Verse-by-Verse Bible Commentary
Judges 3:14

Bridgeway Bible Commentary

Othniel, Ehud and Shamgar (3:7-31)

The first invader of Israel seems to have come from Aram, which was far to the north of Palestine. The Israelite leader who finally defeated him, Othniel, came from the tribe of Judah, which was in the south of Palestine (see Joshua 15:13-19). It appears, therefore, that the enemy had overrun most of the land. As in other cases recorded in Judges, Israel’s victory came through God’s special power given to the deliverer (7-11; cf. 6:34; 11:29; 13:25; 14:6,19; 15:14).

Israel’s next oppressor came from the east. The forces of Moab, assisted by Ammon and Amalek, crossed the Jordan and advanced as far as Jericho, the city of palms. From there they exercised control over the tribal area of Benjamin and possibly the border areas of Ephraim. They ruled for eighteen years (12-14). Israel’s deliverer, Ehud, came from Benjamin. When the time came for him to take Israel’s periodic tribute money to the Moabite king (probably at Jericho), he cunningly gained a private meeting with the king and assassinated him (15-23). Before the Moabites discovered what had happened, Ehud escaped and mobilized his soldiers (24-27). When the Moabites tried to flee back to Moab, they were cut off by the Israelites at the Jordan crossing, and mercilessly slaughtered (28-30).
Another great leader who rescued the Israelites from an enemy was Shamgar. He won his victory over the Philistines, who lived on the Mediterranean coastal plain (31).

Coffman's Commentaries on the Bible

II. EHUD;
AGAIN GOD PUNISHES ISRAEL FOR THEIR WICKEDNESS

"And the children of Israel again did that which was evil in the sight of Jehovah: and Jehovah strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of Jehovah. And he gathered unto him the children of Ammon and Amalek; and he smote Israel, and they possessed the city of palm-trees. And the children of Israel served Eglon the king of Moab eighteen years"

The Moabites and the Ammonites originated in the incestuous union of Lot and his daughters (Genesis 19), but this physical kinship with the Jews did not mitigate their unwavering enmity against Israel. Although Moab was the chief predator in this oppression of Israel, it is not surprising that both Amalek and Ammon were Moabite allies.

"They possessed the city of palm-trees" This place was Jericho, the walls of which had not been rebuilt; but the king of Moab had apparently made it his capital.

"Israel served Eglon the king of Moab eighteen years" During this period Israel was required to pay tribute regularly to the king of Moab, and there can be little doubt that many other circumstances of Moabite domination of Israel had produced widespread resentment and hatred of the Moabite oppressors.

Smith's Bible Commentary

Chapter 3

Now these are the nations which the LORD left, to prove Israel ( Judges 3:1 ),

There were the Philistines, the Canaanites, the Hivites and the Hittites and the Jebusites and the Perizzites and the Amorites that God left, six nations.

And verse six,

The children of Israel took their daughters ( Judges 3:6 )

That is of the Canaanites, the Hitites, the Amorites, the Perizzites, the Hivites and the Jebusites.

They took their daughters to be their wives, and they gave their daughters to their sons, and they served their gods. And the children of Israel did evil in the sight of the LORD, and they forgot Jehovah their God, and they served Baalim and the groves ( Judges 3:6-7 ).

Now the groves were the places of worship and usually extremely licentious type of worship.

Therefore the anger of the LORD was hot against Israel, they sold them into the hand of Chushanrishathaim the king of Mesopotamia: and they served him for eight years. And when the children of Israel cried unto the LORD, the LORD raised up and delivered to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother ( Judges 3:8-9 ).

So Othniel was the fellow who married Caleb's daughter. Remember he took the city Kirjath there near Hebron and so Othniel became the first judge over Israel.

And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered this Mesopotamia king into his hand; and his hand prevailed against him. And the land had rest for forty years ( Judges 3:10-11 ).

Now forty years is probably sort of a rounded off kind of a figure. It is used over and over again. It would appear that-well, actually though, forty years you got a generation as long as the guy was alive, that generation. When he died, you get a new generation and back to the old apostasy again. It just didn't carry over into the second generation. And so, here you have the forty years appearing over and over again, which is just about that time of a generation and the failure to go on into the next generation. And so during the years of Othniel they had rest.

And the children of Israel, [verse twelve] did evil again in the sight of the LORD ( Judges 3:12 ):

You know it's-you'd like to take them and just bump their heads together or something. It's just so upsetting.

And the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD. And he gathered unto him the children of Ammon and Amalek, and they went and smote Israel, and possessed the city of the palm trees. So the children of Israel served Eglon the king of Moab for eighteen years. But when the children of Israel cried unto the LORD, the LORD raised up a deliverer, Ehud the son of Gera, a Benjamite, a man who was left-handed: and by him the children of Israel sent a present unto Eglon the king of Moab. But Ehud made himself a dagger, sharpened both sides, and made it about eighteen inches long, put it under his robe on his left side ( Judges 3:12-16 ).

And he went into the king of Moab. Let's see now we got Ehud and Eglon. Eglon's the king so he came into Eglon with a present and then he said, "I have a secret message for you." And so Eglon the king of Moab sent out all the servants and he said, "I have a message from the Lord for you." And he drew out the dagger. Oh, Eglon was a really fat guy. He put the dagger in and the fat closed around and he couldn't pull it out. So he left it in halved and all. And when he went out of the room, he closed the door and locked it and he told the servants, "the king is taking a nap" and so he took off running.

So that they waited outside and waited outside until they got embarrassed they were waiting there so long they said, "Well, we better go in and check on the king." So they got the key, unlocked the door, when they got in they found the king was dead and had given good time to escape. And so he called together an army and they came against the Moabites and God delivered them out of the hand of Moab. They killed that time about ten thousand men of Moab who tried to escape out of Israel back into the land. And the land had rest for eighty years. So here's twice forty.

And after him was Shamgar the son of Anath ( Judges 3:31 ),

He was the third judge. And we really don't know much about Shamgar except he must have been a tough cookie because he killed six hundred Philistines with an ox goad. Just the stick that they used when they were pawing with an ox, they'd have a goad, a stick that they'd kick and been a flanks with to keep them going. And evidently he was maybe farming and plowing and keeping with his oxen and here came a company of Philistines over the hill and so he goes after them with an ox goad. Six hundred men with an ox goad. So he was the third judge of Israel. That's about all we know of Shamgar. Like to know more about that character. "

Dr. Constable's Expository Notes

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

The Moabites and Ammonites were not only neighbors who both lived to the southeast of Canaan, but they were also descendants of the same ancestor, Lot. The Amalekites lived on Israel’s southern border and were descendants of Esau. The Moabites had allied with the Ammonites and the Amalekites and had captured the site of Jericho (the "city of palm trees," Judges 3:13). They had evidently rebuilt it since Joshua’s conquest. [Note: See my comments on Joshua 6:26-27 in my notes on Joshua for further explanation.] The Moabites had taken over the surrounding area and had forced Israel to serve them for 18 years (Judges 3:14).

Jericho was in Benjamin’s territory, so it was not unusual that God would raise up a judge from that tribe to lead Israel against the Moabites. We learn later that the Benjamites at this time were far from admirable on the whole (chs. 19-21). Yet God raised up a faithful man from this tribe to do His will. The English text’s description of Ehud as left-handed (Judges 3:15) is misleading. The Hebrew expression translated "a left-handed man" probably means "a man restricted as to his right hand." [Note: J. A. Soggin, Judges: A Commentary, p. 50; et al.] This was an ironic condition for a Benjamite since "Benjamin" means "son of the right hand." Many Benjamites were left-handed (Judges 20:16) and not a few were ambidextrous (1 Chronicles 12:2). Ehud may not have been able to use his right hand as well as his left. In spite of this abnormality God used him to bring a great victory to Israel.

Most commentators regarded Ehud’s methods as entirely legitimate. [Note: E.g., Cundall and Morris; George Bush, Notes on Judges; Wood; Robert B. Chisholm Jr., "Ehud: Assessing an Assassin," Bibliotheca Sacra 168:671 (July-September 2011):274-82; et al.] Some, however, did not, as the following quotation illustrates.

"Ehud’s conduct must be judged according to the spirit of those times, when it was thought allowable to adopt any means of destroying the enemy of one’s nation. The treacherous assassination of a hostile king is not to be regarded as an act of the Spirit of God, and therefore is not set before us as an example to be imitated. Although Jehovah raised up Ehud as a deliverer to His people when oppressed by Eglon, it is not stated (and this ought particularly to be observed) that the Spirit of Jehovah came upon Ehud, and still less that Ehud assassinated the hostile king under the impulse of that Spirit. Ehud proved himself to have been raised up by the Lord as the deliverer of Israel, simply by the fact that he actually delivered his people from the bondage of the Moabites, and it by no means follows that the means which he selected were either commanded or approved by Jehovah." [Note: Keil and Delitzsch, p. 298.]

