by God’s command, and that, we are expressly told, was to test the character, or try the faith and obedience of the offerer (Genesis 22:1-2). But to show that actual immolation was not intended, we are informed that, at the extreme moment, Abraham was kept back from slaying his son, by the appearance of an angel from Jehovah, charging him not to proceed farther, for the purpose of the command was gained by his showing his willingness to comply with it (Genesis 22:10, &c.). In like manner, an opportunity is afforded to Jephthah here, to show whether he was willing to sacrifice the dearest object he had on earth at the call of his God. Could he say, “There is none on earth I desire besides thee”? Having shown his willingness to go this length, and not even to withhold his only daughter from his God, the purpose was served, and, we believe, the actual burning on the altar was not permitted. If he had gone farther, it would have been a complete solecism in the entire history of God’s people. There is nothing to justify it on any side, but much to condemn such an act. It is against the whole spirit of the divine law, which treats human life as sacred, and which, as we have said, condemns human sacrifices as among the most atrocious crimes of the heathen nations. Looked at in itself, indeed, it is difficult to distinguish it from the act of murder, taking the life of a fellow creature, and that, not only without asking her consent, but it was for a father to imbrue his hands in the blood of his own daughter, whose life he was bound by the strongest obligations to preserve! What pleasure could God take in such an offering, where so many of His laws were violated?—the law of parental love, the duty of parental protection, the great moral commandment “Thou shalt not kill,” and the peremptory prohibition of human sacrifices. VI. The vow was fulfilled in the spirit, not in the letter.This is not expressly said. But the account is manifestly elliptical; for it is not said that Jephthah informed his daughter what his vow actually was. Yet it is obvious, that he must have informed her, for her whole action implied that she knew. In like manner we are not told, that the letter of his vow was exchanged for the spirit, though that seems to be the only possible way in which it could have been acceptable unto God. The very fact, that to lay a human victim on the altar as a burnt offering to God, is so entirely opposed to divine requirement, as well as to Israelitish practice, ought of itself to be sufficient, without any express statement, to make us believe that the vow could not be carried out in the letter. It is indeed alleged, that his vow required him to put his daughter to death in the manner which is done to a victim laid on the altar. For did he not solemnly vow, that the object who might meet him from the doors of his house on his return “would surely be the Lord’s, and he would offer it up for a burnt offering”? Also in Judges 11:39 is it not expressly said, that “he did with her according to his vow which he had vowed”? Many think these statements conclusively prove, that she was offered on the altar for a burnt offering. In this opinion we cannot acquiesce, for these reasons:— (1.) The idea of a human sacrifice was not in his mind when he made the vow. It is clear from his intense surprise, and overwhelming grief, that the thought of his daughter being the victim never entered his mind. It was also matter of fact, that the laying of a human victim on the altar was unknown in the history of God’s people. In Jephthah’s conceptions, it was taken for granted, that the victim would be an animal. He knew of no other in the past, and could never imagine anything else now. Had he thought of the possibility of a human victim, it is not likely he would have spoken of offering it as a burnt offering, contrary to all experience, and in face of the fact, that such an offering was as abomination to God (Jeremiah 7:30-31; Deuteronomy 12:30-32). He might be wrong, and we think he was wrong in expressing himself indefinitely, so that the language would apply to any object, whether human or animal. But we believe he thought only of such an object as could properly be laid on the altar. The meaning he attached to his vow we apprehend was this:—“The object that comes to meet me on my return, if it be suitable for laying on the altar, I will offer it for a burnt offering.” (2.) No vow could make that well pleasing to God which was already sinful. The obligation is indeed strong to pay that which we have vowed (Ecclesiastes 5:4-5). But that applies only to things which are lawful. Beyond that limit, the rule does not hold; for no vow of ours, however solemnly made, can make that which God condemns cease to be a sin. And if it be a sin we dare not commit it by way of fulfilling our vow. To do so would only bring down the Divine frown. God’s will is always the highest law, and overrides every other law. Jephthah could not carry out his vow literally towards his daughter, without doing a thing which was an abomination to Jehovah. Yet, in so far as it could be done, consistently with what God approved of, he was bound to fulfil it, that is, not in the letter, but in the spirit. (3.) The kind of vow which he made did not absolutely require a literal fulfilment. The Hebrew word used in Judges 11:30 is not cherem but neder. The former denoted a devotement to destruction, and was accompanied by an anathema, or execration. There was no power of redemption from this vow (Leviticus 27:28). When it applied to animals, it meant that they were devoted to destruction; or to things, that they were to be utterly consumed with fire, or to be held exclusively reserved for God in their use for all time coming. When it applied to persons, it was usually to the enemies of God, or the heathen, such as the Canaanites, the Amalekites, and all aliens (Deuteronomy 13:12-18; 1 Samuel 15:33; Numbers 21:2-3). The neder implied a milder vow. It meant simply the bringing of any offering to God, and dedicating it to Him, such as lands, tithes, beasts, both clean and unclean. These might be redeemed at a certain rate. In the case of a female, it was 30 shekels of silver (Leviticus 27:4). It is this word which is employed here. Neder, indeed, is a generic word, and includes cherem, but the very fact that the former word is used and not the latter, leaves room for supposing that there might be a fulfilment in the spirit, apart from the letter of the vow. (4.) In fact he did fulfil his vow, but the manner in which he did so is not recorded. Our A.V. says “he did with her according to the vow which he had vowed.” but the original has it, “he did to her the vow which he had vowed.” The words “according to” are not in the Hebrew. The averment made there is simply that he accomplished his vow without saying in what manner. Looking a little closer, what is the substance of meaning in the phrase, “I will offer it up for a burnt offering?” It is not the mere act of slaying, or burning the victim we are to look at, but at what that implies. Ceremonialism was nothing in itself, but the meaning it expressed was most important. The meaning here in substance is, that the object so offered is entirely and absolutely devoted to God, so that it cannot belong to any one else but Him. All connection is cut off from the world around. If then this substance of meaning expressed by the vow can be fulfilled in some other way on Jephthah’s daughter, than by immolation, which would be the breaking of a Divine command, it is natural to expect that that other way would be chosen. And if so, it would still be true that he had kept his word to his God in the only way he lawfully could. That mode, we believe, was by devoting her to perpetual virginity. This meant directly the cutting her off from the possibility of marriage, and so removing the principal link by which she might be bound to the world. But indirectly, it meant also the removal of all other links by which she might be bound to all other objects, that she might be reserved for God alone. She was thus set apart exclusively for God. A husband, a father, and relatives, were to be as nothing to her, because of the completeness of her consecration to God. To suppose that this was the form which the fulfilment of the vow took, is no mere fancy. For though we are not told it in so many words, in the narrative, neither are we informed that he placed his daughter as a bleeding victim on the altar. On the mode of fulfilling the vow, the record is silent, the fact that he did fulfil it is explicitly stated. But we are informed that what she bewailed for two months was her “virginity.” On this emphasis is put. Why not bewail her impending sacrifice, if sacrificed she was to be. If she were so soon to die, it would be of small consequence to her whether she should die a virgin or not. But if she were bound by a sacred law to a life-long virginity, it would be reckoned to her a perpetual reproach, in view of the stigma put upon it by Israelitish society. Besides, when it is related that he fulfiled his vow upon her, it follows in the same sentence, “and she knew no man” which naturally means, it was in this way that the vow was performed. She was never married “Her life was dedicated to the Lord as a spiritual burnt offering, in life-long chastity.”—(Keil). To put the tense into the pluperfect as some do, and say “she had known no man” is a gratuitous gloss, for which there is no warrant. The whole statement means that he fulfilled his vow through the fact that she knew no man. Other arguments confirm this interpretation. (a.) To be given up to a life of perpetual virginity served the purpose equally well with immolation on the altar. It ought to be remembered what the purpose of the sacrifice really was. It was to express the offerer’s entire consecration of himself to the Lord. This he would symbolise by bringing forward an animal as a substitute, and offering it as a whole burnt offering in his stead. But when, to his surprise, it was a human victim that was brought to him, he presents her as an object to be separated from the world, and dedicated wholly unto God for the term of her natural life. There could hardly be more complete consecration to the Lord for any daughter of Israel, than to remain unmarried, and without the prospect of maternity, to be shut out from all society, and to lead a life of solitude and seclusion. (b.) Human beings were to be redeemed, not sacrificed, when presented to God. (Exodus 13:12-13 with Exodus 13:15, Exodus 34:20; Numbers 18:15.) Jephthah’s daughter was his first-born. After the first explosion of grief, it would soon occur to Jephthah himself, as well as to those around him, that the same thing could not be done with a human, as with an animal, offering. But to make good the vow, something must be done to the object that met him at the door of his house on his return. To appoint her to perpetual virginity, and lifelong shutting out from the world, would either naturally be suggested to their own minds, or would be dictated by Heaven as a fitting course to take in carrying out the spirit of the vow. She would thereby become dead to the world, and so it would be equivalent to an actual immolation. (c.) If she were to die, why should she ask to spend two months on the mountains? When she manifestly loved her father so well, and was so thoroughly beloved by him, it seems unnatural for her to ask to be separate from him for two months. We would rather expect that they would both be too anxious to spend the time in each other’s society, and think it all too short. (d.) If she were to die, why seek to the mountains at all? The same tears might have been shed at home. But it was her virginity that she was to bewail. “She was to remain a bud that had not been allowed to unfold itself, being prevented not by death but by life.” “Lamentations about her virginity could not be uttered in the town, and in the presence of men. Modesty required the solitudes of the mountains for these. Only in sacred silence does the virtuous heart of the maiden pour out its lamentations of love.”—(Cassel). (e.) The act of Jephthah is not disapproved by God, but on the contrary seems to be recorded to his honour. The smaller transgression of Gideon is recorded with an express word of censure (Genesis 8:22). “Which became a snare to Gideon and his house.” Yet here is no word of disapprobation, but on the contrary, the tale ends with a celebration of praise to the daughter of Jephthah for many a long year thereafter. If a human sacrifice had now been offered, why should not the brand of reprobation have been put upon it, as is done everywhere else when it is mentioned in scripture? (f.) If Jephthah had been guilty of such a scandal, why is he held up as a pattern of faith and an eminently godly man? There can be little doubt that the men in that list were men of God and heirs of salvation, though they had their imperfections and their sins. But the presumption is always against a really good man being deliberately guilty of violating a solemn rule laid down by his God. And Jephthah’s name stands in that honoured list (Hebrews 11:32). (g.) Once more. If sacrifice there was, it is difficult to explain how it could have been performed. Burnt offerings, those cases where the animal was first put to death, and then had its body burned on the altar, could only be lawfully presented on the altar at the tabernacle, or before the ark by the priests, unless when some extraordinary occurrence in Providence had taken place, which did not apply here. But could any priest of the whole number be found, with boldness enough, to commit such an offence against the jealous God of Israel, as to immolate a human being on the altar? And Jephthah was no priest, so that he could not officiate in doing such a work himself. Shiloh, where the tabernacle was, was in the tribe of Ephraim, a part of the land whither Jephthah was not very likely to go, when the feeling was so hostile between him and the men of that tribe. “If then, there is the best reason to believe that such an offering was not made by the high priest, nor by any priest—that it was not made by Jephthah himself, and that it was not made at Shiloh, the appointed place of sacrifice, what reason is there to suppose it was made at all?”—(Bush). LESSONS (Judges 11:30-31; Judges 11:34-40)I. It is possible for the highest religious principle to exist, with irreligion in its worst forms all around it.Jephthah’s character is the proof. Who can doubt the sterling principle of the man who, at the first overwhelming revelation of the price he would have to pay for fidelity to his God, nobly said, “I will rather sacrifice the dearest object I have on earth than take back my word to my God.” Not that he loved his daughter less than human instinct prompts, but that he loved his God more. Yet he lived for many years beyond the confines of Israel, with no fearers of the true God around him, no worship of the God of Israel observed, but His laws transgressed, and other gods served instead! This was worse than even the position of David, who lived for a shorter time an outcast from his people, and was not so entirely an outcast, being often within the boundary of the sacred land, and having some partial access to its privileges. Yet Jephthah was full of the law of his God, if we may judge from this chapter, had the fear of God constantly before his eyes, and made no great decision in life without His approbation. The Divine promise was fulfilled to him, “I will keep thee in all places whither thou goest,” not only from temporal dangers, but from spiritual contamination. Jesus himself living in a world of sin knew no sin, and He is able to make any one of those who accept Him as their Redeemer, to live a “holy and harmless” life, “separate from sinners.” Temptations when firmly resisted tend to strengthen the character. Greater resolution is required in adhering to one’s principles. When a man has to battle with a fierce wind as he proceeds on his course, the more he sets his face to contend with it, his muscles, his nerves, and his whole constitution become strengthened. Wherever we are, we may always live near to God. II. The human will never bends to the Divine will at a loss.This is illustrated by the case of both father and daughter. In both, we see straightforwardness and decision of character, and when what seems like a towering rock rising up in their path, neither of them thinks on that account of “going back.” They will sacrifice every thing for their God—the father, his dearest treasure on earth; the daughter, her whole interest in life. Each bows to the Divine will; and are they the losers? Of much of earthly comfort and pleasure they may be, and were really, deprived, but that was far more than made up by inward peace with God during life, a high reputation for loyalty to their God in future ages, and a true immortality of fame beyond death and the grave. They lose the lesser joys of time, the indulgences of the body, but they gain a high moral fame in the estimation of all the holy and good to the end of time. In the world to come the gain is unspeakably glorious. The highest piety of the creature is to have no other will but that of its God. That will, will never disappoint in the long run, even where great sufferings intervene (Romans 8:18; John 14:27; John 16:33; 1 Peter 1:6-7). It is a Christ-like spirit that can say, with a bitter cup in the hand, “Not my will, but thine be done!” III. It Is oftentimes love that dictates our severest trials.Why not say always? “Whom the Lord loveth He chasteneth” is one of the familiar Christian experiences that go without saying. Jephthah’s daughter shone out all at once as a star of the first magnitude, just the moment before it seemed to become extinguished. But it is one of those lights that never can be extinguished. It has shone for 3,000 years and it shines still, nor will it cease to shine so long as high moral virtue and spiritual beauty in the sight of Heaven, continue to be admired. But, before her great trial, this beauty of character was unknown. It was the great sacrifice she was called on to make that made her famous, because she rose with the occasion. She was like those who were unknown— “Till persecution dragged them into fameAnd chased them up to heaven.”If we, by the grace of God, but do the same, we shall find that our mountain waves of trouble are the very things that raise us nearer to heaven. To all eternity will the afflicted Christian, who has profited by his affliction, have reason to bless God that He sent the affliction, because of the immense accession it brings to his spirituality of mind, and heavenliness of character. IV. The closest ties of the earthly state are often suddenly ruptured without notice given.The father in this case never intended for a moment to create the risk of losing his daughter by the vow he made, nor did he imagine it could by possibility have any such effect. Yet this separation came all in a moment, nor could it be avoided. Many parents strive hard to build up bright prospects for their children. They spend a fortune to get them well fed and well clad, to make their home comfortable, to supply them with all the conditions of good health, to get them well married and hopefully started in life, and to do all that can be done beyond themselves to advance their health and happiness. Yet, at any moment, God has a thousand means before him for breaking the brittle thread of life, were He so minded. The truest wisdom, therefore, is for father and daughter, and all members of family circles, to strive to become one in the Lord Christ. That tie once formed nothing can break. And when sudden rupture is made of other ties, that link of connection will only come out firmer than before, and prove that the union is still stronger on the other side of death than now, and will last for ever. V. “Works of righteousness are always satisfactory in the retrospect.They are always fresh and green, because possessed of moral or spiritual excellence in themselves, and they are always accompanied by peace of conscience. “They make us not ashamed.” We can look back on them for ever, and never regret having done such works. All our regrets will be, that we did not strive more earnestly for that strength from on high, through which such works can be done. They are works that bear the light of day, which no one made after the image of God shall ever regret to have done. They will always have the smile of heaven upon them. VI. Vows should first be settled with the heart, before they are brought out in form.It ought never to be forgotten that we have to deal with a heart-searching God, and that every service rendered to Him, in order to be acceptable, should arise from a well-considered purpose of the heart. Vows are the free-will offerings of the heart unto God, prompted by a consideration generally of some special act of His goodness. In them the soul steps forward, and solemnly pledges itself to a greater degree of loyalty and obedience to its God. This to be acceptable implies great reverence before God. It is no time for trifling, or incoherent speech. The heart ought to weigh well with itself, whether it is prepared to make this valuable offering, or perform that important service, before it come forward in due form to enter into a special engagement. “Just prior to the issue of the September proclamation of liberty to the slaves in the United States, the President opened the business of the Cabinet-meeting by saying, that the time for announcing the emancipation policy could be no longer delayed. Public sentiment would sustain it, many warm supporters demanded it, and (speaking in a low tone) I have promised my God that I will do it. On being asked by Mr. Chase, whether he correctly understood him, ‘Yes,’ he replied, ’I have made a solemn vow before God, that if General Lee were driven back from Pennsylvania, I would crown the result by the declaration of freedom to the slaves.’ He issued his proclamation, and four million slaves became free men.”—Chase. “Vows are easily made, but more easily broken. A sea captain, while resting on a single plank in the wide ocean, vowed to devote his life to God if he should be saved, but he forgot his vow as soon as his feet were on the solid earth. If a child is sick, his ungodly father may vow amendment of life, and attention to the word of God, on condition that the son recovers. Sometimes real conversion follows, but more frequently the person soon returns like the sow that is washed to her wallowing in the mire.” “The Archbishop of Cologne, being asked by the Emperor Sigismund how to reach true happiness, replied, ‘Perform when thou art well what thou didst promise when thou wast sick.’ ” THE AND —THE JUDGES WITHOUT FAME(Judges 12:1-15.) NOTES.— Judges 12:1. Gathered themselves together.] Not in a disorderly or tumultuous manner as some would take it, but assembled in force, for the purpose of fighting if necessary (ch. Judges 7:23-24; Judges 10:17). Passed over (Jordan) northward, or it may mean to Zaphon, for such is the Hebrew word. Zaphon was a town in the tribe of Gad, mentioned along with Succoth.Wherefore, etc., didst thou not call us to go with thee?] This was nothing but the old haughty and jealous spirit of the most ambitious of the tribes, which was constantly reappearing when the honours seemed to be going in the direction of others. We see it in Joshua’s days at the division of the land (Joshua 17:14-18), we see it in the days of Gideon (Judges 8:1-3), and we see it now. We will burn thine house on thee with fire.] Such was the depth of their hatred. This was not uncommon in that rough age (ch. Judges 14:15; Judges 15:6; Joshua 7:25; Genesis 38:24; Joshua 8:8; Joshua 8:19; Jude 1:8).Judges 12:2. When I called you, ye delivered me not, etc.] This is not told before, probably because they met the request with a point-blank refusal. They would refuse to fight under the leadership of a man like Jephthah, who had not the pure blood of an Israelite. Though God had acknowledged him, they would not. Also they felt that the danger was very serious, and so they kept within their own borders (Psalms 78:9-11). Put my life in my hands] a phrase meaning, I risked my life, and you did not assist me (1 Samuel 19:5; Job 13:14; Psalms 119:109). This was the wolf and the lamb policy on the part of the Ephraimites, but they found Jephthah a rough lamb to deal with. His language, however, is not defiant. He would willingly have taken their help, but when they did not give it. he sought the special help of his God, and that was not refused.Judges 12:3. Wherefore then are ye come up to fight against me?] Since God Himself has succoured me, why do you come to fight with me? Why not rather be grateful that the whole land is rid of the dark shadow of the oppressor? There was nothing here to give just cause of offence, and if the issue was tragic, compared with the parallel case of Gideon’s dealings with them, the circumstances were very different. Thus in Gideon’s days, the Ephraimites had really done much to gain the large success of the occasion, but here they had done nothing. Gideon had good reason to thank them for the share they had in the defeat of the common enemy; Jephthah had not a word to say of any good they had done, because they really had done nothing. Gideon, though called to task for overlooking these proud people, was not threatened with anything against his personal safety, but against Jephthah they came up in force, and vowing the direst vengeance. They would indeed not wait for any explanation. The attack began on their side.Judges 12:4. The men of Gilead smote Ephraim, etc.] It would seem as if the feeling of resentment in this case were cherished more by “the men of Gilead,” than by Jephthah himself. For what was done is put chiefly in their name, both in Judges 12:4 and Judges 12:5. Jephthah led them in self-defence but did not instigate them. The supercilious contempt with which the Ephraimites looked down upon the Gileadites, and their disdaining to acknowledge Jephthah’s leadership, notwithstanding his victorious closing of the war, was keenly felt by the Gileadites. It was a sting to their tribal character, and led to a spirit of bitter retaliation. They thirsted for an opportunity of taking revenge.Ye are fugitives of Ephraim, etc.] This statement is not very clear as it stands; but the meaning seems to be—Ye are the scum of Ephraim, and counted as such both among the common Ephraimites and Manassites—a bad lot, who have no position as good citizens, but are nondescripts. The Gileadites, in fact, were not a tribe, but the descendants of a powerful family in Manasseh. But both Manasseh and Ephraim were the children of Joseph, and so there ought to have been a family kindred feeling. Instead of this, there was nothing but jealousy and desire for superiority on the side of Ephraim, because of the greater blessing which the patriarch Jacob bestowed on his younger grandson (Genesis 48:17-19). Presuming on this advantageous position, which their ancestor left them in legacy, the men of Ephraim claimed to represent the whole of the children of Joseph, that is—Ephraim proper and all Manasseh, thus including the men of Gilead as well. They regarded themselves as the people of high caste, the Manassites as a sort of plebeians, and the Gileadites as nothing better than pariahs. In the collective mass of the children of Joseph, the Gileadites were regarded by these men of pride as menials or cads, because they were properly not a community at all, but only a “set of fugitives,” and yet they presumed to hold up their heads as if they were a tribe. Hence they were goaded on to be resentful.Judges 12:5. Took the passages of Jordan.] They lived on both sides of the river, though chiefly on the east side (see Numbers 26:29-30, etc.). They seemed to be better acquainted with the crossings than the Ephraimites; and they were in no mood to give quarter, for they were high-spirited, and could not bear the taunts that were flung at them.Judges 12:6. Say now Shibboleth, etc.] How greatly is the pride of the Ephraimites humbled, that now they are glad to renounce the tribal connection, and to say they are not Ephraimites, to save their lives! This too was said to Gileadites! But the dissemblers were discovered. “The wicked is snared by the transgression of his lips.” The sound of sh seems to have been common among the dialects spoken to the east of Jordan, but it had not yet got a place in the spoken language of the Ephraimite. By his inability to pronounce this sound an Ephraimite was easily discovered. In the day of reckoning, what a variety of witnesses can God bring against a guilty man! They lie on all sides. Every stone, every straw, the very winds of heaven, or the clods of the dust (Job 20:27; Job 18:8-10).In different communities among the same people, nothing is more common than to hear different dialects spoken. The guttural sound of the letters ch as known and pronounced in Scotland is impossible of pronunciation by an Englishman, as in the words Ecclefechan or Auchtermuchty. Again, the letter r, as in river cannot be pronounced by a native of Northumberland. The sound of th cannot be given by many foreigners, though quite easy of utterance to the English-speaking race. Many German Jews pronounce the Hebrew word Beth as Baiss, and Bereshith they pronounce as Beresiss or Bereshiss. Peter, as a Galilean, often brought in his broad inelegant phrases which grated on refined ears, so that bystanders knew him to be a Galilean from his tongue. “Thy speech bewrayeth thee” (Mark 14:70). So is the Arabic tongue different as spoken in Aleppo, in Cairo, and in Bagdad. The word Shibboleth itself means “a stream,” or sometimes “ear.” But the sole reference here, is to the pronunciation of the first combination of letters in the word. When, during the Flemish war, the insurrection against the French broke out (1302), the gates were guarded, and no one was suffered to pass out except those who were able to say, “Scitt ende friend.” which words no Frenchmen could pronounce.—(Cassel.)There fell of the Ephraimites forty and two thousand.] Certain numbers had a special significance among the Israelites. Forty-two mockers of the prophet Elisha were torn to pieces by the bears (2 Kings 2:24); when God’s judgments descend on Ahab’s house, 42 brethren of Ahaziah are put to death by Jehu (2 Kings 10:14).Judges 12:7. He was buried in one of the cities of Gilead.] God takes care of His own—even “their dust is precious.” Jephthah has been harshly judged by many. But it is manifest that God makes much of him, according to His own rule. “Them that honour me I will honour.” How small a matter to be judged—rather misjudged of man! “He that judgeth us is the Lord.”In his city.] So the Sept. reads. It uses å for é. In that case Mizpah would be the place where he was laid, for it was the city of Jephthah.Judges 12:8. Ibzan of Bethlehem]. Some think this was the same with Boaz, for it seems to have been in Judah. The thought was common among the Jews, yet it rests purely on supposition. The eference is rather to a town in Zebulun.Judges 12:9-15. The lives of the three judges mentioned here were short and uneventful. All that is said of them is that they lived a little while, they passed across the stage, and then disappeared. two of them had large families, but no names are given, and nothing is recorded as to what they did. It is said of Abdon’s sons and nephews, or rather grandsons, that they rode on ass colts, which in those days implied wealth and high station alike (Ch. Judges 5:10; Judges 10:4). AND ON CHAPTER 12I. It is impossible to satisfy the cravings of pride and envy.They are like the daughters of the horse-leach that continually cry, Give, give. Nothing would please these Ephraimites. Jephthah offered at the outset to give them a large share of the honours of the fight, but then they kept in the background; for it was by no means certain whether they should overcome or be overcome, and now when the battle is over and won, they turn round and murmur because they were not called (comp. Matthew 11:16-19). See remarks on Judges 8:1-3. II. Deadly results flow from a malicious use of the tongue.Malicious words sting a man usually in his character, that is, in “the apple of his eye.” For nothing about him is so sensitive as his character. Hence the consequences are often most destructive (James 3:2-8). You are the refuse of Ephraim, worthless as the rubbish under our feet. Such was the taunt of the imperial tribe towards the poor Gileadites, who, however, could as keenly resent a barbed arrow thrown at them by the tongue as any other class. Their rage became a frenzy, and, those who had so thoughtlessly flung the shaft of reproach, little reflected on the terrible rebound their evil words would produce. “There fell at that time of Ephraimites 42,000 men.” Some would indeed reduce the number to 2,040 men. But the A.V. is most generally taken as correct. “Behold how great a matter a little fire kindleth!” There is no limit to the ruinous effect of an evil tongue. “It is the instrument of all strife and contention, the inventor of law suits, and the origin of wars. It is the origin of error, of lies, of calumny, and of blasphemies.” [Æsop]. A large manufactory is burnt down to the ground, notwithstanding that many engines are employed to pour water upon it. That fire is kindled by a rushlight. A splendid farmyard, with hay ricks, corn stacks, stables, and other buildings, is reduced to blackened ruins by a destructive fire: and that is the doing of a lucifer match! “Life and death are in the power of the tongue.” What need to offer the prayer, “Set a watch, Lord, before my mouth; keep the door of my lips.” III. Sinful passions, long-cherished, will in the end bring dire punishment.The same pride and envy, superciliousness of manner, and arrogance of spirit, with resentfulness of feeling, which were shown on this occasion, were exhibited many years before to Gideon. During all those years such dispositions were cherished by the Ephraimites, and though the Ruler in Providence permitted them long to pass with impunity, the time came round at last for these wicked to receive the due reward of their iniquities (2 Peter 2:3; Proverbs 29:1). The long delay to bring punishment, means that “God’s goodness would lead men to repentance.” IV. The Redeemer cares for the bodies as well as the souls of those whom He redeems.The very burial place of the good man is worth mentioning. His dust is precious, however great may be the humiliation of the grave. His grave is known to Him by whom he is redeemed; and, when the time comes for the gathering up of the jewels, there will be no difficulty in finding out the spot where every jewel is to be found. “This is the Father’s will, that of all which He hath given me, I should lose nothing, but raise it up again at the last day.” “—We wait for the adoption, to wit, the redemption of the body.” Every part of the man must be redeemed, for it is for the honour of Him whose the work is, that it should be done with perfection. As Moses said to Pharaoh, “not a hoof shall be left behind,” so will a greater than Moses, who is the author of a greater redemption require from Death, that he yield up all the parts and fragments of the “vile body,” so that not a limb shall be left in the grave. All now sleep under the eye of Jesus, and the moment is advancing when at His Almighty whisper, all that has been so long in the dark charnel-house held bound in the sleep of death, shall awake singing, each one rising on the wing like the lark, but with sweeter song, to meet their Lord in the air, and surround his throne with adorations and praises as their never-ceasing employment. NEW AND A NEW In fixing the date at which Samson appeared, it must be remembered that great diversity of opinion exists, as to the exact chronology of the whole period between the exodus from Egypt, and the building of Solomon’s temple. The entire duration of that period, we are informed in 1 Kings 6:1, was spanned by 480 years. But how to allot the various sections, into which it was divided, forms a puzzling problem. Upwards of 50 different calculations have been made, and most of them differ widely from each other, some reducing the lapse of time during the Judges to 170 or 190 years [Ewald and Bertheau], whilst others lengthen it out to over 600 years [Josephus.] Without entering into this entangling discussion, it may suffice to remark, that the narrative in this book, in the opinion of several of the best authorities, such as Keil, Bachmann, Vitringa, Cassel, Lightfoot, &c., gives the events as they followed each other in succession, up to the death of Jair, which, counting from the invasion of Chusan, the first oppressor, extended over a period of 300 years. After that date most of the events related seem to have been more or less synchronous. Thus the oppression by the Philistines, and that by the Ammonites, are spoken of as occurring together, the one on the east, chiefly affecting the tribes beyond Jordan, and the other on the west, affecting Judah and Benjamin, Simeon and Dan. (ch. Judges 10:7.) These were not quite simultaneous; the one preceded the other by some years, or may have been over when the other began. First, an account is given of the Ammonite oppression, and the deliverance accomplished under Jephthah, and now, in what follows, an account is given of the yoke imposed by the Philistines, on the tribes that were nearest to them, and the deliverances wrought by the mighty Samson on their behalf. Part of the time of Eli’s high priesthood must have been coeval with the deeds of Samson. It is scarcely any objection to say, that we hear nothing of him in the account given of Israel’s great hero. For, indeed, we hear little or nothing of the priesthood, or of sanctuary service, all through this book. The purpose in it is chiefly, to give an account of the manner in which the people by their conduct kept their covenant towards their God, and how He, in turn, kept his covenant engagements to them. From first to last they were uniformly treacherous towards Him, while He was uniformly faithful and gracious towards them. We are now, therefore, at a time when the people had been already for some time oppressed by the Ammonites beyond Jordan, and when, on this side Jordan, the oppression by the Philistines was just beginning to be most severely felt, while to the north, the tribes were enjoying a season of comparative quietude, under the administration of wise and righteous judges. Judges 13:1-25. NOTES.