Holy Bible

Is not the gleaning of the grapes of Ephraim better. Judges 8:1-3 The conduct of the Ephraimites R. Rogers. 1. Their unthankfulness was great, and the injury which he sustained thereby, who ought to have been much honoured of them for his industry and labour. We ought not to look for our reward and commendation for well-doing from men, but to rest in this, that God knoweth our works, and it is enough that we are sure that from Him we shall receive our reward. 2. Another of the faults of these Ephraimites against Gideon is that they envied him for the honour he got by the victory. Whereby, though they sustained no hurt, neither were the worse, but the better, yet they could not bear it, that Gideon should have the glory of it: where we may see a foul property of envy, and what it is. It is a grief and sadness for the prosperity of others, and namely, of such as be our equals. And when I say envy is a grief at our equals for any eminency or prosperity that they have above us, I mean such as are in kindred estate, years, dignity, or in gifts like us. And the cause of this envy is not for that we are troubled as though any hurt or danger were coming towards us from them whom we envy (for that is another affection, to wit, fear), but for that through a cankered stomach we cannot bear it, that such an one as is no better than ourselves should be lifted up so high and commended so far above us. And is not this a cursed mind in us, that we cannot be willing that another should fare well, we being never the worse, and that we should have an evil eye at that for the which we should rejoice? And because I now speak of the Ephraimites, I think it not amiss to add this of them, that their father Ephraim, the younger being preferred by Jacob before the elder brother Manasseh, the stock and offspring of them exalted themselves since from age to age, and are noted for it oft times in the history of the Old Testament. As in Joshua we read they among others were discontented with their portion, so in the twelfth of this book the posterity of them contended with Jephtha for not calling them with him to battle against the Ammonites after he had overcome them; even as these Ephraimites did here with Gideon. So Esau, himself deadly hating his brother, derived this sin to his posterity, the Edomites; so Ahab did idolatry to the generations that came after him. And hereby we may learn what force some blemishes and corruptions in a flock or kindred have to infect almost the whole posterity, God justly thus punishing the sins of the fathers upon the children to many generations, punishing sin with sin. 3. And yet one thing more note in these Ephraimites, namely, the flights, subtleties, doubleness, and hollowness that lie hidden in men's hearts, till they have occasion to show them, or grace to repent of them. These would now seem to have had great injury that they were not called to the battle, whereas it was their own sin that they went not, for they did forbear for fear of danger, and were willing to stand by, as it were, lying in the wind to wait for the issue. So that if Gideon and their brethren the Israelites that joined with him had lost the day, then all the blame would have been laid upon them by these Ephraimites; but now they had got the victory by God's direction and blessing, they complain on the other side that they had injury themselves, for that they were not, as they said, bidden to help in the battle. Wherein we may behold deep subtlety and hypocrisy, and how far all such are from simplicity and plain dealing, that according to the proverb, howsoever the world go they will save one, and however it fall out, they will provide for themselves. ( R. Rogers. ) Gideon and the men of Ephraim W. Miller, M. A. The scanty information that we have leaves the impression that in speaking as they did the men of Ephraim were entirely in the wrong. If they were the foremost of the tribes, why had they not organised resistance themselves? If they had neglected duty, what right had they to complain that others had discharged it? If Gideon had invited them, would they not have equally resented such an unwarrantable piece of presumption in a mere Manassite? But how few men in Gideon's place would have made allowance for them as he did! It shows how grace had got the better of nature in him. It shows how little he cared for his own interest or honour; how much for the welfare of Israel and the ruin of its foes. That in the very moment of victory he who had been the instrument of it all should be reproached instead of honoured by his countrymen, and even by the very men who had been thinking only of themselves when he was planning and enduring and risking everything to save them all — this was trying in the extreme to flesh and blood. But Gideon knew that an angry reply might kindle mere discontent into a flame, and that even a continuance of jealousy would defeat his purpose of following up the pursuit and effectually terminating the war. His answer, therefore, was one calculated not only to soothe Ephraim, but even to restore their self-respect. The answer was in an important sense a true one. God had overruled for good the very slowness of Ephraim to come forward. It was their seizing the line of the Jordan that had turned defeat into irretrievable overthrow; and, as plain matter of fact, those slain by Ephraim must have been far more numerous than all that Gideon and his men had beaten down. The answer was true, no doubt, but not on that account the easier to give. To acquiesce in a statement of the case, nay, even to suggest it, in which no credit was given for those preparatory trials and schemes, and risks and conflicts, without which all the direct hard fighting of Ephraim would have been perfectly useless — this showed a moderation that nothing can have inspired except the deep sense that the real glory belonged to another altogether, and that Ephraim on the one hand, and he and his men upon the other, were only instruments that God employed, each in the way that He deemed best, for working out His own designs. When he thus effaced himself, and gave up the glory without a murmur that by all fair human standards was righteously his own, Gideon stood at a pitch of moral grandeur that few of the choicest saints in Scripture have exemplified. When we remember that he was no quiet, meditative spirit, but a mighty man of war, rejoicing in his prowess, keenly sensitive to dishonour, and animated by not a little of the fierce vindictive spirit of his age, the triumph of faith and grace within him becomes all the more conspicuous. ( W. Miller, M. A. ) The gleaning of the grapes of Ephraim D. J. Burrell, D. D. The gleaning of the grapes of Ephraim. This is the portion that falls to us. We are living in a glorious day. Our fathers gathered the vintage with strife and travail, and garments rolled in blood. It is for us to stand at the waters of Beth-barah and gather up the fruits of victory. The world is at its very best. If life was ever worth living, it is worth living now. Great is the privilege, and correspondingly great the responsibility, of those who are appointed to glean the grapes of Ephraim. I. OURS IS THE GOLDEN AGE OF TRUTH. 1. The body of truth is larger than that of any former times. Aristotle, one of the most learned of the ancients, if he were to return to-day, could hardly pass a preliminary examination for admission to one of our grammar schools. The results of past research and controversy along the past have accumulated into a great treasury of knowledge. Each generation has contributed its part. History is not a treadmill, wherein men go round and round, getting nowhere; but a thoroughfare, the King's highway, whereon we journey like a royal troop, league by league, laden with the spoils of the conquest, until we come to the palace of the King. 2. The great body of truth thus accumulated is held in a truer spirit of toleration than the past ever knew. 3. Along with this goes a truer orthodoxy than of old. The denominations may differ, and indeed do differ, with respect to minor matters, but they are loyal to old landmarks. II. OURS IS ALSO THE GOLDEN AGE OF MORALITY, particularly in its larger sense as touching all the relations of man with his fellow-men. 1. The industrial reform may be cited in evidence. Capital has rights, for which it tenaciously strives; labour has rights, for which it vigorously contends. Out of this conflict must come the solution: an honest day's wage for an honest day's work; corporations with souls, and labourers with rights. 2. The temperance reform. This was almost unheard of a century ago. For this we have to thank the fathers who gathered the vintage of Abi-ezer, who in the controversies of moral suasion and legislation wrought out these more salutary methods and passed on their achievements to us. 3. Political reform. We hear much of "civic corruption" in these days, of bribery, blackmail, etc. In the time of William III. bribery was so commonly practised that the king publicly announced his inability to dispense with it, saying, "Under the existing order of things, to refuse the common practice would endanger the crown." The municipal corruption which is so arousing the popular indignation at this moment would have been made little of in former days. It is a good sign — this stirring about the Augean stables. 4. Sociological problems. All branches of the Christian Church are concerned in the discussion of questions which touch the welfare of the community; the betterment of home and society; the care of the poor, the aged, and all incapables. The liberalitas of the ancient world has given way to the caritas of our religion. We are beginning to understand the song of the angels, not merely in its ascription of glory to God, but also in its expression of goodwill toward men. 5. As to personal character. We make more of character and less of adventitious prominence than of old. III. THIS IS THE GOLDEN AGE OF MORAL ENERGY. Truth and ethics are changed into power by a fire burning beneath them. The Church works with a purpose. A man, aside from his creed and personal graces, must in these times have something to do. 1. There was a time when good people were chiefly concerned about their personal salvation. Each for himself was the shibboleth of those days. 2. At other times the people of God have been chiefly concerned for the preservation of the Church. This was the meaning of the Crusades; in them we find a stern endeavour to rescue the Holy Sepulchre, and so vindicate the majesty of the Church and avenge her wrongs. The effort was not to convert the infidel, but to destroy him root and branch. 