The facts that Ehud did what he did as an act of war and that God nowhere condemned him for it have led most interpreters to believe he was correct in assassinating King Eglon (lit. fat ox). God used other tricksters (e.g., Jacob, Samson) and other murderers (e.g., Moses, David, Paul). Note that Ehud (possibly "loner" [Note: E. John Hamlin, Judges, p. 73.] ) had no other Israelites with him when he confronted Eglon. He stood alone for God.

It seems that Ehud delivered the Israelites’ taxes to King Eglon, left Eglon, passed the "idols" (lit. sculptured stones) at Gilgal, and then returned to Eglon. This may have been a Gilgal on the border between Benjamin and Judah west of Jericho rather than the one northeast of Jericho (cf. Joshua 15:7). [Note: Wolf, p. 400.] He had prepared to execute Eglon before going to Jericho. Did he lose heart at first when he left Jericho? Did he receive fresh motivation to kill the king when he passed the Canaanite objects of worship at Gilgal and then returned to Jericho to finish the job? This seems to be what happened.

The room in which Ehud met Eglon (Judges 3:20) was on the flat roof of his house. Rooms built this way caught the prevailing currents of air and therefore provided a cool place of retreat from the hot weather.

Evidently Eglon did not expect Ehud to draw his sword with his left hand. He probably did not know he could do so. This was part of Ehud’s strategy. The sword was a short cubit in length, about 16 inches. This is the only place in the Old Testament where this Hebrew word describes a cubit. The short cubit was as long as the distance between the elbow and the knuckles of a fist. Ehud’s sword went all the way through Eglon’s fat body. It apparently contained no crosspiece (hilt) between the handle and the blade. The handle lodged in the fat while the point opened a hole in his back where his excrement oozed out.

"Thus by way of a humorous if vulgar twist, something unexpected ’comes out’ of Eglon-his excrement. Such a grotesque occurrence would have been precisely the kind of detail that a story of this sort would have delighted in recounting and would be unlikely to omit. Although it no doubt strikes modern readers as vulgar and distasteful, in the context of the story it adds a note of extreme humiliation with respect to the Moabite king that would have delighted an Israelite audience, especially as it takes place at the very height of the drama: the national hero not only dispatched the enemy king with much cunning but in the process caused him to become besmirched with feces." [Note: Michael L. Barré, "The Meaning of prsdn in Judges III 22," Vetus Testamentum 41:1 (1991):9-10. Cf. McCann, p. 23.]

The writer may have recorded this last disgusting detail to draw a parallel with the unclean Moabites’ departure from the land following Ehud’s victory. Notice the cool way Ehud behaved after he slew the king in his cool room (Judges 3:23). Perhaps it was the odor of Eglon’s excrement as well as the locked doors that led the servants to conclude that the king was relieving himself (Judges 3:24).

"With effective employment of ambiguity, irony, satire, hyperbole, and caricature, he [the writer] sketches a literary cartoon that pokes fun at the Moabites and brings glory to God. . . . Biblical historians seldom, if ever, wrote their pieces primarily so later readers could reconstruct historical events. Their agendas were generally theological and polemical, and few texts are as overt in the latter respect as ours." [Note: Block, Judges . . ., pp. 156-57. See also Robert B. Chisholm Jr., "Yahweh versus the Canaanite Gods: Polemic in Judges and 1 Samuel 1-7," Bibliotheca Sacra 164:654 (April-June 2007):165-80.]

"The alleged inferior defeats an obvious superior; the one supposed to be unclean leaves the royal Eglon prostrate in his own dung; the apparently disabled person proves both mentally and physically more adept than his opponents." [Note: McCann, p. 45.]

Archaeologists have not yet identified the town of Seirah (Judges 3:26), but it may have stood to the northwest of Gilgal in Ephraim’s hill country (Judges 3:27).

The Moabites who at this time were living west of the Jordan River would have fled back home eastward to their native country. For this reason the Israelites seized the fording place (Judges 3:28).

Judges 3:29 is difficult to interpret for two reasons. First, the word translated "thousand" can also mean "military unit" (cf. Judges 20:10). Second, it is not clear whether the Israelites killed these Moabites as they tried to cross the Jordan on this occasion. Perhaps this was the total Moabite force that the Israelites killed in their war with Moab. In either case this was a great victory for Israel.

The writer’s primary emphasis in this pericope seems to be that God used a man whom others would have regarded as unusual, because he was left-handed, to effect a great victory. Ehud did not excuse himself from doing God’s will because he was different, as many Christians do. He stepped out in faith in spite of his physical peculiarity. Israel too had physical abnormalities, but when she stepped out in trust and obedience God blessed her with success.

Dr. Constable's Expository Notes

B. The second apostasy 3:12-31

As time went by, Israel’s departure from God progressed. The writer reflected this by showing that Israel suffered under two oppressing powers at the same time next: the Moabites and the Philistines.

Gill's Exposition of the Whole Bible

So the children of Israel served Eglon king of Moab eighteen years. Ten years longer than they served the king of Mesopotamia, Judges 3:8, as a severer correction of them for their relapse into idolatry.

Henry's Complete Commentary on the Bible

      12 And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.   13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.   14 So the children of Israel served Eglon the king of Moab eighteen years.   15 But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed: and by him the children of Israel sent a present unto Eglon the king of Moab.   16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.   17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.   18 And when he had made an end to offer the present, he sent away the people that bare the present.   19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.   20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.   21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:   22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.   23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.   24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.   25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.   26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.   27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.   28 And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.   29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.   30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.

      Ehud is the next of the judges whose achievements are related in this history, and here is an account of his actions.

      I. When Israel sins again God raises up a new oppressor, Judges 3:12-14; Judges 3:12-14. It was an aggravation of their wickedness that they did evil again after they had smarted so long for their former iniquities, promised so fair when Othniel judged them, and received so much mercy from God in their deliverance. What, and after all this, again to break his commandments! Was the disease obstinate to all the methods of cure, both corrosives and lenitives? It seems it was. Perhaps they thought they might make the more bold with their old sins because they saw themselves in no danger from their old oppressor; the powers of that kingdom were weakened and brought low. But God made them know that he had variety of rods wherewith to chastise them: He strengthened Eglon king of Moab against them. This oppressor lay nearer to them than the former, and therefore would be the more mischievous to them; God's judgments thus approached them gradually, to bring them to repentance. When Israel dwelt in tents, but kept their integrity, Balak king of Moab, who would have strengthened himself against them, was baffled; but now that they had forsaken God, and worshipped the gods of the nations round about them (and perhaps those of the Moabites among the rest), here was another king of Moab, whom God strengthened against them, put power into his hands, though a wicked man, that he might be a scourge to Israel. The staff in his hand with which he beat Israel was God's indignation; howbeit he meant not so, neither did his heart think so,Isaiah 10:6; Isaiah 10:7. Israelites did ill, and, we may suppose, Moabites did worse; yet because God commonly punishes the sins of his own people in this world, that, the flesh being destroyed, the spirit may be saved, Israel is weakened and Moab strengthened against them. God would not suffer the Israelites, when they were the stronger, to distress the Moabites, nor give them any disturbance, though they were idolaters (Deuteronomy 2:9); yet now he suffered the Moabites to distress Israel, and strengthened them on purpose that they might: Thy judgments, O God! are a great deep. The king of Moab took to his assistance the Ammonites and Amalekites (Judges 3:13; Judges 3:13), and this strengthened him; and we are here told how they prevailed. 1. They beat them in the field: They went and smote Israel (Judges 3:13; Judges 3:13), not only those tribes that lay next them on the other side Jordan, who, though first settled, being frontier-tribes, were most disturbed; but those also within Jordan, for they made themselves masters of the city of palm-trees, which, it is probable, was a strong-hold erected near the place where Jericho had stood, for that was so called (Deuteronomy 34:3), into which the Moabites put a garrison, to be a bridle upon Israel, and to secure the passes of Jordan, for the preservation of the communication with their own country. It was well for the Kenites that they had left this city (Judges 1:16; Judges 1:16) before it fell into the hands of the enemy. See how quickly the Israelites lost that by their own sin which they had gained by miracles of divine mercy. 2. They made them to serve (Judges 3:14; Judges 3:14), that is, exacted tribute from them, either the fruits of the earth in kind or money in lieu of them. They neglected the service of God, and did not pay him his tribute; thus therefore did God recover from them that wine and oil, that silver and gold, which they prepared for Baal, Hosea 2:8. What should have been paid to the divine grace, and was not, was distrained for, and paid to the divine justice. The former servitude (Judges 3:8; Judges 3:8) lasted but eight years, this eighteen; for, if less troubles do not do the work, God will send greater.