— Judges 13:1. Did evil again] or continued to do evil (Jeremiah 17:9; Hebrews 3:12; Genesis 6:5; Jeremiah 13:23). See on Ch. Judges 3:12; Judges 4:1; Judges 6:1, etc. Into the hand of the Philistines.] The land of the Philistines (Exodus 13:17) was on the coast of the Mediterranean, between Joppa and the border of Egypt, to north and south, and between the mountains of Judah and the sea, to east and west. This was one of the most fertile plains in all Palestine; it grew richer crops, and supported a larger population than any other. The people were brave and warlike, and at their hands the Israelites suffered longer and more severely, than at those of any other of the heathen nations. We first hear of them before the confusion of tongues at Babel (Genesis 10:14), where Philistim and Caphtorim are spoken of as grandsons of Ham, the son of Noah. Caphtor, according to Jewish tradition, was Cappadocia. The people settled first in Crete, which is also called Caphtor, and afterwards they went to Palestine. Allusions are made to them in Amos 9:7; Zechariah 9:5-7; Jeremiah 47:4; Deuteronomy 2:23. It is more probable, that they belonged to the Pali, or shepherd race, called by different names—the Pali, Pelasgi, Palatines, Philistines. There seem to have been different immigrations of them into Palestine. First, that of the Casluhim (Genesis 10:14). Next, the Caphtorim, a kindred clan, about the time of the Exodus. The place where they settled was called “the sea of the Philistines.” Thirdly, the Cherethites, not mentioned till the time of Saul, who are spoken of at that time as a Philistine clan, enjoying territory and wealth (see Exodus 23:31; Exodus 13:17; 1 Samuel 30:14; 1 Samuel 30:16). About 300 years before the time of Samson they lost three of their great cities to Israel, but by his time they had received a great accession of power and had recovered them again (Jude 1:18). The Philistines thus consisted of different tribes, who came together in the south-west of Palestine at different times, and took a name suggested by their habits and history, signifying “emigrants,” or “strangers”—just as Saxons, Danes, and Normans, immigrating into our own island at different epochs, became at length amalgamated and united under the one name of English. This mixture of blood tended in both cases, no doubt, to give a character of greater vigour, enterprise, and general superiority.Judges 13:2. Of Zorah.] A town at first belonging to Judah, but afterwards given to Dan (Joshua 19:41), on the western slope of the mountains of Judah, near to Eshtaol (Joshua 15:33). His wife was barren.] But for a special design to serve, Samson had never been brought into existence. It was the same with the whole nation of Israel. “The Lord had need of them,” otherwise such a nation had never been. They were brought into existence contrary to nature. The family of the Danites.] Mishpachath Dani is used in the same meaning as Shebet Dani, the tribe of the Danites, for at the numbering of the people there was only one family of the Danites, who, however, multiplied greatly (Numbers 26:42-43).Judges 13:3. The angel of the Lord.] This name usually, if not always, in the Old Testament, applies to “the Angel—Jehovah,”—the uncreated Angel, or the form in which Christ appeared to His people in Old Testament times. Thou shalt bear a son. God “raised up” Ehud and Othniel, called Barak through Deborah, and called Gideon direct. Now Samson is chosen before he is born. The angel comes to his mother. God is not confined to one mode of action. It is something to know, in view of the strange character which Samson exhibited when he came to man’s estate, that God thought of him when as yet he was not, and specially raised him up to do His work. Compare the special messages sent to the parents of those who were raised up to be blessings to the Church and to society, to Abraham and Sarah (Genesis 17:19; Genesis 18:10; Genesis 18:14), to Hannah (1 Samuel 1:17), to Elizabeth (Luke 1:13), and to Mary (Luke 1:31).Judges 13:5. The child shall be a Nazarite unto God.] Not Nazar, but Nazirite. One separated to God or specially dedicated, according to certain external observances, namely, to drink no wine or strong drink, to eat no unclean thing, and let no razor come on his head, also not to touch a dead body, or attend a funeral (Numbers 6:1-8, &c.) Some interpret these signs to indicate, self-denial, holiness, and humility, or submission. This first two of these interpretations may be included, but the general idea, is that of entire consecration to God for a special purpose. The forbidding of wine, is not so much here a prohibition of self-indulgence, as a restriction of that which would produce ceremonial uncleanness (Leviticus 10:9). Hence it was forbidden to the priests, while doing duty in the tabernacle. The priest had an office and functions which did not belong to the Nazarite, but their absolute consecration to God was practically the same. The latter, was always to look on himself as if he were in the Sanctuary, holy in himself as all things around him were, and all his duties holy duties. “The Nazir is indeed a walking altar of God; and his flowing hair is the visible token of his consecration.” Just as the lifting up of iron on the altar would be a desecration of it (Exodus 20:25), so would the bringing of a razor on the head of the Nazir be inconsistent with the sacred character he bears. The unshorn hair which he wore, was as much his specific mark, as the linen garment was that of the priest. Probably, the prohibition against cutting the hair meant, that there must be no interference with an object so entirely consecrated to God as the Nazir, so as to alter it from what nature has made it, and that as the hair growing to its full length is nature’s protection of the person, it must be hallowed and remain untouched. Some, indeed many, were so devoted to the Lord for only eight days, others for a month, or longer, and we only read of three who were so devoted for life, Samuel, John the Baptist, and Samson (1 Saml. Judges 1:11; Luke 1:15). We read also, that Paul at one time took such a vow (Acts 18:18; Acts 21:24-26).He will begin to deliver Israel, &c.] This implies that the Philistine oppression had been felt for some time. Let us suppose it to have lasted, as yet, but one year; let us farther suppose that Samson was but 18 years old when he began to act as judge; and again add up the 20 years that his judgeship lasted. This would amount to 39 years from the beginning of the oppression; yet, the whole period of that oppression, was only 40 years. There would thus be only one year left for the inflicting of the final defeat under Samuel. It is also implied, that Samson was not to complete the deliverance; he was but to lift the yoke partially from their neck, and inspire them with the hope that full freedom would come in the end.He shall be a Nazarite unto God and shall begin to deliver Israel.] There is certainly a connection between his being a Nazarite, and his being a deliverer of his people. It seems to be this. In the case of the other “Saviours,” such as Ehud, Barak, Gideon, and Jephthah, the ground on which God gave them power, and the special fitness for delivering the suffering people, was either the repentance of the people, or what is practically the same thing, their crying to God in earnest prayer. But we bear nothing of this in the case of the generation of Samson’s age. And as there must be some ground of righteous procedure brought forward, if God is to grant another “Saviour” now, He, Himself, appoints a special capacity to be sustained by the man whom He raises up to give deliverance. That capacity is, to be a person specially set apart for God, ceremonially free from all defilement, and hallowed for the doing of any service that God may require at his hand. On a man occupying such a capacity, God could confer His Holy Spirit consistently with his righteous character, and make him strong, wise, fearless, and successful in doing the work set before him. But the question is not what the man is in himself, in his own personal character, but in what he represents. Samson, in his heart and life, was not the spotless person which the theory of Nazaritism required him to be but the signs which he bore, were a standing law, pointing out what the character and conducto those should be whom God would acknowledge as His own, and whom He would deliver from all evil. His Nazarite profession was really a protest against the iniquity of the time, and an illustration of the principles, which the “holy nation” must cultivate anew, if they were to receive the Divine protection.Being a Nazarite, God could, consistently with His holy character, bestow on Samson the gift of superhuman strength, but when he suffered his locks to be shorn, he no longer retained the principal sign of his consecration to God, and so the gift which was conferred only out of respect to that consecration, departed from him.Judges 13:6. A man of God.] Usually applied to “a prophet,” or a man who is authorised to speak messages from God, such as Moses, Samuel, Elijah, Elisha, David, and others. To Manoah’s wife he had a far nobler and more impressive look than men usually have, yet she does not seem to have recognised him as Divine.Judges 13:8. Manoah entreated the Lord.] The name signifies “Rest.” He was a man of prayer. How often are those who become blessings to the world, children of praying parents? Isaac, Jacob, Joseph, Moses, Samuel, Solomon, and Timothy, all appear to have been the children of many prayers. The prayer, on this occasion, appears to have been acceptable unto God, and was heard. The same instructions, as to the training of the child, are given as before.Judges 13:15. Let us detain Thee until.] Not yet having discerned the Divine character of his visitor, Manoah, full of gratitude for the joyous tidings, would offer him a warm hospitality (comp. Genesis 18:7; Hebrews 13:2).Judges 13:18. Why askest thou after my name, seeing it is secret?] The word is Peli, the same with Pelé, in Isaiah 9:6, which is translated, wonderful. Meaning, that all about Him is most wonderful, or, He is the wonderful one beyond comparison with all others. The true rendering of the clause, therefore is, “seeing it is wonderful.” That is not really telling his name, but describing its character. It is as if He had said, “Why ask after my name? seeing I am not known by a mere name, but by a character and mode of action, which belong only to myself, and cannot be devised or imitated by others. Everything about me is essentially wonderful,” (comp. Psalms 118:23; Exodus 17; Exodus 34:10). We must understand it to have the force of “absolutely and supremely wonderful,” which can only apply to God. Bertheau tones it down to mean “neither easy to utter, nor easy to comprehend.” Rather, we are to regard it as one of the hints which He always gives when He appears, that it is one who is Divine that has appeared.Judges 13:19. Unto the Lord.] In obedience to the direction given in Judges 13:16. They still regarded their visitor as a messenger from God, and nothing more, or as they express it, “a man of God.” So that their sacrifice was not to the visitor but to Jehovah. It was offered there and then, expressly by the direction of the visitor, which to them seemed sufficient to hallow the spot, though no offering, as a rule, could be accepted unless laid on the duly consecrated altar.Judges 13:20. The angel ascended in the flame.] This was proof positive that he was Divine. Fell on their faces.] Paralysed with fear at the sudden disclosure of the fact that they had been talking with God face to face (Daniel 10:9; Numbers 14:5; Leviticus 9:24; 1 Chronicles 21).Judges 13:22. We shall surely die because we have seen God.] They regarded Him as the Angel-Jehovah, and that was in their estimation the same as Jehovah himself. Many such appearances were made in Old Testament times (Genesis 18:25-26; Genesis 19:24; Genesis 22:11-15; Genesis 28:13-17; Genesis 32:30; Genesis 31:11; Genesis 31:13; Genesis 35:9-15; Exodus 3:2-5; Exodus 14:19; Exodus 19:17-20; Exodus 20:21-22; Exodus 24:9-11; Exodus 33:19-23; Exodus 34:5-8, etc., etc.). That the visitor in the present case was Divine appears from two things especially—He brought fire out of the rock to consume the offering, and He vanished in the flame. That they should fear death to come to them because they had been face to face with God, is the natural instinct of a guilty mind, even in the case of those, in whom the good work is begun (see Genesis 32:30; Exodus 33:20).Judges 13:23. He would not have received a burnt offering, etc.] The wife proved a wise counsellor to her husband on this occasion. It is a specimen of excellent reasoning. The mercies God had shown to them were proofs that he regarded them with favour. Why confer such honour on them if He meant to kill them? Why pledge His word in promise to them, and then put them to death, so that that promise could not be fulfilled? Why did He accept their offerings on His altar? Surely the honour of the Divine truthfulness required that they should be preserved. Were not the mercies they had received pledges of the Divine love, and a reason for concluding that, since God had begun to bless them with promises of good, He would continue to bless them still? (Psalms 115:12; Psalms 36:10; Isaiah 26:12).Judges 13:24. Called his name Samson.] The Hebrew form of the name is Shimshon, the root of which is Shemesh, “the sun.” The meaning in that case would be sun-like, or little sun, or hero of the sun, Josephus, however, makes it shimshom the strong, or daring one while yet others make it to mean to minister, in allusion to the Nazarites’ consecration to the service of God. The Jewish expositors speak of Samson as “called after the name of God,” who is the “sun and shield of Israel” (Psalms 84:12). “The symbol of servitude is night (as in the case of the Egyptian oppression), but the beginning of freedom is as the dawn of day, or the rising of the sun.” one of the legends places at the head of its narratives “the powerful knight, Samson, dark of complexion, like an Oriental, with ‘hair and beard black as pitch,’ and from whom the mighty race of the Amelungen springs.”The Lord blessed him.] This could hardly be said of a man who had nothing good in his character before God (Psalms 7:11). God’s blessing and God’s curse cannot rest on the same man. He must have the one lot or the other. He may be severely chastised on account of grievous sins, but that does not decide the point that he is an ungodly character. God may do much for a wicked man. He may give him long life, a high station of honour, and many titles and distinctions; he may gratify his natural wishes to the full, and yet give these things without his blessing (Psalms 73:7-9). Nay, all the while these things may be working out his ruin (Psalms 73:18). We regard this statement, if not as decisive, at least as a strong point in Samson’s favour as a religious character.Judges 13:25. Began to move him in the camp of Dan.] The word here which is translated “to move’ (ôָּ ?òַ ?í) signifies to excite to action. He was already conscious of his superior strength to other men, and, in view of what he saw around him, he was stirred up now and again by the Spirit of the Lord, to arise and use his power on behalf of his oppressed people. Moses was so stirred, though not so specially (Exodus 2:11-14). Paul also (Acts 17:16). But this was before his actual exploits, such as slaying the lion, or making great slaughter of the Philistines. It seemed to be certain sudden impulses which the Spirit made him feel, to indicate that he had a mission before him in breaking the power of the oppressor. As the root of the word signifies an anvil, some think that these impulses were an intimation to him beforehand, that he was to smite the Philistines with repeated strokes as from a hammer on an anvil. But surely it was also an intimation that when the time came, he would be made fit for his work, according to the promise, “as thy days, so shall thy strength be.”In the camp of Dan] or Mahaneh Dan. This was an encampment formed by the armed 600, who formed a temporary settlement, which afterwards became permanent, in a district near Kirjah-jearim, when they went out in quest of the acquisition of new territory. The account is given in Judges 18:11-12, the date of which, was more than 300 years anterior to the days of Samson. This place was somewhat higher up the sides of the mountain than Zorah, but only a few miles distant from the young hero’s home. Thither he must often have climbed as to one of the centres where a few patriots, still left in the land, were wont to congregate, and from them he would hear, from time to time, of fresh deeds of barbarity and oppression that were perpetrated on the homesteads of Israel, by the cruel enemies that occupied the plains below. Even at Zorah, every morning as he looked out at the door of his paternal dwelling, on the western slope of the mountains, his eye could take in not only the rich garden of the Shefelah, which belonged to his own tribe, but also a large sweep of the fertile fields beyond the borders, all over which, the enemy spread their tents, or built their cities, and which, at one time, had been trodden by the foot of the dreaded giants. “Many a band of these cruel plunderers, doubtless, he would see marching up the glen beneath his father’s house, and returning again laden with the spoils of his brethren; many an act of rapine and cruel outrage, or even barbarous murder, left a deep impress on his mind, and stirred within him, thoughts of doing mighty deeds, on behalf of the oppressed.”Patriotic thoughts or feelings, however, are not to be confounded with the movements occasioned by the Divine Spirit. Any supernatural operation of the Spirit on a man, is indeed ever in harmony with natural law, yet, is quite distinct in itself from natural law. We believe the Spirit took occasion from the impulses of patriotism, prompted by natural causes, to produce a higher class of impulses, that were peculiar to His own special working in the mind. REMARKS.—Judges 13:1-25AN OF RAISED UP I. The thoughtfulness of God’s mercy to a backsliding people.1. In sending chastisement at all. That alone shows the considerateness of the Divine love. If the stone which has begun to roll down the steep be not stopped, and stopped soon, by some effectual means, it will inevitably dash on to the bottom, and be broken in a thousand splinters. If a fire be kindled in a house, it must be extinguished at once by any and every means, or it will soon envelope every object in the house in flames. So, if sin is left to do its natural work in the soul unchecked, it will ere long lead to irretrievable ruin. Hence those Divine utterances which tell us—“You only have I known of all the families of the earth, therefore will I punish you for all your iniquities.” “He that spareth the rod hateth the child.” (Psalms 94:12, etc.; Leviticus 19:17; Hebrews 12:6.) The confession is made by the afflicted person himself (Psalms 119:71; Psalms 119:75). The intention of the chastisement is often to remove what would be deleterious, or to assist growth (John 15:2): To let a man alone while he is going on sinning, is a heavy judgment to him (Hosea 4:17; Jeremiah 48:11). Sharp chastisement is incomparably kinder treatment. When a man is asleep on the top of a precipice, the kind thing is to awaken him, however roughly rather than let him fall over into ruin. Thus did God with His own people when He gave them into the hand of the fierce enemy here described. He only fulfilled the terms of His covenant (Psalms 89:30-34). Yet it remained true, that “all His paths were mercy and truth to such as kept His covenant.” 2. In not removing the chastisement at once. Were it to be so removed the greater part of the benefit to be gained by sending it would be lost. There is need for realising the bitterness of sin from the bitterness of its fruits (Jeremiah 2:19). Nothing teaches like experience, especially when the father has to deal with “sottish children,” a people of no understanding (Jeremiah 4:22). When the mild whispers are not heard, love raises her voice to the hoarse notes rather than relinquish her object. A discipline is needed to make the heart become broken and contrite. “He subdues its iniquities,” “heals its back-slidings,” and then “loves freely.” It is like driving the ploughshare through the hard, beaten ground, and breaking it up by way of preparing the soil for the good seed. We must “suffer awhile” ere we are “made perfect”—must know something of the sorrows of the sinful state, ere we enter on the joys of the world where sin is unknown. 3. In devising deliverance before the voice of prayer is heard. While we are told in this chapter of the people’s new sins, we hear nothing of their repentance, or their earnest cry for deliverance. The cry of distress with the symptoms of repentance, referred to in ch. Judges 10:10-16, seems to refer to the experience and behaviour of the people under the oppression that was then going on to the east of the Jordan (see Judges 13:8-9), and not to the men of Judah, Benjamin and Dan, to the west. Even, therefore, if the oppressions were synchronous, which they only were in part at the very most, we cannot take the expression of penitence given in ch. 10, as applying to the western tribes that were now crushed under the tyranny of the Philistines. We are left to believe that here there was no voice of prayer, nor turning of the heart to Him from whom they had so deeply revolted. They were still “enemies of God in their minds and by wicked works.” Yet in these circumstances, thoughts of love sprung up in the Divine bosom, solely because of the great goodness that dwells eternally there. God is so disposed to bless His people, that He sometimes hears their voice as soon as they begin to cry, and even before they have begun to do so, while, indeed, they are only purposing to do it (Isaiah 65:24) (comp. Matthew 6:8). But always, sooner or later, He hears them when they cry to Him with their whole heart (Jeremiah 29:12-13). Here, however, such is His mercy, that He interposes on their behalf when they do not cry at all. Suffering has been sent, but they are chastised “like the bullock unaccustomed to the yoke.” They do not know the why or wherefore of it all. They seem not to know that it is the hand of their God that is upon them, chastising them for their sins. Hence there is no prayer. They are beaten “like the horse or mule, whose mouth is kept in with bit and bridle.” They do not see any moral instruction in it all, whereas those who have understanding of God’s ways see a salutary course of training in those dealings, dictated by the loving kindness of the Lord (Psalms 107:43). 4. In providing a remedy as soon as He begins to chastise. This is specially to be noticed. The remedy indeed does not appear at once. The antidote is not applied on the very day when the bane is sent. For some considerable time, it looks as if there was no intention to remove the dreadful scourge. And yet all the while steps have been taken to provide a remedy suitable for removing the evil. The birth of Samson was thought of at the very beginning of the oppression by the Philistines. That oppression lasted forty years, of which time twenty years were occupied with Samson’s judgeship, and most of the other twenty were filled up with his growth from infancy to manhood. The Philistines were not fully driven off till at least one year after Samson’s death (1 Samuel 7:13). And if we suppose that Samson began to judge Israel at the age of 18 or 19, then it follows that the message spoken of in this chapter was coeval with the date when the oppression began. The conclusion is manifest, that on the very day when the wound is made, steps are taken to furnish a balm for healing it! What a touching proof we have in this, that God “afflicts not willingly” (Lamentations 3:33). It is not from feelings of hatred or revenge that He sends heavy judgments. There His nature entirely differs from ours. He bears no grudge, and cherishes no anger, against any class of men merely as men, as we do when provoked. His anger, which is most strong, is directed against sin, so that all who determine to live in sin, and will not give it up, must take the consequences. It is then according to laws that God acts, and not as we do, according to passionate feelings. The sending of this Philistine opp ession on His people was out of respect to righteousness and truth, and not because He had lost His loving feelings to His own. For at the same moment that He applies the rod, He devises means to alleviate the strokes! The love which thinks of deliverance, is at work in the same breast, where jealousy for the honour of His holy name burns. 5. In doing all this for a people hardened in sin. It is when obstacles are placed in the stream that we see the strength of the current. The people with whom God was so considerate and tender in His dealings, were inveterately obstinate in clinging to their wicked ways. Every heart was determinedly barricaded against admitting Him. To bestow His mercies on them seemed like casting pearls before swine. “They were all grievous revolters,” their hearts like “brass and iron” for hardness. Yet it is long before the Divine mercy goes away. “How shall I give thee up—thee—My own Israel, whom I have redeemed, with whom I have entered into covenant! No! I will not give up. I will not execute the fierceness of Mine anger, for I am God, and not man. If they will not hear the gentle zephyr, I will bring the thunder cloud. But I will not leave.” II. The salvation of Israel is entirely of the Lord. A common place remark, but how valuable to see it always standing out before us on every page of this interesting history! The thought of it ever begins with Him. It springs from the abundant goodness of His own nature (1 Peter 1:3). So strong is the welling up of that goodness that it overflows the mightiest obstacles which sin in so many forms is ever putting in its way—by its stubbornness, its manifoldness, its malignity, its inveteracy, its intense antagonism to His holy nature, its mischievous influence, its ingratitude, and dishonour done to all His sacred perfections, and finally, its incurableness. How sincere and cordial His pity for the sinning people before Him! To the generation that has provoked Him to bring on them the terrible calamity of the captivity, He said, speaking through the weeping prophet: You may not think me sincere in prolessing loving kindness towards you because of these troubles, but in myself “I know the thoughts which I think toward you; thoughts of peace and not of evil, to give you an expected end.” In all the different crises which occurred in Israel’s history as recorded in this Book, their refuge in the background when things came to the worst, was their God; though they had cast Him off, put other gods in his place, and provoked Him to anger daily by their systematic wickedness. For all that, “He only was their rock and defence—their expectation was only from Him.” Let it be treasured up in the memory of every reader to His everlasting praise. III. God’s honours are free to all His own people alike, though not to strangers.It was the highest honour in that age which any Israelite could enjoy, to be raised up by God to act as the “Saviour” of the people, in a great crisis. This honour was distributed impartially among the various tribes. From Judah was taken an Othniel; from Ephraim, an Abdon and a Samuel; from Benjamin, an Ehud, and perhaps a Shamgar and a Deborah; from Issachar, a Tola; from Zebulun, an Ibzan and an Elon; from Gad (if the same with Gilead), Jair and Jephthah; from Naphtali, a Barak; from Manasseh, a Gideon; from Dan, a Samson; and perhaps from Simeon, a Shamgar, though it remains undecided. The only two tribes omitted are Reuben and Asher, and that may well be accounted for by the fact, that the deliverer was usually raised up near the point where the danger was greatest; and the tribes just named seem never to have been in such risk of destruction by an enemy as the other ten at some part of their history. But we never hear of any man outside Israel being raised up to be a defender of God’s Church. All God’s battles were fought by men of faith. All others were rejected, whatever might be their skill and prowess. The Church does not need the world’s help. Her resources are within herself. IV. The real guardian of the Church never deserts his post.As we read through the account, one naturally inquires—Who is this kind friend, that now and again makes His appearance in the darkest nights of this people’s history, to save them from threatened ruin? He comes unsought, and even unknown; or the moment that He is known, He disappears from view. He does not appear before the public gaze, but shows himself to a solitary individual, whom He appoints to act for Him in carrying out plans for the redemption of the people. He seems always to be in the background, His step noiseless, His voice calm; no pomp of appearance, and no retinue surrounding Him. But He is there—with this people, knowing all that happens to them, knowing all their provocations and sins, but never losing sight of them or ceasing to interest himself on their behalf. He was with the Church in the wilderness; He appeared as the “Captain of the Lord’s host,” when the Church was about to fight her first battle with her enemies; when the people had lost Joshua and were about to pursue their course without a leader, again He appears to reprove them for the symptoms they were already beginning to give of their apostasy (Judges 2:1-5). In the days of the great oppression by Midian, when the land was groaning under the weight of its troubles, He appeared to Gideon and gave him a commission to become “the Saviour” of his Church. And now here we see the same never-forsaking friend, always throwing His shield round about them when they are getting under the paw of the lion. No other people has such a protector. They stand alone among the nations. They have a friend that never dies, and his love never cools. He lives through all the ages and ever sits at the helm. What can it mean, but that He has a special charge of the church, never resigning his post and never permitting her enemies to accomplish her destruction. All this we find gloriously realised in the guardian care exercised over the church of the New Testament era, “He is head over all things to the Church which is His body,” “He ever liveth to make intercession,” “I am with you always to the end of the world,” “On this rock I will build my church, and the gates of hell shall not prevail against it,” “I have graven thee on the palms of Mine hands, thy walls are continually before me.” V. God is glorified by the diversity of the instrumentality He employs. The deliverance of Israel is not always effected by one uniform method. Rather there is every possible variety. At one time, a member of one of the best families of Israel is selected to lead the people against the invader, and he is driven back. At another time a left-handed man is employed, who, by a single stroke, smites the head of the oppressor, and the enemy is thrown into confusion. Again a single man with an ox-goad makes such havoc in the ranks of the foe, that their inrush is arrested. Now it is a man from the woods of the north, who appears at the call of a woman, with a handful of mountaineers to meet a huge host with iron chariots in the plain, and in one short hour the imposing array is swept from the field. Again it is a man of sterling worth, but greatly