3. In our time we speak of the kingdom. This is the missionary age. All are summoned to work — men, women, and children. All are summoned to work for the evangelisation of the world — the deliverance of souls from sin. We seem to be dwelling in the early twilight of the last days. The victory of Christ is a foregone conclusion. His glory shall cover the earth as the waters cover the sea. ( D. J. Burrell, D. D. ) The gleaning of the grapes of Ephraim is better than the vintage of Abi-ezer J. R. Macduff, D. D. In other words, the smallest experience of the joys of God's people — mere vintage-gleanings — is worth far more than the richest world-clusters. ( J. R. Macduff, D. D. ) Faint, yet pursuing. Judges 8:4 Gideon and his three hundred D. Merson, B. D. I. THE ARMY. Merely three hundred devoted warriors, under command of a trusted leader. But no unreliable material in their midst. Each true as steel. 1. The leader was a man thoroughly equipped for his work. Many good causes have languished or been lost for want of an efficient chief. Gideon had boldness to strike, and enthusiasm to follow up. Also a heart thoroughly loyal to God. 2. The men composing this army were specially chosen. They were men who knew no fear in the hour of danger nor alarm at the force of the foe. 3. The men composing this army were devoted to their work. Not to be caught unawares: ever on the alert for the foe. II. THE VICTORY. 1. Divine help. The history of battlefields tells us that the victorious armies have not always been the best equipped; that Providence is not always on the side of the strongest artillery. There is a moral influence at work in all struggles for the right which will make itself felt, whatever be the opposing odds. The greatest exploits are sometimes achieved by the feeblest instrumentality. It is not so much mechanical organisation we want — it is life. 2. Human instrumentality. To those who go out at God's command the way is wonderfully opened up, the insurmountable barriers vanish. In every Christian enterprise the work is virtually done when the first advance is made in God's name. III. THE PURSUIT: "Faint, yet pursuing." We cannot read this without feeling rebuked for half-heartedness in our Christian work. Many a time we seem to have made inroads on Satan's dominion, souls seem to have been rescued from the oppressor, but the advantage thus gained was not followed up; the old foe, driven out only for a time, returned, and the last state became worse than the first. And what is the reason? Why do we stop short of full success? Because we give way to weariness. We are like Gideon's men in being faint; but we fail to imitate them in pursuing. ( D. Merson, B. D. ) Gideon and his men Isaac Keeling. I. THE FACTS. 1. Who and what were they who were "faint, yet pursuing"? The victorious three hundred, who had previously cried to the Lord. Victorious by Divine power, through faith, which produced works; they went forth, trusting in the Lord. Gideon's plan, like Abraham's, an instance of inspired judgment and energy, of Divine influence, not superseding, but exalting and invigorating, the natural faculties; not excluding, but producing consummate generalship. 2. The victors — weak in themselves — felt their bodily wants and infirmities. II. PRINCIPLES which the facts exemplify. 1. The preceding events in the context show the connection of sin and misery; the intention of Divine chastisements; the necessity and benefit of repentance; the required instrumentality of faith and obedience; God's care to exclude boasting. 2. The text, as a comment on the events, suggests that all God's people indeed are called to be conquerors like Gideon and his men — on the same principles. 3. Like Gideon and his men, they are called, and able, notwithstanding their weakness, to be still pursuing. 4. While thus pursuing, they are liable to be tried like Gideon and his men, with foolish, jealous, testy brethren, like the Ephraimites; to be disappointed of expected help by selfish or churlish brethren — as at Succoth and Penuel. 5. In the case of the Christian's spiritual warfare, as in Gideon's case, there is a disproportion of forces. Enemies — numerous, insolent, oppressive. Friends — some faint-hearted, some foolish, some selfish and churlish. The faithful weak and faint in themselves. But God is among His people — their sufficiency is of Him. 6. Not only converted individuals, but all true Churches, exemplify the same principles. ( Isaac Keeling. ) The victor in pursuit W. Burrows, B. A. I. ACCOUNT FOR THE EXHAUSTION. 1. The greatness of the work. 2. The fewness of the hands. 3. The lack of material supplies. 4. The want of sympathy. II. ACCOUNT FOR THE PERSEVERANCE. 1. Because he takes the past as a pledge for the future. 2. He considers that things half-done are not well done. 3. He accounts Him faithful who had promised. 4. He has a great work in hand. 5. He looks onward.Fainting will give place to renewal of strength. Pursuit leads to complete victory. ( W. Burrows, B. A. ) Faint, yet pursuing A. Raleigh, D. D. I. FAINTNESS COMES TO THE BODY BY LONG TRAVEL. Every step we take is waste. It is so with the soul. There is a mysterious spending of its substance and vitality, day by day, in thought, emotion, will, effort. A Christian soul spends more than another because it has more to spend. It has higher thoughts, and more passionate emotions, and nobler efforts, and more fervent willing. And if, through long travel, the waste is more than the recruiting, then comes faintness. II. FAINTNESS COMES TO THE BODY BY RAPID MOVEMENT. A man shall walk leisurely over some miles of road or up the slope of a mountain and be quite cool and comparatively fresh, while a racer shall bound away over the same distance, and at the end be panting with exhaustion. It is so in this respect also with the soul. If a man will contend with all his spiritual energy — with aspiring affections, and in the full fervours of a living will, against God's kingdom of heaven, against moral perfection; if he will match himself for that attainment, run in that race, climb that awful steep, he need not be surprised if now and again he is fain to pause and cry with one who ran eagerly long ago, "I have seen an end of all perfection, but Thy commandment is exceeding broad." All earnest natures tend to go by rapid movements, and are in consequence subject to sudden exhaustion. The fainting is the natural fruit of the effort. Intellectual difficulties will not melt away. Moral mysteries will not disappear. The law of sin in the members will not die. The law of the spirit of life will not grow so fast, will not bloom so fair, as was hoped; and the panting, eager spirit, after many ineffectual endeavours, is sometimes almost benighted with the gloom of such disappointments, and sinks down fainting, almost ceasing to pursue. There is nothing very alarming in this weariness. It will soon pass away. You have not lost your ideal, nor your love for it, nor your purpose to realise it, nor that Divine hope which kindles itself always by the side of a holy purpose, nor that prophetic faith which counts the thing that is not yet as though it were. And if you have lost none of these things, you have lost no real strength. It will recover and revive ere long, and bear you on again to moral victory. III. FAINTNESS COMES TO THE BODY BY THE DIFFICULTY OF THE GROUND THAT HAS BEEN TRODDEN, OR OF THE WORK THAT HAS BEEN DONE. A mile through tangled thickets or thorny brakes, over rough rocks or in sinking sand, may be more exhausting than seven or ten over the smooth greensward or along the level way. Some Christians go to heaven by the way of the plain and some by the mountain roads. Who can tell why one is sent by the mountain and another by the plain? why one smiles and sings all the way while another smiles and weeps? IV. FAINTNESS COMES TO THE BODY THROUGH LACK OF SUSTENANCE. The soul, like the body, will faint if it is famished. V. FAINTNESS MAY COME TO THE BODY BY SICKNESS, BY DISEASE. If there be an overtasking of the physical energies, or an exposure to malign influences, weakness will certainly creep in. If a man works in an unwholesome place, if he breathes in tainted, poisoned air, the whole head will soon be sick, the whole heart faint. It is even so with the soul. It sickens and grows faint when in any way, in any place, it inhales the poison of sin. ( A. Raleigh, D. D. ) Faint, yet pursuing E. Blencowe, M. A. I. THE CHRISTIAN IS APT TO FAINT IN THE TIME OF TEMPTATION, WHEN SIN ASSAILS AND TROUBLES HIM. II. The Christian is apt to faint IN TIME OF AFFLICTION. Call faith to your help; trust God's goodness, power, and love. III. The Christian is apt to faint IN HIS ENDEAVOURS TO DO GOOD. IV. The Christian is apt to faint IN PRAYER, whether praying for himself or for others. ( E. Blencowe, M. A. ) The Christian's twofold experience R. Maguire, M. A. I. THE DIFFICULTIES AND HARDSHIPS OF THE CHRISTIAN'S WAY SOMETIMES MAKE HIM FAINT. 1. He is buffeted by the world. 2. He meets also with many a source of trouble in himself. 3. He is tempted by Satan. He is often disappointed of his hopes and expectations. II. THOUGH THE DIFFICULTIES AND TRIALS OF HIS WAY MAKE THE CHRISTIAN FAINT, YET THE PRINCIPLE OF FAITH STILL KEEPS HIM PURSUING. 