      II. When Israel prays again God raises up a new deliverer (Judges 3:15; Judges 3:15), named Ehud. We are here told,

      1. That he was a Benjamite. The city of palm-trees lay within the lot of this tribe, by which it is probable that they suffered most, and therefore stirred first to shake off the yoke. It is supposed by the chronologers that the Israelites' war with Benjamin for the wickedness of Gibeah, by which that whole tribe was reduced to 600 men, happened before this, so that we may well think that tribe to be now the weakest of all the tribes, yet out of it God raised up this deliverer, in token of his being perfectly reconciled to them, to manifest his own power in ordaining strength out of weakness, and that he might bestow more abundant honour upon that part which lacked,1 Corinthians 12:24.

      2. That he was left-handed, as it seems many of that tribe were, Judges 20:16; Judges 20:16. Benjamin signifies the son of the right hand, and yet multitudes of them were left-handed; for men's natures do not always answer their names. The LXX. say he was an ambi-dexter, one that could use both hands alike, supposing that this was an advantage to him in the action he was called to; but the Hebrew phrase, that he was shut of his right hand, intimates that, either through disease of disuse, he made little or no use of that, but of his left hand only, and so was the less fit for war, because he must needs handle his sword but awkwardly; yet God chose this left-handed man to be the man of his right hand, whom he would make strong for himself,Psalms 80:17. It was God's right hand that gained Israel the victory (Psalms 44:3), not the right hand of the instruments he employed.

      3. We are here told what Ehud did for the deliverance of Israel out of the hands of the Moabites. He saved the oppressed by destroying the oppressors, when the measure of their iniquity was full and the set time to favour Israel had come.

      (1.) He put to death Eglon the king of Moab; I say, put him to death, not murdered or assassinated him, but as a judge, or minister of divine justice, executed the judgments of God upon him, as an implacable enemy to God and Israel. This story is particularly related.

      [1.] He had a fair occasion of access to him. Being an ingenious active man, and fit to stand before kings, his people chose him to carry a present in the name of all Israel, over and above their tribute, to their great lord the king of Moab, that they might find favour in his eyes, Judges 3:15; Judges 3:15. The present is called mincha in the original, which is the word used in the law for the offerings that were presented to God to obtain his favour; these the children of Israel had not offered in their season to the God that loved them; and now, to punish them for their neglect, they are laid under a necessity of bringing their offerings to a heathen prince that hated them. Ehud went on his errand to Eglon, offered his present with the usual ceremony and expressions of dutiful respect, the better to colour what he intended and to prevent suspicion.

      [2.] It should seem, from the first, he designed to be the death of him, God putting it into his heart, and letting him know also that the motion was from himself, by the Spirit that came upon him, the impulses of which carried with them their own evidence, and so gave him full satisfaction both as to the lawfulness and the success of this daring attempt, of both which he would have had reason enough to doubt. If he be sure that God bids him do it, he is sure both that he may do it and that he shall do it; for a command from God is sufficient to bear us out, and bring us off, both against our consciences and against all the world. That he compassed and imagined the death of this tyrant appears by the preparation he made of a weapon for the purpose, a short dagger, but half a yard long, like a bayonet, which might easily be concealed under his clothes (Judges 3:16; Judges 3:16), perhaps because none were suffered to come near the king with their swords by their sides. This he wore on his right thigh, that it might be the more ready to his left hand, and might be the less suspected.

      [3.] He contrived how to be alone with him, which he might the more easily be now that he had not only made himself known to him, but ingratiated himself by the present, and the compliments which perhaps, on this occasion, he had passed upon him. Observe, how he laid his plot. First, He concealed his design even from his own attendants, brought them part of the way, and then ordered them to go forward towards home, while he himself, as if he had forgotten something behind him, went back to the king of Moab's court, Judges 3:18; Judges 3:18. There needed but one hand to do the execution; had more been engaged they could not so safely have kept counsel, nor so easily have made an escape. Secondly, He returned from the quarries by Gilgal (Judges 3:19; Judges 3:19), from the graven images (so it is in the margin) which were with Gilgal, set up perhaps by the Moabites with the twelve stones which Joshua had set up there. Some suggest that the sight of these idols stirred up in him such an indignation against the king of Moab as put him upon the execution of that design which otherwise he had thought to let fall for the present. Or, perhaps, he came so far as to these images, that, telling from what place he returned, the king of Moab might be the more apt to believe he had a message from God. Thirdly, He begged a private audience, and obtained it in a withdrawing-room, here called a summer parlour. He told the king he had a secret errand to him, who thereupon ordered all his attendants to withdraw, Judges 3:19; Judges 3:19. Whether he expected to receive some private instructions from an oracle, or some private informations concerning the present state of Israel, as if Ehud would betray his country, it was a very unwise thing for him to be all alone with a stronger and one whom he had reason to look upon as an enemy; but those that are marked for ruin are infatuated, and their hearts hid from understanding; God deprives them of discretion.

      [4.] When he had him alone he soon dispatched him. His summer parlour, where he used to indulge himself in ease and luxury, was the place of his execution. First, Ehud demands his attention to a message from God (Judges 3:20; Judges 3:20), and that message was a dagger. God sends to us by the judgments of his hand, as well as by the judgments of his mouth. Secondly, Eglon pays respect to a message from God. Though a king, though a heathen king, though rich and powerful, though now tyrannizing over the people of God, though a fat unwieldy man that could not easily rise nor stand long, though in private and what he did was not under observation, yet, when he expected to receive orders form heaven, he rose out of his seat; whether it was low and easy, or whether it was high and stately, he quitted it, and stood up when God was about to speak to him, thereby owning God his superior. This shames the irreverence of many who are called Christians, and yet, when a message from God is delivered to them, study to show, by all the marks of carelessness, how little they regard it. Ehud, in calling what he had to do a message from God, plainly avouches a divine commission for it; and God's inclining Eglon to stand up to it did both confirm the commission and facilitate the execution. Thirdly, The message was delivered, not to his ear, but immediately, and literally, to his heart, into which the fatal knife was thrust, and was left there, Judges 3:21; Judges 3:22. His extreme fatness made him unable to resist or to help himself; probably it was the effect of his luxury and excess; and, when the fat closed up the blade, God would by this circumstance show how those that pamper the body do but prepare for their own misery. However, it was an emblem of his carnal security and senselessness. His heart was a fat as grease, and in that he thought himself enclosed. See Psalms 119:70; Psalms 17:10. Eglon signifies a calf, and he fell like a fatted calf, by the knife, an acceptable sacrifice to divine justice. Notice is taken of the coming out of the dirt or dung, that the death of this proud tyrant may appear the more ignominious and shameful. He that had been so very nice and curious about his own body, to keep it easy and clean, shall now be found wallowing in his own blood and excrements. Thus does God pour contempt upon princes. Now this act of Ehud's may justify itself because he had special direction from God to do it, and it was agreeable to the usual method which, under that dispensation, God took to avenge his people of their enemies, and to manifest to the world his own justice. But it will by no means justify any now in doing the like. No such commissions are now given, and to pretend to them is to blaspheme God, and made him patronize the worst of villanies. Christ bade Peter sheathe the sword, and we find not that he bade him draw it again.