upappreciated by those around him, that is found out by the Searcher of hearts, and brought from the operation of threshing wheat, to lead a small band of lion-hearted heroes against a countless multitude of invaders, and ere the next sun arose, the whole living wave has passed away. Still again it is a refugee, who has found shelter in a foreign land, that is recalled and put at the head of the armies of Israel, and the legions of the enemy are scattered as the chaff before the wind. Now it is no longer a leader with an army at his back that stands before us—one man forms an army in himself, and an army so formidable, that the enemy fall in “heaps on heaps” before him. Before one single arm a whole nation is kept in terror. What an illustrious display is thus given of the resources of the God of Israel. These resources are never exhausted. What is the practical lesson? “Trust in the Lord for ever, for in the Lord Jehovah is everlasting strength—resources.” “Is anything too hard for the Lord?” On and on indefinitely, this series of diversity of ways of redemption might be carried, without the necessity of repeating the old forms. What magazines of resources are at the disposal of Him, who has all hearts in His hands, and all events under His control! Man as God has made him, is a witness to this power in the Divine nature of producing an infinite diversity of expedients to accomplish the Divine purposes. For man is made with a craving after perpetual freshness of knowledge, which can only be met by the inexhaustible resources that are stored up in the mind of Him who made him. Whatever brings out this fulness of resources glorifies God. VI. Israelites indeed are found in the most degenerate times. The men of that generation appeared to be sunk in what might be called the lethargy of sin. It seemed as if nothing could quicken them, or raise them out of their stupor. When they were smitten again and again, they could not be brought to see that it was for their sins. They were of that doltish nature, that they could not read their sin in their punishment. It would have required a Hosea to rise up and describe their character. The terrible Philistine scourge could awaken no other sound among them than that of “howling on their beds” like stubborn beasts under the smart of the lash. “Their root was dried up, and bore no fruit.” “Ephraim was like a cake not turned.” Over the length and breadth of the land God’s judgments were rolling, yet no voice of prayer is heard in the high places, nor is there any symptom of the heart of the people turning to the Lord. There is no confession of sin, nor are any Bochims found among their cities or places of public resort. Thus it was with the masses. But God never leaves Himself without a witness. Here is one family known to the all-seeing eye among the hills of Dan, where in the two heads of the household, both faith and prayer seem to be in healthful exercise. The fear of God is in this home, the knowledge of His laws and statutes is still preserved, His word is law, offerings are made to Him on the altar, His promises are trusted, and His requirements are complied with. Northward, even in Ephraim itself, is another home of these times which forms an oasis in the desert, at the head of which stand an Elkanah and a Hannah, who, like Zacharias and Elizabeth, “walked in all the commandments and ordinances of the Lord blameless”—the home of a praying mother and a God-fearing father, a meet birthplace for such a child as Samuel. And near by is old Eli, the resident priest of Shiloh, whose dwelling-place was the tabernacle itself, and whose heart in these stormy times trembled for the ark of God all his life. There were also others in that age to whom everything about the name of God, and the service of God was dear. The daughter-in-law of Phinehas, who gave the name “Ichabod” to her child, because the ark of God was taken; Abinadab in the hill near where Manoah dwelt, and his son Eleazar; and by and bye a large company of penitents sprung up, doubtless in answer to the prayers of the few Israelites indeed, who had all along been left in the land (1 Samuel 7:1-2). Thus it has been in every age. A Noah was found at a time when the earth was filled with violence, a Job in the land of Uz, and the family of a Terah, when the twilight of heathenism was beginning to overspread the earth, an Abraham and his seed for many generations while the gross darkness of heathenism prevailed, and many striking individual cases of true piety were ever coming up to relieve the dreary history until the great Light at last arose, which is destined in due time to dispel the darkness for ever. For it cannot be that the good man should entirely perish out of the earth. (1) Then the earth would be ripe for destruction, and the thunders of heaven could no longer sleep. It is for the sake of the righteous in it that the world is not destroyed, and were they all removed there would be no argument to plead for its preservation. The case of Sodom is the proof. (2) It would be too great a triumph to allow Satan to win over the cause of God on the earth. All Satan’s triumphs take place only by permission. The little finger of Him who defends the church in this world has more power in it, than all the hosts of the dark empire unitedly possess. But for wise reasons that hidden power is meantime held back, to allow the most ample liberty to the powers of darkness to bring forth their boasted strength. It is really weakness placed against strength, that we see on the spiritual battlefield, so that when victory comes, as it is sure to do, the victory may be all the more glorious on the one side, and the defeat all the more crushing on the other. Were the side of Truth, however, to become extinguished altogether, even for a time, it would be allowing one real triumph to the side of Error, and so leave a stain on the record of Truth’s victories in the long run, as being less than perfect. (3) It would be contrary to the promises made to the church. “His name shall endure for ever.” “The gates of hell shall not prevail against it.” “I will make thee an eternal excellency, a joy of many generations,” etc., etc. (4) It is for the honour of Christ’s providential rule, that the cause of unrighteousness and error should not gain a single real victory in their conflict with truth. The Son of God is at work in the history of this world in destroying the works of the devil. It is to His honour, therefore, that amid all the seeming defeats of a Christian cause, there should not be one real defeat. As He loves His own name, He will see to it that the cause of evil shall never really conquer, but that uniformly in the end “dust shall be the serpent’s meat.” VII. In all Divine deliverances wrought there must be respect paid to principles of righteousness.No repentance, no salvation—is the uniform tone of New Testament teaching; and throughout the Book on every page, we find it was the same in the days of the judges. These “saviours” could not save until the people repented. On the occasion before us, as there was no public manifestation of penitence, the man who was raised up to deliver Israel has no army with him, for it would have been hard to find an army, even a small one, of men of faith at that time in the land; and of such materials usually did Israel’s conquering armies consist. Since, however, there was to be deliverance, some means must be found to show respect to principles of righteousness in granting it. These we have in the conditions laid down for Samson while holding his office, which have been already explained. It was as a man professedly dedicated to the Lord and His service, hallowed in his person, and keeping himself separate from the world, that extraordinary strength was given him through the power of the Divine Spirit resting upon him. This was indeed but a ceremonial dedication. Yet it was a picture of the principles, out of respect to which, the holy Lord gave to sinning Israel the benefit of a Samson’s strong arm. And it is added, He only “began to deliver Israel.” In point of fact, the crushing defeat of the enemy only took place in the days of Samuel (1 Samuel 7:10-13). Pull deliverance could not be granted until there was a living expression of penitence, such as is recorded in 1 Samuel 7:2-4. The whole Bible might be quoted to show the absolute necessity of repentance where there is to be salvation. In the cross of Christ “grace does indeed reign, but it is through righteousness by Jesus Christ.” God must have regard to His character as a just God, while He justifies, in place of condemning a sinner. And so “Jesus Christ is set forth as a propitiation through faith in His blood to declare His righteousness in order to the remission of sins.” Having shed His blood as a propitiation, “Christ is now the end of the law for righteousness, to every one that believeth.” Every sinner who goes to Jesus for salvation necessarily repents, for he admits the supreme necessity of the vindication of the Divine righteousness, ere his sins can be forgiven, and that the awful sufferings of the Cross alone can do that. To take salvation on that ground is to condemn his own sins in the most emphatic manner, and to admit that God must have the fullest satisfaction for them. That implies conviction of sin, and naturally leads to sorrow for it, and turning from it unto God. VIII. Man’s inability to see God’s face without ceasing to live. It was the general belief at that time that no man could see God and live. This may have been due to what Jacob said at Peniel (Genesis 32:30), or to what God said to Moses at Sinai (see Exodus 33:20, &c.). In three ways this is true. (1.) On account of guilt. To a guilty man, God out of Christ is “a consuming fire.” So it is expressed in Hebrews 12:29. Not that He is less loving than at other times, nor that any real change has passed over His character. But so intense is His love of purity, and so profound is His jealousy for the glory of His name, in the eternal calm of His nature, that without the slightest discomposure, His attitude to sin, and all that cling to it, must be like a fixed natural law, that of strong antagonism—an antagonism so strong as to mean the death of the soul. This antagonism of an infinite nature to one that is finite has all the effect of an irresistible fire, and is substantially the same with that which is called “everlasting fire” in the New Testament. It is the frown of the Lawgiver on the transgressor of His own law. Who can doubt that that will come down on those who die impenitent, precisely according to the manner in which they have sinned. (2.) On account of a creature’s weakness. When any strong manifestation of God’s character is made, a man naturally shrinks from it, and looks for some means of concealment. This is because of guilt. For why should innocence flee from purity? The holy angels in light who see the King’s face are not afraid. Neither should we be so if perfectly pure. But even though spotless, the full blaze of the Divine glory might be overpowering to the holiest of creature natures, simply because of its transcendent brightness. No human eye could withstand the effulgence of the mid-day sun, so with a human soul before the full vision of God. For this reason many think there will never be a complete display of the glory of God made to the redeemed in heaven itself, but that there will always be some veil put on the Divine countenance, perhaps as many veils as there were curtains of goats’ hair on the tabernacle, which were eleven in number. The general belief is that the form in which God will be seen by us in Heaven, will be the man Christ Jesus. SAMSON’S FIRST WITH THE (Judges 14:1-20.) NOTES.— Judges 14:1. Timnath.] This was a town on the frontier which, like many other towns had been at first assigned to Judah to subdue and occupy (Joshua 15:57), but as Dan had too small a territory for its people, it and other towns were transferred to Dan. It is referred to in Joshua 15:43, also in ch. Judges 15:10. It was only a few miles from Samson’s mountain home, and though it should have all along belonged to the Israelites, the tribe whose duty it was to subdue it, failed to do so through unbelief: and now the usual bitter fruits are reaped.Judges 14:2. Get her for me to wife.] Heb. Take (μָ ?χַ ?η) Exodus 21:9. Though Samson may have come of age (18), it was customary for the parents to transact the arrangements, as they had the duty of paying the wife’s dowry to the parents of the bride. What is here recorded is a bad beginning for the public life of a man, who was chosen to be a deliverer of God’s Israel from their bondage. It has been suggested that it is only the briefest notices that are here given of his life, and there “may (as in Jacob’s case), have been in him many exercises of true piety which, if told, would throw another light on his character.” This, indeed, is not only possible but probable. It seems at any rate, that the reason for selecting the incidents here related to be put on record, was because this was the first occasion when he had the opportunity of showing himself as the public opponent of the Philistines. Indeed this is hinted at in Judges 14:4.Judges 14:3. That thou goest to take a wife of the uncircumcised Philistines.] His parents remonstrated. They were astonished at the proposal he made, and began to reason. It was unnatural in itself, and it was in express opposition to the Divine law (Exodus 34:16; Deuteronomy 7:3-4). But Samson being an only son would in all likelihood have been accustomed to carry all points his own way. For we are told that he prevailed on his parents to accompany him (Judges 14:5.)Judges 14:4. His father and mother knew not that it was of the Lord that he sought an occasion against the Philistines.] This applies to Samson. Probably what took him down to Timnath at first was, that now being come of age it was time for him to begin the work he was raised up to do. For he had frequently felt the promptings of the Spirit of the Lord to begin the work. Now, therefore, as soon as he was entitled to go, he went to the camp of the enemy to “find some occasion” for beginning his work. Badly as the story tells for Samson, it would be to put a needlessly harsh construction on his conduct to say that he went simply on an idle stroll, or that he went in sportive mood. There is an important meaning in the statement that “he sought an occasion against the Philistines.” He went, not knowing what might turn up, but his object was not merely to enjoy himself or have a little pastime. He wished to find some opportunity of commencing the duties of his high vocation. But he went unguarded against temptation, both as to eyes and ears (Psalms 119:37; Job 31:1; Job 31:7).The Philistines had dominion over Israel.] The crushing character of this dominion and its infinite degradation may be learned from 1 Samuel 13:6-7; also 1 Samuel 13:19-21.Judges 14:5. And his father and mother.] They went against their better judgment, being overcome by his importunity.A young lion roared against him.] Being near the vineyards, probably in the valley of Sorek (Ch. Judges 16:4), famous for its vines (Jeremiah 2:21; Isaiah 5:2), for the word Sorek means a choice vine.Judges 14:6. And the Spirit of the Lord came mightily upon him.] Gave him superhuman strength, as a pledge of what he might expect to receive when fighting against men.And he rent him as he would have rent a kid.] With as much ease, for all power is of God and He can make the human arm stronger than the jaws of the lion. Samson seems to have strayed into the bush, when he may have met the lion perhaps in the pursuit of jackals or foxes, that were often found in vineyards (Son 2:15). His father and mother were not with him there. Hercules was most formidable in his wrestlings, but it was chiefly with beasts. Samson was raised up to be a conqueror of men. This passing encounter with a lion would never have gained him a high name in Israel even if frequently repeated. He had a mission to deliver God’s Church. It is to be noticed that the word used here for lion does not mean a whelp, but one that has attained its strength, and is full of the natural fierceness. τְ ?τִ ?ιψ means a terrible lion, one with a bloodthirsty character, or that has all its natural savageness of nature fully developed. Yet he tore its jaws asunder, as easily as he would have rent in pieces so slender an animal as a kid.He told not his father and mother.] With all his self-will he seems deeply to have loved his parents, and where there is love there will always be some measure of respect. Hence he would not like to horrify them with the recital of so wild a story as the encounter with the lion. It might fill their minds with troublesome suspicions as to what he might do next, and so he would forfeit their confidence. Many would have boasted of such an exploit, and blazoned it abroad through the world. That was not Samson’s weak point. No one seems to have known of it for many months, until the solution of the riddle brought it out. He was not killed with vanity. The exploits of other heroes in their lion encounters were better known. Benaiah was known as the man who slew a lion in a pit in the time of snow. Wicker Von Schwabur, a hero in the time of the Crusades, killed a great lion with the sword near Joppa, and Godfrey, of Bouillon, stood his ground against a bear in like manner. The lion fight of the fabled Hercules, in Nemea, is also well known The Arabian Antar conquers a lion although the hero’s feet are fettered. But these two latter are little better than myths. There is one noble exception to the vain glory which accompanies any such heroic deed, in the case of the youthful shepherd of Bethlehem. But, indeed, both Samson and David might well have been afraid to boast of a power which was supernaturally given, and which showed the gracious protection of their covenant God.Judges 14:7. Talked with the woman.] According to usage free conversation between the parties was not allowed till the affiancing took place. With the interview he had with the young woman Samson was pleased, and wished the arrangement to proceed.Judges 14:8. An after a time.] Betrothing means giving one’s troth, or faithful promise to marry a a future time. This time was at least six months, oftener a year, or more, after betrothal, but during the interval the woman was considered as the lawful wife of the man to whom she was betrothed (Matthew 1:18; Luke 1:26-27). It must then have been either several months, ora whole twelvemonth, after this ceremony, that Samson now went down to take his wife.He turned aside to see the carcass of the lion.] It could hardly have been a twelvemonth, when the carcass lay there untouched all the time, even though it was not in the beaten path. As the hero passed near the spot the incident came into his mind, and under some pretext he left his parents for a little that he might look again on the scene of his memorable deliverance. This trivial circumstance was the leading of God’s providence, for something great came of it. He found all that was most perishable of the beast long since gone, and nothing but the skeleton left, in which, to his no small surprise, was a swarm of bees. Bees as a rule avoid both dead bodies and carrion. Bees are so careful to select clean spots for their place of settlement, that a dead carcass was about the last place where they might be expected to alight. In the present case, however, everything that was noxious about the dead body bad become long since dried up, both through lapse of time and the intense heat. Nothing of an offensive odour remained. There was no putrefaction.Honey.] Debash, the ordinary word, or Dvash, as some would make it. Deborah using r for s is the word for bee.Judges 14:9. He took thereof in his hands.] There must have been an abundant supply, for he gave some both to his father and mother, as well as partook of it liberally himself. Had his parents known where it was found, they would have rejected it as being unclean.Judges 14:10. His father went down.] He only is mentioned as the head of the party, but the mother and other friends were doubtless there. Samson made a feast.] “There is a time to laugh and a time to dance, as well as a time to mourn and weep” (Ecclesiastes 3:4). This feast was on such a scale as to indicate wealth on the part of him who made it. It lasted seven days and embraced a large company. But it was customary, and to observe the custom was reckoned necessary to respectability.Judges 14:11. When they saw him they brought thirty companions to be with him.] These were called the “children of the bride-chamber” (Matthew 9:15; Matthew 25:1-12). But usually it was young women that went out to meet the bridegroom, while here it is young men that are mentioned. Also they were chosen by the bride’s friends, not by those on Samson’s side. Hence Josephus supposes they were chosen under pretence of doing him honour, while in reality they were meant to be a guard upon him (Josephus, Bertheau, Trapp, &c., &c.) The great strength of Samson must already have been begun to be talked about, and it must have been known, to some extent, that he was raised up to be a deliverer in Israel. This was quite in keeping with the phrase “they were with him.” They seemed to be friends of the bridegroom, yet may have been spies upon him in reality, and a band of men to overpower him, if any hostility should be displayed by him. This would be in keeping with their conduct described in Judges 14:15.Judges 14:12. I will now put forth a riddle unto you.] Biddies were then, as now, much regarded as a means of amusement, or exciting interest on festive occasions. Thirty sheets (shirts) meaning clothes worn next the skin; and thirty changes of garments.] Costly dresses that were frequently changed (Genesis 45:22). To propose such riddles at banquets by way of entertainment was customary among the ancient Grecians. Such clothes are referred to in 2 Kings 5:5; 2 Kings 5:22; Isaiah 3:6-7; Matthew 6:19; Genesis 45:22.Judges 14:14. Out of the eater came forth meat, &c.] The spirit of this statement which is antithetical is “Food came from the devourer, and sweetness from that which is bitter.”But care must be taken not to push the antithesis too far. We must be guided by the actual fact, and also by the words of the text. The lion, to which the propounder of the riddle referred is distinguished not by bitterness, nor by sourness, but by strength, so that our English translation after all best corresponds with the fact-“out of the strong, etc.” This, too, is confirmed by the answer given in the solution of the riddle—“what is stronger than a lion?” Besides the word in the text (ςַ ?ζ) does not mean “bitter,” or “sour,” but “strong.”Judges 14:15. On the seventh day.] For three days they tried hard to solve it but without success. They then gave it up till the seventh, when, as a last resort, they began to press hard on Samson’s wife, threatening her with a terrible doom if she did not get the solution from her husband. “So doth the devil oftentimes do. Many a man’s head he breaketh with his own rib; and this bait he hath found to take so well, that he has never changed it since he crept into Paradise” [Trapp], This showed at once the baseness of their spirit, and the atrocious length in wickedness to which, if baffled, they were disposed to go.Is it not so?] Meaning: You have called us to the feast, that by means of this riddle you might get from us all that we have. Your object has been to plunder us. Is it not so?Judges 14:17. And she wept before him the seven days.] A Jewish mode of speaking, meaning, unto the seventh day, or as some would make it, the rest of the seven days. It might simply mean, that, more or less with tears she asked him to tell her every one of the seven days, her motives being partly curiosisy, and still more, apprehensions of a disastrous issue to their hilarity should no solution be found. This would be intensely increased when, with loud voices, they threatened, as the time drew near, to burn her and her father’s house with fire unless she should find out an explanation—hence on the seventh day particularly, “she lay sore upon him” until lie told her. A woman’s tears are her arguments, which oftentimes prove more powerful than all the logic of the other sex. They reach the heart by a more direct route than the understanding. Alexander of Greece replied to one who sent him a long letter complaining of his mother’s conduct, “one tear of my mother’s will blot out a thousand such letters.”She told it to the children of the people.] In this she proved a traitor to the interests of her husband, both because she was bound to consult his interests first, and also because she ought to have known that he was well able to defend her from all evil. Her affection was manifestly a mere pretence; but she was a true Philistine.Judges 14:18. Before the sun went down.] Sunset was the end of the day, and so they were within the mark. Their statement meant, that the meat came from an animal that was distinguished for devouring meat, not supplying it, and that the meat supplied was honey, the sweetest of all kinds of food.If ye had not ploughed with my heifer, etc.] Samson in a moment detected the treachery, for no one else knew anything of the story which he kept studiously concealed; and he pointedly told them it was owing to their plotting with his wife that the discovery had been made. In a case of such palpable unfairness, he might have refused to acknowledge himself to be under obligation to stand by the original terms proposed, but rather than incur the suspicion of dishonour, he nobly resolved to pass by the affront, and to pay the forfeit agreed on, more especially as this would give him occasion to fulfil his mission for the smiting of the Philistines. This tends to raise him in our estimation, if we could get over his capital error in wedding a Philistine at all.Judges 14:19. The Spirit of the Lord came upon him.] These impulses came when God had work for him to do, but were not always with him. The prophets had not always the gift of prophecy, nor the apostles always the power of working miracles.—(Trapp). Samson seemed to feel that his vocation was to smite the Philistines on every fit opportunity given. Now he felt he had such an opportunity, and he resolved to punish the enemy that had dared to attack the people of Jehovah, and to pour contempt on His name.Went down to Ashkelon.] There were many nearer at hand, but these may have been ring-leaders in raids made on the homes of Israel, or, more likely, he did not wish to create too great a sensation about the matter by destroying members of families in the immediate neighbourhood. The persons killed must have been high in social rank, when there were so many changes of raiment. That which Israel’s champion flung at the feet of these vile cheaters was the attire of their own countrymen.His anger was kindled, etc.] The base treachery of his wife on the occasion of their marriage festivity, the fact that her relatives supported her in her infidetity to him, and the apparent conspiracy of the whole Philistine community to give contemptuous treatment to an Israelitish family; all filled him with indignation, so that in place of returning for his wife he left the whole pack behind him, and directed his steps to his father’s house, a sadder but a wiser man. How sweet is home after a taste of the bitterness of the world! His home was in Zorah, which but for him would scarcely have been known to the world, just as Arpinum was known from its connection with Cicero, and Hippo was famous through Augustine.Judges 14:20. Samson’s wife was given to his companion, etc.] As soon as his back was turned, the unprincipled Philistine gave his daughter to be the wife of another man—the very man who had acted as the friend of the bridegroom! Such was the bitter fruit of an unhallowed alliance (Jeremiah 2:19).Before proceeding to examine the details of this wonderful history, it may serve a good purpose first to look at it in its leading outlines. The judgment to be formed on the whole character of any man cannot be correct, if founded only on one or two acts of his life, and pre-eminently so in a case like that before us. It will greatly help to a just estimate on this important point, as well as aid us in a correct interpretation of individual particulars, if we first take a general view of the history in so far as it is given, and then take the details in their order.GENERAL VIEW OF SAMSON’S HISTORY I. It presents to us a puzzling character.It is a character where opposite and seemingly contradictory phases are continually appearing. In every page of the account, inconsistencies occur so painfully, that we are perplexed what to make of a personality so unique. From the preliminary statement made in chap. 13 by an “angel of the Lord,” we are prepared to expect a man of peculiar sanctity of manner, of strong spiritual life, and one singularly free from worldly defilement, to make his appearance when he comes forth as God’s servant to do God’s work, under a more than ordinary effusion of the Divine Spirit’s influence. But instead of that, the man who actually steps forward is one of a lower type than any name in the whole list of those who are called to be the “saviours” of God’s Israel. It would be hard to say whether he did more good or evil when fulfilling his course, though by profession he stood strongly on the side of good. Instead of being a frequent associate of the righteous, we find him almost constantly in the society of the wicked. For those who look on he is more a beacon of warning than an example for guidance and encouragement. No good man indeed, is entirely free from faults so long as he remains “in this wicked worl.” (Ecclesiastes 7:20). Here, however, is the case of a good man with great faults, but without correspondingly great excellences. It was not so with the other good men of scripture history. If David sinned once very grievously in the matter of Uriah the Hittite, and not infrequently said and did things inconsistent with a profession of genuine piety, he left behind him an unmistakable expression of heart-sorrow for his great sin, besides a whole volume of compositions that no man could have penned, whose bosom was not daily filled with the very spirit of heaven. If Jacob showed not a little of cunning and deceit in the early portion of his history, the vision of the ladder and the angels, his wrestling with the angel, and the whole of the latter part of his career, bring out strongly redeeming features of character. But with Samson there are no Alpine heights of excellence, such as to prove beyond doubt the heaven-soaring tendency of the general character. There is only a little eminence now and again rising above the plain, to set over against the morasses and marshy ground which shed a pestilential vapour over the surface. But undoubtedly Samson had his good points of character, though there was much in his conduct to be condemned. If he had a comparatively low place in the kingdom of God, it would be obviously wrong to suppose that he had no place there at all. Notice—1. The good features of his history.