1. A strong sense of duty is impressed upon his thoughts, and impels him still to hold on his way. 2. A fear of consequences also operates. Should the Christian give up his pursuit, what will ensue? Will he thereby become happier than he is now? Will all his trials cease? He feels that greater apprehensions will then arise. ( R. Maguire, M. A. ) Strength to fainting hearts William Miller. "Faint, yet pursuing." Why are believers faint? They are so because of sin. Even the Christian is still considerably under its power. And often, through getting a clear view of his own corruption, he becomes desponding. He fears that the day of complete deliverance from sinning and from sin will never come. Then, springing from this great root of bitterness, many other things arise to produce faintness. Suffering is one of them. For religion does not free from suffering. "Many are the afflictions of the righteous." And often, under his troubles, the believer gets sorely dispirited. His patience gives way; his fortitude fails; he loses heart. Another saddening thing is bereavement. Gideon's heart was sore because of the death of his brothers at Tabor, and many of his fellow Israelites were similarly distressed. The mourners we have always with us. Another cause of depression is worldly loss. The Israelites suffered much in this way. Man does not live by bread alone, but man lives by bread. One other cause of faintness is anxiety about the future. Bunyan's Mr. Fearing has left behind him a very numerous family. But from the causes of faintness turn now to the things by the help of which the faint may continue pursuing. One of these remedies is repentance. Another cure for faintness is faith — a persistent trustful clinging to Christ, and to God in Him. When Gideon grasped the truth which the angel spake to him, that the Lord was with him as his strength, he became like another man. Another remedy is gratitude. God's gracious answer to his request for a succession of signs filled Gideon's heart with devout gratitude, which in turn was a rich solace to him in his grief. And so, still, if fainting hearts would but meditate more on God's kindnesses to them, they would be mightily strengthened to bear their trials. And here you have another cure for faintness — hope. Not Gideon's faith only, but also his hope springing from it, made him the mighty man of valour that he was. And still God's afflicted ones are saved by hope. Say, "I will hope continually, and will yet praise Thee more and more." And then, having so vowed, act accordingly. "Praise is comely." But more, this your praising of God will give you a still fuller mastery over your faintness. ( William Miller. ) Faint, yet pursuing E. J. Hardy, M. A. Neither in the Bible, nor in any other book, is there a more beautiful motto than this. There could not be a more honourable description, and it is one that is deserved by many warriors in the battle of life. That man hates the profession or business by which he earns his living. He has drifted into it or been forced into it by circumstances, but now he finds that it is uncongenial and unsuited to him. He is the round man in the square hole, and is therefore faint and weary with his life's work, but he deserves the "well done, good and faithful servant," because he does his best. A business is sometimes so laborious and monotonous that it is almost unbearable. That half of the world which does not know how the other half lives can scarcely realise the faintness and weariness of the dim millions who work themselves to death in order to live honestly. Why does that woman, who might earn three pounds a week by a life of sin, make shirts for six shillings? Because, though faint, she has determined by the grace of God to pursue the good and the right way. Some are faint and weary with struggling against inherited disease, or tendencies to evil, but they fight their enemy to the last. Others find that their domestic relations are incompatible with happiness; but they continue to do what is right, and to suffer without murmuring. One of these "meek souls" said to a friend, "You know not the joy of an accepted sorrow." Of life itself many are faint and weary; but they will not leave the post where God has placed them. Of course, when applied to brave men and women like these, the description "Faint, yet pursuing," is a most honourable one; but there are many cases where it would be anything but an expression of praise. Take the case of the selfish man. He has discovered that the result of having no high purpose in life, and of caring for no one but himself, is misery. He is seized with ennui , that "awful yawn which sleep cannot dispel," and is generally sick of himself through very selfishness. But though faint and weary, he pursues his course still. Is there on earth a more pitiable sight than that of a man who has grown to hate some sinful indulgence which he continues to pursue merely from force of habit? But we desire to use the motto for our encouragement. None of us are overcoming sin fast enough, but we must never despair. Let us take for our motto, "Faint, yet pursuing." It is only pride that tells us that we are not making the progress we ought to make. And if we do not see results, why then it is braver to continue the struggle when the tide of war is against us than to be only able to fight when shouts of triumph are in our ears. Oh, that it might be said of us in our warfare against evil passions and desires, what was said by a historian of a celebrated Cameronian regiment —"They prayed as they fought, and fought as they prayed; they might be slain, never conquered; they were ready whenever their duty or their religion called them, with undaunted spirit and with great vivacity of mind, to encounter hardships, attempt great enterprises, despise dangers, and bravely rush to death or victory." Many people are faint who would not be if they would only accept the invitation of their heavenly Father, and cast all their anxiety upon Him. The prophet Joel tells the weak to say, "I am strong"; and it was St. Paul's experience that when he was weak then he was strong. Our faintness and weakness, instead of hindering us from pursuing the right way, may help us to do so. There is an old story in Greek annals of a soldier under Antigonus, who had a disease, an extremely painful one, likely to bring him soon to the grave. Always first in the charge was this soldier, rushing into the hottest part of the fray. His pain prompted him to fight, that he might forget it; and he feared not death, because he knew that in any case he had not long to live. Antigonus, who greatly admired the valour of his soldier, discovering his malady, had him cured by one of the most eminent physicians of the day; but from that moment the warrior was absent from the front of the battle. He now sought his ease; for, as he remarked to his companions, he had something worth living for — health, home, and other comforts. Might not our faintness, weakness, and disappointments, like this soldier's disease, stimulate to distinguished service? We must remember that it is not the strong and the successful, but the weary and the heavy laden, who are especially invited by Christ. ( E. J. Hardy, M. A. ) The princes of Succoth... The men of Penuel. Judges 8:6-17 Patience under provocation W. W. Duncan, M. A. Instead of being supported, as they had good right to expect they would have been, by those who profess to be the Lord's people, instances are by no means rare of men of Gideon's stamp being met on their part by scoffs and insinuations, and positive refusals along with cold prudential admonitions to attend to their own business, and allow matters just to take their course. Nor is this all. There are some who go even farther still — men who, while professing to be the friends of truth, are found actually, out of deliberate malice, envy, or jealousy, refusing to lend a lending hand and casting obstacles in the way of accomplishing the reformation on which their generous hearts are set. Now of all this we are furnished with a striking illustration in what is here recorded as having passed between Gideon and the men of Succoth and Penuel. Yet mark how nobly he continued to restrain the impulse of his resentment — an example which naturally reminds us of that of one greater far than Gideon, when He met with treatment similar, yet worse still, at the hands of those whom He had come to seek and to save from a servitude more deplorable by far. Oh, how amazing was His long-suffering forbearance! How analogous also to the conduct of Gideon, while infinitely more worthy of our admiration, was the patient perseverance with which He went on His way, still carrying forward the work which His Father had given Him to do, and for the sake of those very people who thus shamefully requited His love and service and self-denial, exposed Himself to still greater privations and still severer sufferings than any He had yet borne! Oh, if we wonder at the behaviour of the Ephraimites and the men of Succoth and Penuel toward Gideon son of Joash under provocation so aggravated, what ought we to think of Jesus the Son of God in bearing with us as He does! Yet, from what afterwards took place, let us beware how we presume on the long-suffering to which we owe so much. If the promises of Christ are yea and amen, so also are His threatenings; let us never for one moment lose sight of that! Gideon contented himself meanwhile with simply threatening the men of Succoth and Penuel, the former that he would tear their flesh with thorns (ver. 7), the latter that he would "break down their tower" (ver. 8) But afterwards, when he returned from taking vengeance on his country's enemies at Karkor, thereby crowning his enterprise with complete success, then he fulfilled these threatenings to the very letter. And even so it shall be with all the enemies of Jesus, with all who decline to come to the help of the Lord against the mighty, at that day when He shall "come again, to be admired of all them that love Him," and to "take vengeance" on all besides. Sooner or later the judgment He has threatened shall descend upon them. ( W. W. Duncan, M. A. ) Punishment of the selfish and mean-spirited Marcus Dods These men were blind to the glory of the common cause — selfish, poor-spirited creatures, that shut themselves up in their fenced cities, and were satisfied to let God's soldiers starve, and God's work come to an end for want of support, so long only as they had bread enough to satisfy their own hunger. This was a state of mind not to be corrected by a mere civil speech or explanation. Gideon taught them, not by expostulation, but by the sword and with the briers of the wilderness. Can we say that there are none now who merit the same punishment? none who resist every appeal to assist those who are faint by pursuing God's work? There are still men who have no eye for spiritual importance, but measure all things by their outward appearance and by their relation to their own comfort; men who fortify themselves in their ungenerous selfishness by asking, as these men of Succoth did, "What have you made of this pursuit in which you want us to assist you? what great good have you done, that we should help you? Are Zebah and Zalmunna already in your hands, that we should acknowledge you as useful men, and give you what you ask to help you on in your pursuit?" For such persons, who despise the day of small things, who cannot recognise God if He takes on Him the form of a little child, nor His Church when it exists as a grain of mustard-seed, there remains the doom of seeing the whole work of God in the world finished without their aid, and of hearing the voice of God Himself in rebuke, "Behold, ye despisers, and wonder and perish!" ( Marcus Dods , D.D.) The children of a king. Judges 8:18-21 The royal house of Jesus T. De Witt Talmage. There are family names that stand for wealth, or patriotism, or intelligence. The name of Washington means patriotism, although some of the blood of that race has become very thin in the last generation. The family of the Medici stood as the representative of letters. The family of the Rothschilds is significant of wealth. The house of Hapsburg in Austria, the house of Stuarts in England, the house of Bourbon in France, were families of imperial authority. But I come to preach of a family more potential, more rich, and more extensive — the royal house of Jesus, of whom the whole family in heaven and on earth is named. 