      [5.] Providence wonderfully favoured his escape, when he had done the execution. First, The tyrant fell silently, without any shriek or out-cry, which might have been overheard by his servants at a distance. How silently does he go down to the pit, choked up, it may be, with his own fat, which stifled his dying groans, though he had made so great a noise in the world, and had been the terror of the mighty in the land of the living! Secondly, The heroic executioner of this vengeance, with such a presence of mind as discovered not only no consciousness of guilt, but a strong confidence in the divine protection, shut the doors after him, took the key with him, and passed through the guards with such an air of innocence, and boldness, and unconcernedness, as made them not at all to suspect his having done any thing amiss. Thirdly, The servants that attended in the antechamber, coming to the door of the inner parlour, when Ehud had gone, to know their master's pleasure, and finding it locked and all quiet, concluded he had lain down to sleep, had covered his feet upon his couch, and gone to consult his pillow about the message he had received, and to dream upon it (Judges 3:24; Judges 3:24), and therefore would not offer to open the door. Thus by their care not to disturb his sleep they lost the opportunity of revenging his death. See what comes of men's taking state too much, and obliging those about them to keep their distance; some time or other it may come against them more than they think of. Fourthly, The servants at length opened the door, and found their master had slept indeed his long sleep,Judges 3:25; Judges 3:25. The horror of this tragical spectacle, and the confusion it must needs put them into, to reflect upon their own inconsideration in not opening the door sooner, quite put by the thoughts of sending pursuers after him that had done it, whom now they despaired of overtaking. Lastly, Ehud by this means made his escape to Sierath, a thick wood; so some, Judges 3:26; Judges 3:26. It is not said anywhere in this story what was the place in which Eglon lived now; but, there being no mention of Ehud passing and repassing Jordan, I am inclined to think that Eglon had left his own country of Moab, on the other side Jordan, and made his principal residence at this time in the city of palm-trees, within the land of Canaan, a richer country than his own, and that there he was slain, and then the quarries by Gilgal were not far off him. There where he had settled himself, and thought he had sufficiently fortified himself to lord it over the people of God, there he was cut off, and proved to be fed for the slaughter like a lamb in a large place.

      (2.) Ehud, having slain the king of Moab, gave a total rout to the forces of the Moabites that were among them, and so effectually shook off the yoke of their oppression. [1.] He raised an army immediately in Mount Ephraim, at some distance form the headquarters of the Moabites, and headed them himself, Judges 3:27; Judges 3:27. The trumpet he blew was indeed a jubilee-trumpet, proclaiming liberty, and a joyful sound it was to the oppressed Israelites, who for a long time had heard no other trumpets than those of their enemies. [2.] Like a pious man, and as one that did all this in faith, he took encouragement himself, and gave encouragement to his soldiers, from the power of God engaged for them (Judges 3:28; Judges 3:28): "Follow me, for the Lord hath delivered your enemies into your hands; we are sure to have God with us, and therefore may go on boldly, and shall go on triumphantly." [3.] Like a politic general, he first secured the fords of Jordan, set strong guards upon all those passes, to cut off the communications between the Moabites that were in the land of Israel (for upon them only his design was) and their own country on the other side Jordan, that if, upon the alarm given them, they resolved to fly, they might not escape thither, and, if they resolved to fight, they might not have assistance thence. Thus he shut them up in that land as their prison in which they were pleasing themselves as their palace and paradise. [4.] He then fell upon them, and put them all to the sword, 10,000 of them, which it seems was the number appointed to keep Israel in subjection (Judges 3:29; Judges 3:29): There escaped not a man of them. And they were the best and choicest of all the king of Moab's forces, all lusty men, men of bulk and stature, and not only able-bodied, but high spirited too, and men of valour, Judges 3:29; Judges 3:29. But neither their strength nor their courage stood them in any stead when the set time had come for God to deliver them into the hand of Israel. [5.] The consequence of this victory was that the power of the Moabites was wholly broken in the land of Israel. The country was cleared of these oppressors, and the land had rest eighty years,Judges 3:30; Judges 3:30. We may hope that there was likewise a reformation among them, and a check give to idolatry, by the influence of Ehud which continued a good part of this time. It was a great while for the land to rest, fourscore years; yet what is that to the saints' everlasting rest in the heavenly Canaan?

Kelly Commentary on Books of the Bible

The book of Joshua has shown the power of Jehovah in the conquests of His people, and this too distinguished from the measure of their practical taking possession of what was conquered. For as these are not the same things, so the line drawn divides the book into its two portions: first, the actual blow that was struck at the enemy; and, secondly, the measure in which they took advantage of their successes in order to enter on the positive enjoyment of their own possessions.

The book of Judges stand in painful contrast the inevitable lesson of the first man. In it we are given to see the failure of the people of God to retain even what they had actually conquered; still more to press on in the acquisition of that which Jehovah designed for them. In both we have what clearly answers on the one hand to the blessing in which God has set Christians, and on the other to the ways in which the enemy has contrived to rob them of their just portion in the enjoyment of the Lord. This no doubt is a humbling lesson; but it is unspeakably gracious that God has given it to us in His word. It would have been overwhelming, if the New Testament had consisted of nothing but the inspired testimony of divine grace to that into which the Holy Ghost introduced the Christian in Christ. Yet not less humbling undoubtedly it is as God has given it to us. But otherwise there had also been utter depression; for it would be to leave us without divine solace: it would expose us to every kind of uncertainty, and to the utmost danger from the enemy, if God had not given us in the New Testament itself our book of Judges just as much as our book of Joshua. In short the Spirit of God has set out very clearly in the New Testament the departure from their own proper privileges of those that had been brought into blessing. It has even shown us, with the greatest fullness and care, the ways in which Satan gained the advantage over those that bore the name of Christ.

Who can fail to notice divine wisdom in the fact that the worst features that were afterwards to appear in Christendom should be then manifest before the eye not indeed of all saints but of the Spirit of God, that they should so far exist, at least in form, as to furnish the just and fitting occasion for the apostles to pronounce, more particularly in the general epistles or the later writings, whether of Paul or of Peter, of Jude or of John above all, in the book of Revelation? For this simple reason it is now only unbelief or negligence of Scripture that can be surprised. Let the shadows of coming evil be ever so filled out by developing facts, still they only verify the word of our God. Thus the confirmation of the word, being thus borne out not only in the good that God has imparted but in the havoc that the enemy has wrought among those that call on the name of the Lord, really turns when learned from God, into a very solemn warning, and the increasing vigilance of the saint, by making him feel the wisdom and the goodness of God in separating us a thing always in its own nature repulsive, and naturally so to one who loves the saints unless there were an absolute call for it and confidence in His grace, whose will it is when unity is perverted to His own dishonour.

Granted that there are those to whom separation is no trial. They are not to be envied. It ought to be a sore trial which nothing justifies but the stern and solemn sense that we owe it to Christ nay, further (as is always the case, what we owe to Christ being the best thing for the saints of God), not only a necessary course for our own souls in allegiance to the Lord, but a warning due to those ensnared by the enemy. Do we truly desire the blessing of all the children of God? Who does not that loves the Lord Jesus? Must we not pursue, if it were only for their sakes, that which is most according to Christ? That which will be most salutary for them under such circumstances will surely be to show them the danger of desiring paths which they might too lightly tread the paths of ease and yielding to the world, where Christ is unknown, forsaking what is true and holy to God's glory. "By this we know that we love the children of God, when we love God, and keep his commandments."

Thus it is then that the discovery of the declension of the people of God is turned to serious but real profit, yet never unless our souls are kept simple and self-judging, grave yet happy, in the grace of God. Hence you will find, taking the epistle of Jude as an instance, the care with which the Holy Ghost exhorts them to "build themselves up on their most holy faith," to "keep themselves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life." It is not only brotherly affection, but higher up the stream, if from the same source. It is divine charity which is pressed. Never does the love of God lead to forgetfulness of His holiness, never in any way or measure to yield to the influences of evil that are flowing with a constantly increasing tide. This too we shall find in the Old Testament as in the New. In fact, if there be the same material looking at man, there is the same substantial truth if you look at God. Not of course that there was equal development then as now; for unquestionably the time was not yet come for the fullness of that which was from God to be manifested; nor consequently for man to display his enmity, and hatred, and incurable evil. How could either be till Jesus was known? Still there was from the earliest day a new nature in the saints, and the testimony of the word and Spirit of God, who was always looking on to Jesus. But now that grace and truth are fully before us in Jesus, His invariableness revealed cannot but invigorate the affections and brace the conscience, associating all with Him who came to do God's will in exercised hearts towards God. He therefore keeps back nothing that is profitable, but tells us of our danger. He shows us how the people of God have always slipped, and what is more, that they slipped from the first that departure from His will and ways was by no means a result of centuries. Neither of old nor after Christ did it require ages to betray, though of course it always went on growing. Contrariwise the common law of the first man is immediate and invariable departure from God. It is not meant by this that there may not be fidelity exceptionally by grace; but it is unspeakably solemn to find the fact always in scripture, that God no sooner gives a blessing than man misuses it, that the departure is immediate and that this is true of individuals as well as of communities. Both have their importance. It is true, as all know, from the first. We see it in Paradise; we see it after the world was renewed; we see it now in the chosen nation. The same thing reappears in the Christian profession, as the apostle warns the Roman saints from the example of Israel. And their failure too the book of Judges shows us to have been not merely among some here and there, but alas! everywhere. There might be great differences between one tribe and another morally, as for instance relaxation was unquestionably more complete in Dan than in Judah; but the failure of Judah to rise up to the just recognition of Jehovah's glory on their part is plain from the beginning of the history in the land.

