Because of the Midianites the children of Israel made them the dens... and caves and strongholds. Judges 6:1-10 Divine punishment through natural means J. Parker, D. D. Thus God gets at men through various means. The Midianites came out and spoiled the fields of the Israelites. The camels of the Midianites were without number; they entered the land to destroy it. Wheresoever they laid their hand they crushed the hope of Israel. Has God a way into our life, then, through corn and grass? Has He a way to chastise us through the medium of our business? Can He turn a client away and send a customer in another direction, and blind a man whilst he is counting his money? and can He so arrange things that prosperity shall crumble into adversity and a dense darkness shall settle upon the brightness of prosperity? This is God's way of doing. He gets at men through their skin; He smites them with leprosy that they may learn to pray; He curses their bread that they may cry out about the better life; He drops poison into their water that they may learn that they have committed two evils — they have forsaken Him, the fountain of living water, and have hewn out unto themselves cisterns, broken cisterns, that can hold no water. These things should bring us to study, to reflection, to inquiry. "Why has this adversity come upon me? why do men actually pine and die? Is there not a cause?" ( J. Parker, D. D. ) Divine retribution L. H. Wiseman, M. A. The famished, terror-stricken fugitives, are they indeed the sons of the men of old before whom the elders of Moab and of Midian trembled, and against whom the prince of sorcerers confessed that no enchantments could prevail? These crouching slaves that timidly peep from behind projecting rocks, or shiver in the damp darkness of caverns, are they indeed the sons of the men who vanquished Sihon king of the Amorites, and Og king of Bashan? Where are the old traditions of victory? Where is the national character — the energy of the race? National character, ancestral traditions, energy of race! Yes; such things exist; they have potency and value. But there is one law higher, wider, deeper than all these, and which modifies and controls them all. It is the everlasting law of right and wrong; the law of conscience; the law of retribution. Israel had forsaken Jehovah and had fallen into the licentious practices of the heathen, therefore they became an easy prey to the spoiler, whose audacity increased, while Israel's strength diminished year by year of that calamitous seven. The same laws are still in force, for the whole world is a theocracy. If we act as the Israelites acted, we shall suffer as they suffered. Spoilers will come upon us — spoilers in the form of tumultuous passions; spoilers in the form of mighty lusts; spoilers in the form of wretched, remorseful thoughts, which will devour our happiness, and make us ready to skulk away into the farthest corner of the darkest cave, to avoid the light of the sun. This irruption of the Midianites into the fruitful vales of Palestine was no accident. The world is not governed by chance. Israel had bowed to the gods of the heathen, therefore they must bow to the tyranny of the heathen. ( L. H. Wiseman, M. A. ) The Midianite spoilers L. H. Wiseman, M. A. The narrative of the sacred historian, though brief, gives a vivid picture of the ravages of the Midianites, and of the pitiable distress to which Israel was reduced. They chose the spring when the seed had been sown, and came up with all the accompaniments of Bedouin life, "with their cattle, their tents, and their camels." They ranged over the entire plain, beginning at the bank of the Jordan, and proceeding farther and farther westward "until thou come to Gaza," on the low-lying sandy shore of the Mediterranean. They carried their plundering incursions far up into the hills of Manasseh, of Zebulun, and of Naphtali. They arranged no regular campaign, but pitched their tents wherever they pleased; roaming in armed parties over the whole country, and spreading terror in every direction. The farmers, instead of combining in self-defence, fled to the hills or sheltered themselves in caves; leaving their produce to the robbers, who "destroyed the increase of the earth," carried off the cattle, and "left neither sheep, nor ex, nor ass," nor any kind of sustenance for Israel. After they had plundered all, they withdrew till the following season, when they again came up from the desert, after the seed had been sown, to renew their depredations. For seven successive years were these ravages committed — ravages more terrible than those of war — until the Israelitish people had become not only "greatly impoverished," but utterly disheartened. ( L. H. Wiseman, M. A. ) The Lord sent a prophet Divine reproof L. H. Wiseman, M. A. "Thus saith the Lord... ye have not obeyed My voice." Awful words, but not unmixed with mercy. If the wounds of a friend are faithful — if it be a kindness when the righteous smite us — how much more when our heavenly Father is pleased to reprove! Severe and unsympathising as the utterances of this prophet might sound in the ears of a crushed and dejected people, they were necessary preparation for the coming deliverance. Before the Lord sent them a deliverer, He sent to them a prophet to preach repentance; to remind them that their own disobedience had been the real cause of all their miseries; to prepare them for salvation by piercing them with a sense of sin. It is a mercy if the silence of the skies is broken, even though it be by the voice of correction. If that word which is like a two-edged sword be humbly and dutifully received, the word which heals and restores will presently follow. Thus it was in Gideon's time; a messenger of reproof prepared the way for a messenger of victory. ( L. H. Wiseman, M. A. ) The result of disobedience to God's voice J. Parker God reads the book of history, and says, "See what I did for you, where I found you, how I delivered you, how I interposed for you in the hour of extremity; see how, by a mighty hand and outstretched arm, I wrought out this whole salvation for you, and no sooner did I recover you to life and to hope, than you turned your backs upon Me and stopped your ears with your fingers, and your hearts went astray from My throne." There is, then, a moral explanation of this whole thing that we call difficulty, or pain, or discipline, disappointment, sorrow, and death: "Ye obeyed not My voice." That is the explanation of it all. The explanation of death, pain, poverty, homelessness, friendlessness, sorrow of every degree, is to be found in the fact "that we have disobeyed the voice of God." There has been the moral lapse, the great spiritual slip, the heart has not retained its integrity, and we have got wrong at the centre, and having become disorganised there, all the outwardness of life has gone off into confusion and riot and darkness, and God has justly vindicated Himself by a multitude of pains and penalties, keen distresses and intolerable agonies, all of which are the servants of His righteous and gracious will. How long can God set Himself against the cries of the heart of His people? Not long. Israel cried unto the Lord! Did the Lord remove Himself ten thousand miles further into the depth of the great solitude that is above? No. He is full of compassion, He is tender in mercy, He is gentle in spirit. When Israel cried, God came. Though He might have said, "No," yet He came — for God is love. "He knoweth our frame, He remembereth that we are dust." ( J. Parker , D.D.) There came an Angel of the Lord... Gideon threshed wheat. Judges 6:11-24 Gideon's angelic visitor R. Young, M. A. I. THAT A MAN, WHEN ACTIVELY AND UNOSTENTATIOUSLY DOING HIS DUTY, IS BEST FITTED FOR THE RECEPTION OF HEAVENLY VISITANTS. II. THAT, HOWEVER UNCONSCIOUS OF THE FACT A MAN MAY BE, GOD IS REALLY QUICKENING HIM WHEN HE IS ON THE PATH OF DUTY. III. THAT AFFLICTIONS ARE NOT ALWAYS PROOFS OF THE DIVINE DISPLEASURE, BUT ARE FREQUENTLY SENT AS INCENTIVES TO INCREASED EXERTION ON OUR PART. IV. THAT GOD'S THOUGHTS ARE NOT AS OUR THOUGHTS. V. THAT WE SHOULD NOT FOOLISHLY AND PROFANELY CALL ON GOD TO SHOW US FRESH INDIVIDUAL SIGNS. VI. THAT WE SHOULD OFFER OF OUR BEST TO GOD. VII. THAT OUR EARTHLY OFFERINGS ARE CLEANSED BY THEIR CONSECRATION TO GOD'S SERVICE. VIII. THAT THE FIRST STEP IN RIGHTEOUSNESS IS TO PURIFY THE HEART FROM ITS FALSE IDOLS, AND THAT THE SECOND STEP IS TO SET UP IN IT AN ALTAR TO THE TRUE GOD. IX. THAT OUR EARLIEST EFFORTS TOWARDS GOODNESS WILT, PROBABLY MEET WITH OPPOSITION FROM OUR COMPANIONS. X. THAT WHEN WE ARE ATTACKED BY THE SCORNERS, HELP RISES OFTEN FROM THE MOST UNEXPECTED QUARTERS. XI. THAT RELIGION SHOULD NOT BE A HINDRANCE TO THE PERFORMANCE OF OUR DUTY, OR TO THE ENJOYMENT OF ANY INNOCENT PLEASURE, BUT AN INCENTIVE TO BOTH DUTY AND PLEASURE. XII. THAT THE FIRST RESULT OF AN ANGELIC VISITANT TO THE SOUL OF MAN, IN WHATEVER WAY THROUGH THE HOLY SPIRIT'S ACTION THAT VISITANT MAY COME, IS FEAR; THE SECOND RESULT IS PEACE; AND THE THIRD IS IMMORTALITY.