1. First, I speak of our family name. To have conquerors, kings, or princes in the ancestral line gives lustre to the family name. In our line

Benson Commentary Judges 8:1 And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply. Jdg 8:1 . Why hast thou served us thus, &c. — Why hast thou neglected and despised us in not calling us in to thy help? This they considered as very contemptuous treatment, since Gideon had sent to other tribes, that were meaner, and not so able to assist him as themselves. These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who, by this act, had seemed to advance his own tribe, and to depress theirs, Judges 8:2 And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? Jdg 8:2 . What have I done now? &c. — What I have done in cutting off some of the common soldiers is not to be compared with your destroying their princes. I began the war, but you have finished it. Gideon here shows a noble temper of mind, which deserves admiration and imitation. Though in the midst of a most glorious victory, in which he was the chief instrument; yet, for the sake of the common good, that there might be no dissension, nor the help of the Ephraimites be wanting to distress the enemy, he receives their reproaches without anger, and even humbles himself before them, making himself of no account in comparison with them, and magnifying their service as greatly superior to his own. He disarms their insolence by his humility; their anger by his meekness; “a singular instance,” says Dr. Dodd, “of modesty and prudence in a man of Gideon’s courage.” Is not the gleaning of the grapes of Ephraim — What you have gleaned, or done after me; better than the vintage of Abi-ezer? — That is, of the Abi-ezrites, to whom he modestly ascribes the honour of the victory, and does not arrogate it to himself. It is not improbable but this might be a proverbial expression in those days, whereby it was customary to commend the smallest action of one as superior to the greatest of another. And the proverb, perhaps, was founded on fact, namely, that more grapes were usually gleaned in the large and extensive country occupied by the Ephramites, than the whole vintage of the small district belonging to Abi-ezer afforded. Be this as it will, the proverb is here applied with all the propriety imaginable, and its meaning is obvious. It is as if he had said, These scattered parties which you have gleaned and picked up at the fords of Jordan are much more considerable than those which I and my whole host have destroyed. Judges 8:3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that. Jdg 8:3 . Then their anger was abated — According to that fine maxim of Solomon, “A soft answer turneth away wrath.” Judges 8:4 And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them . Jdg 8:4 . Gideon came to Jordan and passed over — Or rather, had passed over, for he went over Jordan before Oreb and Zeeb were taken; but this is not mentioned till now, that what concerned the Ephraimites might be related all together, without interruption. And the three hundred men — with him — Who here show the same noble spirit, fortitude, contempt of ease, and regard to what they were engaged in, which Gideon manifested; for though they were faint with hunger, and much fatigued through what they had done, yet they were eager to do still more against the enemies of their country, and therefore persisted to pursue them. Thus our spiritual warfare must be prosecuted with what strength we have, though we may have but little. This is frequently the true Christian’s case: like Gideon and his men, he is faint, yet pursuing. Judges 8:5 And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian. Judges 8:6 And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army? Jdg 8:6 . Are the hands of Zeba and Zalmunna now in thy hand? — Art thou so foolish as to think with thy three hundred faint and weary soldiers to conquer and destroy fifteen thousand men? Thus they make light of the advantage he had gained, and tauntingly tell him, that he had not yet got these kings into his hands, that they should run the danger of giving him and his men food, and so afterward have those kings to fall upon them. Thus they show the most dastardly and ungenerous spirit, and shut up the bowels of their compassion against their brethren, who, with extreme toil, and at the hazard of their lives, were endeavouring to deliver them and the rest of their country from a cruel slavery. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian. Judges 8:7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers. Jdg 8:7 ; Jdg 8:9 . With the thorns of the wilderness — The city was near a wilderness that abounded with thorns and briers. Penuel — Another city beyond Jordan; both were in the tribe of Gad. I will break down this tower — Some strong fort in which they greatly confided, and their confidence in which made them thus proud and presumptuous. Perhaps they pointed to it when they gave him their rude answer. Judges 8:8 And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him . Judges 8:9 And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower. Judges 8:10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men , all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword. Jdg 8:10 . There fell a hundred and twenty thousand men — Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. That drew the sword — That is, persons expert and exercised in war, besides the retainers to them. Judges 8:11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure. Jdg 8:11 . By the way of them that dwelt in tents — That is, the Arabians, termed Scenitæ, from their dwelling in tents. He fetched a compass by their country, and so poured in upon the rear of Zebah and Zalmunna, where they suspected no danger. He smote the host; for the host was secure — Being now got safe over Jordan, and a great way from the place of battle. And as they had fled as fast as they could the day before, and part of the preceding night, and were therefore weary, and now thought themselves out of all danger, it is probable they were gone to take their rest, and that Gideon fell upon them when they were fast asleep, as he had done at first on their main army. Judges 8:12 And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host. Judges 8:13 And Gideon the son of Joash returned from battle before the sun was up , Jdg 8:13 . Gideon returned before the sun was up — By which it may be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him, and most likely to terrify them by the remembrance of the last night’s sad work. It must be acknowledged, however, that different interpretations are given of this passage. The Seventy, the Syriac, and Arabic versions take ???? , hechares, here rendered sun, for the name of a place, in which they are followed by Houbigant, who translates the words, By that place which is above Hares. It is well known, however, that the word just quoted does properly mean the sun, and is so translated in other passages of Scripture, and the translating it so here both gives a more important sense to the passage, and is more agreeable to the context than the amendment proposed. Judges 8:14 And caught a young man of the men of Succoth, and inquired of him: and he described unto him the princes of Succoth, and the elders thereof, even threescore and seventeen men. Jdg 8:14 . He described unto him, &c. — Hebrews ???? , jichtob, he wrote down, probably the names and dwellings, and perhaps also the qualities of the great men of the city, and of the judges, who were the persons that derided Gideon, and whom alone he intended to punish, and not all the people who were not guilty. Judges 8:15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary? Judges 8:16 And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. Jdg 8:16-17 . With them he taught the men of Succoth — He tore their flesh with these thorns, (as he had threatened, Jdg 8:7 .) It is not said that he tormented them till they expired, and therefore he perhaps only put them to torture for some time; but if he put them to death, then the expression, with them he taught the men of Succoth, must mean, that he made their death an example to the rest of the inhabitants, to terrify them from such ungenerous behaviour for the future. “As their crime was the same,” says Dr. Dodd, “as that of the men of Penuel, it seems likely that it was a punishment unto death. However severe, this chastisement was just. In refusing Gideon the succour which he demanded for the troops employed to save the state, they rendered themselves guilty of a species of rebellion; they sinned against the laws of humanity; they joined insult to their cruelty; and their refusal, unworthy a people who had any respect for religion, and any love for their country, merited a more public chastisement; as otherwise their example might have proved contagious, and have defeated all the good effects