All this appears to me to be of no inconsiderable importance as meeting a difficulty that perhaps all minds have felt who have been somewhat exercised about the church of God. In the New Testament the church we see set up in fullness of blessing by redemption, as associated with Christ. Not only did the Holy Ghost act in power for the soul, but He was ever the witness of superiority over all circumstances for body and mind, and these displays of energy not confined to apostles those chief envoys of the Lord and instruments of the work of God on earth, but diffusing the victory of Christ over the church as such. B ut it is not merely that in the history that man has made of the church we find departure. There indeed it is most manifest for those that have eyes to see and ears to hear what the Spirit saith unto the churches. But the salutary lesson is this, that the simple child of God had got it all in the word, so that he needs no ecclesiastical history to show the solemn fact. The New Testament itself is amply sufficient; and indeed for most readers the histories that even saints of God have made of the church would but mislead. They palliate, excuse, or even justify the general departure from the word of God. Where not? Who can tell me one history that vindicates adequately the word and Spirit of God? So widespread and deep became the departure, that the very worst can hardly defend Christendom in the face of scripture. The grossest adulators of priestly power, those that sold themselves to the purposes of ecclesiastical ambition, have not been able to veil the heinous iniquity into which what was called the church of God sank before long; but it is an immense mercy that the simplest child of God has got in his Bible, not only the moral profit of all the ways of God, and the analogies of every previous dispensation of God, but what concerns himself. His own place and privileges, his own duty on the one hand, he cannot find except in the Bible; but even also the history of his failure he can find nowhere so clear, nowhere so simple, nowhere so rightly shown and proved as in that perfect word of God. And further, the familiarity with evil everywhere out of scripture tends to blunt conscience, if not to make us content with it, and therefore to settle down as if it were hopeless to find a path according to God in the midst of abounding iniquity. Whether it be the Old Testament or the New, the word of God never forms such a path, nor ever excuses it even for the weakest; and it is important to see that it is not weakness that goes astray: it is the subtlety of unbelief that can pervert even scripture itself to justify its own will. Undoubtedly there is nothing that man's will may not find a reason for, perhaps too on the surface of scripture. There is no limit to its perverse ingenuity. But when the word of God is read with conscience, this is quite another thing. There the Shepherd's voice is heard and known. Not that He fails to tell the truth in any case, for indeed He does in every case; but He makes the truth felt wherever there is a conscience open to hear.

This no doubt is the great instruction of the book of Judges. It is not the only one, thank God. The same book shows us the slipping away, or defection, of the various tribes of Israel from the purpose of God in bringing them into the land a purpose which, you must remember, will surely be carried out yet. No purpose of God ever fails in the end, whilst every purpose in man's hand fails for the time. These are two of the most prominent lessons of the word of God; and the reason is just this all His purposes stand because there is a Second man: every purpose fails when entrusted to the first man.

It is of the first man we read here; but at the same time we have the testimony of the gracious power of God, not now in conquest, but in lifting up from time to time, and in partial deliverances. Your attention is called particularly to this. According to the analogy of God, it is not to produce anything but a partial interference after the first failure until Jesus comes. Then indeed deliverance will be complete; but God will have the evil felt, and, whatever may be His gracious intervention, He does not work in such a sort or after such a measure as would tend to enfeeble the sense and the confession of sin, the humiliation, the self-judgment, which become the saint in view of the present state of things. I have no doubt therefore that, for those that really take the word of God as He has given it, so great is His grace that a time of ruin may be made a season of special blessing. It is not a day of great prosperity that brings out the truth of things most before God.

Do you forget that He gives grace to the humble now? Do you suppose that there was not ignorance in the day of Pentecost? I am persuaded that you mistake the character of that wondrous day and of this if you doubt either. In presence of their then power the reality of the condition of individuals was not felt, as at Corinth, till gross evil came in, and party spirit began to divide the saints; and those who ran well grew less vivid in their sense of Christ, and the preciousness of His grace and truth was dimmed in their souls, so that some went to law, and others to idol temples. Then the real condition of souls became manifest. How fared it with those that clave to the Lord? Did they necessarily go down in such a day? Far from it. It made the fidelity of Chloe's household, or that of Stephanas, more distinct; and more prayer, more groaning, more crying to God, would be surely the result in those that had the sense of Christ's love and glory. How sad the state of those so near and precious in His eyes as are the saints of God?

I have no doubt accordingly that it is a total mistake to suppose if we take, for instance, the apostle Paul, or even persons far inferior to him, those labourers that were his companions, and who shared his sorrows as well as his joys a great mistake to suppose that Peter or the others had juster feelings, or were more truly in communion with the Lord than he; yet, as we know, it was not given to him to be found in that wondrous scene where the Holy Ghost was first poured down from heaven. But assuredly the apostle drank more deeply into the sense of what man was in presence not merely of law but of grace, as well as of what God is as now putting honour on Christ. No doubt this is deep work; for there is a breaking to pieces of every thought and feeling of the human heart; and there results such a depth of experience, both of anguish on the one hand and on the other hand of confidence in the grace of God, as must thoroughly repay and fit the individuals concerned for such service as is according to God's own mind for a day of grief and ruin. In short, it matters little what the time is on which one may be cast if there be faith in God, who is above all circumstances; for faith finds Him out and glorifies Him, whatever the circumstances may be.

This, it may be observed, is rather a general way of applying the book of Judges; but these remarks have been made for the very reason that we may read the word of God as a whole, allowing for differences (one need not say,) and, while we may seek to enter into and understand the just application of the Old Testament, that we. may also avail ourselves of what lies everywhere before us, those great and divine and ever precious principles of divine truth which we want, and which God has given us to meet us in the circumstances where we are now.

We need not therefore dwell on the minute particulars of the first few verses. I will only make a remark on one point; namely, the blessing which confidence in grace always receives from God. We know how Caleb was blessed; but we find also that God's grace developed in his daughter the same confidence in grace. She looked for good, and failed not to get it; and we do well to cherish the same spirit. It glorifies God to expect great and good things from Him. Why should we doubt Him? Would we abridge Him to the pettiness of our own thoughts? He had brought His people into a goodly land, and His honour was pledged to bless them there. And yet not many there looked for the blessing. They thought of the difficulties, and they were discouraged. Such discouragement constantly leads to the dishonour of God. For if to complain of what God gives grieves Him on the one hand, on the other hand the enemy is most sensitive, and gathers encouragement to oppose from the want of faith that is thus soon, too soon, manifested in our gracious God.

Nothing indeed so disturbs the world as to see a man thoroughly happy in the Lord. It is not finding fault with the world that rouses its feelings, but the certainty that you have got a blessing to which they do not even pretend. And this, my brethren, is not best attested by strong expressions about it. The most effective testimony on every subject may be indirect; nor is anything of greater power than the simple unaffected expression of our heart's satisfaction in a worthy object. Even the men of the world are sensible of this. There is nothing that so forcibly proves or disproves as that which does not lie on the surface, and is not said to serve a purpose. You are in trial, or difficulty, poor, persecuted, in prison, or dying; yet you are thoroughly happy. What can the world do with a man that nothing can conquer? It may oppose, insult, punish; but he only gives God thanks, and rejoices the more, and this without in the least making light of what is done. What can the world do with such a man? "This is the victory that overcometh the world, even our faith."

It is refreshing therefore to see that. when God must give us many a failure, it is not all failure. Nor should it be so with us. It is an unhappy spirit that always dwells upon the dark side; but at the same time it is never a truthful spirit that does not take full account of it. Has not grace brought us, beloved brethren, into such a place that we can fairly look at anything and any one in the face? We have no reason to fear, except that we should not confide in our God, and that we should not also dread the letting slip ourselves the letting in self to anything that concerns the Lord. Then I grant you there are weakness and failure at hand.

But Judges 2:1-23 shows us another thing, a strange and very striking change. "The angel of Jehovah," it is said, "came up from Gilgal to Bochim." There was a deep significance here. Why should the angel of Jehovah come up from Gilgal? We have seen already what Gilgal was. Oh that we knew it better for our own souls! But this at least we have learnt from the word of God, that it was the place where the reproach of Egypt was rolled away. It was the place where flesh came under the execution of the sentence of death. Nor was this all. For it was the place in which the host was regularly encamped; and thence it marched out to conquer at the bidding of Jehovah, and thither it returned again. Mortification of the flesh is the true place of power in the Spirit, and this is what Gilgal means. It was where Israel was reminded of the judgment of God on self, on man's nature, on that which is unclean, and only fit therefore to be cut off and cast away. There God led them back, and thence they came out in divine strength. But the angel of Jehovah now finds himself in a place as characteristic of the book of Judges as Gilgal was of Joshua. It is the place of tears. Not to know sorrow when the people of God have slighted Him and declined is not to know where His Spirit dwells. Hardness of feeling, never according to God, is most of all opposed to Him when the people have failed to meet His glory, when they have been unfaithful as a whole.