(1.) He was specially raised up by God Himself. His very existence was owing to the fact that God had a special work to do, and he was brought into existence to do it. His mother was barren, so that he could not have been born without a special Divine interposition. His very being thus partook of a sacred character. He was indeed a member of the fallen human race and liable to sin like other men, yet being directly provided by God, being commissioned by Him to do a work which he purposed to do, and being specially qualified by Him for the performance of that work, he must have been in a proper sense approved by God. John the Baptist was thus raised up by God (John 1:6). So was Isaac (Genesis 17:19; Genesis 18:11). So was Samuel (1 Samuel 1:11; 1 Samuel 1:20). All these were holy characters. All inspired men were “holy men,” whether prophets or apostles (2 Peter 1:21). Also all the “judges” of Israel appear to have been men who feared God, and wrought righteousness. It is questionable whether God ever called any wicked man into His service to do a work which had for its object the promotion of His glory. Balaam was indeed a wicked man, but he was not raised up by God, nor sent on a commission by Him. He was allowed to go to meet Balak with a wicked purpose in his heart, which God checked by turning the curse into a blessing. Judas was not honoured with a place among those whom Christ commissioned to set up His kingdom on earth, for he had left his Master’s side and had “gone to his own place,” before the commission was given. We have not a single instance of a really wicked man being specially raised up by God and sent to bless the people. This alone is a strong presumption, if not a decisive proof, that Samson, whatever his faults may have been, was at heart a man approved of by God. (2.) The mission on which he was sent was of a holy character. It was to be the Deliverer and Protecter of God’s peculiar people. In reality he was sent to be the preserver of God’s cause in the earth; for the office of that people was to uphold the honour of God’s name, and to set up a standard for His worship among men. Is it likely, or even possible, that an ungodly man could be chosen by God for this purpose? (3.) He was a Nazarite from the beginning to the end of his life. (Judges 13:5) This implies that he was vowed to the Lord, and that his life itself was a consecration to the service of the Lord (comp. 1 Samuel 1:11). “This consecration had its roots in living faith, and its outward manifestation negatively, in absence from everything unclean, positively, in wearing the hair uncut.” [Keil]. The person of Samson wearing the character of a Nazarite was made use of by God as a picture, to show to His people, that their weakness lay in losing their character as consecrated to Him, and mixing themselves up with unclean persons and things, whereas, by vowing themselves to be His all life through, and jealously avoiding everything that would contaminate them as a holy nation, they would acquire a strength that would make them invincible. Samson was in this sense a parable to Israel. one put into this position by God Himself surely must have had the roots of a genuine religious character. (4.) He was a child of prayer, and had a pious training. From Judges 13:8-9 we conclude, that his father was accustomed to approach his God in prayer, in such a manner that his petitions were heard, for his difficulty he referred to Him, and his desire was granted. His prayer must have been well pleasing to God, and its being so on this occasion is a proof that it must have been so on other occasions. We may feel justified in regarding him as an “Israelite indeed,” for the whole account bears out that he was a righteous man. Not less so was his wife (Judges 5:23). The honour conferred on them by the angel’s visit, and the special gift bestowed, prove this. Probably the gift of a son was in answer to their prayers, as in the case of Hannah. We may assume then, without being expressly told, that Samson had pious parents who were in the practice of prayer, and that they prayed much for their only son, so specially given. As to his training, he could see nothing but good in such a household. The fear of God was in that home habitually, and being a mountain home it stood apart from the outside polluting world. The name of the true God alone was worshipped, and His laws were obeyed. (5.) The Lord specially blessed him. We never hear of God conferring a special blessing on a man who did not bear something of God’s image. (see p. 471.) (6.) The Spirit of God often came upon him. We admit the important distinction between the natural and the gracious operations of the Divine Spirit, the latter being the peculiar privilege of the righteous, while the former, not relating directly to salvation, might be given to those whose hearts are not right with God. Yet in another aspect of the case, nothing is more sacred than God’s own character, and when even the natural influences of the Spirit are given to preserve that, they are given for a sacred purpose, and so are fitly conferred only on those who are “chosen vessels” to the Lord. It is certainly a strong presumption that that man is himself a man of God, on whom the Spirit of the Lord should descend so often as He did on Samson, for purposes which concerned the honour of the Divine name. The cases referred to in 1 Samuel 10:11, and Matthew 7:22-23, are exceptional, and do not imply that these persons had a direct commission from God, to vindicate the honourof His holy name as Samson undoubtedly had. (7.) He lived a life of faith in the God of Israel. This was the whole bearing of his life. Though having so much to do with the worshippers of other gods, it underlies his whole history, that he kept his trust in the one living and true God. He regarded himself as the “servant of the God of Israel,” and the Philistines whom he slew in such numbers he looked on as the “uncircumcised,” who had put forth unhallowed hands against the people who were under special Divine protection. There was thus a tone of reverence in the doing of his work. It was done to God, and for the honour of His name. Besides, he did not rely on his own arm for victory or deliverance, though that was exceptionally strong, but he looked to God as his buckler and shield, and ascribed to Him all the glory of the victories he gained. “Thou hast given this great deliverance to thy servant” (Judges 15:18). This an ungodly man was not very likely to do. It is a sure proof of faith, as opposed to mere patriotism. The one has respect to God and His glory, while the other is concerned with our own glory, and that of the community with whom we are associated. The latter, though praiseworthy and to be commended, is of a greatly lower mark than the former. The principle of his life was that of faith in the God of Israel, and hence we find his name put down in the list of those that are to be had in everlasting remembrance in the Church of God (Hebrews 11:32). As the basis of his conduct, he believed in God in all things, and took direction in life from Him, though frequently his practice was at variance with his profession. II. The bad features of his history. (1.) He became the intimate and frequent associate of the wicked. It is indeed a modifying element in the case, that his life-work consisted very much in being a scourge to the enemies of God’s Israel, and therefore, that it was his duty to look out for occasions when he might discharge this work, yet it is strange that we never hear of his asking counsel at the mouth of the Lord, for direction in the fulfilment of his duty. In the case of most others who were sent on a special mission by God, we find there was frequent communication between them and their God for direction in the way of duty, before they started on their course. This was the case with Moses, Joshua, Gideon, and Jephthah, not to mention other names. But here there is not a word of intercourse between God and His servant, before the latter embarks on his hazardous course. There is no prayer of any kind, by way of committing his steps into the hands of God, as in the case of Jacob (Genesis 28). Nor do we hear of any precautions taken to avoid the sunken rocks, and dangerous whirlpools of the voyage of human life before him. The instinct of a man whose piety had a healthful tone would have suggested the propriety of doing both these things before he entered on his work. It was symptomatic of a low state of piety, when Samson, a young man, inexperienced in the ways of the world, went out alone into such a society as that of the Philistines, without special prayer, and without much of the spirit of watchfulness. We might add, he seems to have had no definite plan before him, as to what he should do. The lines are not indeed inapplicable— “Satan finds some mischief still,For idle hands to do.”His visit to Timnath seems to have been aimless and censurable. This would make him all the more likely to catch infection from an evil atmosphere. The best supposition we can make is, that he went to see what God would set before him to do among these oppressors when actually on the ground. But he seems to have heard no voice calling to him in serious tones “enter not into the path of the wicked, and go not in the way of evil men.” (Proverbs 4:14; Proverbs 4:13; Proverbs 13:20; 2 Corinthians 6:14-17). Two things are specially unfavourable in his intercourse with these wicked, of a general kind. one is, that he went among them as one off his guard. This he must have known to be wrong, for no charge was given to parents more impressively, than that they should teach their children to avoid the companionship of the heathen around them. And Samson’s parents were least of all likely to forget this in the case of an only son, and one who was a Nazarite from his youth up. The other unfavourable feature is, that he spent the most of his public life among the idol-worshippers. A healthful spirituality of character repels all close intercourse with moral evil. “Gather not my soul with sinners, &c.” (Psalms 16:3; 2 Corinthians 6:14; Psalms 26:5; Psalms 119:63; Psalms 119:158). He had indeed much to do in the way of chastising these people as a matter of duty; and it is to his credit, that, though he stood among them alone, he was never tempted for a moment to renounce the God of Israel, for the sake of joining with them in their idol-worship. Yet it is a matter of sorrow, that we never hear of this champion of God’s cause associating with any other class of men but these uncircumcised. (2.) His intermarriage with a Philistine family. (a.) This was a breach of a solemn law laid down by God. Before the chosen people entered Canaan, they were expressly and repeatedly informed, that the inhabitants of the land were to be destroyed judicially because of their enormous wickedness, that they must not associate with them as friends, or even as neighbours, and much less were they to think of associating with them by marriage relationships. This was said especially of seven nations that are specified by name (Deuteronomy 7:1-4; Joshua 23:12-13). See above on Judges 3:6-7. The Philistines are not mentioned by name in this list, yet they belonged to the same class of nations, and were guilty of the same sins. All the reasons for keeping aloof from the Canaanites applied equally to these Philistines. Intermarriage with a Philistine therefore, was an act of disobedience to a Divine command. (b.) It was an express dishonour done to the name of God. All who were jealous for the honour of God, were bound to make a loud protest against the manner in which that honour was laid in the dust by these profane idol-worshippers. To stand by and look on with unconcern, while the greatest indignity was done to the name of the great Jehovah, was itself to incur the heavy expression of the Divine displeasure. Much more heinous was the conduct of those, who should join hands in the fastest friendship with the blasphemers of that holy and dreadful name. There was no middle course in such a case. “The friendship of the world was held to be enmity with God.” (c.) It was to bring a blight on one’s personal religion. It exposed one to strong temptations every hour of the day—to love the creature more than the Creator. The situation was so perilous to one’s stability of principle, that not even the strongest built-up religious character could resist the aggressions of evil influence constantly coming in, without the help of the grace of God in keeping the feet from falling. A man’s greatest enemy in such a case was one of his own house, and even of his own bosom. True piety to the God of Israel could not possibly flourish, in a circle where a believer was joined in wedlock with an idolater. “No one can serve two masters.” And so it turned out, that these unnatural intermarriages always led to apostasy from the living and true God. (3.) His deeds of blood and revenge. one of these was his visit to Ashkelon, and there putting to death thirty men in cold blood, all of them unknown to him, and who had done him no harm. His only motive was, to find the rich dresses which he required to pay the costs of his wager. Again we see him, in mad anger, burning the standing corn, with the vineyards and olives, over many acres of the best part of the country. On two other occasions he makes a great slaughter among the Philistines, the motives of which are revenge. In these and similar deeds which are recorded, he doubtless fulfilled his vocation so far in punishing that oppressing people for their cruelty to God’s Israel; but, in most cases, the immediate reason he had for these steps was his desire for revenge. In so far as that was his prompting motive, it cannot be justified. (4.) His licentiousness. This has usually been reckoned the great blot in Samson’s character, and on looking at all the facts given in the record, we see no other conclusion possible than that, to a certain extent, he is fairly chargeable with it; not that he was a habitual libertine, but being of impulsive character he was liable to fall before temptation. The account given in Judges 14 is not conclusive, for though he loved a woman in the Philistine city of Timnath, he appears to have acted honourably in wishing to be married to her, according to the rules of propriety then generally recognised. His error in this chapter consisted chiefly in wedding a Philistine. But his conduct as detailed in Judges 16 is altogether inexcusable. Impurity between the sexes is a sin condemned alike by the moral instinct of every rightly constituted mind, and by the express denunciations of the word of God. That this is one of the grosser sins needs no proof. In regard to no sin has God implanted a deeper sense of shame than this, nor has any been surrounded with a stronger natural restraint to prevent its commission. It implies, too, the subjection of the spiritual element in our nature to the animal, or the ascendancy of the bestial over that which we have in common with the angelic nature. No wonder that a deep shadow falls on the name of Samson, from what is here recorded. But yet serious mistakes have been made. II. How are we to judge this character?No man’s sins should be looked at in the abstract, or apart from the cloud of circumstances, under which they have been committed. There are always considerations which will either deepen or lessen the criminality of the case in hand, though in no case can the criminality of a really sinful act be entirely taken away. (1.) It is but a specimen of the conduct, not the whole life that is given in Scripture. We have indeed but nine special acts recorded from first to last each of which could not have occupied much time in the transacting. But he had twenty years of public life, and from these nine acts, we are left to judge of the character of the whole life. Doubtless, in so far as such a small number of acts could indicate the spirit of the man’s life, we must hold the selection to be well made; yet, we must not forget, that in so long a history many things must have been said and done, which, if all had been told, would have presented a much wider basis of judgment than is actually afforded. The severest brevity is necessary in a book like the Bible, which, touching on so many points, must yet be compact enough to be portable. What is selected for notice, however, is always such as to give a just idea of the real character. There must, however, have been a much larger number both of good deeds and bad deeds in the whole life. (2.) We must remember the age in which he lived. It is not easy to ply one’s boat against the stream, and especially when the stream has become a rapid current. Those times were greatly degenerate, so much so that the moral mainspring of the nation seemed to be broken. Though severely smitten, backsliding Israel knew not how to return to their God. With the exception of a few little arks of preservation here and there, iniquity, as a mighty flood, had overspread the land. The religious light was dim; indeed, in some places, it seemed as if the lamp of God had gone out, and the nation were groping in darkness. Immorality of all kinds was so common that it was little regarded. It is manifest that temptations to sin in such an age were far stronger than when the moral standard stood high, and powerful restraints were raised up on all hands to any transgression of the Divine law. (3.) His mission led him to associate much with the wicked. We believe he was too often and too long in the atmosphere of evil, and all too little in the companionship of the good. For though the pure circles were few and far between, they did exist as “lights shining in a dark place.” Yet if his mission practically, really was to harass the oppressors of Israel, and to be a bulwark against their attacks, it was necessary for him often to meet with them. This exposed him to much danger, and required much prayer and much watching to protect him from the evil influence. His error seems to have been that he placed himself too little under the Divine guidance, and in the Divine keeping. Going down to Timnath for the first time, a perfect stranger, a scene rank with moral malaria, he ought to have “prayed without ceasing,” in the spirit of the words, “lead me not into temptation, but deliver me from evil.” In an unguarded moment, through the eye the heart is led captive, and quickly he is ensnared to enter into marriage relationship with the member of a heathen family. one has said, “it is needful to set a strong guard on our outward senses, for these are Satan’s landing places, especially the eye and the ear.” (4.) He had certain weak points in his character. Scripture itself speaks of the “sin which easily besets us,” it may be on account of our natural temperament or disposition, or on account of training or force of temptation. Some have a special tendency to pride, others to selfishness, some to ambition, others to avarice, some are prone to jealousy others to deceit and double dealing, some are inclined to detraction, others to stealing and circumvention, some are given to prevarication, others to evil speaking, some are addicted to excess of wine, others to impurity. This last appears to have been the fatal weakness of Israel’s defender, which though it does not palliate his sin accounts for its commission. When a man has a constitutional tendency to any sin it requires a greater effort for him to resist the downward tendency. “Satan, like a skilful angler, baits his hook according to the appetite of the fish.” (5.) He did not realise the danger of his position. This may have arisen partly, from his youth and unacquaintance with the lures and enticements of the world; partly, from his conscious strength, which led him on no occasion to fear the face of man; partly, from a certain self-willedness, owing to his being an only son, and being accustomed by his parents ever to have his own way; from various causes he seems not to have realised his danger, until he actually fell into the traps which Satan had laid for the unwary bird. How differently it might have fared with him had he daily, and even hourly, come to the Throne of grace, to find grace to help him in the measure of his need. But he seems not to have reflected that he was on an “Enchanted Ground,” that the poison of the old serpent hung in sparkling drops on every blade of grass, and that every potion he put to his lips was drugged. May God grant that we all have both eyes and ears wide open while we are still treading so dangerous a territory. III. The need of caution in judging religious character. To judge of any man’s moral or religious character is to tread on extremely delicate ground. The right to pass any judgment at all is more than questionable, and the range within which it may be allowed is extremely limited. “Who art thou that judgest another man’s servant? To his own master he standeth or falleth.” “We shall all stand before the judgment seat of Christ.” But where the right is exercised, in few cases we believe have more shallow, inconsiderate, unjust, and unnecessarily severe judgments been formed of any one’s religious character, than in that of the man brought before us in these pages. How many judge him as if he had passed life in the light of modern times, as if he had no, or few disadvantages, and as if there were nothing trying or peculiar in the situation in which he was placed! How many regard him as one of the worst of men, a disgrace to the nation to which he belonged, one who habitually indulged in debasing vices, and altogether unfit to enter into the kingdom of God! Some even go so far as to say, that, because this name stands in the list of the men who became famous through their faith, therefore the whole list must be condemned as not necessarily a list of religious men. In the life of this man they see nothing but dark passions, foul associations, and ungodly practices. That Samson’s character was one, which in many respects is not to be imitated, will be admitted by all; that many of his acts must be severely censured is at once conceded, but that he plunged systematically into all manner of excesses is not on the record. It is overlooked by the censors, that he was commissioned by God Himself to do a great work for His church and people, that, though he was severely punished for his sins, his last cry for help was granted, and that it is a dangerous thing to denounce a man utterly whom God does not cast away. That he had certain bright sides of character is also undoubted. There is need of caution in this matter, because— (1.) We ourselves are transgressors. This circumstance alone should make us hesitate. Were we pure and spotless like the native sons of light, there might be some propriety in coming forward to denounce those who have blemishes and imperfections of character. But, as the case stands, with what force may it be said in the case of many, “Wherein thou judgest another thou condemnest thyself.” If we stand clear of the grosser sins in the catalogue, are we not all rebels against God’s authority, and wanting in love to Him with all the heart, soul, strength and mind? Have we not, all of us, reason to be ashamed to lift up our heads before the holy, because of our spiritual vileness and ungodliness? Who among us has not lost character in the universe of the holy? What presumption is it then to come forward as critics of the character of others, when, in the most essential features we have lost our own! (2.) It is not our province to judge others. We are not judges but subjects of judgment. This is true of all men. It is a species of impertinence of the worst kind. It is more heinous still, when one goes the length of daring to say what ought to be the treatment which should be measured out to a man by the Judge of all the earth, and whether he should be admitted into the kingdom of the holy or not. We fear that were the issues to be according to the verdicts which men pass on each other’s characters before God, the final heaven would be a thinly-peopled home (James 4:11-12). God alone is Lord of the conscience, and it is “by Him that actions are weighed” (Matthew 7:1-2). (3.) It is sinful to judge in a light spirit and without a due sense of responsibility. Many thoughtless people find it so easy, and indeed so congenial an exercise for heartless natures, to sit in the chair of judgment, that it does not occur to them that there is responsibility in the opinions they express. They do not reflect that no more deadly stab can be given to a fellow creature than when they throw out aspersions against his moral or religious character. Those aspersions may be utterly futile in producing any injurious effect, but it is only because of the weakness of the hand that throws them, and not that the weapons used are less deadly in character, or that there is any lack of intention to do evil. Such persons do not reflect that they assume the unenviable office of being the murderers of the characters of others, who are not only unjustly accused by them, but who may be all the while within the kingdom of heaven, while the accusers themselves are standing without. In all cases, great is the responsibility of using an unbridled tongue in speaking of the religious character or conduct of others. What should we think of a man taking liberties with his neighbour by shooting darts into the apple of his eye? (4.) It is by the whole character that a man is to be judged. In every good man there are faults and also redeeming features. There is the “old man,” and also the “new man.” “Men are to be estimated by the mass of character. A block of tin has often a grain of silver, but still it is tin, and a block of silver may have an alloy of tin but still it is silver. The mass of David’s character was excellence, but with alloy.” It is a very great fault in any man himself when he can see nothing in his neighbour but faults, or when, because of the faults he sees, he presumes that there can be no excellences. Those who busy themselves in finding motes in the eyes of others, generally have a beam of no small dimensions in their own. Perfection even in the best of God’s people, does not exist in this world. Every good man is here in a transition state, The leaven of holiness has begun to work, and in due time will leaven the whole mass, but not as yet; so that, however much to be deplored, and however great the guilt implied, sin may be expected to break out, more or less, through strong temptation, or when one neglects to pray and be on his guard. (5.) We have a very partial knowledge of the character of others. We look only “on the outward appearance, the Lord alone looketh on the heart.” Our best practical rule is, “by their fruits ye shall know them.” Yet that rule applies only for practical purposes in our dealings with men. It does not reveal the motives and aims of action, nor tell the “secret thoughts and intents of the heart.” A man’s character is often misconstrued by his fellow men. There is an inner life going on which is little indicated by the external manner, until a special time comes round, when particularly testing circumstances occur, and bring to light what was never supposed to exist. The secret springs of a man’s character are known only to the all-seeing eye. Hence the great need of caution in forming a judgment, lest while looking only at what appears, we should make a serious mistake as to what exists in reality. (6.) It is not the greatness of a man’s sin that finally decides his character, but his impenitence. Sin is never to be otherwise than severely condemned, and the greater the sin is, the more emphatic must the condemnation be. Yet, great as the distinction is between what might be called the least sin, and the greatest sin, that distinction is small compared with the difference between the least sin and no sin. The former is a difference of degree, the latter is one of principle. So great a matter is it to find an expiation for sin in the principle of it, that when that is found, the difficulty is got over in expiating sin in any degree of it. Let a sin be ever so great, it can be expiated by that which suffices to atone for the principle of sin. Hence the greatness of a man’s sins, however much they are to be execrated, will not block his way to receive pardon, provided there is suitable penitence. But we fear there is less likelihood of penitence in the case of wilful and known sin. It is also more provoking to God, and it puts a deeper stamp of reproach on the character in the eyes of fellow man. Yet it would be highly derogatory to the value of Christ’s blood to say that it could not wipe out the stain of the greatest sin, if the sinner takes refuge in that blood, and turns from his sin unto God, with endeavour after new obedience. It is not the greatness of the sin that finally condemns anyone, but the not repenting of sin. Neither is it the greatness of the breach a man makes in God’s laws that finally determines what his state is to be, but his obstinate continuance in impenitence. REMARKS ON CHAPTER 14I. The need of watchfulness in the enemy’s country.(1.) Because the enemy himself is ever awake. Saul would not have slept in the trench had he known that David was so near. Sisera would not have laid down to rest had he seen the nail and the hammer in the hand of Jael. “Hannibal is at the gates!” was enough to keep all Rome awake; and so the warning, that “the roaring lion goeth about seeking whom he may devour,” may keep us all, and always on our guard (Matthew 24:43). (2.) There is much evil latent in the heart. On that evil within a man Satan plants his temptations. Here was his difficulty with the Saviour—“the prince of this world cometh and hath nothing in me”—nothing on which to plant his enticements to sin. Were there no traitors in the camp, the danger would be less; but there is gunpowder lying all about in our case, and one spark is enough to create an explosion. “There is a secret disposition in every man’s heart to sin. Temptation does not fall on one, as a ball of fire on ice or snow, but as a spark or tinder, or lightning on a thatched roof, which is at once on flame (James 1:14.) The fowler lays the snare, but the bird’s own desire betrays it into the net.” (3.) The beginnings of evil lead to more. A few drops oozing through an embankment may make a passage for the whole lake of waters. Little sins if allowed are the beginnings of great ones. In robbing a house, thieves put in a little boy at the window, whose work is to open the door and let them in; so the tempter, in rifling the soul, employs temptation to some smaller sin, which, little though it be, is sufficient to unlock the bars of conscience, and prepare for the commission of gross crimes. A pore in the body may be a door wide enough to let in a disease. (4.) The path of duty sometimes leads close to the edges of sin. It was Samson’s duty to have to do with Philistines. It required sharp looking round about on all sides, to avoid the darts of the wicked one. “It is not safe to bring gunpowder within the reach even of a spark; nor is it wise, however dexterous your driving, to shave with your wheels the edge of a beetling precipice; nor is it without the greatest danger, in the best-built bark that ever rode the waves, to sail on the outermost rim of a roaring whirlpool.” “Many a duty lies between Scylla and Charybdis. Faith cuts its way between the Mountain of Presumption, and the Gulf of Despair. No truth but has some error next door.” Examples in Samson, Joseph, Jephthah, David, etc. (5.) We must watch all round. “The city cannot be safe unless the whole line be kept. It is all one whether the enemy breaks in at the front, flank, or rear of an army; or whether the ship be taken at sea, or sink in the haven when the voyage is over. The honest watchman doth not limit his care to the house or street, but walks the rounds and compasseth the whole town. So the whole man must be watched. A strong guard must be set about the outward sense, for these are Satan’s landing places, especially the eye and the ear.” Neglect of this was Samson’s mistake (Job 31:1; Psalms 101:3; Psalms 141:3-4). “There is a white devil of spiritual pride, as well as a black devil of fleshly lusts; and if only Satan can ruin us, it is all the same to him by what engines he does it; it is all the same whether we go down to hell as gross carnal sinners, or as elated self-righteous saints.” (6.) We must watch at all times. There are times of special danger, as for instance after great manifestations of the Divine love. There is danger of being lifted up with pride, and so falling into the condemnation of the devil (2 Corinthians 12:7 etc.; Luke 22:31-32). “As a pirate sets on the ship that is heavily laden, so when a soul has been filled with spiritual comforts, the devil, full of envy, will keep shooting at him to rob him of all. After great services, honours and mercies, there are critical times of danger. Noah, Lot, David and Solomon fell in these circumstances. Satan is a footpad who dares not attack a man going to the bank, but when returning with his pockets full of money.” II. Man’s sin often overruled by God for His people’s good.It was sinful for Samson to form a family connection with these God-despising heathens. Yet God overruled this sinful step to bring about the deliverance of Israel from their oppressors. “It was of the Lord” to allow Samson to follow his own natural inclinations, that out of the events which naturally followed, occasion might arise for the chastisement of these cruel and ungodly men. Joseph’s brethren sold their brother into Egypt as a slave. They “thought evil towards him, but God meant it for good, etc.” (Genesis 50:20). Pilate and the Jewish rulers took “with wicked hands and crucified” the Lord of glory, to gratify their own malice and sinful purposes, yet God overruled this greatest of sins for the purpose of fulfilling what had been spoken by all the prophets from the beginning of time, that Christ should suffer in men’s stead and so open the way for their becoming reconciled to God. All the calamities which befel Israel from time to time, through the invasion of surrounding nations, each a most afflictive scourge while it lasted, though prompted by malice, envy and lust of power, were yet overruled by God to discipline His people, to prevent their falling into apostasy and to preserve them on earth as a God-fearing nation. III. The difficult battle which some have to fight in fulfilling their duty to their God.Samson’s lot was to fight these Philistines, and with carnal weapons. At that time too the Philistines had the upper hand, while Samson must combat them all alone. Every man has his post assigned him all over the field. Some like David or Jephthah have to occupy for a long time the position of outlaws, and to show their fidelity to their God at the head of bands of lawless men. Others like Jonathan have sometimes to meet a whole army in the field, though all alone. Others like Elijah have to stand up and reprove a whole nation with their king at their head, and require them to engage in immediate repentance. Still others, like Moses, had to conduct a murmuring and stiff-necked people for forty years through a barren wilderness. And the first preachers of the cross had to stand forth and proclaim in the ears of a proud and rebellious world the most humbling and unpalatable of all truths, as the only road to pardon of sin, and hope for the eternal future. Indeed no lot in Christ’s service is without a cross. Self denial is the general law (Luke 14:26-27); but there is a blessed compensation (Luke 18:28-30). IV. Those who are in Divine keeping receive special strength amid special dangers.Just as God encouraged Moses when entering on His service, first by turning his rod into a serpent, and then by turning the serpent into a rod; and, as He encouraged David in like manner, by enabling him to slay both a lion and a bear, as a pledge of future victories in God’s service, so now is Samson fortified against the dangers of his future career. He was destined to have many encounters with human lions, and now a picture is presented to him of the success which would crown his efforts in the fight. “The beast came bristling up his fearful mane, wafting his raised tail, his eyes sparkling with fury, his mouth roaring out knells of his last passage, and breathing death from his nostrils at the prey before him. But the Spirit of the Lord came on Samson. He that made the lions to stand in awe of Adam, Noah, and Daniel, now subdued this strong animal before Samson, so that he tore him in pieces as he would have rent a slender kid. And if his bones had been brass, and his skin plates of iron, it had been all one before a man who received the strength of Omnipotence for the moment.” [Hall.] “If the roaring lion of hell should find us alone among the vineyards of the Philistines, where is our hope? Not in our heels, he is swifter than we; not in our weapons, we are naturally unarmed; not in our hands, for they are weak and nerveless, but in the Spirit of that God by whom we can do all things, who giveth power to the faint, and, to them that have no might, increaseth strength. There is a stronger lion in the believer than that which roars against him.” [Hall.] God gives assurance of such succour to all His people (Deuteronomy 33:25). Thus it was with Paul (2 Timothy 4:17-18; Philippians 4:13); with David (1 Samuel 17:34-35); with Jeremiah (Jeremiah 20:11); with Daniel (Daniel 6:22); with the Saviour Himself (Isaiah 50:6-7); with all Christ’s people (Isaiah 40:29-31). V. Those who do the mighty deeds of faith are the least disposed to boast of themselves.The conquest over the lion was gained we believe through faith. When the Spirit of God came mightily on any of those who were specially commissioned to do God’s work, it was always accompanied by the exercise of strong faith on the part of the chosen instrument. He looked only to God for the needed strength (Psalms 118:6-14; Psalms 18:29-36; Psalms 71:16). Samson himself, though conscious of a far greater than the ordinary measure of a man’s strength, yet never boasts of that strength as his own, but on one special occasion expressly ascribes the deliverance given to the hand of God (Judges 15:18). That we take as an example of what he always did; for the few particulars recorded respecting him are always to be understood as a specimen of how he did in many other cases which are not recorded. Though it is not expressly mentioned in other cases that he did his exploits through faith, or immediate application to his God for promised strength, the fact that it is expressly mentioned in one case is an indication of what it always was with him. And this is confirmed by the fact that his name is given in the list of those who “obtained a good report through faith.” He as well as Daniel may be said to have “stopped the mouths of lions.” Yet he did not tell the world of this great deed. He felt that the glory was not due to him but to his God. Therefore he was silent, not telling even his parents, but keeping the matter locked up in his bosom as a profound secret for many a day. Most men would have blown the trumpet loud and long, and used every means to get their names inserted in the roll of fame. If there were some degrading elements in this character there were also some that were truly ennobling. It was Christ-like to make little of the world’s applause. After performing His mighty works, our Lord for the most part withdrew into a desert place, or retired to the mountain side, to spend the night in prayer to God—a beautiful index of the direction in which the needle of the heart pointed. Deep waters make the least noise. Samson probably talked of this matter to his God also, unseen by the world. (Compare Paul’s keeping as a secret for fourteen years the greatest honour ever conferred on any man in this life as detailed in 2 Corinthians 12:1-12). VI. God sometimes stores up comforts for His people where they would least expect to find them.In that typical age every thing was full of instruction. There was a lesson in the discovery made so unexpectedly of honey in the carcass of the lion. After so hard a struggle, in which the Spirit of God came to his help, the result is a feast of honey! Honey is honey still, though found in the lion’s carcass. In God’s service “the bitter comes before the sweet,” and that, says Bunyan, “makes the sweet the sweeter.” Joseph’s hard lines in being sold, and in leading a prison life for-years, with all its privations and exhibitions of cold-heartedness from those around him, brought in the end a glorious vindication of character and improvement of circumstances. David’s many and great trials furnished him with materials for writing his sweetest psalms, and made him the comforter and counsellor of God’s people in every age. After encountering the fiercest opposition from the enemies of the truth at Antioch, the disciples were filled with joy and with the Holy Ghost. Some severe trials are made to turn men’s dispositions into sweetness, and all features of excellence. That is honey out of the lion’s carcass. “How precious are thy thoughts”—that is when taking a retrospect of God’s way of leading us! VII. The perils of the wicked’s fellowship.Samson now sat at a Philistine’s board. There were suspicious glances all round the table. “When they saw him”—how strong and well-built, how formidable he might become were any dispute to arise, they set spies around him, consisting of thirty strong young men, to be a guard over him in case of any outbreak. That was a poor stockade of defence against a roused Samson; but the wicked’s protection is always a mere wall of reeds. In the language of deceit, which might be said to be the vernacular of Philistine social circles, they called these young men “friends of the bridegroom.” The company professed to be full of smiles, while their hearts were full of deadly thoughts. It was an easy transition to pass from the friendly query—“Art thou in health, brother?” to give a stab under the fifth rib. It was an atmosphere of treachery. Their farther conduct in stealing the solution of the riddle proposed, in extorting it from the terrified bride by threats, and in actually determining to burn her and her relatives with fire, showed some of the perils of the wicked’s fellowship. But it was worse still when she, whom he was to take as the companion of his bosom, actually betrayed her husband behind his back, and did what, to an honourable mind like that of Samson, was the same as giving him a stab in the very heart. So it is with those who have no fear of God before their eyes. VIII. The ways of deceit end to the injury of those who practise them.Samson did indeed act the part of honour in paying the forfeit to those who had nominally won it. But he took his own mode of fulfilling the conditions of the riddle. He paid the forfeit with Philistine blood and clothing (Judges 14:19). He virtually said, since you have unrighteously compelled me to pay, I shall do so at the expense of your own countrymen; and so begin the infliction of the heavy blows on your wicked race for their oppression of God’s chosen people. Thus the ways of deceit recoil on those who walk in them (Psalms 5:6; Psalms 10:7-10; Psalms 52:1-5). REVENGE TAKEN AND (Judges 15:1-20.) NOTES.