( R. Young, M. A. ) Gideon's interview with the angel F. Elwin. Amongst the various important lessons which the history of Israel sets before us, none are more plainly marked than this, viz. — I. SIN CARRIES ITS OWN PUNISHMENT. Seven years did this bondage and misery continue. In all that time we do not hear one cry of repentance, nor see one act of faith in the true God, on the part of Israel. They hardened their heart under the sore affliction, and stiffened their neck under the galling yoke. Their sustenance was gone, their enemies held them in cruel subjection, and yet the cause of all the calamity was fostered and maintained; Israel worshipped Baal instead of Jehovah. Oh, how hard the heart becomes when it is in Satan's keeping! But at last, being convinced that no other means would bring relief, "they cried unto the Lord." II. As the first verse of this chapter connects the sin with the punishment, so the seventh verse CONNECTS THE PRAYER WITH THE ANSWER: "It came to pass, when Israel cried unto the Lord because of the Midianites, the Lord sent a prophet." He might have said by the voice of that prophet, "It is now too late to cry for deliverance. The door of mercy has been standing open during the seven years of your captivity, and ye would not enter; now it is shut, and ye cannot." But Israel's God was a God "merciful and gracious, slow to anger, and of great goodness." And now whose history is this? Is it the history of the perverse and rebellious Israelites only? No, it is your history and mine. It is the history of that sin-distressed soul who is now perhaps weeping to hear it told. "Yes," says the penitent man, "it is the account of my past life: I served other gods, I went astray, I did very wickedly year after year; I hardened myself even against His chastening hand; and it was of His mercy that I was not then consumed. But He let me alone, one year after another; till at length I began to think that for all these things God would bring me into judgment; I cried unto the Lord, and He heard me. He might have frowned me from His presence; He might have upbraided me for my long rebellion; but like the tender father of the prodigal son, He welcomed me back." But when God had heard the cry of penitent Israel, and had determined to come down to deliver them, what were the means taken for this purpose? It is a national concern: shall not the chief men of the nation receive the first intimation of it? It is a matter of general importance: shall not immediate publicity be given to it? No, the Lord's way is not as ours; He is pleased to do it in a manner which shall show that He can raise up any instrument, and work by any means, in order that the pride of man may be abased, that the glory of the deliverance may be all His own, and that He alone may be exalted. He comes to a poor humble individual; and the beginning of the mighty work which He was about to perform is told us in these simple words: "There came an angel of the Lord, and sat under an oak that was in Ophrah." We mark next some points in Gideon's character. 1. His consistency and decision. Notwithstanding his retired situation, he had testified, it seems, against the prevailing idolatry; and even in his father's house had kept himself from his father's sins. Let it comfort those who are serving God alone in their families to think of Gideon and God's favour towards him. You are not alone; and "greater is He that is with you than they that are against you." 2. Mark, next, Gideon's ardent patriotism. He does not distinguish himself from the rest of Israel, though God does. He identifies himself with his country. His thoughts were bent upon the welfare of Israel, as his prayers were offered up for it. It would be well if we were to endeavour, in our individual capacity, while walking humbly with our God, to serve the land in which we live. We may not be called to fight her battles, but we can pray for the peace of our Jerusalem. We may not be called to high public situations in life, but we may do private good, both temporal and spiritual. We have all a talent to exercise and to account for. Oh, see to it, that by your means your country is in some measure benefited. 3. Lastly, we are told from whence Gideon's might and valour were derived: "The Lord looked on him," and said, "Go in this thy might, and I will be with thee; and thou shalt smite the Midianites as one man." "The Lord looked on him." Oh! what a look was that! what a smile of encouragement cast on Gideon by his God! what a token of love! what a communication of strength and faith! "Go in this thy might," says the angel, "I will be with thee." Gideon need not any longer doubt or hesitate, after such encouragement as this. It is the word of the Lord; and Gideon has only to cast himself upon it in simple faith, and to act according to its precepts. May we be as sensible of our own insufficiency as Gideon was of his: and, at the same time, as "strong" as he was" in the Lord, and in the power of His might," and may the Lord look upon you as He did upon Gideon, in mercy! ( F. Elwin. ) Gideon's triumph Homilist. I. THE DISTRESS OF GOD'S PEOPLE IS CAUSED BY THEIR OWN SIN. God turns His forces against those who forget Him, and makes use of those who are His own foes to punish His own people. II. GOD CAN ALWAYS RAISE UP INSTRUMENTS TO ACCOMPLISH HIS PURPOSES WHEN HE NEEDS. III. THE UTILITY AND THE STRENGTH DEPEND ON THE CALL OF GOD. IV. HUMILITY IS THE DISTINGUISHING MARK OF THE BRAVE. How seldom do men deprecate their own importance! To form a low estimate of our own abilities not only keeps us from the danger of pride with its attendant snares, but is a test of character. It is not the learned who are proud, nor the skilful, nor the wise. The empty head, like the empty drum, makes the most noise. V. THE SERVICE OF GOD DEMANDS UNRESTRICTED DEVOTION TO HIS CAUSE. VI. HOWEVER VALUABLE THE SERVICES OF THE AGENT MAY BE, GOD CLAIMS, AS HIS JUST DUE, THE GLORY OF THE TRANSACTION. VII. WE CANNOT DOUBT OF SUCCESS WHEN GOD TAKES A MATTER IN HAND, AND GIVES HIS PROMISE OF AID. ( Homilist. ) Gideon's call to service C. Leach, D. D. This ancient history carries us back to a period when God's Israel was in poverty and want. It was not the action of laws passed in the interests of landowners which led to their misery; it came through the oppression of a foreign foe, whose merciless treatment of the people scarcely left them the means of life. "They did evil in the sight of. the Lord" may be written across the history of most suffering and sadness. This is the tap-root of much of our suffering and inconvenience. This is the poison which destroys our life. I. THE TEXT SAYS IT WAS AN ANGEL WHICH CAME TO CALL GIDEON. II. NOTICE HOW THE ANGEL FOUND GIDEON ENGAGED WHEN HE CAME TO CALL HIM. The angel found Gideon at work. Work is honourable. God has often put honour upon the lowly worker. Let no man say that work is degrading, that work is low; to be an idler, to be a drone, is to be dishonoured. III. SEE THE ANGEL'S ESTIMATE OF GIDEON. The angel addressed Gideon as "thou mighty man of valour." What! A man in apparent poverty; a man threshing a bit of wheat with his own strength; a man having to prepare his very food in secret, lest it should be stolen; that man called by the angel a mighty man of valour! Poor, yet valiant! "Ah," but you say, "that belongs to an old world time. We have altered all this now." Yes, indeed, we have made some changes, and changes which have not always been for the better. We call men noble now who are often ignoble. It is about time that we recognised to the full that poor men may be valiant men, and that lowly men may be noble men. 'Tis only noble to be good. Thousands of people, like Gideon, toil in secret, and are not known to fame, but are among the valiant and the mighty. Earth's scroll has no page for their names in golden writing, but the angels of God have written them down in the Lamb's book of life in heaven. IV. GIDEON'S COMPLAINT TO THE ANGEL. I suppose we all find it easy to thank God and see God with us when all goes well. But wait until the lark sinks songless to his nest, and the path of life becomes a wearisome journey, filled with stones and thorns; wait until sickness, sorrow, and bereavement enter the dwelling; wait until the man stands in the darkness of a foggy night of pain, loss, and despair; how does he act then? How did you act when you were in this condition? Were you any better than Gideon? Could you see the Lord in it? And yet few things are more true in the experience of good men than the presence of God and the love of God in the loss and pain. ( C. Leach, D. D. ) The Lord is with thee, thou mighty man of valour The man of valour W. Burrows, B. A. 1. That valour does not despise lowly but necessary occupations. 2. That valour is not incompatible with caution. 3. That valour may have its misgivings. 4. That valour may walk in the darkness of the Divine hidings. I. VALOUR IS A DIVINE GIFT. II. VALOUR IS DEVELOPED BY THE DIVINE PRESENCE. III. VALOUR IS MORE ENLARGED BY THE DIVINE VISION. IV. VALOUR FEELS A SUBLIME AWE. Fear God in order to be delivered from all false human fear. V. VALOUR IS PROMPT TO OBEY. Moral hindrances must be removed before material success can be secured. VI. VALOUR BRAVES THE CONSEQUENCES. Duty is ours, results are God's. ( W. Burrows, B. A. ) Invisible might G. A. Rogers, M. A. I. VALOUR UNKNOWN. Gideon was pronounced by the angel who appeared unto him as "a mighty man of valour." But did Gideon know his own might? It would seem that, as a valorous man, he was as much unknown to himself as he was unknown to Israel or to his enemies. His valour was real, but untried. His valour was living, but dormant. His valour was mighty, but un-exercised. Oft, too, is valorous faith unknown until it is tried. Great occasions make great men. Great trials make great believers. Faith as a grain of mustard-seed is as strong in its principle as is the faith which moves a mountain. But it needs growth and development. Unconscious strength is often the most potent. You cannot cast him down who is already low. You cannot rend him from the Rock of Ages who is resting on Christ as "the chief of sinners." There is unspeakable comfort in the fact that this "man of valour" was unconscious of his might until the angel revealed to him his secret power. Many a faint-hearted believer is "overcoming the world" ( 1 John 5:4, 5 ) unconsciously to himself. His might is hidden, but it is no less real. II. VALOUR'S WEAKNESS. The sun is often under a cloud. So is faith. The cloud, however, does not change the nature of the sun. Nor do beclouding dispensations, which chill the soul, affect the true nature of its faith. The Christian is often a paradox to himself. He is weak and strong at the same moment. "When I am weak, then am I strong," said one of the greatest believers. "It is the nature of faith, not the quantity, which determines the character," said an eminent divine; and he added, "Samson was a riddle to me till I unriddled myself. He was an inconsistent believer." Gideon is named with Samson among the mighty believers in the eleventh chapter of Hebrews. We shall now see his inconsistent weakness. The causes of it are laid open before us. 1. He was now walking by sight, and not by faith. He could see no tokens of the Lord's presence; and therefore, in reply to the salutation, "The Lord is with thee, thou mighty man of valour," he said, in the weakness of unbelief, "Oh! my Lord, if the Lord be with us, why then is all this befallen us?" Once suffer doubt to hint at the bare possibility that it may not be exactly true in all cases, at all times, that "God is not a man, that He should lie," and faith will lose its foothold, and stumble. 