The angel comes then from Gilgal to Bochim, and said, "I have made you go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. And it came to pass, when the angel of Jehovah spake these words unto all the children of Israel, that the people lifted up their voice, and wept. And they called the name of that place Bochim: and they sacrificed there unto Jehovah"; and then in the middle of this same chapter (11-13), after the people had thus humbled themselves before God, we find that they turned away again. "They forsook Jehovah," it is said, "and served Baal and Ashtaroth." Their grief was but passing. "And the anger of Jehovah was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies." It was not merely now that there was a check. It was not that Israel had a passing humiliation. For Jehovah delivered them up expressly into the hands of their enemies; not that He did not love them, not that He would not work all for good, but that He must have the people in the truth of their state before He would prove Himself in the truth of His own grace. "Whithersoever they went out, the hand of Jehovah was against them for evil, as Jehovah had said, and as Jehovah had sworn unto them: and they were greatly distressed. Nevertheless Jehovah raised up judges, which delivered them out of the hand of those that spoiled them. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of Jehovah; but they did not so. And when Jehovah raised them up judges" that is, when they were brought down to this great distress, Jehovah appeared for them in showing them suited mercy "Jehovah was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented Jehovah because of their groanings by reason of them that oppressed them and vexed them." But they would not hearken to their judges; "and it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods."

If the children of Israel would abandon Jehovah to serve idols, they are themselves given up by Jehovah to serve idolaters. It is so with us. If we sin, this measures and defines our chastisement; and so grace works repentance when we turn and cry to the Lord in our distress.

In Judges 3:1-31. we have the details of this. The first two chapters are general. The nations come before us that were left to prove Israel according to the word of Jehovah. The earliest deliverer is brought before us in verse 9: "When the children of Israel cried unto Jehovah, Jehovah raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother." So again we are told that afterwards "the children of Israel did evil again in the sight of Jehovah: and Jehovah strengthened Eglon [not the children of Israel, but their enemy] the king of Moab against Israel, because they had done evil in the sight of Jehovah. And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees. So the children of Israel served Eglon the king of Moab eighteen years. But when the children of Israel cried unto Jehovah, Jehovah raised them up a deliverer Ehud the son of Gera, a Benjamite, a man left-handed." Then we have details of the killing of the leader of their enemies, the king of Moab. Then again, in the end of the chapter, we are told of "Shamgar the son of Anath," who delivered Israel from the Philistines.

But there is one feature common to all these three deliverers which may be pointed out, and not, I think, without moral profit. There was in every one of them an apparent defect, and they were therefore men that no one but God would have put forward. One was a younger brother; another was a left-handed man; and the third slew the enemy with an ox-goad. Thus in each there was an element against the prospects of their success. There was awkwardness, seemingly, in the weapon employed, or in the left-handed man, or in the younger brother rather than in the eldest, the father's might and the beginning of his strength, as Jacob says. It was not the pride of the family, the first-born, but his junior, that went forth to victory. Not thus does man choose.

This feature, however, belongs characteristically to the ways of God in a broken state of things. The instrument that He employs when His people are fallen is not according to the same pattern as when all things are orderly in His sight. In short, when the people of God depart from Him, He marks it, not by withholding a deliverer, but by the kind of deliverance given them. I am persuaded that there is a fitness in His choice of instruments, and that the same men that He employed, say, to found and form the church, are not of the class which suits His thoughts when all things are fallen into confusion. When the church was brought into being, when the ecclesiastical air was clear and bright, then it was simply a question of God working by the Holy Spirit upon earth in answer to the glory of Christ in heaven; then He raised up witnesses in accordance with the glory of Christ and the reality of His victory as man over Satan, as well as of His love in caring for His body, the church. When on the contrary the Christian profession had quite failed as a witness to Him, there could not but be God's answer to the cries of distress that went up from His saints; but none the less has each instrument a marked weakness in some particular or other.

So I cannot but believe it will be found, without exception, in this respect throughout the history of Christendom. Thus, if we look three or four hundred years back, we can judge with considerably more calmness than in forming an estimate of our own day; we are free at least from much which is apt to warp. We see that in those whom God then employed there was no deficiency in a certain sort of power. There was a great energy, with a palpable, large, and speedy result; and we, of all men, ought to be the last to forget whatever form or measure of blessing God has been pleased to shower on souls. Can we not, beloved brethren, afford to recognize it where and whenever it may have been? Ought we not to give ungrudgingly the honour that is due to the work of the Spirit of God by anybody? The more you are blessed, the more free and generous should you be towards others; the more simply and fully you have received the truth, the larger should your heart be in rejoicing at the activities of divine grace. You are called on, by the very richness of God's grace, and by the comfort and certainty of the truth He has given your souls, to acknowledge whatever has been of God either in the past or in the present to His praise.

Looking back then, I say, according to the love and humility that can value whatever is from above, we can see no doubt the power that shook nations and gave them an open Bible in such a work as Luther's, or even in Calvin's; yea, in others inferior to these. But are we therefore to consecrate everything they said or did? Or are we to shut our eyes to that which manifestly showed the strange shape. of the earthen vessel? Certainly not. Far from complaining of such irregularities, I consider that they were in keeping with the state of things in God's sight, just as we see in Israel's case before us; just as the power of the Spirit which in general lifted above the manifestations of nature such as we see, for instance, in a Paul, or even in a Peter, or in a John (where it is hard to say what one could blame) suited the new-born church when the Holy Ghost was just given. It is not meant that there was nothing to judge, and that God did not see it; but still it would be hard for us to see it, judging fairly. Take the blessed apostles. It is in no way meant that they never slipped. Far from it; we know that they did; but what were slips of such as the apostles compared with the comparatively unjudged flesh of a Luther or a Calvin? In such as these, do we not come down to the left-handed men? or such as won victories with an ox-goad? That is, we see, in a day of utter weakness and declension, rather awkward witnesses, employed by God no doubt to accomplish His purpose, but with the significant mark that they were to the praise of His grace much more than to their own honour.

We have not done with the witnesses yet. There is another, perhaps more remarkable, and assuredly more singular in the form taken, in the next chapter (Judges 4:1-24); so that it seems evident that it is a principle here. I am not choosing out some particular cases; but taking all as they stand. Here then we find a deliverer unquestionably, and one much put forward by God, but who would not have been thought of in an orderly state of things. I need not tell you that I refer to Deborah now. Certainly she does not act according to natural order. But wherefore was this? It was according to grace, though a rebuke to the men of Israel. Further, it was the grace of God, who, in the form of the deliverer, contemplated the condition of His people; for He meant them to feel that things were out of course. So it was, and so only, that Deborah was employed.

Now this was a day of great trial: "And the children of Israel cried unto Jehovah: for he (Jabin) had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel." It was a long-continued and grievous affliction: "And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment. And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Hath not Jehovah God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?" Here there is no doubt that God wrought sovereignly. She was a prophetess; she was the communicator of the mind of God at that time pre-eminently so. But there is more to note.

Was not this a rebuke to man for instance to Barak? Undoubtedly, but it was according to the wisdom of God, and was ordered of Him to take that shape. It was the more remarkable, because one would not think at first sight such a thing probable as that a woman should be not only called out to direct men, but to direct them in a campaign to direct the leader or general of the hosts of Jehovah. Surely therefore there was some marked and indispensable reason of God that should have so arranged it. "And Barak said unto her, If thou wilt go with me, then I will go." Can any one say that this was to the honour of Barak "If thou wilt go with me"? A woman's going down to a field of slaughter indispensable to the leader! The general could not go without Deborah to bear him company, share the danger and ensure the victory! So it was. "If thou wilt not go with me, then I will not go. And she said, I will surely go with thee." In her at least there was no want of confidence in God. But we shall see that we have God marking His sense of Barak's unbelief: "Notwithstanding the journey that thou takest shall not be for thine honour; for Jehovah shall sell Sisera into the hand of a woman." Another woman! Thus evidently on all sides of it the victory was altogether to the praise of God, and, as far as the form of it was concerned, man, Israel, general and all, ought to have received it as in this respect a humiliation. We need not dwell now on the particulars of this scene. These are more familiar, it may be, than the principle I have endeavoured thus to bring out plainly.