of Gideon’s government.” He slew the men of the city — Not all of them; probably only those who had affronted him. Judges 8:17 And he beat down the tower of Penuel, and slew the men of the city. Judges 8:18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art , so were they; each one resembled the children of a king. Jdg 8:18 . What manner of men were they, &c. — In outward shape and quality. Whom ye slew at Tabor? — Whither he understood his brethren had fled for shelter upon the approach of the Midianites, and where he learned that some Israelites had been slain, whom he suspected to be them. We have no mention of this slaughter before, and here the account of it is so short, that we can only form conjectures. It is evident, however, that these kings had slain Gideon’s brethren; but in what manner, and for what reason, we are not informed. They answered, As thou art, so were they, &c. — By this it appears that Gideon was of a goodly presence, carrying greatness and majesty in his aspect; and that kings in those days were wont to match only with graceful persons, by whom they might hope to have children like themselves. Each one resembled the children of a king — Not for their garb or outward splendour, but for the majesty of their looks. By which commendation they doubtless thought to have ingratiated themselves with their conqueror. Judges 8:19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you. Jdg 8:19 . If ye had saved them alive, &c. — For, as they were not Canaanites, he was not obliged by any command of God to put them to death: but as they had killed his brethren, and that, it seems, in cold blood, he was, by God’s law, the avenger of their death, being their near kinsman. Judges 8:20 And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth. Jdg 8:20 . He said unto Jether, Up, and slay them — Some think he said this to animate his son to the use of arms for his God and country, and that he might have a share in the honour of the victory. It must be observed, that it was not unusual or disgraceful for great persons to do execution upon offenders in ancient times; no more than it was to sentence them to death: and therefore they had not, as now, public executioners; but Saul commanded such as waited on him to kill the priests; and Doeg, one of his great officers, performed that office, 1 Samuel 22:17-18 . And Samuel himself is said to have hewed Agag to pieces in Gilgal; and Benaiah, the general of the army, to have fallen upon Joab at the horns of the altar. But the youth feared — The two kings were men, it is likely, of good stature, and of a fierce and stern countenance. Judges 8:21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks. Jdg 8:21 . Rise thou, and fall upon us — They thought it better to die by the hand of Gideon, who was as eminent for his strength as his dignity, and would despatch them with more speed than a stripling could. Judges 8:22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. Jdg 8:22 . Rule thou over us — Not as a judge, for as such he already ruled over them, but as a king; both thou and thy son, &c. — Let the kingdom be hereditary to thee and to thy family. For thou hast delivered us — This miraculous and extraordinary deliverance by thy hands deserves no less from us. Judges 8:23 And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you. Jdg 8:23 . I will not rule over you — As a king. He rejected their offer, because he looked upon God as their king, who appointed what deputy he pleased to govern them; and because he considered this proposal as an effort, or at least as tending to alter that form of government which God had instituted and had given them no authority to change. The Lord shall rule over you — In a special manner, as he hath hitherto done by judges. These God particularly appointed and directed in all the more important concerns of their office, even by Urim and Thummim, and, in a special manner, assisted upon all occasions: whereas kings had only a general dependance on God. That God was their supreme Ruler and King, was the foundation of their whole state. Hence the judgment which was administered among them is called God’s judgment, Deuteronomy 1:17 . And Solomon is said to sit upon the throne of the Lord, ( 1 Chronicles 29:23 ,) and the kingdom of his posterity is called the kingdom of the Lord, ( 2 Chronicles 13:8 ,) because before kings were settled in Israel, the Lord was their king; from whom the government was derived to the house of David by a special act of God. Judges 8:24 And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.) Jdg 8:24 . Because they were Ishmaelites — A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear-rings; but the greatest and the ruling part of them were Midianites. Judges 8:25 And they answered, We will willingly give them . And they spread a garment, and did cast therein every man the earrings of his prey. Judges 8:26 And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks. Judges 8:27 And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house. Jdg 8:27 . Gideon made an ephod thereof — Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as Jdg 17:5 . Put it in his city — Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this: Gideon having by God’s command erected an altar in his own city, Ophrah, ( Jdg 6:24 ,) for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which, besides its use in sacred ministrations, was also the instrument by which the mind of God was inquired and discovered, 1 Samuel 26:6-9 ; and it might seem necessary for the judge to have this at hand, that he might consult with God upon all occasions. Israel went a whoring — Committed idolatry with it; or went thither to inquire the will of God, whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high-priest only. Which thing became a snare — An occasion of sin and ruin to him and his as the next chapter shows. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family, yet here seem to be many sins in it: 1st, Superstition and will- worship, worshipping God by a device of his own, which was expressly forbidden: 2d, Presumption, in wearing, or causing other priests to wear this kind of ephod, which was peculiar to the high-priest: 3d, Transgression of a plain command, of worshipping God ordinarily but at one place and one altar, Deuteronomy 12:5 ; Deuteronomy 12:11-14 : 4th, Making a division among the people: 5th, Laying a stumbling-block, or an occasion of idolatry, before that people, whom he knew to be too prone to it. Judges 8:28 Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon. Jdg 8:28 . They lifted up their heads no more — That is, they recovered not their former strength or courage, so as to conquer or oppress others. The country was in quietness forty years — To the fortieth year from the beginning of the Midianitish oppression; in the days of Gideon — As long as Gideon lived. Judges 8:29 And Jerubbaal the son of Joash went and dwelt in his own house. Jdg 8:29 . Dwelt in his own house — Not in his father’s house, as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge, for the preservation and maintenance of their religion and liberties. Judges 8:30 And Gideon had threescore and ten sons of his body begotten: for he had many wives. Judges 8:31 And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech. Jdg 8:31-32 . His concubine that was in Shechem — She dwelt there, and he often went thither, either to execute judgment, or upon other occasions. Abimelech — That is, my father the king; so he called him, probably to gratify his concubine, who desired it either out of pride, or design. Gideon died in a good old age — His long life being crowned with the continuance of honour, tranquillity, and happiness. Judges 8:32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites. Judges 8:33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god. Jdg 8:33 . As soon as, &c. — Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of the judges. Baalim — This was the general name including all their idols, one of which here follows: Baal- berith — That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violators of them; and such a god both the Grecians and the Romans had. Judges 8:34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side: Judges 8:35 Neither shewed they kindness to the house of Jerubbaal, namely , Gideon, according to all the goodness which he had shewed unto Israel. Jdg 8:35 . Neither showed they kindness to the house of Gideon — No wonder they were so ungrateful to the family of this illustrious man, when they were so forgetful of the God of all their mercies; according to the goodness he had showed unto Israel — In hazarding his life for their service, and accomplishing a glorious deliverance in their favour; and in leaving them in the full enjoyment of their liberty, by refusing the despotic power with which they offered to invest him, and in governing them for the space of so many years with so much prudence, that he left them in a happy state of tranquillity, having the worship of the true God established among them when he died. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Judges 8:1 And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply. "MIDIAN’S EVIL DAY" Jdg 7:8-25 - Jdg 8:1-21 THERE is now with Gideon a select band of three hundred, ready for a night attack on the Midianites. The leader has been guided to a singular and striking plan of action. It is, however, as he well knows, a daring thing to begin assault upon the immense camp of Midian with so small a band, even though reserves of nearly ten thousand wait to join in the struggle; and we can easily see that the temper and spirit of the enemy were important considerations on the eve of so hazardous a battle. If the Midianites, Amalekites, and Children of the East formed a united army, if they were prepared to resist, if they had posted sentinels on every side and were bold in prospect of the fight, it was necessary for Gideon to be well aware of the facts. On the other hand if there were symptoms of division in the tents of the enemy, if there were no adequate preparations, and especially if the spirit of doubt or fear had begun to show itself, these would be indications that Jehovah was preparing victory for the Hebrews. Gideon is led to inquire for himself into the condition of the Midianitish host. To learn that already his name kindles terror in the ranks of the enemy will dispel his lingering anxiety. "Jehovah said unto him Go thou with Purah thy servant down to the camp; and thou shalt hear what they say; and afterward shall thine hands be strengthened." The principle is that for those who are on God’s side it is always best to know fully the nature of the opposition. The temper of the enemies of religion, those irregular troops of infidelity and unrighteousness with whom we have to contend, is an element of great importance in shaping the course of our Christian warfare. We hear of organised vice, of combinations great and resolute against which we have to do battle. Language is used which implies that the condition of the churches of Christ contrasts pitiably with the activity and agreement of those who follow the black banners of evil. A vague terror possesses many that in the conflict with vice they must face immense resources and a powerful confederacy. The far-stretching encampment of the Midianites is to all appearance organised for defence at every point, and while the servants of God are resolved to attack they are oppressed by the vastness of the enterprise. Impiety, sensuality, injustice may seem to be in close alliance with each other, on the best understanding, fortified by superhuman craft and malice, with their gods in their midst to help them. But let us go down to the host and listen, the state of things may be other than we have thought. Under cover of the night which made Midian seem more awful the Hebrew chief and his servant left the outpost on the slope of Gilboa and crept from shadow to shadow across the space which separated them from the enemy, vaguely seeking what quickly came. Lying in breathless silence behind some bush or wall the Hebrews heard one relating a dream to his fellow. "I dreamed," he said, "and, lo, a cake of barley bread tumbled into the camp of Midian and came unto a tent and smote it that it fell, and overturned it that it lay along." The thoughts of the day are reproduced in the visions of the night. Evidently this man has had his mind directed to the likelihood of attack, the possibility of defeat. It is well known that the Hebrews are gathering to try the issue of battle. They are indeed like a barley cake such as poor Arabs bake among ashes-a defeated famished people whose life has been almost drained away. But tidings have come of their return to Jehovah and traditions of His marvellous power are current among the desert tribes. A confused sense of all this has shaped the dream in which the tent of the chief appears prostrate and despoiled. Gideon and Purah listen intently, and what they hear further is even more unexpected and reassuring. The dream is interpreted: "This is nothing else save the sword of Gideon the son of Joash, a man of Israel; for into his hand God hath delivered Midian and all the host." He who reads the dream knows more than the other. He has the name of the Hebrew captain. He has heard of the Divine messenger who called Gideon to his task and assured him of victory. As for the apparent strength of the host of Midian, he has no confidence in it, for he has felt the tremor that passes through the great camp. So, lying concealed, Gideon hears from his enemies themselves as from God the promise of victory, and full of worshipping joy hastens back to prepare for an immediate attack. Now in every combination of godless men there is a like feeling of insecurity, a like presage of disaster. Those who are in revolt against justice, truth, and the religion of God have nothing on which to rest, no enduring bond of union. What do they conceive as the issue of their attempts and schemes? Have they anything in view that can give heart and courage; an end worth toil and hazard? It is impossible, for their efforts are all in the region of the false, where the seeming realities are but shadows that perpetually change. Let it be allowed that to a certain extent common interests draw together men of no principle so that they can cooperate for a time. Yet each individual is secretly bent on his own pleasure or profit and there is nothing that can unite them constantly. One selfish and unjust person may be depended upon to conceive a lively antipathy to every other selfish and unjust person. Midian and Amalek have their differences with one another, and each has its own rival chiefs, rival families, full of the bitterest jealousy, which at any moment may burst into flame. The whole combination is weak from the beginning, a mere horde of clashing desires incapable of harmony, incapable of a sustaining hope. In the course of our Lord’s brief ministry the insecurity of those who opposed Him was often shown. The chief priests and scribes and lawyers whispered to each other the fears and anxieties He aroused. In the Sanhedrin the discussion about Him comes to the point, "What do we? For this man doeth many signs. If we let Him thus alone, all men will believe on Him: and the Romans will come and take away both our peace and our nation." The Pharisees say among themselves, "Perceive ye how ye prevail nothing? Behold the world is gone after Him." And what was the reason, what was the cause of this weakness? Intense devotion to the law and the institutions of religion animated those Israelites, yet sufficed not to bind them together. Rival schools and claims honeycombed the whole social and ecclesiastical fabric. The pride of religious ancestry and a keenly cherished ambition could not maintain peace or hope; they were of no use against the calm authority of the Nazarene. Judaism was full of the bitterness of falsehood. The seeds of despair were in the minds of those who accused Christ, and the terrible harvest was reaped within a generation. Passing from this supreme evidence that the wrong can never be the strong, look at those ignorant and unhappy persons who combine against the laws of society. Their suspicions of each other are proverbial, and ever with them is the feeling that sooner or later they will be overtaken by the law. They dream of that and tell each other their dreams. The game of crime is played against well known odds. Those who carry it on are aware that their haunts will be discovered, their gang broken up. A bribe will tempt one of their number, and the rest will have to go their way to the cell or the gallows. Yet with the presage of defeat wrought into the very constitution of the mind and with innumerable proofs that it is no delusion, there are always those amongst us who attempt what even in this world is so hazardous and in the larger sweep of moral economy is impossible. In selfishness, in oppression and injustice, in every kind of sensuality men adventure as if they could ensure their safety and defy the day of reckoning. Gideon is now well persuaded that the fear of disaster is not for Israel. He returns to the camp and forthwith prepares to strike. It seems to him now the easiest thing possible to throw into confusion that great encampment of Midian. One bold device rapidly executed will set in operation the suspicions and fears of the different desert tribes and they will melt away in defeat. The stratagem has already shaped itself. The three hundred are provided with the earthenware jars or pitchers in which their simple food has been carried. They soon procure firebrands and from among the ten thousand in the camp enough rams’ horns are collected to supply one to each of the attacking party. Then three bands are formed of equal strength and ordered to advance from different sides upon the enemy, holding themselves ready at a given signal to break the pitchers, flash the torches in the air and make as much noise as they can with their rude mountain horns. The scheme is simple, quaint, ingenious. It reveals skill in making use of the most ordinary materials which is of the very essence of generalship. The harsh cornets especially filling the valley with barbaric tumult are well adapted to create terror and confusion. We hear nothing of ordinary weapons, but it must not be supposed that the three hundred were unarmed. It was not long after midnight, the middle watch had been newly set, when the three companies reached their stations. The orders had been well seized and all went precisely as Gideon had conceived. With crash and tumult and flare of torches there came the battle shout-"Sword of Jehovah and of Gideon." The Israelites had no need to press forward; they stood every man in his place, while fear and suspicion did the work. The host ran and cried and fled. To and fro among the tents, seeing, now on this side now on that, the menacing flames, turning from the battle cry here to be met in an opposite quarter by the wild dissonance of the horns, the surprised army was thrown into utter confusion. Every one thought of treachery and turned his sword against his fellow. Escape was the common impulse, and the flight of the disorganised host took a southeasterly direction by the road that led to the Jordan valley and across it to the Hauran and the desert. It was a complete rout and the Hebrews had only to follow up their advantage. Those who had not shared the attack joined in the pursuit. Every village that the flying Midianites passed sent out its men, brave enough now that the arm of the tyrant was broken. Down to the ghor of Jordan the terror-stricken Arabs fled and along the bank for many a mile, harassed in the difficult ground by the Hebrews who know every yard of it. At the fords there is dreadful work. Those who cross at the highest point near Succoth are not the main body, but the two chiefs Zebah and Zalmunna are among them and Gideon takes them in hand. Away to the south Ephraim has its opportunity and gains a victory where the road. along the valley of Jordan diverges to Beth-barah. For days and nights the retreat goes oft till the strange swift triumph of Israel is assured. 