2. Gideon overlooked God's justice and man's sin. "Why then is all this befallen us?" The reason was patent. Surely Gideon could not have closed his eyes to all the idolatry in the land! The chastisement of the Lord's people may often be traced up to the same cause. Does the afflicted child of God ask, "Why is all this befallen me? "He need not question the cause. It is not because the Lord is not with him. Far from it. It is the true vine that is purged. The barren fig-tree is plucked up by the roots and cast away. But there is some evil permitted, some idol worshipped, some idolatrous altar erected. 3. Hard thoughts of God were mixed with Gideon's faith. "Now the Lord hath forsaken us," he murmured. Was this true? The Lord had just sent a prophet to them, in answer to their prayer (vers. 7, 8). Israel had forsaken the Lord, but the Lord had not forsaken Israel. His rod over them proved that He had not given them over to their sins. 4. False humility was another ingredient in the weak faith of Gideon. "Thou shalt save Israel," said the Lord: "have not I sent thee?" This twofold promise should have been enough for any emergency. What could a creature need more? But Gideon, instead of fixing his eye of faith upon the Lord alone, began to think of himself. And he said, in reply, "0 Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father's house" (ver. 15). Wherein would his confidence have been placed had his family been the richest in Manasseh and he the greatest in his father's house? There was a leaning to the arm of flesh in all this. "Proud humility" is a fearful bane of the soul. It apes the most retiring and modest graces of the Spirit; but it usurps the throne and sovereignty of Jehovah. Under its mask Satan robs believers of their comfort and the Church of their zeal. Were the creature made nothing, and Jehovah everything, what Goliath could resist the sling and the stone of the veriest stripling? III. But now we turn and behold VALOUR'S MIGHT. Gideon was "a mighty man of valour" notwithstanding all the weakness of his faith. We naturally ask, wherein was his might? What was its source? In himself he was as weak as a babe. 1. The Lord's presence was one great source of valour's might. "The Lord is with thee." "Surely I will be with thee." Here was might irresistible. No enemy can withstand the presence of the Lord. 2. The Lord's look was another source of valour's might. "The Lord looked upon Gideon, and said, Go in this thy might." The Lord's look of grace and love imparts strength to the soul. 3. The Lord's promise was one chief source of valour's might. Faith lives upon promise. It is its food and daily sustenance. It is the very sinew of its might. "Surely I will be with thee, and thou shalt smite the Midianites as one man." "Thou shalt save Israel." These were the promises with which Gideon was to wage war and overcome. Promise is to faith what the rope is to the drowning man. Faith begins to rise from despair to hope by promise. Promise, descending into the heart of faith, rises like water to its own level, and upbears the reposing soul to the very throne and bosom of God. Promise, like light issuing from the sun, cannot be polluted by earth's contamination. It is pure in whatever degree it shineth. It cometh from one source, and tendeth to one end. 4. The command of the Lord, no less than promise, was the warrant of faith, and a chief source of valour's might. "Go," saith the Lord. "Have not I sent thee?" The Captain of our salvation speaks as one having authority. Who can resist His will? Does He say, "Go"? Who, then, shall be able to let, or hinder, the servant in doing his Master's behest? Does he say, "Go," without providing "grace and strength" equal to the need of going? True faith is an obedient grace. Let but the Lord issue His command, and faith will answer, "Speak, Lord, for Thy servant heareth." ( G. A. Rogers, M. A. ) If the Lord be with us, why then is all this befallen us? Gideon's attitude partly right and partly wrong Marcus Dods, D. D. He was right in refusing to believe God was present if things went on just as if He were not present, but he was wrong in not seeing what it was that prevented God from being present. He was right in arguing, "What God was, He is; why then does He not do for us what He did for our fathers?" He was right in debating with himself, and asking "Is this what it means to be God's people? What is the use of living at this price? "But he was wrong in thinking that the fault lay with God, and not with himself; wrong in not seeing his very obvious duty, which, until he performed, God could not be expected to work for Israel. Just so we are right in refusing to accept a religion which makes no practical difference upon us; right in impatiently throwing aside the mere traditional assurances whereby men soothe sinners and promise them deliverance; right in looking straight at the facts of our own experience, and testing religion by its power on ourselves; but we often add to this the mistake of Gideon, and fall out with God for not interfering more powerfully in our behalf, when it is we ourselves who are preventing Him from so interfering. You wait for God to do something, while He is waiting for you. If you are not able to use God's strength, if you might as well be heathen for all the moral help you get from God, then depend upon it there is something wrong in your conduct towards God, some plain duty you are neglecting. ( Marcus Dods, D. D. ) Gideon's lament W. Miller, M. A. Can we not catch some echoes of Gideon's complaint in the thoughts that are cherished among ourselves? That God wrought wonders once, that He raised up men to open new views of His truth and of His will and thus renewed the Church's strength, and sent her forth conquering and to conquer — all this we hold, of course. We call the man who doubts it an infidel or a heretic. But the man who believes that similar things may take place in our day, who believes, for instance, that God makes His will as plain in ways suited to our time as He did in other ways at former times — does not such a man run great risk of being called an enthusiast or a fool? That any man now may be guided in actual fact, and guided unerringly, by God in common life, or that things going on among us may be as important and as Divine as what was done in any former age, is an assertion that few would dare to make. If we are sensible of the strange contradiction implied in our thus demanding credence for such things in the past as we deny the very possibility of in the present, we shall the better understand Gideon's state of mind when the angel of the Lord appeared to him. ( W. Miller, M. A. ) How to treat doubters Prof. G. A Smith. "God be with you!" said the stranger. Gideon flung down his flail. "God be with us? Don't talk nonsense, man! Would I be skulking in this wine press, would we Hebrews be cowering before those pagan Midianites, if God were with us? They say God was with us when we came out of Egypt, and that He did great miracles when Joshua conquered this land. Ah! if that is true, then He has gone away and left us now. Don't talk to me about God, when facts prove that there is no God with us." How do you think a modern minister of the orthodox type would have treated a man who had spoken in that fashion about God? Not as the angel treated Gideon. I fear the modern minister would have said, "Here is a most dangerous, blasphemous sceptic, all wrong in his views, full of heretical, unsettling, dangerous feelings and ideas"; and he would have sought to argue with him and to put him right. What did the angel? He looked at him, knew he was wrong in blaming God in that fashion, but also that he was right to refuse to accept a religion that had lost all its nobility and bravery, that had no backbone in it. The angel said: "Go in this thy might, thy spirit that cannot tolerate this degradation of God's people, that rises against this wrong; go thou, and be the leader in Jehovah's name, and set things right." The Church would be a good deal wiser if it always took care to distinguish between the doubt of corruption and worldliness, the cold, callous, sneering doubt, and the doubt of a brave young heart that doubts because religion is so poor an affair, that doubts because of the great wrongs in the world, because of the deeds of evil that sin works, that doubts precisely because it is crying for the reality. We should go to every such man and say: "My brother, you are not an infidel; you are called to be a religious man beyond the common. You are not an atheist. God has hold of you, and wants you for Himself. Go and do something heroic, and show that God's religion is the mightiest force. Go and demand the reality, and win a victory for God and His kingdom such as the world has never seen yet." ( Prof. G. A Smith. ) Brotherhood illustrated by Gideon's reply R. A. Watson, M. A. There is here an example of largeness in heart and mind which we ought not to miss, especially because it sets before us a principle often unrecognised. Iris clear enough that Gideon could not enjoy freedom unless his country was free, for no man can be safe in an enslaved land; but many fail to see that spiritual redemption in like manner cannot be enjoyed by one unless others are moving towards the light. Truly salvation is personal at first and personal at last; but it is never an individual affair only. Each for himself must hear and answer the Divine call to repentance; each as a moral unit must enter the strait gate, press along the narrow way of life, agonise and overcome. But the redemption of one soul is part of a vast redeeming purpose, and the fibres of each life are interwoven with those of other lives far and wide. Spiritual brotherhood is a fact but faintly typified by the brotherhood of the Hebrews, and the struggling soul to-day, like Gideon's long ago, must know God as the Saviour of all men before a personal hope can be enjoyed worth the having. As Gideon showed himself to have the Lord with him by a question charged not with individual anxiety but with keen interest in the nation, so a man now is seen to have the Spirit of God as he exhibits a passion for the regeneration of the world. Salvation is enlargement of soul, devotion to God, and to man for the sake of God. If any one thinks he is saved while he bears no burdens for others, makes no steady effort to liberate souls from the tyranny of the false and the vile, he is in fatal error. The salvation of Christ plants always in men and women His mind, His law of life, who is the Brother and Friend of all. ( R. A. Watson, M. A. ) Providence not to be judged from a narrow point of view J. Parker, D. D. Crossing the great deep at night, lying sleeplessly and perhaps painfully in your berth, longing for the light without much hope that it will bring you comfort, what hear you? The surge of the water, the moan of the wind, and the tinkle of a bell. That bell has no sooner told its tale of time than a voice in a sing-song tone says, "All's well, all's well! " It is the man on the look-out. You say: "How can all be well when I am not sleeping? How can all be well when I am sick and in pain? How can all be well when I am not at home, and the children are longing for me?" There is a higher law than your sleeplessness, your pain, and your child's desire for your presence. Within those limits you are right — all is not well — but in the higher sphere, that takes in a larger area and commands a wider outlook, alls well, all's well. So it is with this marvellous mystery, this strange providence. "I am sick, and tired, and heart-broken, misunderstood, and belied, and slandered, and ill-fed, and battered down," saith the Christian man, but the angel on the l