A song follows (Judges 5:1-31), as to which one need only make a general remark. It has often been a difficulty to many souls how the Spirit of God could indite such a song a song that triumphs more than usually in the carnage and ruin of the foe. But what is it that persons who cavil at it conceive of the Spirit of God? The root of the difficulty appears to be this, that men are apt constantly to judge from their own circumstances. Now if we think indeed that God's Spirit is bound to do or say nothing but what suits a Christian that He has never written anything but what is the expression of His power in magnifying Christ to our souls I grant you we could not have the song of Deborah. But then we could not have had the Old Testament as it is. The same principle that would supplant this song and deny its inspired character would, in my opinion, decapitate and destroy the Old Testament itself. It would leave us nothing at most but a few shreds of prophecy pointing to the Lord Jesus. It would dislocate, nay, blot out, the whole texture of the old oracles of God. The Spirit of God did work, but He wrought according to the state of the people of God then; and who but an infidel can deny the wisdom and the goodness of God in such a guidance?

The truth is that the only way to understand or to enjoy the Bible is the very same that we need to magnify God where we are now, and the same unbelief that sits criticising the Old Testament loses all power according to the New. The same men that find fault with the song of Deborah do not understand much better what the Spirit of God is in the Christian and in the church of God now. I am convinced that the darkness of unbelief which is allowed thus to dishonour the Old Testament meets its just retribution. What do such detractors really know of St. Paul or St. John? Nothing as they ought. When we approach the Bible as believers, when we draw near as those who owe everything to God's grace that reveals to us according to His own wisdom, when we bend down before God as those that are willing to learn and grateful to be taught of Him, what then? The beauty, the excellence, the salutary character of every part of scripture more and more dawn upon our souls, and the very portions that were once difficult because of our (perhaps unconsciously) setting up to judge, when we ought still and always to take the place of learners, turn then into streams of blessing and light and strength for our own souls. Is it not the fact that the texts or whole books of the word of God that, even as believers, we felt our total inability once to read with profit are now what we most of all delight and rejoice in? And can we not therefore draw the simple and just conclusion from this, that if anything else be dim to us and surely there is still much that is but little and very feebly entered into by our souls all we want is to be more lowly, to be more thoroughly dependent upon God, who will reveal even this unto us?

In Judges 6:1-40 opens the preparation for another and a greater deliverance. On this we must say a few words more before we close. Here undoubtedly the Spirit of God may well prepare us for a larger work and for fuller lessons. It is not a deliverer despatched in a verse, like Shamgar. Neither is it a man that was employed overshadowed by the superior light and even courage of a woman, Barak being small indeed in comparison with Deborah. Here we have the grace of God interfering to raise up a deliverer when the Midianites had reduced the people of God to slavery for seven years. "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 strongholds." They had never been brought so low. To be like wanderers and fugitives in the land of God, in their own land, was a burning disgrace to Israel. But there was a deeper need. They had forgotten Jehovah, and gone over to Baal more than was ever known before: hence also the necessity for awakening to this him whom God would use. What was it before God? Gideon felt this, and he felt it all the more because he knew their servitude to Midian was Jehovah's doing, who was obliged, because of the moral condition of Israel, to reduce His people to so despicable a condition. What must God have felt so to deal with those He loved!

Midian then, "and the Amalekites, and the children of the east, even they came up against them; 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. 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. And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto Jehovah."

How touching it is, my brethren, to find this so often repeated story! Any one but God would have refused to listen to such a cry, at least from such a people. For had they not over and over sinned, and been chastised, and cried? Had they not gone back, cried, and been delivered; then fallen into sin again, cried again, been delivered again always crying, always delivered, and always falling back again, into a lower depth than ever? Only God could feel patience and show tender mercy to such a people. For if they cried under the sore trouble which Jehovah brought on them for their sins, none the less did He answer, grieved for them and pitying them. "And it came to pass, when the children of Israel cried unto Jehovah because of the Midianites, that Jehovah sent a prophet unto the children of Israel, which said unto them, Thus saith Jehovah God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; 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; and I said unto you, I am Jehovah your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice. And there came an angel of Jehovah, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites."

Mark the twofold process of the Lord. He sends first a prophet, then an angel; the one to bring their sin home to their conscience, the other to raise up a deliverer. He loves to extricate His people from the wretched consequences of their failure, but He will have the evil owned first.

Clearly therefore Gideon knew by experience what the state of the people was. His condition was in miniature what that of the people was in general. He was threshing wheat behind a winepress, no doubt for fear of the Midianites. The commonest duty of a man in Israel could not be done without the dread of those mighty and numerous foes; but "the angel of Jehovah appeared unto him, and said unto him Jehovah is with thee, thou mighty man of valour." Now there is power that goes forth with the word of Jehovah. What an encouragement to its object! What! the man that was cowering behind the winepress? This to be the choice of God to break the yoke of Midian! What grace on God's part! "And Gideon said unto him, Oh my Lord, if Jehovah be with us" for on that he takes his stand "if Jehovah be with us" not merely "with me." He binds the people with the name of Jehovah, not merely with himself the invariable mark of true faith and love. "If Jehovah 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 Jehovah bring us up from Egypt? but now Jehovah hath forsaken us, and delivered us into the hands of the Midianites." They were both true. It was Jehovah that had blessed, and it was Jehovah that had delivered into the hands of the Midianites; and that very fact, overwhelming as it was, is precisely what gives confidence. Had it been merely that the Midianites had got the better of Israel, this were nothing for faith, save indeed a denial of Him and of their relation to Him. But it was not so with Gideon. He sees that their affliction was the Lord's doing because of their sin. But the same Jehovah who delivered His people into the hands of the Midianites now said to the trembling son of Manasseh, "Jehovah is with thee, thou mighty man of valour."

A difficulty presented itself to his spirit. His heart was no doubt not without its exercises how all these things could be. It was not that he doubted; but he desired to have it explained. He was realizing the position of things before God; and Jehovah looked upon him, and said, "Go in this thy might." Was not this enough, that Jehovah was with him the same Jehovah that had delivered over Israel to their foes? The God of Israel declared Himself with him to deliver them now and to bring to nought the power of the Midianites. "Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? 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. And Jehovah said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man." He asks a sign, it is true; and Jehovah answers. I am far from denying that there was weakness in the faith of Gideon; nor is it implied that there was not a drawback here as in all the others who have passed before us. But allowing all this, it must be allowed that, after the Lord graciously condescended to his weakness, we find the power of God at work in his heart and ways.

But it is a great lesson to which our attention may be drawn here, that the might by which God works for His glory is in no sense a consciousness of communicated power. Never before had Gideon so felt his own littleness, his family poor, himself the least. And now there is another and deeper feeling. "When Gideon perceived that he was an angel of Jehovah, Gideon said, Alas, O Lord Jehovah! for because I have seen an angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee, fear not: thou shalt not die." He was consciously withered up before the presence of God the habitual effect, as we find in the Old Testament continually, of meeting what is there called the angel of Jehovah. Gideon, strengthened by that which put the sentence of death on his nature, builds an altar in the confidence of the word given him, and calls it Jehovah-shalom. Thus he lays hold of the word of peace, and promptly acts on it; and when once he has done this alone as a question between him and God, another great moral principle is seen. There is no groundwork for any deliverance according to God, there is no proper basis for His intervention, but the removal of all barriers between God and our souls. This is the prime necessity peace, then work; but there is no service safe till the person is secured and in peace.

On the other hand, before God can according to His own mind use a servant with strangers or enemies, He will have him begin at home. This is the next thing traceable in Gideon's history. How act abroad if there is sin and dishonour of God in the family? "And it came to pass the same night, that Jehovah 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: and build an altar unto Jehovah 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. Then Gideon took ten men of his servants, and did as Jehovah 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." Still it was done. "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. And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing. 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. 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. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar."