1. There is in this narrative a lesson as to equipment for the battle of life and the service: of God somewhat like that which we found in the story of Shamgar, yet with points of difference. We are reminded here of what may be done without wealth, without the material apparatus that is often counted necessary. The modern habit is to make much of tools and outfit. The study and applications of science have brought in a fashion of demanding everything possible in the way of furniture, means, implements. Everywhere this fashion prevails, in the struggle of commerce and manufacture, in literature and art, in teaching and household economy, worst of all in church life and work. Michaelangelo wrought the frescoes of the Sistine chapel with the ochres he dug with his own hands from the garden of the Vatican. Mr. Darwin’s great experiments were conducted with the rudest and cheapest furniture, anything a country house could supply. But in the common view it is on perfect tools and material almost everything depends; and we seem in the way of being absolutely mastered by them. What, for example, is the ecclesiasticism which covers an increasing area of religious life? And what is the parish or congregation fully organised in the modern sense? Must we not call them elaborate machinery expected to produce spiritual life? There must be an extensive building with every convenience for making worship agreeable; there must be guilds and guild rooms, societies and committees, each with an array of officials; there must be due assignment of observances to fit days and seasons; there must be architecture, music, and much else. The ardent soul desiring to serve God and man has to find a place in conjunction with all this and order his work so that it may appear well in a report. To some these things may appear ludicrous, but they are too significant of the drift from that simplicity and personal energy in which the Church of Christ began. We seem to have forgotten that the great strokes have been made by men who like Gideon delayed not for elaborate preparation nor went back on rule and precedent, but took the firebrands, pitchers, and horns that could be got together on a hillside. The great thing both in the secular and in the spiritual region is that men should go straight at the work which has to be done and do it with sagacity, intelligence, and fervour of their own. We look back to those few plain men with whom lay the new life of the world, going forth with the strong certain word of a belief for which they could die, a truth by which the dead could be revived. Their equipment was of the soul. Of outward means and material advantages they were, one may say, destitute. Our methods are very different. No doubt in these days there is a work of defence which requires the finest weapons and most careful preparation. Yet even here no weight of polished armour is so good for David’s use as the familiar sling and stone. And in the general task of the church, teaching, guiding, setting forth the gospel of Christ, whatever keeps soul from honest and hearty touch with soul is bad. We want above all things men who have sanctified common sense, mother wit, courage and frank simplicity, men who can find their own means and gain their own victories. The churches that do not breed such are doomed. 2. We have been reading a story of panic and defeat, and we may be advised to find in it a hint of the fate that is to overtake Christianity when modern criticism has finally ordered its companies and provided them with terrifying horns and torches. Or certain Christians may feel that the illustration fits the state of alarm in which they are obliged to live. Is not the church like that encampment in the valley, exposed to the most terrible and startling attacks on all sides, and in peril constantly of being routed by unforeseen audacities, here of Ingersoll, Bakunin, Bebel, there of Huxley or Renan? Not seldom still, though after many a false alarm, the cry is raised, "The church, the faith-in danger!" Once for all-the Church of the Lord Jesus Christ is never in danger, though enemies buzz on every side like furious hornets. A confederation of men, a human organisation may be in deadly peril and may know that the harsh tumult around it means annihilation. But no institution is identical with the Catholic Church, much less with the kingdom of God. Christians need not dread the honest criticism which has a right to speak, nor even the malice, envy, which have no right yet dare to utter themselves. Whether it be sheer atheism or scientific dogma or political change or criticism of the Bible that makes the religious world tremble and cry out for fear, in every case panic is unchristian and unworthy. For one thing, do we not frame numerous thoughts and opinions of our own and devise many forms of service which in the course of time we come to regard as having a sacredness equal to the doctrine and ordinances of Christ? And do we not frequently fall into the error of thinking that the symbols, traditions, outward forms of a Christian society are essential and as much to be contended for as the substance of the gospel? Criticism of these is dreaded as criticism of Christ, decay of them is regarded, often quite wrongly, as decay of the work of God on earth. We forget that forms, as such, are on perpetual trial, and we forget also that no revolution or seeming disaster can touch the facts on which Christianity rests. The Divine gospel is eternal. Indeed, assailants of the right sort are needed, and even those of the bad sort have their use. The encampment of the unseeing and unthinking, of the self-loving and arrogant needs to be startled; and he is no emissary of Satan who honestly leads an attack where men lie in false peace, though he may be for his own part but a rude fighter. The panic indeed sometimes takes a singular and pathetic form. The unexpected enemy breaks in on the camp with blare of ignorant rebuke and noisy demonstration of strength and authority. Him the church hails as a new apostle, at his feet she takes her place with a strange unprofitable humility; and this is the worst kind of disaster. Better far a serious battle than such submission. 3. Without pursuing this suggestion we pass to another raised by the conduct of the men of Ephraim. They obeyed the call of Gideon when he hastily summoned them to take the lower fords of Jordan within their own territory and prevent the escape of the Midianites. To them it fell to gain a great victory, and especially to slay two subordinate chiefs, Oreb and Zeeb, the Crow and the Wolf. But afterwards they complained that they had not been called at first when the commander was gathering his army. We are informed that they chode with him sharply on this score, and it was only by his soft answer which implied a little flattery that they were appeased. "What have I now in comparison with you? Is not the gleaming of the grapes of Ephraim better than the vintage of Abiezer?" The men of Ephraim were not called at first along with Manasseh, Zebulun, Asher, and Naphtali. True. But why? Was not Gideon aware of their selfish indifference? Did he not read their character? Did he not perceive that they would have sullenly refused to be led by a man of Manasseh, the youngest son of Joash of Abiezer? Only too well did the young chief know with whom he had to deal. There had been fighting already between Israel and the Midianites. Did Ephraim help then? Nay: but secure in her mountains that tribe sullenly and selfishly held aloof. And now the complaint is made when Gideon, once unknown, is a victorious hero, the deliverer of the Hebrew nation. Do we not often see something like this? There are people who will not hazard position or profit in identifying themselves with an enterprise while the issue is doubtful, but desire to have the credit of connection with it if it should succeed. They have not the humanity to associate themselves with those who are fighting in a good cause because it is good. In fact they do not know what is good, their only test of value being success. They lie by, looking with half-concealed scorn on the attempts of the earnest, sneering at their heat either in secret or openly, and when one day it becomes clear that the world is applauding they conceive a sudden respect for those at whom they scoffed. Now they will do what they can to help, -with pleasure, with liberality. Why were they not sooner invited? They will almost make a quarrel of that, and they have to be soothed with fair speeches. And people who are worldly at heart push forward in this fashion when Christian affairs have success or eclat attached to them, especially where religion wears least of its proper air and has somewhat of the earthly in tone and look. Christ pursued by the Sanhedrin, despised by the Roman, is no person for them to know. Let Him have the patronage of Constantine or a de Medici and they are then assured that He has claims which they will admit-in theory. More than that needs not be expected from men and women "of the world." " Messieurs, surtout, pas de zele. " Above all, no zeal: that is the motto of every Ephraim since time began. Wait till zeal is cooling before you join the righteous cause. 4. But while there are the carnal who like to share the success of religion after it has cooled down to their temperature, another class must not be forgotten, those who in their selfishness show the worst kind of hostility to the cause they should aid. Look at the men of Succoth and Penuel. Gideon and his band leading the pursuit of the Midianites have had no food all night and are faint with hunger. At Succoth they ask bread in vain. Instead of help they get the taunt-"Are Zebah and Zalmunna now in thine hand that we should give bread unto thine army?" Onward they press another stage up the hills to Penuel, and there also their request is refused. Gideon, savage with the need of his men, threatens dire punishment to those who are so callous and cruel; and when he returns victorious his threat is made good. With thorns and briars of the wilderness he scourges the elders of Succoth. The pride of Penuel is its watchtower, and that he demolishes, at the same time decimating the men of the city. Penuel and Succoth lay in the way between the wilderness in which the Midianites dwelt and the valleys of western Palestine. The men of these cities feared that if they aided Gideon they would bring on themselves the vengeance of the desert tribes. Yet where do we see the lowest point of unfaith and meanness, in Ephraim or Succoth? It is perhaps hard to say which are the least manly: those contrive to join the conquering host and snatch the credit of victory; these are not so clever, and while they are as eager to make things smooth for themselves