Benson Commentary Judges 6:1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. Jdg 6:1 . And the children of Israel did evil — The Israelites, having forgot the signal deliverance which God had wrought for them by Deborah and Barak, were condemned to a new state of misery and oppression, compared to which that under Jabin may almost be called freedom, Deborah being then allowed to judge Israel in the face of the sun; whereas now they were not only destitute of a judge, but were often without habitations, except those they were forced to seek for among the clefts and caverns of rocks, and in some few strong holds or fortresses, Jdg 6:2 ; and if they found time and convenience for sowing their lands, their enemies poured in upon them, and wrested from them the fruits of their labour. Into the hand of Midian — For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterward they returned into their own land, and in that time might easily grow to be a very great number; especially when God furthered their increase, that they might be a scourge for Israel when they transgressed. Let all that sin, expect to suffer; let all that turn to folly, expect to return to misery. Judges 6:2 And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds. Judges 6:3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; Jdg 6:3-5 . The children of the east — Probably the Ishmaelites, or Arabians, especially the eastern part of them. Unto Gaza — That is, from the east, on which side they entered, to the west, where Gaza was, near the Mediterranean sea. So that they destroyed the whole land. Without number — That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors with which otherwise he would have fought for them. Judges 6:4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. Judges 6:5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it. Judges 6:6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD. Judges 6:7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, Judges 6:8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; Jdg 6:8 . The Lord sent a prophet — We have reason to hope God is designing mercy for us, if we find he is by his grace preparing us for it. Judges 6:9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land; Judges 6:10 And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice. Jdg 6:10 . Ye have not obeyed my voice — And therefore all these evils are come upon you. This is said to bring them to repentance. And our repentance is then genuine when the sinfulness of sin, as disobedience to God, is that which we chiefly lament. Judges 6:11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. Jdg 6:11 . And there came an angel of the Lord — It is probable that many of the Israelites laid the prophet’s message to heart, and began to repent and reform, and that therefore God had compassion upon them, and sent an angel to appoint them a deliverer. In Ophrah — In Manasseh; there was, however, another Ophrah in Benjamin, Joshua 18:23 . Joash, the Abi- ezrite — Of the posterity of Abi-ezer. Thrashed — Not with oxen, as the manner was, ( Deuteronomy 25:4 ,) but with a staff, to prevent discovery. Wine-press — In the place where the wine-press stood, not in the common floor, because none would suspect that he was there so employed. Judges 6:12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour. Jdg 6:12 . The Lord is with thee — That is, to guide and strengthen thee, to animate and support thee. He is with thee, giving thee a commission to go out against the enemies of Israel, communicating to thee all necessary qualifications for the execution of this commission, and assuring thee of success therein. The Chaldee interprets it, The Word of the Lord is thy help, “which shows,” says Dr. Dodd, “that the ancient Jews looked upon this angel as the Lord himself, which is confirmed by the Targum translation of the following verse. Is the Shechinah of the Lord our help? Whence then hath all this happened unto us? A paraphrase which shows that they took the Word of the Lord to be the same with the Shechinah of the Lord.” Thou mighty man of valour — To whom I have given courage and strength for the work to which I have called thee. Gideon, though a mighty man, could bring nothing to pass without the presence of God. But as that presence is enough to make any man mighty in valour, and to give him courage at any time, so it is all in all to our prosperity, whatever we do. Judges 6:13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. Jdg 6:13 . If the Lord be with us, why then is all this befallen us? — All this trouble and distress from the incursions of the Midianites? All this loss, and grief, and dismay? Where be all his miracles which our fathers told us of? — We are too apt to conclude, that those instances of God’s power which have not been exerted for a long time will never be renewed. Gideon seems here to have given way to this common weakness of our nature and tendency to unbelief and distrust of God’s power, and love, and faithfulness. And we frequently find the prophets expostulating with the people for thinking that the hand of the Lord was shortened, or that he could not exert the same wonderful power, producing the same glorious effects for them which he had formerly exerted and produced for their fathers. The angel had spoken to him in particular, The Lord is with THEE: but he pleads and expostulates for all, If the Lord be with US — Associating himself with the thousands of Israel, and admitting no comfort but what they might be sharers in. Gideon does not seem yet to have had any idea that the person that spoke to him was an angel or heavenly being; but appears to have taken him only for some respectable person, or at most a prophet, for the expression, my Lord, with which he addresses him, was no more than was generally used toward persons of respectability. Judges 6:14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? Jdg 6:14 . The Lord looked upon him — With a settled, pleasant, and animating countenance, as a testimony of his favour and readiness to help him. And said, Go in this thy might — In the power of this commission which I have now given thee; and in the strength which thou hast already received, and dost now further receive from me. Have not I sent thee? — Have not I hereby given thee a commission, a command to do this work? God’s fitting men for this work is a sure evidence of his calling them to it. Judges 6:15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house. Jdg 6:15 . Behold, my family — Hebrew, my thousand. For the tribes were distributed into several thousands, whereof each thousand had its peculiar governor; is poor — Weak and contemptible. I am the least in my father’s house — Either for age or qualifications for such a work. It is no proof that a person is unfit for an important work, because he thinks himself so. Before honour is humility. Indeed God delights to advance the humble, and often chooses to do great things by those that are little, especially that are so in their own eyes. “He chooseth the weak things of the world to confound the wise, and things that are despised, and things that are not, to bring to naught the things that are; that no flesh may glory in his presence.” Judges 6:16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Jdg 6:16-17 . Thou shalt smite the Midianites as one man — As easily as if they were all but one man. Show me a sign — This Gideon desired, that he might be sure the commission was divine, and that God, who called him to his work, would give him success in it. This is one proof among many others which might be produced, that a sign or miracle was esteemed in those days both as a necessary and a sufficient evidence of a divine commission. And from hence we may learn that we have abundant reason to be satisfied and assured respecting the ground of our faith in our Lord Jesus Christ, inasmuch as he was most abundantly approved of God, by signs, and miracles, and wonders, which God wrought by him, in the sight of all men. That thou talkest with me — By authority from God: or, that thou art a messenger from him, that discoursest with me. Or, a sign of the accomplishment of that, concerning which thou talkest with me; that is, that by me thou wilt smite the Midianites. Judges 6:17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Judges 6:18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. Jdg 6:18-19 . Until I bring forth my present — A repast for the angel whom he thought to be a man; and set it before thee — That thou mayest eat and refresh thyself. An ephah of flour — The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been superfluous and improper to provide for one man. Judges 6:19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it . Judges 6:20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Jdg 6:20 . Lay them upon this rock — Undoubtedly it gave Gideon some surprise, to be commanded to dispose thus of the refreshments which he had so hospitably prepared; but as he had doubtless by this time conceived a high opinion of this unknown person, (though he had not discovered him to be an angel,) so he readily obeyed his command. Judges 6:21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight. Jdg 6:21-24 . There rose up fire out of the rock, and consumed the flesh — By which he showed himself not to be a man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance that he both could and would consume the Midianites. Alas, O Lord God — I am an undone man: I must die, and that speedily; for that he feared, ( Jdg 6:23 ,) according to the common opinion in that case. The Lord