— Judges 15:1. Within a while after.] After some time, indefinitely; probably a few months. In the time of wheat harvest.] About the month of May. This is mentioned on account of what is referred to in Judges 15:5. With a kid.] A customary present (Genesis 38:17; Luke 15:29). This was expressive of social good feeling, and was meant to be a means of reconciliation. This indicated a generous and honourable nature. He was willing to forgive and forget the past. Go into the chamber.] The woman’s apartment.Judges 15:2. I thought thou hadst utterly hated her.] No idea of marriage as a sacred vow made by the one party to the other; and no consideration of the fact that the marriage dowry had been paid. So loose and unprincipled were Philistine ideas. Take her younger sister.] This is worse than the bargain which the worldly Laban made with Jacob. For the marriage tie is broken with the elder sister in the most flippant manner. Where there is no God there is no conscience.Judges 15:3. Concerning them] i.e., the whole family circle and their friends immediately, but also the whole people of the Philistines.Now shall I be blameless before the Philistines.] Or as regards the Philistines, if I do them an injury. The Philistines in the neighbourhood seemed generally to acquiesce in the treatment which had been given to Samson by his wife and father-in-law. It was the feeling of race that led to it. Thus Samson interpreted it; and against the race as such, his indignation was awakened accordingly. Besides, he was ever seeking occasion to harass the people as a whole, for that was his commission. It would be wrong to put down his severe reprisals on that people as altogether due to personal resentment or to mere patriotism. Along with that there always mingled the consciousness that he was bound, as a matter of duty, to avenge Israel upon them in the name of the God whom they dishonoured. The words he now used were almost a declaration of war.Judges 15:4. Caught three hundred foxes] shualim (Heb.) or jackals. The Persian word is shagal, which is not unlike jackal. Probably the fox and the jackal are two different species of the same genus The latter seems to be intended here, for the jackals go in troops, and frequent the vineyards. Their tails also look like red burning torches, or glowing coals. The species is the canis aureus. Samson fought his battles alone; of his people none were with him. He had not even 300 men like Gideon. He now therefore repairs to the beasts of the forest for assistance, and takes thirty jackals into his service. His former act in slaying the thirty men at Ashkelon did not create much sensation. But now, when he sets a large part of the country’s harvest in flames, the whole nation is roused. He needed the animals, for he could not set whole miles of material on fire at once, and if the fire had begun only in one spot it might have been extinguished before it had gone far. But when 150 pairs are started at once of the swiftest-looted creatures, frightened at the fiery torches, and maddened with pain, and run like the wind through the half-withered grain, setting fire in all directions, alike to shocks and standing crops, and going even among the vineyards, it may be imagined how suddenly and how widely spread the conflagration would appear.The creatures might be easily caught, for they usually herd together, and the word here “caught” means taken by snares or nets (Son 2:15; Psalms 63:10; Amos 3:5; Psalms 35:8; Isaiah 8:14; Jeremiah 18:22). They would naturally run forward, and also run to cover, that is among the standing corn, for such is their nature—unlike dogs that run along the road. The fields being ripe were just in a state to catch fire. The bushy tails of the foxes would make it easy to get them tied together, and also to get the firebrand supported. It is to be remembered too, that there would be no interruption to the running of the jackals, for the fields were not enclosed by hedges, or walls of any kind, but extended over a vast surface continuously for twenty or thirty miles. The whole country had the appearance of one vast cornfield.Judges 15:6. Burnt her and her father with fire.] This was returning revenge on the authors of the provocation, which led to the revenge that Samson took. The object was, not to do justice to Samson (they were little in the mood of thinking of that), nor yet to be revenged on him by destroying his relatives, but it was to make a retaliation on those who had raised the strife, and so had brought down on them a terrible calamity. They were enraged, and wished to make way for their anger somewhere, but being afraid to attack the mighty Samson, they cowardly made it burst on the weaker party. Burning was, among the Jews, the punishment inflicted for adultery and sins of impurity (Genesis 38:24; Leviticus 20:14; Leviticus 21:9). Thus the fate which Samson’s wife wished to avoid by proving false to her husband, now at last comes down on her head. They probably enclosed her father with the whole family in the building, and then set fire to it, allowing none to escape.Judges 15:7. Though ye have done this, etc.] Meaning: Since you have chosen to act thus, I will not cease till I have fully avenged myself on you. He felt that such barbarity, shown to those whom he was bound to protect, quite justified him in making strong reprisals.Judges 15:8. Smote them hip and thigh with a great slaughter.] i.e., those who had done the cruel act which roused his indignation. The phrase, “hip and thigh,” is proverbial (ωπֹ ?χςַ ?μΞιָ ?ψֵ ?κְ) thigh upon hip or shank on thigh. These are the parts of a man where his chief strength in opposing a foe lies, and these were smashed, or broken. The sense is, he inflicted a most thorough and crushing defeat.Went down and dwelt on the top of the rock Etam.] Rather, the cleft of the rock. The rocks of Palestine were famous for their fissures and cavities suitable as temporary dwelling places, or refuges in troublous times. Perhaps he felt himself no longer safe in Zorah, or he did not wish to bring trouble on his father’s house; therefore he retired, to “wander in the dens and caves of the earth,” making his God his dwelling place as well as his buckler and shield. For very probably he wished to go “apart into a desert place and rest awhile,” to reflect on the tragic hours of the past and gird himself anew, by prayer and meditation, for the stern work before him in the future. The name Etam has a rough signification—“wild beasts lair,” “yet not altogether unsuitable for the lion flayer and jackal conqueror.” It may be the same with the Etam, in 1 Chronicles 4:32. Rocks as refuges are often referred to in scripture (Isaiah 2:21; 1 Samuel 13:6; 1 Samuel 23:19; Judges 6:2; Hebrews 11:38; Psalms 61:2).Judges 15:9. Pitched in Judah.] A presumption that Etam was in Judah. The blow which the hero had inflicted on them told. It was unsafe that such an enemy should be allowed to go at large. But after their dire experience they feared to attack him directly. To his own countrymen, however, he might readily capitulate, and, knowing their spiritless condition, these craven Philistines thought that, by opposing the weak, they might be able to bind the strong.Judges 15:11. Three thousand of the men of Judah went down to the rock of Etam.] This is one of the meanest and most cowardly passages that is recorded in the miserable history of the days of the Judges. Such a people deserved the heavy yoke that lay upon them. A golden opportunity had occurred. one single arm had all but set them free. They had but to rally round the champion that had appeared, and there was a moral certainty that the star of liberty would again be in the zenith. But they tamely submit as hacks to the oppressor. Where the Philistines power over them might have been broken for ever, they pusillanimously do their bidding to go and bind the man who had fought so nobly to set them free! Could base servility farther go? The loss of a great battle were a less melancholy sight than this spectacle of a nation that had lost its self respect and had given up hope for the future!Knowest thou not, etc.] Right-minded men would have fallen to the ground with shame at using such words—to have accused their greatest benefactor, as if he had been guilty of doing wrong in striking a blow for their liberties at the risk of his life—and also to have shown a preference for hugging their chains, and submitting to despotic tyranny, rather than rallying round their benefactor and gaining an easy deliverance from bondage. “But their heart was lost in idolatry. No one can raise himself to freedom who has not first repented—for penitence is courage against self, and confession before others—and among the 3000 there were not three who did not still bend to Baal.”—(Cassell). (See this servile spirit referred to in Sam. Agonist). It was a thankless task to restore such a people to independence.Judges 15:12. We are come down to bind thee, etc.] So these abject tools of the uncircumcised had the effrontery to tell their Heaven-provided saviour (comp. Acts 7:25; and John 7:5). Truly they were trying to purchase peace at a costly price. “How ntly might he have said to them, as Themistocles once did to the Athenians, ‘Are ye weary of receiving so many benefits by one man?’ ” (Trapp). His submitting to be bound was one of the noblest acts of his life. It was moral greatness bowing to the request of moral meanness. He is a lion before the Philistines, but a lamb when dealing with the men of Judah.Judges 15:14. When he came to Lehi the Philistines shouted, etc.] Strongly pinioned with new cords, the strongest they could find, the men of Judah, lost to all sense of shame, drag their hero forward, and deliver him into the enemy’s hand. The customary shout of triumph over a fallen for arises (1 Samuel 17:52), but it awakens the lion-power that slumbered in that mighty arm. Instantly the cords become as flax that feels the touch of fire, and his fetters drop from his hand. “The Spirit of the Lord comes mightily upon him,” and now for destruction to those who had defied the God of Israel! With the weight of an avalanche he falls on their masses, crushing and felling them to the ground, while they are paralysed with terror, and have neither power to fight nor to flee. Any weapon will suit the hand, when there is such force of purpose. The jawbone of an ass recently fallen is that which comes first to hand. This he seizes, and if it had been the sword of Michael, it could hardly have done deadlier execution. They are mowed down in crowds, as the grass goes down before the sickle. In an incredibly short space of time, a thousand men fall to the ground never more to rise; while the victor exclaims—With the jawbone of an ass,Heaps upon heaps(one heap, two heaps),With the jawbone of an assI have felled a thousand men.(1 Samuel 18:7), (Deuteronomy 32:30).Judges 15:17. Ramath-Lechi.] The hill of the jawbone.Judges 15:18. He called on the Lord.] Samson was a man that went to God with his difficulties, and sought relief by prayer.He was sore athirst.] Being summer weather, and therefore very hot. He was exhausted also from the long continuance of the conflict (2 Samuel 23:10).Thou has given this great deliverance into the hand of thy servant.] He here notices 4 things (1.) Thou has done it, not his own strong arm. (2.) It is a great deliverance. Samson was in a critical situation, when bound with those cords, and hosts of enemies all around him. Besides it was the deliverance of God’s name from dishonour. For it might be read—“deliverance by the hand of, etc.” (3.) He owns himself God’s servant, as the “saviour” of His people. (4.) He acknowledges himself as liable to perish in the midst of victory—to die of thirst. He prays thus all alone, for he is deserted by the men of Judah. Every one of the poltroons betakes himself to flight, though their deliverance was now more assured than ever if they would only follow the leader God had sent them; they skulk every one of them behind backs, and leave Samson to do as he best can for himself (Psalms 124).Judges 15:19. God clave a hollow that was in the jaw, etc.] not the jaw of the ass, but the place Lehi—rather Lechi. The Hebrew word Maktesh, the Rabbins say, means the socket of the ass’s tooth, in which the tooth is fixed; but the spring is said still to exist for a long period—“it is in Lechi unto this day.” The reference then must be to the place called Lechi. God made a hollow at that place, and a spring to issue from it, just as was done at Horeb and Kadesh (Exodus 17:6; Numbers 20:8; Numbers 20:11). The name given to the spring was Enhakkore, which signifies, the well of him that cried, which is at Lechi. This spring was known as Samson’s spring, even in the time of Jerome and others in the 7th, 12th, and 14th centuries. The name Maktesh (mortar) is mentioned as a place in Zephaniah 1:11.Judges 15:20. Samson judged 20 years.] Some think that now, after this great exploit, he began to be acknowledged as judge [Trapp], for he was yet young. The larger part of the twenty years is passed over in silence. It is only when nearing the termination of his course, that we again hear of him in Judges 16. REMARKS.—Judges 15:1-20HUMAN PASSION AND DIVINE I. The treachery of the wicked’s companionship.Though filled with anger at the moment, Samson was not wanting in the principle of fidelity to engagements. It may have been due in part to his attachment to her whom he had selected to be his wife, but also, in part, we think, to his sense of the obligation under which he had come, that after his anger was over he wished to have a reconciliation. On his side, there was the working of conscience, as well as natural affection. He soon found there was no such feeling on the other side. Where there is no fear of the true God there is no sense of responsibility, and consequently no binding moral principle. The foundation for good morality does not exist, and no confidence can be entertained in any kind of dealing. A man no longer does a thing because it is right to be done, but only acts from self interest or from convenience. Thus every thing becomes loose, and the very idea of moral obligation becomes lost. To keep faith, even in so binding a case as the marriage contract, was a thing which had no place in a Philistine bosom. And so the covenant between Samson and his wife was put aside without ceremony the moment that he turned his back, both father and daughter taking it very easily. The companion of the bridegroom being agreed himself to stand as the bridegroom, the daughter was given to him to be his wife, and Samson was forgotten. Examples of treachery—Laban (Genesis 29:23), and Genesis 31:41)—Saul (1 Samuel 25:44)—Joab (2 Samuel 3:27; 2 Samuel 20:9-10)—Absalom (2 Samuel 16:13)—Judas (Matthew 26:13). II. God’s mercy is sometimes seen in preventing our wishes from being carried out.Apart from the sinful character of the act, it was a great folly for an Israelite to wed with a Philistine. It was laying the foundation for perpetual discord and vexation. For soon, in this case, would the bridegroom have discovered that he had taken a viper to his bosom. Nothing could have gone on satisfactorily in such a household. “What concord hath Christ with Belial? What agreement hath the temple of God with idols?” Samson was indeed storing up misery for himself all the days of his natural life. Simply on the score of looking after his own domestic interests, he could not have taken a step more destructive of all home-peace and comfort than to have formed a connection so utterly incongruous, and so certain to poison every spring of happiness. It was “a thorn in the flesh” which only death could extract. But God saved him from his infatuation. The means employed seemed to him to be a series of disasters, but they delivered him in the end from disasters tenfold greater. And so it is in all God’s dealings with His people in this world. As a father, who is wise in his kindness, He oftentimes refuses to give that which they passionately covet, or seem to be justly entitled to, because in the long run it would be to them serious injury (Mark 10:35-45). Moses earnestly wished to get his people delivered from slavery, but it was not God’s time; and he had to flee for his own life (Exodus 2:11-15). Joseph, no doubt, was delighted to continue in his father’s house, and felt it the greatest misery to lose his indulgent parental kindness; but God saw something better for him in the future, though the way by which he was led seemed to Joseph the reverse of kind (Genesis 40:14-15; Psalms 105:18). Yet every step of the way was right, for it was necessary to wean him from the character of being a petted child, and lead him to acquire the sterner virtues which adversity alone can teach. We still are ever striving after an easier life, where there would be fewer sacrifices to make, less of what is disagreeable to flesh and blood, and more of the good things of this world put into our cup. But our Heavenly Father says it must not be. Not from indifference to our interests, but in mercy to our real well-being, He prevents our wishes from being carried out; and so He defeats our plans and disappoints our expectations. He saves us from ourselves. III. Revenge is at once a mistake and a sin.It is an evil omen that there should be such a ready tendency in the human heart to retaliation and revenge. We see it in the case of Samson, as well as in the Philistines. The shameful treatment he had received awakened in him a purpose of revenge against the whole tribe. For by words, looks, whispers and inuendos, it seemed as if there were a general plotting against him, so that he felt the ground was not safe under his feet. While he stood alone, receiving scandalous treatment on the one side, they were instinctively drawing together in conspiracy against him on the other. Filled with the spirit of revenge, he resolved to make reprisals on the whole class, and accordingly used means to destroy the whole year’s produce of food, for many miles round the district where he then was. This was wrong; for it is always wrong to cherish any unhallowed passion in the bosom. We are expressly required to “put off all anger, wrath, and malice.” These feelings are excited within us by the wicked one, whereas the Spirit of Christ requires us “to pray for them that despitefully use us.” It is also an express command that we are “not to avenge ourselves,” but to leave that work in the hand of God—that we are rather to pursue the course of “overcoming evil with good.” This contest was also unwise. It was sure to provoke retaliation. The community were roused to indignation, and with burning hearts inquired for the perpetrator. The story was soon told. But they were afraid to touch the person of him who had done them so grievous an injury, and therefore they vented their fury against those who had goaded him on to do it. The faithless wife and her father they burned with fire. This act anew kindled the flames of resentment in the breast of Samson, and furnished a justification for a new slaughter. “He smote them hip and thigh with a great slaughter.” Cromwell in like manner said of the enemy before his Ironsides, “God gave them as stubble to our swords.” So it was now; he mowed them down as the grass. “They perished as the fat of lambs.” The spirit of revenge is against the whole character of Christianity. “I send you forth as lambs in the midst of wolves.” We are “not to allow the sun to go down upon our wrath.” “Anger resteth in the bosom of fools.” “Forgive not till seven times, but until seventy times seven.” We are to put off “hatred, variance, emulations, strife, seditions, envyings” and to put on “goodness, gentleness, meekness.” We are indeed “not to render railing for railing.” We are to “give no offence, neither to the Jews nor the Gentiles, nor to the church of God,” and “if it be possible, as much as lieth in us, we are to live peaceably with all men.” “When a quarrel is begun, in the progress of the contention, there soon come to be faults on both sides, evil surmisings, undue animosities, mutual reflections, indecent sallies of passion, aud scandals multiplied, and the name of God is blasphemed.” [Evans.] IV. Men’s sins are often overruled to fulfil the holy purposes of God.Samson was again and again roused to take revenge on the enemies of his people on account of their detestable conduct. But revenge is an unholy feeling, and cannot be approved of by the Holy one of Israel. Yet that appears to have been the principal motive that urged him on in almost every one of his memorable deeds. These deeds were notwithstanding made use of to accomplish the high purposes of the God of Israel in punishing the oppressors of His people. Samson himself seemed to realize this and felt that he was justified in proceeding so often against the enemies of his people and his God, because they were really marked out for doom, and he was the appointed executioner of that doom. Thus there was ever a mixture of motives in all that Samson did. He was constantly giving way to unhallowed passion, while God was ever making use of him to glorify Himself by bringing His people nearer to deliverance. So it ever is more or less, all through the history of this troubled and sinful world. God is ever “making use of the wrath of man to praise Him.” He makes use of one wicked ruler to be a scourge to another, “though he means it not so, neither in his heart doth he think so.” For many centuries has God allowed the history of mankind so to proceed; the wicked actions of individuals and of nations being employed contrary to men’s intentions or wishes, to serve the high and holy purposes of Heaven. V. God’s wonderful forbearance in saving His people from their infatuation.We have noticed above the mournful apathy into which the men of Judah had sunk, that, though a golden opportunity was set before them, they had not the heart to strike a blow for their deliverance from the yoke of the oppressor. On the contrary, they seem so much in love with their chains, that they find fault with their Liberator, when he sets before them an open door, and bids them go free. They sell their champion to secure a false peace with the enemy. To such a depth of baseness do those sink who have cast off their God! They had become “sottish children, a people of no understanding.” “They were stricken but they did not grieve, they were consumed but they refused to receive correction.” “They had a revolting and a rebellious heart.” They were not only absolutely helpless in themselves, but they had become objects of loathing to those who would try to lift them up. Yet amid this extreme provocation, God had compassion on them, and sent a deliverer to fight their battle singlehanded, not only unaided by a single man of them, but even in the face of their base treachery to himself! And why? “For My name’s sake will I defer mine anger.” “I had pity for Mine holy name. I do not this for your sakes, O house of Israel, but for Mine holy name’s sake. I will sanctify My great name” (Isaiah 48:9; Ezekiel 36:21-23). How many still will rather “lie down in their shame” than seek either cleansing or elevation! They will not submit to the trouble and sacrifice necessary for their purification. How many lose their souls, because they dread anything like a spiritual cataclysm taking place, in order to their passing from death into life? And even God’s own people have their sanctification greatly retarded, because while they cannot carry on that work without God, He will not carry it on without them (Philippians 2:12-13). “God’s most wonderful attribute is His patience.” His interference at all for the redemption of such a people as this was owing to these causes— (1.) To illustrate by a strong case how far His mercy could go. (2.) He had respect to His covenant, made to Abraham, Isaac, and Jacob, and their seed for ever (Genesis 17:7; Genesis 26:3-4; Genesis 28:13-14. (3.) He was moved in answer to prayer. For there still was a handful of believing people left in the land, who “kept not silence and gave him no rest, etc.” (4.) He wished to preserve to Himself a people on the earth—Apply this principle to the spiritual Israel. VI. To be crushed with oppression is unfavourable to the development of pious principle.This is but another side of the same facts, but one which must not be overlooked. The men of Judah being so near to the country of the Philistines were more harassed than the other tribes. Having been for several years under the heel of the oppressor, they had lost all heart, their spirit was broken, and they had sunk into despair. They had become demoralised. Their power of resistance was gone, and they submitted like sheep to their fate. Even Samson’s noble deeds awakened no patriotism in their hearts, nor fired them with any impulse of gratitude. Theirs was “the sorrow that worketh death.” A parallel case of heart breaking under bondage we have in Exodus 6:9. Nor is it at any time other than a disadvantage for the cultivation of a man’s religion, that he should be heart-broken with adversity. “Oppression makes a wise man mad.” When the spirit is crushed out of him, it makes him callous, and dead to all the better feelings of his nature. It will not do to break the mainspring. Christianity indeed exerts a recuperative and counterbalancing influence under any circumstances, but only when faith is called into exercise. Then, indeed, “when troubles abound, consolations do more abound,” and it is possible even to “glory in tribulations.” But we must not lose hope, and allow ourselves to be drifted passively with the tide. Duty is not to be performed mechanically, and without spirit, but always with trust in God, that He will “make all things work together for our good.” To be even sorely afflicted is often a most healthful discipline, and is made use of to teach some of the best lessons of Christian training, but it must always be on the basis of a strong and healthy exercise of faith (Ezekiel 37:11; Isaiah 40:27-31; Psalms 77:7-9; Psalms 42:5; Psalms 42:11; Job 23:8-10; Psalms 143:3-8). VII. The Destroyer of the Church’s enemies is yet the mildest of friends to his own people.It would have been alike easy for Samson to have smitten the men of Judah, as well as his Philistine foes. But they were his countrymen, and they were God’s chosen people. He both felt that, he must not lift a finger against the Lord’s anointed, and also his heart was too much in sympathy with his down-trodden country-men to think of hurting a hair of their heads, however much he might abhor their conduct. So did a greater and a truer than Samson feel, when He looked on the burdens, and heard the groanings of those dear to Him as the apple of His eye. Though they listened not to the message sent, He still went on with the work of deliverance (Isaiah 63:7-9). “Though I make an end of other nations, yet not of thee” etc. (Jeremiah 30:11; Zephaniah 3:17; Psalms 91:11-13; Matthew 13:30; Matthew 13:41-43; 2 Thessalonians 1:6-10). VIII. The cruel intentions of the wicked often lead to their own greater punishment.Samson’s enemies intended first to bind him, then to torture him, and finally to put him to a cruel death. This we may suppose, because when he did fall into their hands, that was what they actually did. But it turned out to them according to the adage—“evil be to them that evil think.” They got their enemy into their hands, and got him fast bound, while their hearts were full of all manner of malicious thoughts against him. But they forgot that mysterious force that gathered round him direct from his God, which, in a moment unloosed his fetters, and left his enemies defenceless, and caught in the very act of meditating vengeance. With their guilt staring them in the face, they fell before him in heaps, and a greater carnage took place among their ranks than had ever yet been known (Psalms 58:7; Psalms 118:12). Those whom God sends to do any special work for Him have, on that very account, a sacred character, so that any injury done to their persons He counts as done to Himself (Numbers 12:8). It is the same with those whom God chooses to represent him before the world, whether it be a numerous people, or only a handful. They are under the Divine protection, and woe be to those who rough handle the people on whom the jealous God sets His seal! If they sin, and sin heinously against Him, that is a matter for dealing between Him and them; but so long as He does not cast them off, all around are warned to respect His sacred mark upon them. “He that toucheth you toucheth the apple of mine eye” (Zechariah 2:8; Zechariah 1:14-15; Psalms 105:14-15). Hence the many retributions with which God in His Providence visited the nations, who from time to time, meditated evil against Israel (Ezekiel 26:2-4; Ezekiel 36:1-12; Jeremiah 31:5-6; Jeremiah 31:10-11; Jeremiah 31:24; Jeremiah 31:35; Jeremiah 31:39; Jeremiah 50:17-20; Jeremiah 50:33-34). And now the Philistines are so visited. The massacre that took place on this occasion, was really a vindicating of God’s great name against those who trod in the dust the people that were so dear to Him. It is indeed a fulfilling of what He has said should take place (Psalms 34:21; Psalms 37:12-14; Psalms 34:7). The issue which these men of blood were preparing for God’s servant came to themselves (Psalms 7:15-16). The triumph of the wicked is short. IX. When God is helping us, the meanest weapon will overcome opposition. When we are really doing a work for God, either to speak a word for His honour, or perform an act, or fulfil a commission, He will not “send us a warfare on our own charges.” He will always, on the spot, and at the moment, find means to serve our purpose—the right word to be spoken, a suitable weapon to employ, or free scope for the discharge of duty. The rudest instrument will suffice to do great things when God’s hand is engaged. “The victory lies not in the weapon, nor in the arm, but in the Spirit of God who wields the weapon in the arm. O God! if the means be weak Thou art strong!” By the mouth of a fisherman—a man taken at random, we mightalmost say, at any rate without any care to use the naturally best qualified human instrument—a greater result was achieved on the day of Pentecost, than on any day of the whole course of the Samsonian career. And through similar instruments, entirely wanting in human wisdom and human eloquence, within a few years, the strongest fastnesses of Satan’s kingdom in this world were shaken, and every throne was made to totter to the fall. It is the old story of the blowing with rams’ horns, and the strong walls of Jericho fell down flat. David, the stripling, killed Goliath the giant with a sling and a stone. Moses brought the ten mighty plagues on Egypt through the stretching forth of the shepherd’s rod. And the mightiest throne ever erected in this world, that on which the Prince of Darkness