Thus does God honour the uncompromisingness of faith. The will of Jehovah was explicitly declared to Gideon. He had nothing but death to expect, had it not been the will of the Lord; but, come what will, "he that doeth the will of God abideth for ever;" and Gideon was content to abide all consequences. I do not of course say that he could definitely anticipate these blessed words of John to us; but he had the instinctive sense in his soul that there is nothing like obedience; and Jehovah had made His will plain about His own dishonour at home. Indeed the inconsistency would have been enormous of a man's going forth to deal with the heathen enemies of Israel, while Baal was worshipped in his own father's house. No doubt there was the difficulty for a son so boldly to deal with his father's idolatry; and the greater too for one who did not disguise from himself how little he was, as we find when the angel appeared just before, meddling with that which would shock the prejudices of the family and of all around. For nothing wounds more than that which treats their religion as nothing

Again, whatever appearances may say, there is nothing so truly humble as obedience; nor is anything so firm as faith. There are many persons who seem to think that man's will is the only thing that is strong. It is a great mistake. Self-will the action and energy of the flesh is merely spasmodic; it soon passes away, and this in the measure of its violence. But "he that doeth the will of God abideth for ever." There is never continuance except in obeying Him. Gideon then went forth in this his might. But his might was shown in his father's house at home before it could be displayed abroad, and he wins a new name over the false god before a blow is struck at the Midianites, though they are seen now gathered together in Jezreel, for Satan was roused; and the Lord meets again his difficulties, giving him external and repeated tokens, as we see at the end of Judges 6:1-40.

The next chapter (Judges 7:1-25) shows him in public. The children of Israel gathered round him whose bold stand for Jehovah would soon be spread abroad; for they well knew how sinful it was for any, and for Israel above all, to worship Baal. "And Jehovah said unto Gideon, The people that are with thee are too many." What a blessed thing it is to have One to guide us who is entirely independent of circumstances! "The people that are with thee are too many." Never before in going to war in this world was there heard such a plea. Though the principle might be seen perhaps in the selection from the twelve tribes under Phinehas to fight against the same Midianites before Moses was gathered to his people, they were, in God's estimate, too many to go to war with a host like grasshoppers for multitude (Numbers 31:1-54). It is good to have God to judge for us, whether in peace or war, service or suffering. "The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead." This was a distinct appeal to His own word inDeuteronomy 20:8; Deuteronomy 20:8: "And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart." How precious thus to find God recalling His word by Moses! "And there returned of the people twenty and two thousand; and there remained ten thousand."

But they are not few enough for the purpose of the Lord. "And Jehovah said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go." The root of the mischief, which really had brought in declension, was that the people, ceasing to value what God had given, were not willing at first to contend for it, and that, having accustomed themselves to the presence of Jehovah's enemies, they had fallen into their evil ways against Himself. The great moral lesson they had then to learn was what Jehovah is for His people. For Israel it was no question of numbers, or munitions of war; but of Jehovah, who would use and bless those only who have confidence, whose heart is to Himself. So it was brought down to a strange but searching test. "Everyone that lappeth of the water with his tongue, as a dog lappeth" not those that took the water with ease as at ordinary times, and like men. From this very thing, from themselves and their comforts, they wanted to be delivered. It was not here only a question of faint-heartedness, but of entire devotedness to the Lord and the work before them. We may not walk as men, nor entangle ourselves with the affairs of life, to be good soldiers of Jesus Christ. The evil was in thinking that it was merely a question of man against man, whereas the faith that counts on God is willing even to be counted as a dog before Him. Those God would use must not seek their own ease or honour. They were men so hanging on the word and work of the Lord that to partake of the refreshing by the way, though it might be in the most hasty fashion, no better than a dog might, seemed intuitively good enough for them: their hearts were set on His task before them, and not on their own things.

This then at once severed those who cared not for themselves, but for what was given them by God to be done, from the men who, even upon such an occasion, could stay to consult their own habits, their own liking, their own ease. This I believe to be just the truth intended here for our instruction: with a little handful of that sort Gideon was to do his errand. "By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place."

Then comes another remarkable dealing of God with other instruction for us. "Jehovah said unto Gideon, Get thee down unto the host; for I have delivered it into thine hand." He was encouraged, though it was a service of immense danger in appearance; but what is this to the Lord? Ours is only to obey. "But if thou fear to go down, go thou with Phurah thy servant down to the host: and thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that were in the host."

There is no book in the world comparable to the Bible for transparency. The writer was inspired to tell as calmly of Gideon's fear as of his courage. "If thou art afraid, go down with Phurah." Who but God could speak out so simply? He was afraid, and takes with him the servant. Where is the honour of the successful warrior? It belongs to God alone. "And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the seaside for multitude. And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for Jehovah hath delivered into your hand the host of Midian. And he divided the three hundred men into three companies, and he put a trumpet into every man's hand, with empty pitchers, and lamps within the pitchers." The cake of barley bread was no great thing in itself or in men's eyes. But so it is that God delivers, not by wit, power, or wealth, but by His Spirit working through a despised instrument. And Gideon worships as he hears. His confidence is in the Lord. He was less then ever in his own eyes: God filled them, and His people too had therefore a great place: "Jehovah hath delivered into your (not my) hand the host of Midian." Yet we know that their actual state was as low as their number within was small. All turns on Jehovah; but these were His ways. And Gideon's faith saw it all done.

The two arrive about the beginning of the middle watch. "And they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands." Strange mode of fighting this to us how full of suggestive instruction! We too have to bear testimony, not of ourselves, but of Christ, as they blew with trumpets; we too must have death working in us, if life in those we serve, and the earthen vessels breaking; and thus it is that the light can shine out brightly. For it is not only that we see the light of God's glory in Christ; our God would have it reflected more and more, as we are changed into Christ's image, beholding it, as by the Lord the Spirit. And the war-cry was heard, "The sword of Jehovah, and of Gideon." "And they stood every man in his place round about the camp: and all the host ran, and cried and fled. And the three hundred blew their trumpets." It was not their skill, nor their prowess, but their testimony, that was used, their loud testimony of Jehovah's mission, Jehovah's will, Jehovah's deliverance of the Midianites into their hands.

But if faith does not wait for numbers, nor rest on them in the battles of the Lord, others follow when the enemy has received a manifest defeat. "And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites. And Gideon sent messengers throughout all mount Ephraim," and accordingly victory was complete.

Many, however, who had no heart for the work when all was depression, are forward to complain of the conquerors. "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. 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 Abi-ezer." (Judges 8:1-35) It is admirable to find one who knows how to meet the chafed spirits, even of those who have done little to secure the victory. These men of Ephraim no doubt helped, and Gideon only said what was quite true. Everybody knows, I presume, that the main destruction of an army is far more when the battle is turned than when it rages. Those who fall during the struggle are comparatively few, while those who are cut down when it has become a flight may be very many; and therefore one can see how the mild answer of Gideon might be strictly true; but we do well to weigh the lowliness of it, and the willingness of him who bore the brunt, exposed to all danger, to take the least and give the highest place now that God had wrought for His people. Alas! it is as sweet as it is rare.

"And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing." Here we have another lesson, bright as to the conquerors, but a painful one as to others. The Christian has a divine spring of power against weariness; but are we always thus "pursuing"? Paul was. "This one thing I do." How little it was valued in Gideon! He asked for refreshment for the three hundred; but he meets with taunt and reviling, and this Gideon remembers to their cost another hour; for it was heartless. The victory once secured, that which was needed to vindicate the outrage on Jehovah's people in the execution of His work has its grave place; for Israel was called to be the theatre for the display of God's earthly righteousness, which is the true explanation of all these things that are sometimes difficult to the Christian mind, if uninstructed in the difference of dispensations.

The chapter does not conclude without another and a serious warning. The request of Gideon becomes a snare to himself and his house. How painful this is, my brethren! How often we see that the result of the victory of faith is too great for the faith that won it! Gideon refused for himself or for his son to reign. "Jehovah," as he said simply and strikingly, "shall rule over you." But he desired the earrings of the prey, and made an ephod of the gold, etc., "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." Peace followed, and Gideon died in a good old age, leaving seventy sons, beside one born of a concubine. But "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 Baal-berith their god. And the children of Israel remembered not Jehovah their God, who had delivered them out of the hands of all their enemies on every side: neither showed they kindness to the house of Jerubbaal, namely Gideon, according to all the goodness which he had showed unto Israel." Thus manifest and lamentable was the breakdown in the faith that had done such things. For it was an effort to preserve by a form what can only be sustained by grace from the same source. How blessed for the Christian, for the church, is the presence of the Holy Spirit with us for ever! How inexcusable for Christendom the attempt to perpetrate some apostolic ephod, a snare to all that bear the name of the Lord! Nothing can stand but the Spirit of God, nothing take its place; for He alone secures the glory of Christ in the church. This consequently is the true article of the church that stands, however momentous justification by faith is to the individual believer. And a form, however well-intentioned even, is no preservation from the grossest idolatry, but rather paves the way for any or every idol, as we see here after Gideon's death among the children of Israel, quick to forget Jehovah and the vessel of His delivering grace. Alas! the beginning of the mischief was in Gideon's house, and even in himself. One is worthy, One alone.