said unto him — Perhaps by an audible voice, for it does not seem as if the angel spoke these words; Peace be to thee — Thou shalt receive no hurt by this vision, but only peace; that is, all the blessings needful for thy own happiness, and for the present work. Gideon built an altar there — On the top of the rock, as is evident from Jdg 6:26 , where that which is here expressed only in general, is more particularly described. Jehovah-shalom — That is, the Lord’s peace; the sign or witness of God’s speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction. Judges 6:22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face. Judges 6:23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die. Judges 6:24 Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites. Judges 6:25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it: Jdg 6:25 . The same night the Lord said unto him — Most likely in a dream; Take the second bullock — Houbigant and some others suspect that there is a deficiency in the text here, as nothing is said of the first bullock. Perhaps he was to offer both bullocks, one for himself, and the other for the sins of the people whom he was to deliver. For, till sin was pardoned through sacrifice offered for it, no good was to be expected. Dr. Dodd, however, conjectures that there is a false reading in the Hebrew, and that ?? ????? , par-hasshor, which is the expression in the first clause, and is rendered, young bullock, has, by the mistake of transcribers, been written, ?? ????? , par hassheni, second bullock, in the next clause. He therefore proposes to render the passage, Take thy father’s young bullock, even the young bullock of seven years old; the Hebrew phrase, ?? ????? , par- hasshor, implying no more than the offspring of a bull. Perhaps what some commentators have observed is more fanciful than just, namely, “that as this bullock was calved when the oppression of the Midianites began, so it was now ordered to be sacrificed in token that the oppression should end with this bullock’s death.” Throw down the altar of Baal — Thus God commands Gideon to begin his heaven-appointed task with the destruction of the altar of Baal, the fatal source of Israel’s defection and punishment; and to expiate their crime by a sacrifice, in the place where they had rendered divine honours to that despicable deity of the Midianites. That thy father hath made — Which was in his ground, and perhaps erected at his expense, though it was for public use, as appears from Jdg 6:28 . Cut down the grove planted by the altar for idolatrous uses, as the manner of idolaters was. That is by it — Or, upon it. Perhaps by ????? , Asherah, which we translate grove, may be meant the image in the grove, and which was placed on the altar. This, Mr. Seldon conjectures, with great probability, was the image of Ashtaroth, or Astarte, for she was worshipped together with Baal. There could be no hope of deliverance till religion was reformed, with which God therefore orders Gideon to begin. This action of Gideon might seem injurious to his father’s authority; but God’s command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father’s superior, and was authorized to root out all idolatry, and the instruments thereof. Judges 6:26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down. Jdg 6:26 . Upon the top of this rock — Hebrew, of this strong hold. For in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them. In the ordered place — That is, in a plain and smooth part of the rock, where an altar may be conveniently built; and offer a burnt-sacrifice — Gideon was no priest, nor was this the appointed place of sacrifice; but God can dispense with his own institutions, though we may not; and his call gave Gideon sufficient authority. Judges 6:27 Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night. Jdg 6:27 . Then Gideon took ten men — Whom doubtless he had acquainted with his design, and the assurance of success in it, whereby they were easily induced to assist him. He feared — Not so much lest he should suffer for it, as lest he should be prevented from doing it. Judges 6:28 And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built. Jdg 6:28-29 . The bullock was offered — Not upon Baal’s altar, for which it was designed, but upon an altar erected in contempt of Baal. When they inquired, they said — Probably some of the persons employed in it. Judges 6:29 And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing. Judges 6:30 Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it. Judges 6:31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar. Jdg 6:31 . Joash said, Will ye plead for Baal? — Why are you so zealous in pleading for that Baal for whose worship you suffer such grievous calamities at this day? It is plain that Joash had been a worshipper of Baal, having gone with the stream, as we find the altar of Baal on his estate; but probably he was now convinced of his sin and folly by Gideon, being made acquainted with the appearance of the angel to him, and of the divine commission which he had received. Hence he resolutely declares himself on the side of the God of Israel, and when the people demanded that his son should be put to death for casting down the altar of Baal, he boldly demands, according to the law of Moses, that whatever man should plead for Baal should be put to death, idolatry being a capital offence. While it is yet morning — That is, immediately; for it was in the morning, as we learn from Jdg 6:28 , that this tumult was made. If he be a god, let him plead for himself — As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now showed, that he is neither able to help you nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the people’s fury; and it was drawn from him by the sense of his son’s extreme danger, and by the confidence he had that God would plead his son’s cause, and use him for the rescue of his people. It is probable that, by what Joash now said, the eyes of the people were opened, to see how impotent the god was whom they had worshipped; as, by comparing it with what they had heard the God of Israel had frequently done in vindication of his honour, they might well conclude how inferior he was to Jehovah, the one living and true God, or rather, in the language of Scripture, that he was nothing, a mere nonentity. Judges 6:32 Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar. Jdg 6:32 . He called his name Jerubbaal — That is, Let Baal plead. The meaning is, either that Joash called Gideon so, Jdg 8:1 , in remembrance of this noble exploit, and to put a brand on Baal; or that his countrymen gave him this name. For, as Houbigant observes, the Hebrew may be rendered, On that day they gave him the name of Jerubbaal. It is a probable conjecture, that that Jerombalus, whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as priest of Jao, (a corruption of Jehovah,) and to whom he was indebted for a great deal of knowledge, was this Jerubbaal. Judges 6:33 Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. Jdg 6:33-34 . Then all the Midianites were gathered together, &c. — As was their usual custom every year, that they might waste the country. And pitched in the valley of Jezreel — Not Jezreel in Judah, but another place of that name in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt. But the Spirit of the Lord came upon Gideon — Inspiring him with extraordinary wisdom, and courage, and zeal, to vindicate God’s honour and his country’s liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail, to put a defence upon him. Those are well clad that are thus clothed. Abi-ezer — That is, the Abi- ezrites, his kindred, and their servants, and others; who, finding no harm coming to him for destroying Baal, but rather a blessing from God, in giving him strength and courage for so great an attempt, changed their minds, and followed him as the person by whose hands God would deliver them. Judges 6:34 But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. Judges 6:35 And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Jdg 6:35 . All Manasseh — On both sides of Jordan. Unto Asher, &c. — Because these tribes were nearest, and so could soonest join with him; and were nearest the enemy also, ( Jdg 6:33 ,) and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it. Judges 6:36 And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, Judges 6:37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside , then shall I know that thou wilt save Israel by mine hand, as thou hast said. Judges 6:38 And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. Judges 6:39 And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. Jdg 6:39 . Gideon said — In a way of humble supplication, for the strengthening his own faith, and for the greater encouragement of his soldiers in this great attempt. On all the earth — That is, upon all that spot of ground which encompasses the fleece. On the ground — Which was more preternatural than the former instance, because, if there be any moisture, such bodies as fleeces of wool are likely to drink it up. Judges 6:40 And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground. Jdg 6:40 . And God did so — See how tender God is even of the weak; and how ready to condescend to their infirmities! These signs were very expressive. They are going to engage the Midianites. Could God distinguish between a small fleece of Israel and the vast floor of Midian? Yes, by this token it appears that he can. Is Gideon desirous that the dew of divine grace might descend on himself in particular? He sees the fleece wet with dew, to assure him of it. Does he desire that God will be as the dew to all Israel? Behold all the ground is wet! Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Judges 6:1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. THE DESERT HORDES; AND THE MAN AT OPHRAH Jdg 6:1-14 JABIN king of Canaan defeated and his nine hundred chariots turned into ploughshares, we might expect Israel to make at last a start in its true career. The tribes have had their third lesson and should know the peril of infidelity. Without God they are weak as water. Will they not bind themselves now in a confederacy of faith, suppress Baal and Astarte worship by stringent laws and turn their hearts to God and duty? Not yet: not for more than a century. The true reformer has yet to come. Deborah’s work is certainly not in vain. She passes through the land administering justice, commanding the destruction of heathen altars. The people leave their occupations and gather in crowds to hear her: they shout, in answer to her appeals, Jehovah is our King. The Levites are called to minister at the shrines. For a time there is something like religion along with improving circumstances. But the tide does not rise long nor far. Some twenty years have passed, and what is to be seen going on throughout the land? The Hebrews have addressed themselves vigorously to their work in field and town. Everywhere they are breaking up new ground, building houses, repairing roads, organising traffic. But they are also falling into the old habit of friendly intercourse with Canaanites, talking with them over the prospects of the crops, joining in their festivals of new moon and harvest. In their own cities the old inhabitants of the land sacrifice to Baal and gather about the Asherim. Earnest Israelites are indignant and call for action, but the mass of the people are so taken up with their prosperity that they cannot be roused. Peace and comfort in the lower region seem better than contention for anything higher. In the centre of Palestine there is a coalition of Hebrew and Canaanite cities, with Shechem at their head, which recognise Baal as their patron and worship him as the master of their league. And in the northern tribes generally Jehovah has scant acknowledgment; the people see no great task He has given them to do. If they live and multiply and inherit the land they reckon their function as His nation to be fulfilled. It is a temptation common to men to consider their own existence and success a sort of Divine end in serving which they do all that God requires of them. The business of mere living and making life comfortable absorbs them so that even faith finds its only use in promoting their own happiness. The circle of the year is filled with occupations. When the labour of the field is over there are the houses and cities to enlarge, to improve, and furnish with means of safety and enjoyment. One task done and the advantage of it felt, another presents itself, Industry takes new forms and burdens still more the energies of men. Education, art, science become possible and in turn make their demands. But all may be for self, and God may be thought of merely as the great Patron satisfied with His tithes. In this way the impulses and hopes of faith are made the ministers of egoism, and as a national thing the maintenance of law, goodwill, and a measure of purity may seem to furnish religion with a sufficient object. But this is far from enough. Let worship be refined and elaborated, let great temples be built and thronged, let the arts of music and painting be employed in raising devotion to its highest pitch-still if nothing beyond self is seen as the aim of existence, if national Christianity realises no duty to the world outside, religion must decay. Neither a man nor a people can be truly religious without the missionary spirit, and that spirit must constantly shape individual and collective life. Among ourselves worship would petrify and faith wither were it not for the tasks the church has undertaken at home and abroad. But half-understood, half-discharged, these duties keep us alive. And it is because the great mission of Christians to the world is not even yet comprehended that we have so much practical atheism. When less care and thought are expended on the forms of worship and the churches address themselves to the true ritual of our religion, carrying out the redeeming work of our Saviour, there will be new fervour; unbelief will be swept away. Israel, losing sight of its mission and its destiny, felt no need of faith and lost it; and with the loss of faith came loss of vigour and alertness as on other occasions. Having no sense of a common purpose great enough to demand their unity the Hebrews were again unable to resist enemies, and this time the Midianites and other wild tribes of the eastern desert found their opportunity. First some bands of them came at the time of harvest and made raids on the cultivated districts. But year by year they ventured farther in increasing numbers. Finally they brought their tents and families, their flocks and herds, and took possession. In the case of all who fall away from the purpose of life the means of bringing failure home to them and restoring the balance of justice are always at hand. Let a man neglect his fields and nature is upon him; weeds choke his crops, his harvests diminish, poverty comes like an armed man. In trade likewise carelessness brings retribution. So in the case of Israel: although the Canaanites had been subdued other foes were not far away. And the business of this nation was of so sacred a kind that neglect of it meant great moral fault, and every fresh relapse into earthliness and sensuality after a revival of religion implied more serious guilt. We find accordingly a proportionate severity in the punishment. Now the nation is chastised with whips, but next time it is with scorpions. Now the iron chariots of Sisera hold the land in terror; then hosts of marauders spread like locusts over the country, insatiable, all-devouring. Do the Hebrews think that careful tilling of their fields and the making of wine and oil are their chief concern? In that they shall be undeceived. Not mainly to be good husbandmen and vine dressers are they set here, but to be a light in the midst of the nations. If they cease to shine they shall no longer enjoy. It was by the higher fords of Jordan, perhaps north of the Sea of Galilee, that the Midianites fell on western Canaan. Under their two great emirs Zebah and Zalmunna, who seem to have held a kind of barbaric state, troops of riders on swift horses and dromedaries swept the shore of the lake and burst into the plain of Jezreel. There were no doubt many skirmishes between their squadrons and the men of Naphtali and Manasseh. But one horde of the invaders followed another so quickly and their attacks were so sudden and fierce that at length resistance became impossible, the Hebrews had to betake themselves to the heights and dwell in the caves and rocks. Once in the desert under Moses they had been more than a match for these Arabs. Now, although on vantage ground moral and natural, fighting for their hearths and homes behind the breastwork of lake, river, and mountain, they are completely routed. Between the circumstances of this oppressed nation and the present state of the church there is a wide interval, and in a sense the contrast is striking. Is not the Christianity of our time strong and able to hold its own? Is not the mood of many churches of the present day properly that of elation? As year after year reports of numerical increase and larger contributions are made, as finer buildings are raised for the purpose of worship, and work at home and abroad is carried on more efficiently, is it not impossible to trace any resemblance between the state of Israel during the Midianite oppression and the state of religion now? Why should there be any fear that Baal worship or other idolatry should weaken the tribes, or that marauders from the desert should settle in their land? And yet the condition of things today is not quite unlike that of Israel at the time we are considering. There are Canaanites who dwell in the land and carry on their debasing worship. These too are days when guerilla troops of naturalism, nomads of the primaeval desert, are sweeping the region of faith. Reckless and irresponsible talk in periodicals and on platforms; novels, plays, and verses, often as clever as they are unscrupulous, are incidents of the invasion, and it is well advanced. Not for the first time is a raid of this kind made on the territory of faith, but the serious thing now is the readiness to give way, the want of heart and power to resist that we observe in family life and in society as well as in literature. Where resistance ought to be eager and firm it is often ignorant, hesitating, lukewarm. Perhaps the invasion must become more confident and more injurious before it rouses the people of God to earnest and united action. Perhaps those who will not submit may have to betake themselves to the caves of the mountains while the new barbarism establishes itself in the rich plain. It has almost come to this in some countries; and it may be that the pride of those who have been content to cultivate their vineyards for themselves alone, the security of those who have too easily concluded that fighting was over shall yet be startled by some great disaster. "Israel was brought very low because of Midian." A traveller’s picture of the present state of things on the eastern frontier of Bashan enables us to understand the misery to which the tribes were reduced by seven years of rapine. "Not only is the country-plain and hillside alike-chequered with fenced fields, but groves of fig trees are here and there seen and terraced vineyards still clothe the sides of some of the hills. These are neglected and wild but not fruitless. They produce great quantities of figs and grapes, which are rifled year after year by the Bedawin in their periodical raids. Nowhere on earth is there such a melancholy example of tyranny, rapacity, and misrule as here. Fields, pastures, vineyards, houses, villages, cities are all alike deserted and waste. Even the few inhabitants that have hid themselves among the rocky fastnesses and mountain defiles drag out a miserable existence, oppressed by robbers of the desert on the one hand and robbers of the government on the other." The Midianites of Gideon’s time acted the part both of tyrants and depredators. They "left no sustenance for Israel, neither sheep nor ox nor ass. They entered into the land for to destroy it." "And the children of Israel cried unto the Lord"; the prodigals bethought them of their Father. Having come to the husks they remembered Him who fed His people in the desert. Again the wheel has revolved and from the lowest point there is an upward movement. The tribes of God look once more towards the hills from whence their help cometh. And here is seen the importance of that faith which had passed into the nation’s life. Although it was not of a very spiritual kind, yet it preserved in the heart of the people a recuperative power. The majority knew little more of Jehovah than His name. But the name suggested availing succour. They turned to the Awful Name, repeated it and urged their need. Here and there one saw God as the infinitely righteous and holy and added to the wail of the ignorant a more devout appeal, recognising the evils under