sits, received an irrecoverable blow from the use of the most despicable of all weapons—a cross! (Colossians 2:15). Sometimes the plainest truth, stated in the boldest form, by an uncultured person, pierces through armour of triple brass with irresistible effect. The honest, unpretending spirit in which a thing is said, tells more mightily on the heart and conscience than all the decorations of language, or all the logic of the schools. The real source of the power that belongs to the gospel of Christ lies partly in the peculiar character of the truth contained in that gospel, and partly in the presence of the living Spirit of God going along with that truth to make it effectual (Zechariah 4:6; Haggai 2:5; Mark 16:20; Acts 2:47; John 16:14; 1 Corinthians 2:4; 1 Thessalonians 1:5; Psalms 8:2). God puts the treasure into an “earthen vessel” (2 Corinthians 4:7). Better serve Him with the jaw of an ass than not serve Him at all. X. The strongest as well as the weakest are dependent on faith and prayer. Samson, with all his herculean powers, was yet dependent on the ordinary laws of nature like other men. Great and continued exertion in a warm atmosphere led to the miseries of thirst, and these on this occasion were so great as to endanger life. Precipitately, he fell from a state of superhuman strength to a state of absolute weakness, so much so, that he felt as if the gift of life itself were about to be taken away. Earnestly he cried unto the Lord, and confessed his dependence as if he had been the weakest man in Israel. He had the witness in himself that the power he exercised was not his own, but a talent given him to occupy for his Lord. It served the purpose of a “thorn in the flesh,” to have this great thirst, for it prevented his being “exalted above measure.” Now, all his thoughts are of prayer and of faith. It is believing prayer. This implies: (1.) Trust in God as his own God. Were God his enemy he could not trust Him. He was his father’s God. He himself had been the child of a godly upbringing, and had made choice of Jehovah in preference to all the gods of the heathen. He was reconciled to God, and amid all its oscillations his heart still clave to Him. (2.) Trust in Him as the God of the promises. The all-inclusive promise, “I will be a God to thee”—was sure to every true-hearted Israelite. Also such individual promises as, “I will not fail thee”—“I will keep thee in all places whither thou goest”—“as thy days so shall thy strength be,” etc. (3.) Trust in Him on account of past help. Often had the Spirit of God come mightily upon him, and through Him great deeds had been done. It was a proof that God was with him. Having begun to bless, he would continue to bless. For “His gifts and calling are without any change of purpose” (Romans 11:29; Psalms 115:12). And now, on this occasion, he had obtained the most signal of all the proofs of the Divine favour. (4.) It was in God’s service that he came by his weakness. God has engaged to uphold His servant whom He may call to do His work (Isaiah 42:1; Isaiah 41:9-10; Isaiah 41:13-15; 2 Corinthians 1:8-10). The men of faith “out of weakness were made strong” (1 Kings 19:4-18). (5.) To preserve the honour of God’s name is the argument he pleads. Let it not be said, that God would allow His servant to fall into the hands of the uncircumcised. The glory of the triumph was altogether due to God, and if His servant should fall while engaged in the work, it would take away from the perfection of the triumph. Gideon and his 300 men, though “faint,” were yet enabled “to pursue,” till their work was done, and not a man was lost. Nor do we hear of any loss among Barak’s 10,000 men. “The Lord is a rock, and His work is perfect.” XI. God will not fall the man of prayer. Samson’s cry was heard. He had very likely continued for some time in prayer, and, what is recorded in a single verse is simply the substance of the prayer, as is the usual manner of the Scripture record. The prayer was answered speedily, for that was necessary, if it should be answered at all. It seemed consistent, that when God had given him His Spirit to enable him to conquer the Philistine, He should also “continue His loving kindness,” by granting that supply of water in a dry place, which was needed for the preservation of his life. That was given miraculously, by the opening of a fountain where none naturally existed, in Lechi—the place so called, not in the jaw itself—and a spring issued from it as in the rock at Horeb (Isaiah 41:17-18). “Is any thing too hard for the Lord?” In the Book of Psalms is any class of the testimonies of Christian experience more frequent than this—that God always, sooner or later, heard the believing prayer of the writer? Why does He take to Himself the name of the “God of Jacob,” but because He loves the man of prayer and delights to hear his cry (Isaiah 45:19; Psalms 34:4-6; Psalms 34:15; Psalms 34:17; Psalms 20:1). He has already given up His own Son for such an one, and that gift being received, the receiver is henceforth a sacred object in the eye of the giver, so that no measure of blessing is reckoned too high to bestow on one, who is so intimately allied to the Son of God. Hence the great liberty which such an one may use in prayer. Also the gift of Christ when received opens the way for the bestowment of all other blessings. Every possible obstacle to the outflow of Divine blessing is removed, so that now it is most glorifying to God to answer prayer. A sinful man, though in himself an object of abhorrence to God, yet receiving Christ as God’s gift, becomes one with Him, and is “accepted in the Beloved.” It is then a righteous thing to bestow on him all manner of blessing for Christ’s sake. XII. Great deliverances should ever be gratefully remembered. It is singular how any should depreciate Samson at this point, by saying that he showed no gratitude for the mercy that was exhibited to him. “He erected,” they say, “no altar, he offered no sacrifice, but forgetful of praise and thanksgiving, and assuming the honour of the conquest to himself, he chanted a hymn of victory and a poem of praise to himself, and consecrated the place to his own name.” True, Noah built an altar and offered sacrifices after escaping from the waters of the flood—a most appropriate thing to do, for the occasion was that of a heavy visitation of the Divine wrath on account of sin. Jacob at Bethel erected no altar, but he set up a pillar, and he made a vow, which showed his deep sense of obligation for benefits conferred; and this too was appropriate. Abraham, after being spared the sacrifice of his son, gave a significant name to the place, and this was all he did by way of commemoration. For the sacrifice of the ram on the altar had nothing to do with a testimony of thanksgiving or commemoration. So it was with Hagar (Genesis 16:13-14), with Samuel (1 Samuel 7:12), with Jacob repeatedly (Genesis 32:2; Genesis 32:30). In like manner, Samson expressed the gratitude of his heart, by giving to the place of his deliverance the expressive name of Enhakkore—meaning, the spring of him who cried in earnest prayer to God and was heard. Who can doubt that here there was both thanksgiving and commemoration? How many new names of consecration have we given to certain spots in our earthly pilgrimage which have been to us as the house of God and the gate of heaven. Can we recall a turn of the road, where it seemed as if the angels of God met us, and we were comforted and cheered beyond expression—far more than compensated for the hard, gloomy, scowling countenances of many a Laban or Esau that we had to meet with in our wanderings? Can we call to mind some remarkable answer given to earnest wrestling prayer, by which we obtained deliverance from some threatened danger that we thought it impossible to survive? Or can we remember some season of Divine communion, when our thoughts and feelings were raised far above the world, when we were alone with God, and felt strongly the hallowing influence of His presence, and when Jesus talked with us by the way and opened up the scriptures—when, indeed, the atmosphere around us was so pure, that it seemed as if all sin had already disappeared, and we were ready to fly in through the gates of the holy world, where Jesus reigns? These are cases that call for the soul’s best tribute of thanksgiving, and most sacred names of commemoration. It is the instinct of a truly pious heart to take steps that they shall not be forgotten. “Bless the Lord, O my soul, and forget not all His benefits.” (Psalms 77:11-12; Psalms 145:1-2; Psalms 119:16; Psalms 119:93; Isaiah 63:7). God Himself requires that we should remember His gracious providences and dealings with us (Genesis 35:1; Deuteronomy 6:6-9). In many places He calls upon us to “remember His marvellous works,” and to praise His name for ever. The most touching of all memories is “The Lord’s supper.” The name which Samson gave to the spring that was specially opened to give him drink, so far from being the taking of praise to himself, we interpret to mean the very opposite. The fit paraphase of that name is given in Psalms 34:6. XIII. All power is really at the back of the good, while the wicked live only on sufferance. At first sight it seems quite the reverse. These Philistines, like an overrunning flood, swept over the land, and there was no breakwater to stem the torrent. The God of Israel seemed to have left His heritage and given up the dearly beloved of His soul into the hands of her enemies. But, in a manner unthought of, the breakwater at last appeared. A single man became more powerful than a whole nation, leaving us to infer that a nation of such men could be more powerful than all the nations of the earth. The whole power of the wicked is usurped power; it does not stand on right but on sufferance, and it is liable at any moment, by a word from the throne, to be taken away. It is the power that belongs to rebels and outlaws, and cannot last (Psalms 37:9-10; Psalms 37:12-15; Psalms 37:35-36). But the righteous are the children of the kingdom, and by right all things are theirs which belong to their Divine Father. The whole force of the Eternal Law is on their side (Deuteronomy 33:27; Psalms 90; Isaiah 33:16). XIV. It Is but little of a man’s life that is told to future ages. Samson had a public life of twenty years, and the whole government, legislative and executive, rested with him alone, without any to share the power. The legislative indeed God reserved entirely to Himself, though of that there was but little in a time of such extreme disorder. One man stood out as the sole figure in the history of all Israel, and he alone made that history for so long a time. Yet how little is told of him! Mere snatches—half an hour’s reading—some nine or ten stories, and these told in the curtest possible manner, and then—he passes off the stage! The prolonged story of his thoughts, words, and actions, which was every day being told for the long period of twenty years, and which was known in part, only to his fellows, in full, only to himself, was never heard by the generations that followed!—and yet these fragmentary hints about the most remarkable life of that age, are more than what is heard of about the whole nation of Israel (Job 14:2-3; Job 14:10; Psalms 144:3-4). How many are constantly sinking into oblivion, their names never more to come up to notice till the great day of account? And then “many that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt.” There is no real immortality, but that which Christ gives (John 10:28; Matthew 13:43; Matthew 25:34). How supremely foolish it is, to live now in such a manner as that we shall deserve to be forgotten for ever! How unwise to be filling up a large part of our time, or the whole of it, with materials that must be scattered like chaff before the winds of trial! (Judges 16:1-31.) SAMSON’S FALL, AND DEATH NOTES.— Judges 16:1. Then.] And—without fixing the time. A long gap stands between the events of the two previous chapters and those of the present one. Those refer to the early public life of the hero, afterwards many stirring events may have taken place which are not recorded, and now we have (certainly from Judges 16:4) in this chapter an account of the closing scene. We are to understand him as reappearing after a term of silence, but not inactivity, as Israel’s “saviour,” the same in his strength and in his weakness, and more than ever the terror of the Philistines, and a check on their oppression of Israel. Went to Gaza] It is not said he went by a call from God (comp. Judges 14:4). Nor does it appear to have been on account of any previous relations he had to Gaza, for his being there was something of a novelty, being the town farthest removed of any from his usual home at Zorah. Probably, his reason for going was the same with that which took him to Timnath namely to discharge his duty as a scourge of the Philistines, by mingling with them and waiting opportunities to do as God might direct him. The word “Gaza,” or “Azzah,” means the strong, fortified city. It was the most powerful border-city, and the capital of the Philistines; one of the few places where some of the giants remained (Joshua 11:22). The hero was not afraid to go into this stronghold of the enemy. Already they had often measured swords, and it was clear that his single arm was more than a match for the whole uncircumcised race around him.We wish we could draw a veil over what follows, both in Judges 16:1 and Judges 16:4-20, where we find flagrant breaches of God’s holy commandment, as given in the seventh word of the Decalogue. But we must accept the record. Scripture is faithful in drawing the exact character as it stands, and we must take what is given without attempting either to soften or to magnify the features. The word zonah, here translated harlot, some would interpret to mean “a female innkeeper,” the keeper of a general lodging house where strangers might be accommodated, and so they render it in Rahab’s case (Joshua 2:1), for the spies simply wished accommodation for the night. But the truth is, the zonah in those corrupt communities, acted both in the one character and the other; and in the present case it is the evil sense that must be taken from the last lause of the verse. What a pity that this unsuspecting Israelite had not Job’s example before him! (Job 31:1).Two things are to be noticed (1.) He did not come to Gaza to see this person. He did not know of her existence until he entered the city, but seeing her, he was attracted. (2.) He does not seem to have been habitually licentious, but being impulsive and ardent in temperament, he the more readily fell before temptation.Judges 16:2. They compassed him in.] By patrols, and liers in wait. They were afraid to attack him directly, and they felt they must all do it together with united strength. The gates especially were securely locked and barred, while sentinels were placed over them, and then they remained quiet all the night, purposing in the morning to kill him. Why this purpose was not carried out at once is strange, for it was as easy to do so at night as in the morning. But they were nervous about the task, and put it off till morning should dawn.Judges 16:3. Samson arose at midnight, etc.] He had come to know what was going on without, probably from his hostess, or as the poet suggests—“He heard a whispering, and the trampling feetOf people passing in the silent street.”Impulsive and high spirited as he always was, he felt indignant that an attempt should be made to confine him within either walls or gates. He therefore resolved to show the futility of such schemes. Proceeding to the gate, where the watchers were either asleep or glad to skulk out of the way as they saw him approach, he firmly grasped the doors, or folding wings of the city gate along with the two posts, tore them out of the ground with his herculean strength, with the cross-bar on them, put them on his shoulders and carried them up to the top of a mountain that is before Hebron. Instead of forcing the door open he tore up the posts by the roots, with the barred doors attached to them (comp. the shutting of the gate, the town wall, etc., in Joshua 2:5; Joshua 2:7; Joshua 2:15). Gaza was then a walled town—it is not so now. He put the whole mass on his back and “carried it up to the top of a hill that is before Hebron.” Some read it, to a hill in the chain that runs up to Hebron. For Hebron was at a distance of ten miles or more from Gaza, and much too far to carry such a load. It might be rendered—that looketh towards Hebron—and not a few name El Montar as the place in question, which is only forty minutes’ distance from Gaza on the road to Hebron.Hebron is mentioned for the special reason, that it was a centre or rallying point in the tribe of Judah. Samson’s practical jest meant much more than the assertion of his own personal liberty. It implied the greatest dishonour that could be inflicted on any town of the enemy, for its mastery was symbolised by its gates (Genesis 22:17; Genesis 24:60), and on this occasion to have the gates of the chief city of the Philistines brought even within sight of the central town of Judah was to imply the humiliation of subjection to Judah.Judges 16:4. He loved a woman in the valley of Sorek.] A place supposed to be near to Zorah or Eshtaol, but in the land of the Philistines. It is a pity he had not got married into one of the families of Israel, for thereby much temptation would have been removed, his character stood high, many miseries been avoided, and his days been prolonged. He was still young, or scarcely up to middle life, and had time and strength to complete the redemption of his people but for his sin and folly, which brought him to an untimely end. Delilah] the weak or languishing one; but some make it the weakening, or debilitating one. In either case the name is appropriate, as names in those times were intended to be. Sorek, for example, signifies vineyard, for that was the character of the whole district. And it is called the valley (Heb. nachal) of Sorek, for valleys were noted for their fertility.Judges 16:5. Entio him and see wherein his great strength lies.] “They knew already where his weakness lay, though not his strength.” Such strength had never been heard of, not even in the country of giants. Yet Samson was no Cyclops. He was not a man of preternatural size, of towering height, and abnormal strength of bone and muscle; or, if to some extent so, it was not such in appearance as to account for the extraordinary feats which he performed. This led them to suppose, that he carried about with him some amulet or charm, and that if that could be taken from him, he would then become weak and be as another man. Hence these princes consulted together, and agreed to offer a large bribe to the woman who had acquired a great influence over him, that she might find out the secret of his power. The sum mentioned was eleven hundred pieces of silver (shekels probably) amounting in all to over £600—a much greater sum then than the same amount would be now. The person who gained it might be said to be affluent.Judges 16:7. If they bind me with seven green withs, etc.] Allured by the prospect of so much wealth, this false-hearted woman begins to try her arts. Her request in Judges 16:6 probably states only the object she had in view, but not the actual manner in which she addressed her friend. She would bring it before him in the way of playful toying, as if she never meant to be serious, and yet as if she wished her woman’s curiosity to be gratified. And he seems to have responded in the same half serious, half jocular mood. The “withs” refer to strings, perhaps bow-strings, or strings made of catgut (Psalms 11:2). It might be tendrils, the tough fibres of trees, or pliable twisted rods. These are stronger than common ropes. It is common in some places to tie the legs of wild elephants and buffaloes newly caught with bonds of this sort. But the Septuagint supposes these bonds to be made of the sinews of cattle.Judges 16:9. Men lying in wait, etc.] Spies; men ready to fall on Samson, the moment that his weakness was discovered. Not in the same chamber, but in an inner chamber, hidden there. He snapped the strings as one would snap a cord of tow “when it smells fire.”Judges 16:11. Bind my feet with new ropes.] In her playful dalliance, she accuses him of telling her untruths, and again urges the question as to where his strength lies, “with al the brazen effrontery characteristic of women, whose charms are great and whose hearts are bad.” He still feels that he must not tell her the real secret, and so gives an evasive answer as before. These ropes were probably twisted twigs but thick and strong.Judges 16:13. If thou weavest the seven locks, etc.] Braids, or plaits. He wore his hair plaited into seven tresses. In these suggestions, at each step he approaches nearer the point of divulging his secret. The bow-strings which he first mentions are further away from the mark. The new cords with which no work has ever been done were the image of his strength, and so a step nearer the truth. But now he speaks of the locks of his hair, which come dangerously near, the point of revealing his Nazarite character. “His infatuation was like that of the moth approaching gradually nearer and nearer to the flame, which at last destroys it.”Judges 16:14. And she fastened it with the pin.] It would appear that Delilah was a weaver, and had a loom in her apartment at which she wrought. It was an upright, after the Egyptian model, and the woof was inserted not from below upward, but from above downward. There was a web on the loom at the time, and Samson asked the woman to weave his locks into the web as woof. This she did, but as an additional security she fastened the web (with the hair woven into it) with a tent pin to the floor, or to the wall. The locks were, no doubt, strong enough to make a perfect web, and he must have laid himself down close to the loom, that the process might be properly gone through. But it was of no avail. The word “Philistines,” acted as an alarm bell. He awoke in a moment, and with one wrench tore up the web, unloosed the pin, and shook his locks free of all encumbrances. Several days probably elapsed while this endeavour was being made to ensnare the too heedless victim, and it might well be asked, why one that was usually so shrewd did not discern at once that there were evil designs meditated against him. The proverb says, love is blind. That probably is the principal explanation to be given. But it is also to be noticed that Samson thought his temptress was all the while in sport, and that had to do with his allowing her to go on so long pestering him with the subject. To this it must be added that love is not only a blindness, it is also a slavery, so that when one does see a course to be wrong he still pursues it. When it reaches this length, it becomes illegitimate, for reason should never be made captive to feeling, far less should conscience. Affection for the creature should never overrule our sacred obligations of duty to our God. But this is only one aspect of the case. Samson’s whole conduct in having such interviews with one that was not his wife was flagrantly wrong, and leaves a deep stain on his name.Judges 16:16. His soul was vexed unto death.] Her reproaches now became sharp and incessant. The bribe of over £600, which had been floating before her eyes seemed to be vanishing out of sight; so with all the earnestness of one who was expecting to gain a fortune for life, she devoted herself to the use of every art and blandishment to gain her purpose. She was mocked, his heart was not given to her, he had not told her that which she was so desirous to know. Every day she returned to the charge, and with cutting, stinging words continued the persecuting ordeal. It was a vexation unto death. And yet he had but to break off the fellowship, and he should be free. This, however, he would not do. At last he gave up the battle. Probably, under some hypocritical promise on her part, that she would not make any improper use of the knowledge communicated, he told her all his heart—he let her into the secret. In doing this, he was tampering with that which was sacred, and he was selling away a power which God had especially given him for accomplishing, a work that was to be for the honour of His great name in the world. The only palliating feature in this act of great wickedness was, that there was much struggling of conscience before he capitulated.Judges 16:19. And his strength went from him.] The traitress, with true Philistine nature, now cast every promise she may have made to the winds, and, without scruple, at once proceeded to the execution of her diabolical purpose. She calls to the princes to come, for at last she had entrapped the bird in her snare; and, when they made their appearance with the money in their hands, she gets him to sleep on her knees, and calls for a man to shave off the seven locks of his hair. Then, we are told, she begun to afflict him. His strength began to fail as he began to lose his locks. His real strength indeed did not lie in his hair, but his hair was the sign of his consecration to God, so that when it was gone, it was a proof that God no longer was with him to acknowledge him as His servant.Judges 16:20. He wist not that the Lord was departed from him.] He had said (Judges 16:17) if my hair is taken, my strength is taken; but now that his hair is cut off, it is said, the Lord had departed from him. The fact that Jehovah was specially with him constituted his great strength, and that depended on his keeping the sign sacred, namely, his hair. That gone, his vow as a Nazarite was broken.He wist not], perceived not, or was not conscious of it. The whole of these days of sin, for such we believe is the fair intepretation of the record, were to him as a troubled dream (Isaiah 29:8). It was as if he were under the influence of an intoxicating draught. His sense of the evil of sin was like that of a man who was looking through a mist. “The god of this world blinds the minds” of his dupes, that he may the more easily make them his prey. But the future shows that Samson was only for a time suffered to be his prey.Judges 16:21. Took him] in a savage manner—as when Job said “mine enemy sharpeneth his eyes upon me.” He was made prisoner, and then “began the tempest” of his miseries. “Sin when it is finished (full grown—has gone its natural length) bringeth forth death.” He found he could no longer defend himself, and so he was laid hold of.Put out his eyes.] The most cowardly and the most cruel of ancient customs, and sorry we are to add, the most common. There are not many instances in scripture history (2 Kings 25:7; Numbers 16:14), but it was very common in Eastern countries, especially when an enemy or rival was to be deprived of all power to do harm. Herodotus says, the Scythians put out the eyes of all their slaves. In many countries rivals to the throne had their eyes put out. In Persia, it is not uncommon for the king to punish a rebellions district by exacting so many pounds of eyes, and the executioners go and scoop out the eyes of those they met till they have the weight required. Sometimes the eyes were pulled or cut out; sometimes a red-hot iron was drawn before them. At other times the pupils were pierced, or destroyed, or they were taken out whole with the point of a dagger, and carried to the king in a basin. In some cases, when unskilful hands are employed, the mutilation is so great that the victim dies [Burden]. Here, the phrase put out means bored out.The word nechushtaim (Heb.) here used implies double brass because both hands and feet were fettered. In ordinary cases leather was used.He did grind in the prison house] i.e. grind corn with mill-stones worked by the hands—the employment of menials at which slaves were usually set to work. Women were also so employed (Luke 17:35), but it implied the lowest state of degradation (Isaiah 47:2). It was fatiguing as well as servile toil.Judges 16:22. Began to grow again, etc.] This is important, as it implied that God had not finally left him. There was still hope. The hair was more important to a Nazarite than thews and sinews. He repented and his hair grew.Judges 16:23. The lords gathered together to offer sacrifice unto Dagon.] The Philistines regarded the fish-shaped god-Dagon, as the god of the cities on the sea-coast, while the God of Israel was the god that had won the mainland. They regarded this decisive victory over Israel as the action of their deity, and therefore they wished to do sacrifice to Dagon, and to offer thanks. At Ashdod, and at Gaza, were great temples built to Dagon, Ekron and another sort of god (2 Kings 1:2; 2 Kings 1:16), and at Ashkelon was the far-famed temple of Ashtaroth, the Syrian Venus The word Dagon, according to some means the Fish-god, as the symbol of water, an all pervading element in nature; while others make it mean growth, as if the idol represented the fertility and productiveness of nature.Judges 16:24. Our god hath delivered, etc.] “All the contest is now ’twixt God and Dagon—He, be sure, will not connive or linger, thus provoked, but will arise and His great name assert.”Judges 16:25. Call for Samson that he may make us sport.] He is brought in like a chained bear to be made the object of ridicule, and to be baited by the populace, to be reviled, buffeted and jeered at, as well as to dance to the sound of music (1 Samuel 18:7; 1 Chronicles 13:8; 1 Chronicles 15:29.) The Numidian warrior, Jugurtha, was dragged in Rome in the triumph of Marius, and became insane under his inhuman treatment. Bajazet, the Turkish Sultan, being enclosed by Tamerlane like a wild beast in an iron cage, dashed out his brains againt the sides of the cage. But the blind lion of Israel walks calmly on, in the consciousness that his sins are forgiven, and that his God is still with him after all that has happened.And they set him between the pillars.] Without the slightest thought that he could do any harm there, or indeed anywhere, wherever they might place him. The pillars referred to were those “on which the house rests,” so that when they were removed, the whole structure must necessarily come down. If, for example, we suppose that the two pillars were placed in the centre (for it is likely Sampson would be put in the centre, so as to be visible to all) of the building, that from these pillars beams went out like the spokes of a wheel on to the sides of the building all round resting on smaller pillars there, and that on these beams all round the sides the galleries were placed, it is manifest that the removal of these two pillars in the centre would mean that all the beams would lose their support at the one end and fall to the ground, and involve the fall also of the galleries all round. The beams might be strong without being thick, so that the view would be little obscured. But however constructed, the fact is stated that the “house rested on the two pillars.” Samson came to know this.Judges 16:28. Samson called unto the Lord.] The prayer would extend over more than a single sentence as spoken by him, but in the scripture record everything is extremely abbreviated, so that all we have here is the substance of what he prayed put into a single sentence; and it contains much. It implies—(1) He has faith in the God of Israel to the last. Though Dagon seems to triumph, though the many thousands around him are, to a man, worshippers of Dagon, and he alone is left the solitary worshipper of Jehovah, and though Jehovah seems to have left him uncared for, the sport of cruel enemies—still his faith is unshaken in the God of Israel.(2.) He lays claim to God as his own God. He says, “O my Lord God.” As if neither had he on his side given up Israel’s God, nor had he been ceased to be acknowledged by Him. It is like Jonah Judges 2:3-4. It was really a “fight” to own God as his God in such circumstances. Yet he acknowledges Him by his three names—Adonai, Jehovah, and Elohim. This last has the article—the true God.(3.) He still has hope in God’s mercy. He does not give way to despair. Though he has sinned and grievously sinned he yet hopes to be remembered by his God, for His mercies are great. That mercy is his trust in the dark hour. If it but act, it will set Divine power in action. It is like the prayer of the penitent thief (Luke 23:42).(4.) He prays for the accomplishment of his life’s object—the destruction of God’s enemies. They had deprived him of sight, and so rendered him unfit to accomplish that object. He prays to be remembered as to what he was in the past, the scourge of the oppressors of God’s Israel, specially raised up for that purpose, but now made unable to fulfil his vocation. He means, let my strength return once more that I may avenge the injury done to me as thy servant.Judges 16:29. Samson took hold of the middle pillars.] Though blind he had got from others a knowledge of what the consequence would be. “The very conception of his deed is extraordinary.” Judges 16:30. Let me die with the Philistines.] Not that he wished to commit suicide, but “since it cannot happen otherwise than with the loss of my own life, I shall yield up that, to get the great end of my mission accomplished.” It is the language of a brave soldier in the thick of battle. His prayer is answered. He feels his strength return as before. He grasps the massy pillars, as when he tore up the gate of Gaza. He drags them with all his force from their position. They bend—totter—fall! The roof with its vast load of spectators comes down with a mighty crash. In a moment the whole building becomes a pile of ruins. When laughter, and shout, and drunken revel are at their highest, sudden destruction overtakes the entire mass of spectators. The sounds of revelry are exchanged for dying groans and agonizing shrieks—Samson himself falls, with traitors, tormentors, tyrants, and enemies all at his feet, or heaped up over him as his grave mound. Judges 16:31. His brethren—came down.] The Philistines were too terrified to hinder them. His father was dead, for his burying place is spoken of; but the relatives of the family, and many of the men of Dan to which tribe he belonged came down, and without any opposition took up the dead body of their leader and gave it an honourable burial. God takes care of the dust of His people; for “precious in His sight is the death of His saints.” REMARKSJdg_16:1-31LESSONS ON THE GUILT AND DANGER OF WILFUL SIN I. It is dangerous for one in God’s service to take the shaping of his course into his own hand. It is singular that in the case of a mission at once so important and dangerous as that with which Samson was entrusted, we never hear of any prayer he offered up for Divine guidance. In David’s case we often hear of inquiry made for Divine direction (1 Samuel 23:4; 1 Samuel 23:10-12; 1 Samuel 30:8; 2 Samuel 1:1; 2 Samuel 5:23; Psalms 5:8; Psalms 25:4; Psalms 119:4-5; Psalms 143:8). Samson’s case was pre-eminently one where a similar course should have been taken. He ought in all his visits to have asked counsel of God, Jeremiah 10:23; Acts 9:6; Psalms 32:8; Proverbs 3:6. To take the matter into one’s own hand is to fail in giving to God the glory which is due. We cannot expect God’s presence to direct us, when His presence is not asked. The dangers in such a case are manifold, and we do not wonder if, when there was no prayer, there should be much turning aside into forbidden paths. When the Israelites were about to leave Egypt, God took them by the hand (Hebrews 8:9). He led them shepherd-like (Isaiah 63:11-13) more tenderly still, as a nurse (Hosea 11:3-4). He judged for them what was best (Exodus 13:17; Psalms 107:7). All God’s children are led by the good Spirit (Romans 8:14). Not a step should be taken without asking our heavenly Father—where next? His hand in ours and ours in His—so shall we avoid the snares of the enemy. II. Constant exposure to temptation naturally leads to sin.