the thorns and briars are more visibly their portion. To share the honour of a cause for which you have done very little is an easy thing in this world, though an honest man cannot wear that kind of laurel; but as for Succoth and Penuel, the poor creatures, who will not pity them? It is so inconvenient often to have to decide. They would temporise if it were possible-supply the famished army with mouldy corn and raisins at a high price, and do as much next time for the Midianites. Yet the opportunity for this kind of salvation does not always come. There are times when people have to choose definitely whom they will serve, and discover to their horror that judgment follows swiftly upon base and cowardly choice. And God is faithful in making the recusants feel the urgency of moral choice and the grip He has of them. They would fain let the battle of truth sweep by and not meddle with it. But something is forced upon them. They cannot let the whole affair of salvation alone, but are driven to refuse heaven in the very act of trying to escape hell. And although judgment lingers, ever and anon demonstration is made among the ranks of the would be prudent that One on high judges for His warriors. It is not the Gideon leading the little band of faint but eager champions of faith who punishes the callous heathenism and low scorn of a Succoth and Penuel. The Lord of Hosts Himself will vindicate and chasten. "Whoso shall cause one of these little ones that believe in Me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea." 5. Yet another word of instruction is found in the appeal of Gideon: "Give, I pray you, loaves of bread unto the people that follow me, for they be faint and I am pursuing after Zebah and Zalmunna." Well has the expression "Faint yet pursuing" found its place as a proverb of the religious life. We are called to run with patience a race that needs long ardour and strenuous exertion. The goal is far away, the ground is difficult. As day after day and year after year demands are made upon our faith, our resolution, our thought, our devotion to One who remains unseen and on our confidence in the future life, it is no wonder that many feel faint and weary. Often have we to pass through a region inhabited by those who are indifferent or hostile, careless or derisive. At many a door we knock and find no sympathy. We ask for bread and receive a stone; and still the fight slackens not, still have we to reach forth to the things that are before. But the faintness is not death. In the most terrible hours there is new life for our spiritual nature. Refreshment comes from an unseen hand when earth refuses help. We turn to Christ; we consider Him who endured great contradiction of sinners against Himself; we realise afresh that we are ensured of the fulness of His redemption. The body grows faint, but the soul presses on; the body dies and has to be left behind as a worn-out garment, but the spirit ascends into immortal youth. "On, chariot! on, soul! Ye are all the more fleet. Be alone at the goal Of the strange and the sweet!" 6. Finally let us glance at the fate of Zebah and Zalmunna, not without a feeling of admiration and of pity for the rude ending of these stately lives. The sword of Jehovah and of Gideon has slain its thousands. The vast desert army has been scattered like chaff, in the flight, at the fords, by the rock Oreb and the wine press Zeeb, all along the way by Nobah and Jogbehah, and finally at Karkor, where having encamped in fancied security the residue is smitten. Now the two defeated chiefs are in the hand of Gideon, their military renown completely wrecked, their career destroyed. To them the expedition into Canaan was part of the common business of leadership. As emirs of nomadic tribes they had to find pasture and prey for their people. No special antagonism to Jehovah, no ill-will against Israel more than other nations, led them to cross the Jordan and scour the plains of Palestine. It was quite in the natural course of things that Midianites and Amalekites should migrate and move towards the west. And now the defeat is crushing. What remains therefore but to die? We hear Gideon command his son Jether to fall upon the captive chiefs, who, brilliant and stately once, lie disarmed, bound and helpless. The indignity is not to our mind. We would have thought more of Gideon had he offered freedom to these captives "fallen on evil days," men to be admired, not hated. But probably they do not desire a life which has in it no more of honour. Only let the Hebrew leader not insult them by the stroke of a young man’s sword. The great chiefs would die by a warrior’s blow. And Jether cannot slay them; his hand falters as he draws the sword. These men who have ruled their tens of thousands have still the lion look that quails. "Rise thou and fall upon us," they say to Gideon: "for as the man is, so is his strength." And so they die, types of the greatest earthly powers that resist the march of Divine Providence, overthrown by a sword which even in faulty, weak human hands has indefeasible sureness and edge. "As the man is, so is his strength." It is another of the pregnant sayings which meet us here and there even in the least meditative parts of Scripture. Yes: as a man is in character, in faith, in harmony with the will of God, so is his strength; as he is in falseness, injustice, egotism, and ignorance, so is his weakness. And there is but one real perennial kind of strength. The demonstration made by selfish and godless persons, though it shake continents and devastate nations, is not Force. It has no nerve, no continuance, but is mere fury which decays and perishes. Strength is the property of truth and truth only; it belongs to those who are in union with eternal reality and to no others in the universe. Would you be invincible? You must move with the eternal powers of righteousness and love. To be showy in appearance or terrible in sound on the wrong side with the futilities of the world is but incipient death. On all sides the application may be seen. In the home and its varied incidents of education, sickness, discipline; in society high and low; in politics, in literature. As the man or woman is in simple allegiance to God and clear resolution there is strength to endure, to govern, to think, and every way to live. Otherwise there can only be instability, foolishness, blundering selfishness, a sad passage to inanition and decay. Judges 8:22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. GIDEON THE ECCLESIASTIC Jdg 8:22-28 THE great victory of Gideon had this special significance, that it ended the incursions of the wandering races of the desert. Canaan offered a continual lure to the nomads of the Arabian wilderness, as indeed the eastern and southern parts of Syria do at the present time. The hazard was that wave after wave of Midianites and Bedawin sweeping over the land should destroy agriculture and make settled national life and civilisation impossible. And when Gideon undertook his work the risk of this was acute. But the defeat inflicted on the wild tribes proved decisive. "Midian was subdued before the children of Israel, and they lifted up their heads no more." The slaughter that accompanied the overthrow of Zebah and Zalmunna, Oreb and Zeeb became in the literature of Israel a symbol of the destruction which must overtake the foes of God. "Do thou to thine enemies as unto Midian"-so runs the cry of a psalm-"Make their nobles like Oreb and Zeeb: yea, all their princes like Zebah and Zalmunna, who said, Let us take to ourselves in possession the habitations of God." In Isaiah the remembrance gives a touch of vivid colour to the oracle of the coming Wonderful, Prince of Peace. "The yoke of his burden and the staff of his shoulder, the rod of his oppressor shall be broken as in the day of Midian." Regarding the Assyrian also the same prophet testifies, "The Lord of Hosts shall stir up against him a scourge as in the slaughter of Midian at the rock of Oreb." We have no song like that of Deborah celebrating the victory, but a sense of its immense importance held the mind of the people, and by reason of it Gideon found a place among the heroes of faith. Doubtless he had, to begin with, a special reason for taking up arms against the Midianitish chiefs that they had slain his two brothels: the duty of an avenger of blood fell to him. But this private vengeance merged in the desire to give his people freedom, religious as well as political, and it was Jehovah’s victory that he won, as he himself gladly acknowledged. We may see, therefore, in the whole enterprise, a distinct step of religious development. Once again the name of the Most High was exalted; once again the folly of idol worship was contrasted with the wisdom of serving the God of Abraham and Moses. The tribes moved in the direction of national unity and also of common devotion to their unseen King. If Gideon had been a man of larger intellect and knowledge he might have led Israel far on the way towards fitness for the mission it had never yet endeavoured to fulfil. But his powers and inspiration were limited. On his return from the campaign the wish of the people was expressed to Gideon that he should assume the title of king. The nation needed a settled government, a centre of authority which would bind the tribes together, and the Abiezrite chief was now clearly marked as a man fit for royalty. He was able to persuade as well as to fight; he was bold, firm, and prudent. But to the request that he should become king and found a dynasty Gideon gave an absolute refusal: "I will not rule over you, neither shall my son rule over you; Jehovah shall rule over you." We always admire a man who refuses one of the great posts of human authority or distinction. The throne of Israel was even at that time a flattering offer. But should it have been made? There are few who will pause in a moment of high personal success to think of the point of morality involved; yet we may credit Gideon with the belief that it was not for him or any man to be called king in Israel. As a judge he had partly proved himself, as a judge he had a Divine call and a marvellous vindication: that name he would accept, not the other. One of the chief elements of Gideon’s character was a strong but not very spiritual religiousness. He attributed his succe