which the people groaned as punitive, and knowing that the very God to Whom they cried had brought the Midianites upon them. In the prayer of such a one there was an outlook towards holier and nobler life. But even in the case of the ignorant the cry to One higher than the highest had help in it. For when that bitter cry was raised self-glorifying had ceased and piety begun. Ignorant indeed is much of the faith that still expresses itself in so-called Christian prayer, almost as ignorant as that of the disconsolate Hebrew tribes. The moral purpose of discipline, the Divine ordinances of defeat and pain and affliction are a mystery unread. The man in extremity does not know why his hour of abject fear has come, nor see that one by one all the stays of his selfish life have been removed by a Divine hand. His cry is that of a foolish child. Yet is it not true that such a prayer revives hope and gives new energy to the languid life? It may be many years since prayer was tried, not perhaps since he who is now past his meridian knelt at a mother’s knee. Still as he names the name of God, as he looks upward, there comes with the dim vision of an Omnipotent Helper within reach of his cry the sense of new possibilities, the feeling that amidst the miry clay or the heaving waves there is something firm and friendly on which he may yet stand. It is a striking fact as to any kind of religious belief, even the most meagre, that it does for man what nothing else can do. Prayer must cease, we are told, for it is mere superstition. Without denying that much of what is called prayer is an expression of egotism, we must demand an explanation of the unique value it has in human life and a sufficient substitute for the habit of appeal to God. Those who would deprive us of prayer must first remake man, for to the strong and enlightened prayer is necessary as well as to the weak and ignorant. The Heavenly is the only hope of the earthly. That we understand God is, after all, not the chief thing: but does He know us? Is He there above yet beside us, forever? The first answer to the cry of Israel came in the message of a prophet, one who would have been despised by the nation in its self-sufficient mood, but now obtained a hearing. His words brought instruction and made it possible for faith to move and work along a definite line. Through man’s struggle God helps him; through man’s thought and resolve God speaks to him. He is already converted when he believes enough to pray, and from this point faith saves by animating and guiding the strenuous will. The ignorant abject people of God learns from the prophet that something is to be done. There is a command, repeated from Sinai, against the worship of heathen gods, then a call to love the true God the Deliverer of Israel. Faith is to become life, and life faith. The name of Jehovah which has stood for one power among others is clearly reaffirmed as that of the One Divine Being, the only Object of adoration. Israel is convicted of sin and set on the way of obedience. The answer to prayer lies very near to him who cries for salvation. He has not to move a step. He has but to hear the inner voice of conscience. Is there a sense of neglect of duty, a sense of disobedience, of faults committed? The first movement towards salvation is set up in that conviction and in the hope that the evil now seen may be remedied. Forgiveness is implied in this hope, and it will become assured as the hope grows strong. The mistake is often made of supposing that answer to prayer does not come till peace is found. In reality the answer begins when the will is bent towards a better life, though that change may be accompanied by the deepest sorrow and self-humiliation. A man who earnestly reproaches himself for despising and disobeying God has already received the grace of the redeeming Spirit. But to Israel’s cry there was another answer. When repentance was well begun and the tribes turned from the heathen rites which separated them from each other and from Divine thoughts, freedom again became possible and God raised up a liberator. Repentance indeed was not thorough; therefore a complete national reformation was not accomplished. Yet as against Midian, a mere horde of marauders, the balance of righteousness and power inclined now in behalf of Israel. The time was ripe and in the providence of God the fit man received his call. Southwest from Shechem, among the hills of Manasseh, at Ophrah of the Abiezrites, lived a family that had suffered keenly at the hands of Midian. Some members of the family had been slain near Tabor, and the rest had as a cause of war not only the constant robberies from field and homestead but also the duty of blood revenge. The deepest sense of injury, the keenest resentment fell to the share of one Gideon, son of Joash, a young man of nobler temper than most Hebrews of the time. His father was head of a Thousand; and as he was an idolater the whole clan joined him in sacrificing to the Baal whose altar stood within the boundary of his farm. Already Gideon appears to have turned with loathing from that base worship; and he was pondering earnestly the cause of the pitiful state into which Israel had fallen. But the circumstances perplexed him. He was not able to account for facts in accordance with faith. In a retired place on the hillside, where a winepress has been fashioned in a hollow of the rocks, we first see the future deliverer of Israel. His task for the day is that of threshing out some wheat so that, as soon as possible, the grain may be hid from the Midianites; and he is busy with the flail, thinking deeply, watching carefully as he plies the instrument with a sense of irksome restraint. Look at him and you are struck with his stalwart proportions and his bearing: he is "like the son of a king." Observe more closely and the fire of a troubled yet resolute soul will be seen in his eye. He represents the best Hebrew blood, the finest spirit and intelligence of the nation; but as yet he is a strong man bound. He would fain do something to deliver Israel he would fain trust Jehovah to sustain him in striking a blow for liberty; but the way is not clear. Indignation and hope are baffled. In a pause of his work, as he glances across the valley with anxious eye, suddenly he sees under an oak a stranger sitting staff in hand, as if he had sought rest for a little in the shade. Gideon scans the visitor keenly, but finding no cause for alarm bends again to his labour. The next time he looks up the stranger is beside him and words of salutation are falling from his lips-"Jehovah is with thee, thou mighty man of valour." To Gideon the words did not seem so strange as they would have seemed to some. Yet what did they mean? Jehovah with him? Strength and courage he is aware of. Sympathy with his fellow Israelites and the desire to help them he feels. But these do not seem to him proofs of Jehovah’s presence. And as for his father’s house and the Hebrew people, God seems far from them. Harried and oppressed, they are surely God-forsaken. Gideon can only wonder at the unseasonable greeting and ask what it means. Unconsciousness of God is not rare. Men do not attribute their regret over wrong, their faint longing for the right to a spiritual presence within them and a Divine working. The Unseen appears so remote, man appears so shut off from intercourse with any supernatural Cause or Source that he fails to link his own strain of thought with the Eternal. The word of God is nigh him even in his heart, God is "closer to him than breathing, nearer than hands and feet." Hope, courage, will, life-these are Divine gifts, but he does not know it. Even in our Christian times the old error which makes God external, remote, entirely aloof from human experience survives and is more common than true faith. We conceive ourselves separated from the Divine, with springs of thought, purpose, and power in our own being, whereas there is in us no absolute origin of power-moral, intellectual, or physical. We live and move in God: He is our Source and our Stay, and our being is shot through and through with rays of the Eternal. The prophetic word spoken in our ear is not more assuredly from God than the pure wish or unselfish hope that frames itself in our minds or the stern voice of conscience heard in the soul. As for the trouble into which we fall, that too, did we understand aright, is a mark of God’s providential care. Would we err without discipline? Would we be ineffective and have no bracing? Would we follow lies and enjoy a false peace? Would we refuse the Divine path to strength, yet never feel the sorrow of the weak? Are these the proofs of God’s presence our ignorance would desire? Then indeed we imagine an unholy one, an unfaithful one upon the throne of the universe. But God has no favourites; He does not rule like a despot of earth for courtiers and an aristocracy. In righteousness and for righteousness, for eternal truth He works, and for that His people must endure. "Jehovah is with thee": so ran the salutation. Gideon, thinking of Jehovah, does not wonder to hear His name. But full of doubts natural to one so little instructed he feels himself bound to express them: "Why is all this evil befallen us? Hath not Jehovah cast us off and delivered us into the hand of Midian?" Unconstrainedly, plainly as man to man Gideon speaks, the burdensome thought of his people’s misery overcoming the strangeness of the fact that in a God-forsaken land anyone should care to speak of things like these. Yet momentarily, as the conversation proceeds, there grows in Gideon’s soul a feeling of awe, a new and penetrating idea. The look fastened upon him conveys beside the human strain of will a suggestion of highest authority; the words, "Go in this thy might and save Israel, have not I sent thee?" kindle in his heart a vivid faith. Laid hold of, lifted above himself, the young man is made aware at last of the Living God, His presence, His will. Jehovah’s representative has done his mediatorial work. Gideon desires a sign; but his wish is a note of habitual caution, not of disbelief, and in the sacrifice he finds what he needs. Now, why insist as some do on that which is not affirmed in the text? The form of the narrative must be interpreted: and it does not require us to suppose that Jehovah Himself, incarnate, speaking human words, is upon the scene. The call is from Him, and indeed Gideon has already a prepared heart, or he would not listen to the messenger. But seven times in the brief story