(Comp. p. 167, &c.) We constantly hear of Samson as being among the Philistines, and scarcely at all of his being with the Israelites. It is most unsafe to be always breathing an atmosphere that is full of contagion. The temptation has got a friend in our own bosom. “Temptation itself is but a spark, and if the spark fall upon ice, or snow, or water, no harm is done. But if it fall on powder, there is an explosion at once.” “He that walketh with wise men shall be wise, but a companion of fools shall be destroyed.” Sin is a contagious disease, and every man is more or less liable to catch the infection. The most difficult part of Samson’s work was to avoid temptation while doing his duty. Where a man can, it is much safer to flee from temptation than to fight it. “The best way to conquer sin is by Parthian war—to run away.” [Adams]. All exposure to sin is perilous. “More than if they had the plague or fever, avoid the company of the infected. Abjure every scene, abstain from every pleasure, abandon every pursuit which tends to sin, dulls the fine edge of conscience, unfits for religious duties, indisposes for religious enjoyments, sends you prayerless to bed, or drowsy to prayer. Give these a wide berth, and hold straight away under a press of canvas in your course to heaven.” [Guthrie]. III. God’s people are liable to fall into the greatest sins when left to themselves. The native state of the heart of every good man in this world is to be corrupt. Even Paul made the admission, “in me, that is, in my flesh, dwelleth no good thing.” All that is good has to be imported, and whatever seeds are put in require time to grow, so that the old weeds still take away much of the strength of the soil, and do occasionally show very noxious fruit. Whatever good a man has he owes it to the grace of God, so that if that grace were but a little withdrawn, he is liable to be thrown over, as a child would be before a strong wind, when out of the grasp of his father’s hand. Thus it was with Noah, Lot, Jacob, Aaron, Judah, David, Solomon, and many others. So it was with Samson, when, as too often, he was off his guard (see Notes on p. 322, etc.) The enemies of the Lord have but too often reason to blaspheme, owing to the heinous sins of God’s professedly holy people. IV. The unseen dangers which surround those who are guilty of great sins. Here was Samson all alone in the very stronghold of his bitter enemies. A whole city was arrayed against him; he could not count on a single friend within its walls, and as one man they all compassed him in to effect his ruin. “His soul was among lions.” Heavy iron gates closed him in, and every man inside the walls breathed vengeance against him. Yet all the while, the object of so much danger was guilty of gross sins, and was turning God Himself to be his enemy. Could anything be conceived more widely opposite to all true wisdom of conduct, or a more daring provocation of the divine wrath, than for a professedly holy man to be indulging in sinful abominations at the moment when he was in the greatest peril of his life all round? If at first sight he did not know his danger, sin itself, through his conscience, might have awakened many a dark whisper of evil, and suggested that the very air all over was full of the mutterings of offended justice. The conscience of every man guilty of daring sin, is as a Urim and Thummim set in the heart, to give warning that a thousand dangers might burst on the soul at any moment. Unseen dangers were around Lot all the time that he clung tenaciously to Sodom for the sake of gain, notwithstanding of its outrageous sins against God and man. What whispers of evil must have long been heard in the home of Ahab and Jezebel, because they banished the worship of Jehovah out of His own land, and set up a hideous system of idol-worship in its stead! A dreadful sound of present, as well as coming danger, must have ever been in the ear of the unhappy Saul, who was so often transgressing the commandment of the Lord. And thus it is with all who are guilty of known and wilful sin, where there is no penitence. V. The error of misinterpreting God’s forbearance. Samson was not robbed of his strength through his sin, but on the contrary he was enabled to perform a feat such as even he was not supposed to be able to accomplish. But it would be fatally wrong to conclude from that, that God was indifferent to his sin. It is His manner to give time and place for repentance. Nor is it consistent with the ever calm majesty of all His movements in Nature and Providence, to rush forward the moment that any sin is committed, and execute summary vengeance. Especially is it His glory to be slow to wrath, and to make it clear, that “Fury is not in Him—that judgment is His strange act (something foreign to Him to do spontaneously, or for its own sake)—that his instinctive tendency is to show mercy.” Yet being essentially holy, all sin must be accounted for under his perfect moral government; all the sins a man commits stand before him in greater or less accumulation, until the proper time comes for His dealing with them. And this sin of which Samson was now guilty, might be said to be a serious addition to the mass already existing. A few more additions, as in the case of his intercourse with Delilah, brought round the day of reckoning. “Samson comes off from his sin with safety. He runs away lightly with a heavier weight than the gates of Azzah, the burden of an ill act. Present impunity argues not an abatement of the wickedness of his sin, or of the dislike of God. Nothing is so worthy of pity as a sinner’s peace. Good is not therefore good because it prospers, but because it is commanded; evil is not evil because it is punished, but because it is forbidden.” [Hall.] VI. The heinous offence given by adding sin to sin. The sin at Gaza not being repented of leads to the sin at Sorek; for sin unrepented of always leads to deeper sin. The tendency of sin is to grow, to develop itself, or wax stronger if it is not checked; and in this case there is no evidence of any check. If it is wrong to sin at all, it is more than doubly wrong to commit sin a second time. For it is not only to commit two sins in place of one, but it is to sin in the face of warning, remonstrance, and the mercy shown in forbearing with the first sin, so that the wonder of the Divine forbearance with it increases not so much in arithmetical as in geometrical progression. In the same progression does the guilt increase. “One sin makes way for more; it keeps up the devil’s interest in the soul; it is like a nest egg left there to draw a new temptation.” [Manton] We are “not to give place to the devil.” “The little wimble once entered, we can then drive a great nail. If one thief be allowed to get into the house he will let in others. Every degree of entrance is a degree of possession.” These two evils arise when sin is not checked at once by penitence. Sin itself multiplies, and its guilt increases. (See Romans 2:5-6; 1 Kings 16:31-33? 2 Chronicles 33:2-10; 2 Chronicles 28:22-25). (Comp. pp. 311–317). VII. The infatuation of sin. By infatuation we mean, a wilful blinding of the reason, and rushing on without thought or concern to indulge in sin. The cause of this is a certain power of fascination in the object beloved. Was there ever more brazen effrontery shown to any man than in the question put in Judges 16:6? Any sane man, or one who was not spell-bound, would have resented it in a moment. To put such a question, was to tamper with his life and with the great mission he had in life. But he was enslaved. Sins of presumption waste the conscience more than any other sins. Guilt upon the conscience, like rust upon iron, both defile and consumes it. The tenderness of the conscience becomes lost, and its faculty of moral vision becomes blind. Its sensibility is destroyed, and by and bye it is “past feeling,” so that “seeing, a man does not see, and hearing he does not hear—neither does his heart understand.” “Though he saw so apparent treachery, he yet wilfully betrays his life by this woman to his enemies. All sins and passions have power to infatuate a man, but lust most of all. Many a one loses his life, but this casts it away. We wonder that a man could become so sottish. Sinful pleasures, like a common Delilah lodge in our bosoms; we know they aim at nothing but the death of our souls, yet we yield to them and die. Every willing sinner is a Samson. Nothing is so gross and unreasonable to a well-disposed mind, that temptation will not represent as fit and plausible. Thrice had Samson seen the Philistines in the chamber ready to surprise him, and yet he will needs be a slave to his traitor. What man not infatuated would play thus with his own ruin. This harlot binds him, and calls in executioners to cut his throat. Where is his courage, by which he slew 1,000 of them in the field, but now suffers them to seize him in his chamber unrevenged? His hands were strong, but he is fettered with the invisible bonds of a harlot’s love, and finds it more easy to yield, though it is the height of being unreasonable.” [Hall]. VIII. The utter worthlessness of those who lead an impure life. They are said to be abandoned—Because— (1.) They have abandoned all fear of God. They live in open opposition to His holy commandments (Exodus 20:14; Galatians 5:19, etc.; 1 Corinthians 6:9; 1 Corinthians 6:18; Romans 13:12-14; Ephesians 5:3, etc.; 1 Peter 2:11). They care not for His authority. They make light of provoking Him to anger. They pollute the body which He at first made to be His temple. They present a spectacle of moral loathsomeness and corrupting example to all around them. (2.) They have abandoned all sense of shame. Shame is vitally associated with respect for one’s own character, so that to lose shame, is to trample character in the dust, and to become reckless. “She forgetteth the covenant of her God.” (3) They have abandoned respect for human society. They wear the brazen face, and affect the regardless attitude of those who despise the ban which society puts upon them. (4.) They have abandoned all regard for moral principle in the general actions of life. Sin is steep and slippery, and they who have fallen deeply on one side of the hill, have come to the bottom on every side. The conscience is vitiated for the whole conduct. “She who lies can steal; one who is a thief can kill; a cruel man can be a traitor; a drunkard can falsify;” and an impure woman can be perfidious, as Delilah’s conduct to Samson emphatically proves. That character is to be trusted in nothing that leaves out conscience in everything. But while that class occupies so low a place in the scale, those who come next in degree are the persons of either sex, who care little, and do nothing for their reformation; who gather up their robes to free themselves from the contaminating touch; who, instead of using prayers and exertions for their recovery, are only anxious how orthodoxly they can speak of the evil of such conduct, and with what infallible certitude they can consign that portion of their fellow creatures to hopeless perdition. It is no wonder, if such persons, not satisfied with denouncing the openly vicious, should turn their attention to tale-bearing and evil-speaking, criminating those who may be purer than themselves, and imputing to them thoughts which exist only in their own imagination. IX. Severe chastisement ever follows high-handed sin, sooner or later. Delilah was but the instrument of Samson’s punishment, just as she was the instrument that ministered to his unlawful pleasures. The unmitigated perfidy of that wicked woman, and her heartless betrayal of a confiding nature into the hands of relentless enemies for the purpose of torture and death, will cover her name with execration to all future ages. But looking at God’s dealings with Samson’s sin, we see Him fulfilling His own threatening, or rather His promise, for His threatenings are in some sense promises to His own people, being always intended to have a merciful issue (Psalms 89:30-32). For his sin, the hero who had never lost a battle for 20 years, though his single arm was pitted against a whole nation, was at last delivered up into the hands of his enemies, just “as a wounded lion succumbs to a pack of yelping hounds.” “Not only is he fettered heavily, but as the most cruel thing which the body can suffer, his eyes were gouged out, and he was made hopelessly blind.” Yet now when he had lost his eyesight he saw more clearly than ever these things: (1.) The greatness of his folly; in having broken his Nazarite vow of consecration to the Lord; in having fraternised with the people whom he was sent to destroy; and in having repeatedly been guilty of flagrant sin like the heathen, notwithstanding his sacred position as the appointed saviour of Israel. (2.) The depth of his fall. Great Samson fell! O what a fall was there! From what strength to what weakness! From the hill-top to the deepest valley! From freedom to slavery! From glory to humiliation! From the brightest prospects to the darkest gloom! “Tell it not in Gath, etc.” The man who gave liberty to Israel now himself grinds at the mill. As he passes along the street every boy can throw stones at him, every woman can laugh and shout, and anyone of either sex can lash him at pleasure. (3). He saw also the abiding mercy of his God. Quickly He made the hair of his head begin to grow again, which was the first streak of dawn appearing after a dark and tempestuous night. God was not like the men of Israel. He did not forsake His erring servant; He did not allow the waters to overflow, nor were the flames permitted to kindle on his person. Never is the correcting discipline permitted to destroy. X. There is a point in the sinner’s course when the Lord departs from him.(Chap Judges 16:20; 1 Samuel 16:14; Ezekiel 10:18; Ezekiel 11:23.) XI. God’s departure from a man is the signal for his ruin.(Judges 16:21-22.) What a difference that departure makes! He might in some respects say with the poet— “My days are in the yellow leaf,The flowers, the fruits of love are gone,The worm, the canker, and the griefAre mine alone.”It was a most touching sight to see him saying, “I will go out as at other times, and shake myself,” and then to hear it added, “he wist not that the Lord was departed from him.” He now found that Proverbs 29:1. I was but too true. “He bad ruined himself beyond repair for this life; he could never be the man he was; in that dark prison his remorseful thoughts were his companions, his own past life his only view. He saw his ruinous folly, his betrayal of the trust his God had reposed in him, how out of the best material for a life of glory he had wrought for himself a life of shame and a degrading end. The strong man was crushed, and like the weakest sinner he cried to God for the light and joy of His own presence, and to be remembered with the old love. And he prayed not in vain.” XII. None of God’s people are ever lost.(John 10:28-29; John 6:39; Isaiah 54:8-10; Psalms 34:19-20; Psalms 66:12; 2 Timothy 4:18.) XIII. Men’s sins are seen in their punishment.His eyes were the first offenders in Samson’s case, and there especially he suffers. Thus it was with Adonibezek (Jude 1:7). Lot’s sin was worldly mindedness, and he lost all in the end. Eve listened to the serpent, and her lot was that there should be perpetual war between the serpent’s seed, and her seed. Jacob deceived Esau, and was deceived in turn by Laban. There was polygamy in the households even of the good in early times, and the chastising rod was seen in the strifes that were ever breaking out in their family circles. XIV. The mischievous effects of the sins of God’s people.The world judges of the character of Christ’s religion, not as he explains it, but as Christ’s people show it in their lives. They are the world’s Bible; so that their inconsistencies are as so many blots in that Bible. Pre-eminently is this the case with a man high in place as Samson was, so that his fall gave large occasion to the enemies, both to think evil, and to speak evil of God’s cause. Thus with David, the Lord’s anointed, as in 2 Samuel 11, 12. Thus with Moses in Numbers 20:12, and Deuteronomy 3:26. And the evil done in Samson’s case, as given in Judges 16:23-24, was to show to both Philistines and Israelites that God’s servant was not protected by Him who sent him, and as the result the enemy triumphed over the God of Israel. XV. Genuine repentance and believing prayer may restore the greatest sinner.XV. Death brings out a man’s real character.XVII. The man who prays is stronger than those who scoff.The prayers of Samson had a far greater effect on his enemies, than all the power which they wielded had against him. XVIII. The wicked are sometimes signally defeated in the moment of their supposed triumph.Colossians 2:15; Acts 12:18-19; Daniel 6:22-24; 1 Samuel 17:49; Esther 7. The Philistines regarded Samson as now hopelessly disabled from doing them any harm. Yet he, at that moment, was taking steps to secure a greater destruction among them than ever before. N.B.—Was Samson a type of Christ?We believe that to some extent all the judges were types of Christ, generally for the reason, that the whole history of Israel was in a proper sense symbolical. The people were brought into existence in a special manner, to serve the purpose of prefiguring Christ in many ways. There can be no doubt at all from the testimony of the New Testament, that the spirit of the Old Testament was a foreshadowing of Christ (John 5:39; John 5:46; Luke 24:27). The smitten Rock is expressly said to mean Christ (1 Corinthians 10:4). The lifting up of the serpent on the pole, is also expressly mentioned as an emblem of Christ being lifted up on the cross (John 3:14-15). Christ also intimates that He is the true bread which came down from heaven, of which the manna of old was but an emblem. Much of the language which David applies to himself in the Psalms, is applied by the inspired men of the New Testament to Christ. We hold then that the whole history is full of the shadow of Christ, as our Saviour. The very name of judge is in the original, a saviour. Samson is supposed to have been typical of Christ in such respects as these: 1. The birth of both was miraculous. Jesus was born of a virgin, Samson of a barren woman. 2. Both were specially given to act the part of Saviours. 3. Both were consecrated to their work by the Divine Spirit. 4. All their work was done through the influence of that Spirit 5. The great need of the age in which each appeared was penitence 6. Both did their work alone, without an army, and even without arms. 7. It was God’s gracious thought to raise up such a Deliverer in either case. 8. Each appeared at first as a little child. 9. Each in death slew more than in their life. 10. Each had an encounter with a lion, at the beginning of their course. 11. Each was received with indifference by his own people. 12. Each was betrayed by his own people into the hands of enemies. 13. Each was faithful to the interests of his own people. 14. Each submitted to be bound without a murmur. 15. Each came a Light into the world, to reveal character. 16. The men of Judah preferred to continue under the Philistine yoke, rather than follow Samson to liberty. So the Jews cried aloud, We have no king but Cæsar. 17. Both were uniformly successful in every combat they had with their enemies, though they fought all alone. 18. Both endured much mockery from the world, while fulfilling their commission received from heaven. 19. Each proved himself able to destroy the gates of the enemy. 20. From first to last each stood faithful to his God amid surrounding treason. With the death of Samson, the Book of Judges proper terminates. Eli and Samuel did both, indeed, act as judges, but the proper position of the former was to be the high priest, and that of the latter to be a prophet and a priest. Their public service was a sort of interregnum, between the period of the judges and that of the kings. What follows now is not a continuation of the history, but consists rather of two appendices, the first in Judges 17, 18, and the second in Judges 19-21. These are not composed of general materials loosely attached to the book, but form part of its organic structure, and are needed to illustrate the private life of Israel in a degenerate age. They point out the true cause of the declensions of Israel, referred to in the history throughout, in the strong tendency of the human heart to go away from its God. This underlies the whole course of the history, and is set forth in these remaining chapters in two dark pictures. We see:— I. The lapse into error of belief and worship.We see in the case of Micah, how quickly and easily a family, and in the case of Dan, a tribe, may fall into the practice of image-worship. The time must have been shortly after Joshua’s days, for Phinehas, the son of Eleazar, was still alive (Judges 20:28), the tribe of Dan had not yet got its full inheritance mapped out, and it was only idolatry in its incipient form that Micah dared to indulge. Yet modified as this false worship was, that Micah should dare in his professed worship of Jehovah to make use of images, notwithstanding that the stern voice of Joshua still rung in his ears, as it must have done in the ears of many generations to come; notwithstanding, too, the solemn appeals of Moses, the express messenger of Jehovah, in revealing His character and will, and especially, notwithstanding the great voice that issued from amidst the thunders of Sinai, saying, “Thou shalt not make unto thee any graven image”—shows the strong bent of the human heart to get away from the idea of a spiritual God, and to think of Him under some form of sense. A graven image implied the germ of idolatry, and was therefore not to be tolerated. Though it might begin, as in Micah’s case, merely as a form of worshipping the true God, it always ended in the worship of the image itself, under the name of some false god. Even while the true God was professedly worshipped, to conceive of Him as set forth by an image of any kind was infinitely degrading to His character, and already implied a great descent in the mind of the worshipper (Romans 1:21-23). Thus, the case of Micah illustrates how easily and naturally, a man, whose heart was not right with God, might slide down into idolatry, deluded with the thought that He was worshipping Jehovah, and Him alone. The remembrance of the mighty God of Israel was too fresh in people’s mind at this time, for them to put Him aside as the One legitimate Object of Worship. Conscience, also, was too strong to allow a man peacefully to set aside all idea of religious worship whatsoever. It was therefore found to be a convenient compromise, to profess to worship the spiritual Jehovah under a material form. The other picture brought before us is:— II. The lapse into flagrant wickedness of conduct.See chaps. 19–21. Here we have an exhibition of the extent to which the flood of immorality overflowed some parts of the land, when all check on the outburst of evil passions was removed. The proof is made out that were all restraint taken away, and the heart left free to follow its own inclinations, in place of becoming virtuous and good, it would soon become the opposite of all that God would have it to be, and present the spectacle of falling from the greatest heights to the very lowest depths. It is most instructive too that this picture comes in alongside of the other, as if to show, how a loose morality and loose belief go hand in hand together, and that until there be a correct conception established in men’s minds of the sin-hating character of God, there cannot be any pure and high-toned excellence of conduct prevalent upon the earth. It is a conveniently-worded motto to say— “For modes of faith let graceless zealots fight,He can’t be wrong whose life is in the right.”But the argument is slender as a gossamer thread. Who ever knew of a man having his life steadily in the right, while his faith was in the wrong? When put to the test, he is uniformly found wanting. The evidence here is clear that the human heart, when released from all restraint, would go by leaps and bounds into the commission of the foulest sins. The inference is, that checks of a stringent character must be applied to it meantime, until the period arrive when the only effective check can be brought forward (Hebrews 8:10). To account for the serious errors in Divine Worship, and the enormities of sinful conduct, which characterised that age, we are repeatedly told of— III. The great want of those times.“In those days there was no king in Israel, but every man did that which was right in his own eyes.” four times this statement is repeated, and in such a way as to lead us to believe that, if there had been such a functionary, we should not have had such melancholy accounts to read. (See Judges 17:6; Judges 18:1; Judges 19:1; Judges 21:25.) There was none to take the helm. While Moses lived, there was always a finger lifted up to point out the path of duty, and a voice heard, saying, “This is the way, walk ye in it.” While Joshua lived, the privilege was still continued, and Israel wanted not for counsel to direct, and for authority to enforce what was good and right. But now there was no longer a public guide to lead the nation on, nor any power to act as a national conscience to cause the Divine laws to be observed. Not that there was any absence of plan in their being thus left without a head, or that there was any defect in the arrangement. Nothing was more marked than definiteness of plan, in all God’s course of dealings with His people throughout their history. But now they had come to a new stage of their history. They had had a course of instruction under Moses and Joshua, coupled with God’s own direct teaching by the wonderful acts of His power and grace wrought on their behalf, that might by this time have enabled them to judge for themselves, without being taught by a leader, that it was their wisdom and their solemn obligation alike, to fear their God under all circumstances, and with all good conscience to keep His commandments. A pause, therefore, takes place to try them on this point, and ascertain how they would act when left to themselves; without a King, a Father, a Guide; or, at first, even a Judge, or temporary Saviour. Had they, or had they not, really profited by the enjoyment of all this Divine care-taking and wonder-working. If there had been the least disposition in their heart to obey, nothing could have been more easy and grateful than to obey. The very dimmest mental eye could see what a magnificent privilege it was, for them to be at liberty to say, that the God that had wrought all these wonders was their God. Now, therefore, was the solemn moment when the heart of Israel was called on to say—“Accept or reject Jehovah!” God waited for a reply. That reply was not long in being given. It soon appeared that the tendency of the Israelitish heart was to depart from the living God, and, when left to itself, to prefer rather those substitutes for the true God, which the heathen around them set up as objects of worship. The proof was fully made out, that they were not in a fit state to be left to themselves. They had indeed a law, a most complicate and comprehensive law, adapted to all the varieties of human experience and human conduct, and this law was laid down by God himself (Galatians 3:19). But it was one thing to know what the law required, and another thing to be disposed to keep it. Hence there required to be some authority established, by which obedience to Jehovah would be enforced. The lack of a disposition to observe the holy, just, and good laws of the Great Supreme, has been sorrowfully acknowledged in all ages. Even a heathen could say— ‘I see the good, but I follow the evil.”Israel then required a king, or ruling authority, to enforce the carrying out of the laws and commandments appointed by its covenant God. There was no such ruling authority now in the land. Hence the people were fast turning to idolatry in worship, and to immorality in practice. But the idea in this descriptive text, is not so much, that there was no supreme civil authority in Israel, or principle of law recognised, as opposed to a state of anarchy and chaos. If there had been that, some good result would have followed. For law, viewed simply as a chart defining the lines of right and wrong, is a great blessing to a community, when justly and wisely framed and impartially administered, when violence and evil passion are repressed, and when order and righteous dealing between man and man are duly upheld. Something more important, however, is meant here. The king of Israel was not an ordinary king. As king he held a sacred office. God Himself was the real King of Israel, and every legitimate occupant of the throne was his vicegerent. The nation itself was a “holy nation.” They were a church, the only church of God on the earth, and to be a king to God’s church was to hold a sacred office. Hence his duties covered the whole area of religion, and it was his special duty to see that God’s existence, and God’s authority were universally acknowledged, that the laws He appointed for His worship should be faithfully adhered to, and that the rules He had laid down for daily life should be reverently observed. The ordinary office of king was confined to things civil, and he became a usurper when he intruded into the sacred ground of conscience (Matthew 22:21). But the King of Israel was only about his proper work, when jealously seeing to it, that all the laws and ordinances of God were duly observed by his subjects. The whole history of the kings goes on the assumption, that the king was responsible for the Divine laws being respected by his people. Accordingly, in so far as was necessary, express instructions were given to him for the guidance of the people, and he ever acted by Divine direction. Even rules for guidance in civil and social life, which are permitted among other nations to be carried out according to the judgments of men were, in the case of the “peculiar people,” all directly laid down by God himself. Hence the great significance of the statement, “there was no king,” as applied to Israel. IN ITS STAGE—BY IMAGE-WORSHIP (Judges 17:1-13.). Idolatry begins with those who are not upright in moral conduct. Judges 17:1-4. Micah himself is first heard of as stealing a large sum of money, and his mother is first mentioned as uttering curses on the head of the offender, whoever he might be. Subsequently, when the money is given up, and the offender is discovered to be her own son, the mother entirely loses sight of the immoral character of the act, and though no sorrow is expressed by him for the evil of his conduct, she at once proceeds to pour blessings on his head, simply because the money was restored. Further, she professes to have devoted the whole of the money to the service of God’s house, yet when coming to the decision as to how much shall be given for that purpose, she gives really less than one-fifth of the whole to that service. No wonder, if those, who had already made a god of their money, should hold very cheaply by the name of the true God. II. God has established in the heart of every criminal the means of detecting his own crime. Judges 17:2. How long Micah may have kept his theft a secret is not said, but memory and conscience, as two detectives working together, made every place too hot for him, until he made a full confession (Psalms 32:3-5). The work of detection was done most effectively, for no man can flee from himself, and it was done directly, without any slow process of going round about (Joshua 7:16-21). Fears were aroused in his superstitious mind, lest a mother’s curse should fall upon him, and disquieting thoughts like wandering ghosts rose up before him in his fancies by day and his dreams by night, to scare him into a full disclosure of the evil act. III. The powerlessness of human cursing. Judges 17:2. The mother cursed the thief. Was there anything in that to rouse Micah’s fears? Had he any good reason to fear that the curse would really come? That a certain power both of blessing and cursing was vested in the father, in the patriarchal age, is undoubted (Noah, Isaac, Jacob, etc.). The father was then the priest and prophet in the family. But when he either bestowed a blessing, or pronounced a curse, it seemed always to be when he was Divinely commissioned to do so (Genesis 9:25-26). Isaac having blessed Jacob could not alter it, nor confer the blessing on Esau also. There were limits to the power of blessing; and so with cursing. The blessing, or the curse, would not come at the mere caprice of him who pronounced it, but only as it came from the Divine Spirit, resting on the person authorised to give it. Some of the female sex were prophetesses, but only as such could they either bless or curse (Judges 5) IV. Conscience compels a tribute to religion, even from the avaricious heart Judges 17:3. What the leading motive may have been for erecting a sanctuary in their dwelling, we are not informed, but one thing is clear in this case, that though Micah and his mother were both avaricious, they felt that the claims of religion were strong, and must have large external respect paid to them. Where any tenderness of conscience is left, there is a secret instinctive conviction, that man must have a God, whom he is bound to serve, and to whom he owes the deepest homage. So the mother spoke at first of devoting the whole 1,100 shekels (about £140), to the purpose of establishing a system of image-worship in their household. Even the hard-fisted Laban had his gods (Genesis 31:19; Genesis 31:30; Micah 6:7.) V. The deceitfulness of the heart in thinking it can bribe conscience.So much is parted with, that the heart may keep all the rest and enjoy it in quietude. An opiate is given to conscience in the religious offerings made, to lull it asleep or to blunt its sting. Every wicked man feels that he must, at any cost, still that stern voice and buy off its threatenings. But it is vain to think of closing up the black and yawning gulf of fears, which conscious guilt opens in the soul, by casting into it silver and gold, prayers and