the word Malakh marks a commissioned servant as clearly as the other word Jehovah marks the Divine will and revelation. After the man of God has vanished from the hill swiftly, strangely, in the manner of his coming, Gideon remains alive to Jehovah’s immediate presence and voice as he never was before. Humble and shrinking-"forasmuch as I have seen the angel of the Lord face to face"-he yet hears the Divine benediction fall from the sky, and following that a fresh and immediate summons. Whether from the tabernacle at Shiloh an acknowledged prophet came to the brooding Abiezrite, or the visitor was one who concealed his own name and haunt that Jehovah might be the more impressively recognised, it matters not. The angel of the Lord made Gideon thrill with a call to highest duty, opened his ears to heavenly voices, and then left him. After this he felt God to be with himself. "The Lord looked upon Gideon and said, Go in this thy might and save Israel from the hand of Midian: have not I sent thee?" It was a summons to stern and anxious work, and the young man could not be sanguine. He had considered and reconsidered the state of things so long, he had so often sought a way of liberating his people and found none that he needed a clear indication how the effort was to be made. Would the tribes follow him, the youngest of an obscure family in Manasseh? And how was he to stir, how to gather the people? He builds an altar, Jehovah-shalom; he enters into covenant with the Eternal in high and earnest resolution, and with a sudden flash of prophet sight he sees the first thing to do. Baal’s altar in the high place of Ophrah must be overthrown. Thereafter it will be known what faith and courage are to be found in Israel. It is the call of God that ripens a life into power, resolve, fruitfulness-the call and the response to it. Continually the Bible urges upon us this great truth, that through the keen sense of a close personal relation to God and of duty owing to Him the soul grows and comes to its own. Our human personality is created in that way and in no other. There are indeed lives which are not so inspired and yet appear strong; an ingenious resolute selfishness gives them momentum. But this individuality is akin to that of ape or tiger; it is a part of the earth force in yielding to which a man forfeits his proper being and dignity. Look at Napoleon, the supreme example in history of this failure. A great genius, a striking character? Only in the carnal region, for human personality is moral, spiritual, and the most triumphant cunning does not make a man; while, on the other hand, from a very moderate endowment put to the glorious usury of God’s service will grow a soul clear, brave, and firm, precious in the ranks of life. Let a human being, however ignorant and low, hear and answer the Divine summons and in that place a man appears, one who stands related to the source of strength and light. And when a man roused by such a call feels responsibility for his country, for religion, the hero is astir. Something will be done for which mankind waits. But heroism is rare. We do not often commune with God nor listen with eager souls for His word. The world is always in need of men, but few appear. The usual is worshipped; the pleasure and profit of the day occupy us; even the sight of the cross does not rouse the heart. Speak, Heavenly Word! and quicken our clay. Let the thunders of Sinai be heard again, and then the still small voice that penetrates the soul. So shall heroism be born and duty done, and the dead shall live. Judges 6:15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house. GIDEON, ICONOCLAST AND REFORMER Jdg 6:15-32 "The Lord is with thee, thou mighty man of valour":-so has the prophetic salutation come to the young man at the threshing floor of Ophrah. It is a personal greeting and call "with thee"-just what a man needs in the circumstances of Gideon. There is a nation to be saved, and a human leader must act for Jehovah. Is Gideon fit for so great a task? A wise humility, a natural fear have held him under the yoke of daily toil until this hour. Now the needed signs are given; his heart leaps up in the pulses of a longing which God approves and blesses. The criticism of kinsfolk, the suspicious carping of neighbours, the easily affronted pride of greater families no longer crush patriotic desire and overbear yearning faith. The Lord is with thee, Gideon, youngest son of Joash, the toiler in obscure fields. Go in this thy might; be strong in Jehovah. But the assurance must widen if it is to satisfy. With me-that is a great thing for Gideon; that gives him free air to breathe and strength to use the sword. But can it be true? Can God be with one only in the land? He seems to have forsaken Israel and sold His people to the oppressor. Unless He returns to all in forgiveness and grace nothing can be done; a renewal of the nation is the first thing, and this Gideon desires. Comfort for himself, freedom from Midianite vexation for himself and his father’s house would be no satisfaction if, all around, he saw Israel still crushed under heathen hordes. To have a hand in delivering his people from danger and sorrow is Gideon’s craving. The assurance given to himself personally is welcome because in it there is a sound as of the beginning of Israel’s redemption. Yet "if the LORD be with us, why then is all this befallen us?" God cannot be with the tribes, for they are harassed and spoiled by enemies, they lie prone before the altars of Baal. There is here an example of largeness in heart and mind which we ought not to miss, especially because it sets before us a principle often unrecognised. It is clear enough that Gideon could not enjoy freedom unless his country was free, for no man can be safe in an enslaved land; but many fail to see that spiritual redemption, in like manner, cannot be enjoyed by one unless others are moving towards the light. Truly salvation is personal at first and personal at last; but it is never an individual affair only. Each for himself must hear and answer the divine call to repentance; each as a moral unit must enter the strait gate, press along the marrow way of life, agonise and overcome. But the redemption of one soul is part of a vast redeeming purpose, and the fibres of each life are interwoven with those of other lives far and wide. Spiritual brotherhood is a fact but faintly typified by the brotherhood of the Hebrews, and the struggling soul today, like Gideon’s long ago, must know God as the Saviour of all men before a personal hope can be enjoyed worth the having. As Gideon showed himself to have the Lord with him by a question charged not with individual anxiety but with keen interest in the nation, so a man now is seen to have the Spirit of God as he exhibits a passion for the regeneration of the world. Salvation is enlargement of soul, devotion to God and to man for the sake of God. If anyone thinks he is saved while he bears no burdens for others, makes no steady effort to liberate souls from the tyranny of the false and the vile, he is in fatal error. The salvation of Christ plants always in men and women His mind, His law of life, Who is the Brother and Friend of all. And the church of Christ must be filled with His Spirit, animated by His law of life, or be unworthy the name. It exists to unite men in the quest and realisation of highest thought and purest activity. The church truly exists for all men, not simply for those who appear to compose it. Salvation and peace are with the church as with the individual believer, but only as her heart is generous, her spirit simple and unselfish. Doubtful and distressed as Gideon was the church of Christ should never be, for to her has been whispered the secret that the Abiezrite had not read, how the Lord is in the oppression and pain of the people, in the sorrow and the cloud. Nor is a church to suppose that salvation can be hers while she thinks of any outside with the least touch of Pharisaism, denying their share in Christ. Better no visible church than one claiming exclusive possession of truth and grace; better no church at all than one using the name of Christ for privilege and excommunication, restricting the fellowship of life to its own enclosure. But with utmost generosity and humaneness goes the clear perception that God’s service is the sternest of campaigns, beginning with resolute protest and decisive deed, and Gideon must rouse himself to strike for Israel’s liberty first against the idol worship of his own village. There stands the altar of Baal, the symbol of Israel’s infidelity; there beside it the abominable Asherah, the sign of Israel’s degradation. Already he has thought of demolishing these, but has never summoned courage, never seen that the result would justify him. For such a deed there is a time, and before the time comes the bravest man can only reap discomfiture. Now, with the warrant in his soul, the duty on his conscience, Gideon can make assault on a hateful superstition. The idolatrous altar and false worship of one’s own clan, of one’s own family-these need courage to overturn and, more than courage, a ripeness of time and a Divine call. A man must be sure of himself and his motives, for one thing, before he takes upon him to be the corrector of errors that have seemed truth to his fathers and are maintained by his friends. Suppose people are actually worshipping a false god, a world power which has long held rule among them. If one would act the part of iconoclast the question is, By what right? Is he himself clear of illusion and idolatry? Has he a better system to put in place of the old? He may be acting in mere bravado and self-display, flourishing opinions which have less sincerity than those which he assails. There were men in Israel who had no commission and could have claimed no right to throw down Baal’s altar, and taking upon them such a deed would have had short shrift at the hands of the people of Ophrah. And so there are plenty among us who if they set up to be judges of their fellow men and of beliefs which they call false, even when these are false, deserve simply to be put down with a strong hand. There are voices, professing to be those of zealous reformers, whose every word and tone are insults. The men need to go and learn the first lessons of truth, modesty, and earnestness. And this principle applies all round-to many who assail modern errors as well as to many who assail established beliefs. On the one hand, are men anxious to uphold the true faith? It i