penances, deeds of charity, and formal observances of religious worship (Micah 6:7). Nothing can purge conscience but the blood of Christ (Hebrews 9:14). VI. The error of departure from the rule laid down by God for His own worship.Micah departed from this rule broadly in making a graven image, which is expressly forbidden in the most solemn language uttered on Sinai (Exodus 20:4), and which had the first of the heavy curses pronounced upon it at Mount Ebal (Deuteronomy 27:15). He erred also in following only the thoughts of his own heart, without asking counsel at the mouth of the Lord; whereas it is the very foundation of true religion to acknowledge Him in everything, and reverently observe what He appoints. For a man to try to carve out a religion for himself, different from what God has appointed, is itself an act of irreligion. Again, he appointed first his son, and afterwards a Levite, to be his priest, whereas none but the sons of Aaron could lawfully execute the duties of that office. The place too was unlawful—his own dwelling, for all acceptable public worship was required to be carried on before the ark at Shiloh. All this was highly presumptuous and irreverent. It was for a man to tell God, that he would take the matter of His worship into his own hands, and decide for himself, when, where, and how he would discharge his religious obligations. Besides all this, it was an express refusal to accept the mode of worship already appointed by God, as exhibited at Shiloh, at no great distance from where Micah lived. When God has already spoken, it is for every right-hearted worshipper to obey. To bring in another mode, or to bring in a modification of His mode, would indeed be most irreverent. VII. It is dangerous to frame a religion merely according to one’s own wishes.This is first of all to insult the Divine Majesty, as if the creature might presume to dictate to the Creator what duties He should require it to fulfil. This of itself must be a heinous offence. It is also most distrustful, as if the Creator were not infinitely kind, wise, faithful and true, and worthy of the most absolute confidence. But it implies more; it amounts to a casting off the authority of the Creator entirely, at the moment when it professes to acknowledge Him as the Object of worship. Besides, a religion so framed will be a hideous misrepresentation of all that God is, and an exhibition of what the vile and wicked heart of man would wish him to be. This is strikingly exemplified in all the religions of the heathen world, without a single exception. VIII. Those who have no religion in the heart take the more pains to show it in the externals.This is one of the many phases of the deceitful workings of the human heart. By making a bustle about external forms and ceremonies, a man persuades himself, either that he has something of reality about him after all, or that God will, at any rate, accept the very ardour of his manner as counting for so much. But all the while the heart will not give up itself. This is specially exemplified among those who attach excessive importance to forms, ceremonies, gestures, intonations of voice, and the like; also among those who rest on the regularity of observances, the mere number of services gone through, and the amount of penance self-inflicted. Micah gave himself a great deal of trouble with the externals, but we do not find any evidence to prove that he had any real love to God, and delight in communion with Him in the heart. Pretence of religion is seen in such cases as Hosea 7:14; Malachi 3:14; Matthew 6:5; Matthew 6:7; Matthew 6:16; 1 Kings 18:26, &c. Opposite examples: Mary sitting at Jesus’ feet. The beloved disciple listening with breathless attention to the gracious words that came from the Saviour’s lips. The publican smiting his breast, &c. The long-afflicted invalid saying—“If I but touch Him I shall be whole.” “Lord lift on me the light of Thy countenance.” In these cases we see the heart at work in giving itself to God. IX. Some people are proud of having the name of being religious. Judges 17:5. Micah wished not only to be as good as his neighbours, but he wished to have a name for religion, and so he turns his dwelling into a sanctuary. “The man Micah has a house of God.” This is how he was spoken of in the world. He seemed to wish to have his house full of religion. The meaning, however, is not a house with many gods in it. The word Elohim seems to denote God simply. But his house contained a regular establishment of the worship of God. There was the image, as a representation of the object of worship; the ephod, or sacred dress, without which no acceptable service could be done before God; the teraphim, to be consulted as oracles; and the priest, or recognised official for conducting religious services. Was not Micah a good Pharisee? Ought not his name to go out as one zealous towards God, and abounding in religious services? Many still regard a religious name as giving respectability, and hence they do much to gain it. They also regard it as a source of influence and so covet it. X. The great sin of using a high religious profession as a means of getting gain.This appears to have been the chief aim of Micah in building up his idolatrous establishment. He thought to make his house a resort for religious worshippers, or a shrine where offerings would be presented, and fees would be charged for inquiry at the oracle. It is not likely, that so avaracious a man would put out so much money on the sacred materials, without expecting to receive as much again with profit superadded. And this explains the agonising wail which he raised, when his establishment was broken up by the unceremonious Danites, “Ye have taken away my gods, and what have I more?” It is a fearful provocation to a holy God, when His great name and hallowed worship are prostrated to serve the ends of covetousness. What shall we say of gifts presented at shrines, of the sale of indulgences, of the sale too of church livings, of the presenting of unholy men to church benefices, merely for the sake of a living, and such-like practices? Or what can we think of those who take the name of Christian professor, and connect themselves with a certain church in order thereby to increase their incomes, or advance their position in society, with many varieties of the same principle? It all savours much of the Micah spirit, and must end in some fit manifestation of the Divine frown. XI. Idolatry is a most God-dishonouring sin.(1.) It is an inconceivable degradation to the Divine nature, to suppose it to be represented by dumb wood, or stone, graven by art and man’s device, the work of the hands of the worshippers themselves! (2.) Though it begins with the professed intention of worshipping the true God through the image, yet the constant presence of the image in the act of worship, and its continual association with the giving of Divine honours, insensibly leads after a time to the worship of the image itself. Thus another object becomes honoured and not God, and the substitute is merely a piece of wood, or a stone! (3.) The spirituality of the Divine nature is lost sight of. (4.) God Himself is lost sight of, and creations of man’s wicked nature take His place, leading to all manner of sinful deeds. XII. The heart’s power of self-deception in matters of religion.He supposed that now God would do him good, seeing he had a Levite to be his priest. What miserable logic does an unrenewed man show, when trying to make out a favourable case for himself as regards his personal religion. He was not right even in the one point, which he thought to be so good that it would serve for all the rest. It was not the right thing for a Levite to discharge priestly duties. Such honour belonged to Aaron and his sons alone. And then Micah was wrong everywhere else. It was not right to have the sanctuary of God in his own private dwelling. It was not right to have an image representing God. It was not right for any one to wear the ephod except at Shiloh in association with the ark. It was not right for him to presume to carve out his religion for himself. In truth, he was wrong all over, and yet he thought he was wonderfully near the mark. What a small vestige of evidence will suffice, for an ungodly man to think himself “almost a Christian.” A short formal prayer offered up once a day; a chapter of the Book of God read once a week; one attendance at Divine Service on the Lord’s Day; a small coin given for religions purposes; those, together with a fair reputation for good morality, are held to be a sufficient proof that his name ought to go on the Christian list, though all the time he is a stranger to the power of religion, and has had no experience of having had his heart warmed with the constraining influence of the love of Christ. THE IMAGE WORSHIP INTO TRIBAL . The straits to which unbelief reduces the strong. Judges 18:1. “The tribe of Dan sought them an inheritance to dwell in.” Not that they had had no inheritance till now. When a distribution was made of the land by Joshua, a considerable territory was allotted to the tribe of Dan (Joshua 19:40-47). The other tribes, having received their proportion first, a small area comparatively was left for this tribe. But Judah gave up to them several of its northern towns, such as Zorah, Eshtaol, Bethshemesh, etc. This latter town, however, was afterwards given to the Levites. Ephraim also gave to Dan some of its southern towns. Stretching from the west of Benjamin on to the Mediterranean, the territory included first the hill country, and then all the lowlands, or the shephelah, being a large part of the extremely fertile plain of Sharon, having in it such towns as Jehud, Bene-barak, and others, all the way to Joppa. But a large part of this terrestrial paradise was, at the time of the appointment, occupied by the Philistines, or Amorites, and these had to be subdued ere the Danites could enter on possession. This was no easy matter, for these enemies had iron chariots. The all-conquering faith, through which the Israelites gained all their victories, was awanting in this tribe, so that they did not succeed in driving out these doomed inhabitants. On the contrary, the Amorites forced Dan up into the mountains, and would not let them come down into the plain (Judges 1:34-35). As the plain, or valley, was much the larger part of their inheritance, this confined the Danites within very narrow limits indeed, and hence the great straits to which they were reduced. Yet that tribe was strong in numbers, and not deficient in courage. At the latest enumeration, previous to this date, they had upwards of 64,000 men able to go forth to war. Their weak point was their unbelief. They could do nothing without their God, and He would do nothing for them, unless in so far as they trusted Him. If they had had but a strong faith, not an Amorite would have been left in all the plain, and the whole expanse of Sharon would have been theirs. In the Christian life, from how many causes of trouble and disquiet on every side would the Saviour’s friends be set free, were their trust in “the Angel that redeems from all evil,” only more complete! Over how many green pastures would they roam, and beside how many still waters would they sit down, telling to all around that one day spent in the presence of the Rose of Sharon was worth a thousand of the best days the world could give! II. Discontent with a Divinely marked lot leads to evil. Judges 18:2. The Danites would have been pleased with the shephelah, or rich plains between the hill country and the sea. But with the conditions attached, that they must drive out the Amorites, they were greatly offended. It was not impossible to comply with that condition. The fathers of that generation had conquered the larger part of the land through that faith, and in the same manner, they might have finished the conquest through faith. But it was irksome, and they wanted the faith; so that they refused to take their inheritance in God’s appointed way, and sought another way of their own. It is always dangerous to reject the lot which God has appointed for us, and instead, to take the ordering of our lot into our own hand. The consequence in this case was, that God left them to fall into idolatry. For if they had remained on their own proper soil, they would not have entered into the house of Micah, nor have been tainted with his forbidden image-worship (Psalms 125:5; 2 Chronicles 15:2). We cannot walk long in ways of our own devising, without meeting with checks to show that we are wrong. III. Trifling circumstances often lead to the discovery of sinful schemes. Judges 18:3. “They knew the voice of the young man.” Some say, it should be “the sound of”—not his voice, but of the bells that were attached to the priest’s dress, and which the Levite was wearing (Judges 17:10). The reference here is to the passage in Exodus 28:35—an explanation more ingenious than accurate, for it was not at all likely, that there was a supposed need for bells in Micah’s house. Either these spies had known the Levite before, and now recognised the voice of their old friend, or they noticed at once from his speech, that he wanted the peculiar accent of the Ephraimites. This led to their questions, and those again revealed the whole truth of Micah’s evil arrangement. How simply it is done! and yet how complete is the revelation! What an illustration of the solemn assurance, “Be sure your sin will find you out.” This story must soon have come to be known all over Israel. Very numerous are the instances where dark plots against the ways of righteousness and truth are unexpectedly brought to light, and men are made to know that there is a God that judgeth in the earth. IV. Silent neglect at first, leads afterwards to open rejection of God’s ordinances. Judges 18:5. These Danites seem never to have given one thought to God’s appointed way of worship at Shiloh, and they must have gone near to it in passing through Mount Ephraim. They simply entirely neglected the worship which God had instituted in connection with His people, through the Ark of the Covenant, but the moment they hear of an illegitimate method of worship of Micah’s invention, they turn aside and ask counsel at this new shrine. They practically renounce Shiloh, and place their confidence in Micah’s priest, and Teraphim. This was an advanced step in the downhill road, and ere long they ceased to acknowledge Shiloh at all, and set up a system of idol-worship systematically, when they reached their new settlement in the north (Judges 18:30-31). Sin grows. V. The most inoffensive people are not safe from the attacks of evil men. Judges 18:7; Judges 18:9-10. When God’s claims are put aside, the rights of fellowmen are but lightly regarded. The fear of God is the true restraint on man’s lawless passions everywhere, and in every form. What a relief to Joseph’s brethren, when in the hands of those who seemed to be rough men they heard the ruler say, “I fear God!” (Genesis 42:18). How uncomfortable did Abraham feel when residing for a little time in Gerar, he was constrained to say to himself, “Surely the fear of God is not in this place!” In the antediluvian age, “the earth was filled with violence,” because all fear of God was gone. Lot had a very troubled life in Sodom for the same reason. No chain is so binding, no clasp is so secure on its victim, as the fear of God on the conscience of man. Among the Danites, the knowledge of the God of Israel had already become very faint in their minds, and placed little or no restraint on their evil desires. On how many sides is the wisdom of true religion as a benefit to man vindicated. VI. Religion is sometimes invoked to aid the plots of the ungodly. Judges 18:5. Though there is no real reverence for God’s name and character with this class, there is yet a secret conviction that it would be safe to have Him on their side. However intense the wish of the heart to get away from the thought of God, that is not able to smother the conviction of the understanding, that there is a God, and that our lot and life are really in His hands. So strong is this conviction, that even when the knowledge of the true God is lost, false gods start up in the mind in His stead (2 Kings 1:1-16). VII. Indirectness is a character of the world’s counsel. Judges 18:6. How vague the reply of the Levite priest. It simply said nothing. To the ear it had the sound of success, but to a calm analysis it might be construed into either success or failure. But this is a feature of the world’s speech on religious subjects. It seems to sound well, yet it wants the true ring. A haze hangs over their language, and there is no direct coming to the point. Instead of plain, straightforward statement, there is a certain indefiniteness in the expressions employed; you see the crook of “the old serpent,” and the meaning is left in doubt and uncertainty. On the contrary, when the heart is right with itself, and with its God, everything is distinct, direct, and unhesitating. These are the characters impressed on truth. VIII. False worshippers take refuge in imitating the appearances of the true. Judges 18:14; Judges 18:17, etc. The symbols of worship which Micah adopted were a copy of those made use of at Shiloh. The ephod was the most important part of the priest’s vestments, the graven image and molten image corresponded probably with the Shekinah and the ark, the teraphim answered to the Urim and Thummim, and the Levite belonged to the sacred tribe. Now be felt sure of the Divine blessing, though everything was but a caricature of the true. Thus multitudes believe that if they but wear the semblance of religion, keep up an external form of respect for its requirements, show reform of manners, and go through certain observances, all will be well with them, though there is no real giving of the heart to the Lord. They retain their idols, and so many of their evil ways, but because they proudly “do many things, and hear the gospel gladly,” they think themselves in a good way for the Divine blessing here, and for heaven itself hereafter. The Jews also thought that because they had Abraham as their father, because they had the temple of God among them, and had the name of being God’s people, therefore it was, and must be, well with them, though they lived wicked lives, and refused to walk in the way of God’s commandments. Many still build similar hopes on their having pious parents, being enrolled as members of a Christian church, and enjoying the privileges of Christian society, though they have nothing of the spiritual life in their hearts. IX. Divine Providence often offers no interruption to the execution of the designs of the wicked.We assume that the designs of the Danites were wicked, because, first—the district of Leshem appears to have been beyond the doomed territory of the Canaanites that was marked out for destruction; and second—because the motives by which they were actuated were simply lust of territory, without regard to any question of title or right. And besides Leshem was not any portion of the land given to them. They were therefore guilty of robbery on the one hand, and of wholesale murder on the other. Yet no thunders roll, and no lightnings flash, to show the anger of righteous heaven against such conduct. Thus it often is in daily life. Men are allowed to go on in their wickedness meantime, and even atrocious deeds are done while God keeps silence. Yet for all these things God will bring them one day to judgment (2 Peter 2:3; Romans 2:4-9; Ecclesiastes 12:14). X. The sudden destruction of the man-made religion. Judges 18:15-20. Micah’s religion was, like that of many others, only an appearance, not a reality. It had no foundation of principle to stand on. It was a case of building on the sand. Job 8:11-16. XI. Prayer will not secure the Divine blessing on a wrong action. Judges 18:5-6, also Judges 18:18-19. The Danites wished prayer to be offered for them by the priest, that God might prosper their journey. Yet that journey meant high-handed robbery and murder. How could they presume to expect that God would prosper such villany? How could they dare to ask God’s countenance in sin? XII. Worldly minds care little for accuracy in spiritual things. Judges 18:17-19. They would stand out for rigid accuracy as to the measure of land allotted to them. And in any mercantile transaction, they would see to it with the keenest particularity that the exact thing stipulated for was given. But when it is a matter of paying to God the reverence which is due, they make small inquiry whether they do it in the appointed manner or not. “Those that are curious in their diet, in their purchases, in their attire, in their contracts, are yet in God’s business very indifferent.” XIII. Neither moral principle nor sound reason can be expected of those who deny to God His natural rights.It was base in the extreme for those very men whom Micah had so hospitably entertained to turn upon him, and callously rob him of all that he counted most sacred in his dwelling. To take away forcibly his graven and molten images, his ephod, and his teraphim, along with the priest himself, was a rough act of brigandage at the very least, if it should not rather be called sacrilege. True it was a righteous judgment from God on the transgression of Micah, but the Danites did not mean it so, neither in their hearts did they know it to be so. And what a miserable mockery of reason was it, for the lawless men to set up as gods, objects that could not save themselves from being stolen! How could they expect the gods, to bless the men that stole them—men who had virtually been guilty of sacrilege! Why make so much of objects that are graven by art, or man’s device? Why should rational creatures worship the work of their own hand? XIV. Success in evil is no proof of the Divine approval.God gives temporal gifts (not blessings) or successes to the wicked—spiritual good things only to His own children. XV. True service is not to be expected from a false priest. Judges 18:20. The Levite priest was a mere mercenary. Good wages were all that he cared about; and having no religion he had no morality. What a miserable caricature of a priest! XVI. The excessive importance which an idolater attaches to his gods. Judges 18:24. The exclamation, “Ye have taken away my gods, and what have I more?” was the truest thing to which Micah gave utterance in this short but sad history. It may have arisen from two causes. (1.) The apparatus of images, ephod, teraphim, and priest, was really all the religion he had. In his heart of hearts he had none. When the externals were taken away he was left absolutely bare. He had the delusion, that he was a religious man, and he could not afford to want the delusion. Alas! how many are in the same predicament. It is a fancy, not a power. It is all paper money with no gold in exchange; or rather when the cheque is presented, the reply is, “No effects.” But the mere name of having something, such persons cannot want. When the consciousness breaks in on the soul that it is utterly religionless, in a moment the inward monitor is aroused, and the very thunder in the heavens is too feeble, to echo the voice that rolls through the soul of the poor spiritual bankrupt! Also. (2.) His worldly estate was invested in his gods. True, only 200 shekels were given to the founder for making the images, but the remaining 900, spoken of may have been expended on the ephod, the teraphim, the fitting up of the house as a temple, the support of the priest, and other matters not mentioned. But the main idea is, that for the future, he looked to the proceeds that might be derived from consulting his oracle as his real income. He meant in fact to trade on the superstitious fears of the community all around him. His “house of gods” was his mint. He coined money thereby. How easily is the formalist deprived of his religion! It is not shut up in the iron safe, and doubly, trebly locked, but is left outside the dwelling, exposed to the fierce winds, and a prey to the passer by. Only that religion we can keep safely in all circumstances, which is laid up in our heart of hearts, and which gives colour, variety and force to all the outgoings of the life. How different from Micah’s complaint is that of the truly pious man! The light of God’s countenance is his riches, and his language is, “O that I knew where I might find Him!” “I beseech Thee, show me Thy glory!” “Take not Thy Holy Spirit from me; restore to me the joy of Thy salvation,” &c. XVII. The extraordinary development of an evil seed. Judges 18:30-31. Little did the mother and son think that day, when the one told the other, that the supposed lost money was after all safely treasured up, and when the proposal was made to carve a graven image with it, that the little seedling would in a few months’ time wax into a wide-spreading tree, covering hundreds of homes in Israel with a deadly night-shade. It was the opening of a little poisonous spring which soon acquired the breadth and force of a river, and for many years proved a curse to a large section of a tribe among the people of God. A TRAGIC CHAPTER IN ISRAEL’S HISTORY (Judges 19:1-30.)This chapter contains the history of an unmitigated abomination. Perhaps the best comment upon it is to pass it by. But nothing in human life does God pass by. It seems to be needed, that there should be a few specimens recorded of the darkest phases of human depravity, if for no other reason, than to show to what depths in the mire of sin even professed worshippers of the true God may sink, when given up to the lusts of their own hearts. It shows also how far the hand of redeeming grace has to stretch, ere great sinners can be received back into the Divine favour. It is not necessary to do more here, than to take a glance down the page. What we have got here is a specimen of the low morality, which existed in the only church of God on earth in that age. Not that every place was so bad as Gibeah, but that such a scandal was possible in even one place, so soon after the days of Joshua, for Phinehas, who was for some time contemporary with Joshua, was still acting as priest before the ark (Judges 20:28). The case of a Levite is selected, one of the sacred tribe, and therefore presumed to be an exemplary keeper of the law. We hear first of— 1. His unlawful wedlock. “He took to him a concubine.” This tie, whatever it was, still permitted of her partner being called her “husband” (Judges 19:3). But it was essentially a doubtful morality, of the kind described in Matthew 19:8. Such a connection was no longer tolerated, when the Saviour appeared and brought out the spirit of the law (Matthew 19:4-6). 2. The unfaithful conduct of the woman. Judges 19:2. A heinous sin against God, and against her husband. 3. Little is made of so great a crime. Judges 19:3. The husband, though a Levite, appears to have said nothing by way of condemning such conduct. Had the sin been fully and faithfully dealt with, and suitable penitence been exercised, there might then have been reconciliation with God through the blood of atonement. Till that was done, the way was not clear for a proper arrangement between husband and wife. 4. To cover up sin will not bring prosperity (Judges 19:3-4). “So they wrap it up” (Proverbs 28:13). The God with whom we have to deal is a holy God, and “evil-doers shall not stand in His sight.” 5. The greatest sinner is invited to return in any age. However great God’s abhorrence of sin, it is the uniform testimony of His word that “all manner of sin shall be forgiven unto men” on due repentance, and the exercise of trust in the Lord Jesus as our Saviour. 6. The great harm that may arise from indolence and indecision. Judges 19:5-8. The fearful tragedy that happened might have been prevented had the parties in the case shaken off their sloth, and gone their way at an early hour. Love of ease is natural, but must be given up at the call of duty. Delays are dangerous. 7. The people of God in this world live in the midst of enemies. Judges 19:10-13. “Woe is me that I sojourn in Mesech.” 8. Human sympathy is dried up in the breasts of those who cast off God (Judges 19:15). How different the case of Job (Job 31:32). But where God is cast out, there is no room for man. Where there is no fear of God, selfishness and inhumanity reign supreme. 9. The value of one friend where all are cold (Judges 19:15; Judges 19:20). Examples: The thief on the cross (Luke 23:41); Onesiphorus (2 Timothy 1:15-17); Timothy (Philippians 2:19-21); Epaphroditus (Philippians 2:25; Philippians 2:27). 10. A Canaanite vice found in an Israelitish city (1 Corinthians 15:33, with Leviticus 18:22-25; Leviticus 18:27-28). The sins of Sodom were found in Benjamin, showing how ripe they were for ruin. 11. Radical error of religious belief is contemporaneous with grievous lapse into sin. When the Lord of the conscience is denied, the chief restraint on the depravity of the heart is removed, and like the waters of the lake when the barriers are burst it rushes out till it finds its lowest depth. 12. The doom of the impenitent offender (Judges 19:25-27). 13. The publication of the horrid crime (Judges 19:29). 14. The sensation of horror caused throughout Israel (Judges 19:30). THE CRY FOR (Judges 20:1-48.) 1. This cry was universal (Judges 20:1). “From Dan to Beershebah, with Gilead.” There was not a dissentient voice. 2. They were in earnest (Judges 20:2). Such numbers. 3. Their desire for accurate information (Judges 20:3-7). 4. The vengeance must be summary (Judges 20:8 etc.). 5. They were united in their purpose (Judges 20:11). 6. A whole tribe takes part with the wicked city (Judges 20:13-14). 7. The men of zeal act in a spirit of presumption and self confidence, and are defeated (Judges 20:18-25). The first step was wrong. They took the matter into their own hands, and decided for themselves to punish Benjamin. And then having settled that, they only asked God, “Who shall go up first?” Thus to put God out of His right place, and decide for themselves without Him was a very grave error. And He is jealous of the glory which is due to His great name. Even on the second day their first step was to set the battle on array against Benjamin, and then they come, as a second step, to ask the question: “Shall we go up at all?” Which means, shall we do that which already we have decided to do? God will not be mocked, so He again left them to themselves. But on the third day they were full of penitence, humiliation, and reverence, and left themselves entirely in His hands. At once they gained their point (Judges 20:26-28.) 8. The temporary success of the wicked, no proof of the Divine favour. Judges 20:34-35. The Benjamites being twice successful in pitched battles, thought they were to be successful all through, and that God was not frowning on their conduct. So is it with many. “These things thou hast done, and I kept silence, etc.” (Ecclesiastes 8:11). Yet suddenly destruction cometh; “as fishes are caught in the net, or birds in the snare.” 9. When the hour of the wicked comes there is no helper. Judges 20:40-45. Here was more than a mere chastisement. It was almost an annihilation of a tribe in Israel. It was the “day of the Lord,” for men convicted of great crimes, and now their sins came into remembrance. The men of Gibeah were swept away with the besom of destruction, and all the wicked in that sinning land were “cut down as the grass, and withered as the green herbs.” The sword before, the fire behind, and the hosts of 11 tribes all around them, there was no escape. All perished, except a very small remant, who took refuge in one of Nature’s strong fastnesses. An awful beacon to warn generations to come! A GREAT (Judges 21:1-25.) 1. Zeal is always right in denouncing sin. It would have showed a lamentable lack of the reverence due to the God of Israel, if such a hideous revelation of evil as that which was discovered at Gibeah, had not met with a loud and emphatic protest on the part of His covenant people. The Church at Ephesus was commended because they “could not bear them that were evil.” In the present case, tolerance to Benjamin would have been treason to Jehovah—a principle too often forgotten. Paul at Athens (Jude 1:3; Numbers 25:7-12). Want of zeal against sin condemned (1 Samuel 3:13; Revelation 2:14-15; Revelation 2:20). 2. The evils of rash oath-making (Judges 21:1). Compare with rash vowing—see pp. 455, 457, 464. In their calm moments the men of Israel found that their zeal was not according to knowledge, for they practically shut themselves up to exterminate the tribe of Benjamin. Hence a backwave of great sorrow (Judges 21:2-3). “There may be over-doing in well-doing. That is not good divinity which swallows up humanity.”—Henry. 3. It is a promising sign when people bring their difficulties to God to have them settled (Judges 21:2-3). It was doubtless, He who suggested to them the question in Judges 21:5, the answer to which led to a solution of the dilemma that now stood before them. The number 12 was something sacred in the estimation of an Israelite. It was mixed up with the promises of God, and with the whole history of the sacred people. 4. Great rigour characterised the expedients of Old Testament times. (Judges 21:10-12.) There was blood-shedding in the punishment of the sins of Gibeah. Not only on one town did the sword of justice fall, but from Dan to Beersheba all the tribes of Israel were gathered in vast numbers on the field of battle. In three great battles did the blood flow till 65,000 men had fallen, and one whole tribe, the children of the youngest brother, was left in desolation before the deadly strokes of the children of the elder brothers. And now more blood must flow, because of the excess of blood which has already been shed. The men of Jabesh-Gilead must die with their wives and children, in order that the young women may be got for wives to the sons of Benjamin that are yet spared. We might almost say with Jeremiah (Jeremiah 9:1-2), But why were not the virgins in Benjamin itself not spared? This whole history is a specimen of the spirit that characterised the days, when as yet the true atonement had not been made, and God had not yet become the “God of peace.” 5. The great evils which flow from men taking the vindication of God’s honour into their own hands. The instinct of every true man of God would say—Let God Himself speak in this matter, and say what should be done. Man is not fit to judge for the great Jehovah. This was the great error of the Israelites in this tragedy. They decided first what the course should be, and then asked God to sanction it. And what a mess they did make of it! They well nigh extinguished the name of their brother Benjamin, and when they discovered that deplorable mistake, how much rough soldering work did they go through to put matters right! Of this, the manner in which they tried to find wives for the few men that were left of the desolate tribe is a melancholy illustration! There is no safety but in ever asking counsel at the mouth of the Lord. “In all thy ways acknowledge Him, and He will direct thy paths.”