Verse-by-Verse Bible Commentary
Judges 6:20

Clarke's Commentary

Verse Judges 6:20. Take the flesh, &c. — The angel intended to make the flesh and bread an offering to God, and the broth a libation.

Bridgeway Bible Commentary

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God prepares Gideon (6:1-40)

Israel’s return to sinful and idolatrous ways met its punishment in the raids of the Midianites. As usual the Amalekites were pleased to join in the attack. Year by year, for seven years, the invaders rode their army of camels from the deserts of Arabia, crossed the Jordan, and raided the fields and herds of the helpless Israelites. Their attacks reached as far north as Naphtali and as far west as Gaza. So fierce were their attacks that the Israelites could no longer live safely in the open fields or in the towns. They were driven to a life of poverty and hardship in their mountain hiding places (6:1-6).
When the Israelites cried to God for help, God reminded them that they had been disobedient and unfaithful (7-10). Nevertheless, in his grace, he would send them a deliverer. The man he chose was Gideon (11-14). In spite of an assurance of victory, Gideon was at first unsure of God’s call (15-18). Only after fire miraculously burnt up his offering was Gideon certain that God had indeed spoken to him (19-24).
Gideon began his reformation of Israel in his home town. He smashed the altar of Baal, along with its sacred wooden pillar, and built a new altar on which he offered holy sacrifices to Israel’s God, Yahweh, the only true God (25-27). His father, who was apparently caretaker of the altar of Baal, was the first to see the error of his ways and turn from Baal (28-32).
The men of the town were at first angry at Gideon’s action, but when he began to put together a fighting force to deal with the Midianites, they were the first to support him. People of other tribes followed their example and joined him (33-35). As the people prepared themselves to fight Midian, Gideon’s faith began to weaken, but God in his grace reassured him of victory (36-40).

Coffman's Commentaries on the Bible

GIDEON'S SACRIFICE WAS MIRACULOUSLY ACCEPTED,
THEN HE BUILT JEHOVAH-SHALOM

"And Gideon went in and made ready a kid, and unleavened cakes of an ephah of meal: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of Jehovah put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there went up fire out of the rock, and consumed the flesh and the unleavened cakes; and the angel of Jehovah departed out of his sight. And Gideon saw that he was the angel of Jehovah; and Gideon said, Alas, O Lord Jehovah forasmuch as I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not: thou shalt not die. Then Gideon built an altar there unto Jehovah, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abiezrites"

"There went up fire out of the rock" This miracle must have astounded Gideon, leaving him no room whatever to doubt the identity of his celestial visitor.

"And the angel of Jehovah departed out of his sight" "In a very similar case of the angel who appeared to Manoah (Judges 13:15-20), the angel ascended in the flame of fire from the altar. It is probable that he did so in the present instance, though it is not expressly stated how he disappeared."The Pulpit Commentary, op. cit.. p. 61.

"And Gideon saw that he was the angel of Jehovah" Only the power of God could have wrought the wonder which Gideon had just witnessed, and the full realization of what had happened swept over him chilling his heart with fear. Gideon was familiar with the Five Books of Moses (Yes, they most certainly existed when Samuel wrote the Book of Judges), and the passage in Exodus 33:20 came instantly to mind: "No man shall see me (God) and live." The fear that clutched at Gideon's heart came from the knowledge that no man could see God and live.

"Alas, O Lord Jehovah, forasmuch as I have seen the angel of Jehovah face to face" "Gideon feared that the theophany, was an omen of his impending death."The New Bible Commentary, Revised, p. 263. However, the Lord reassured him at once,

"Jehovah said unto him, Peace be unto thee; fear not: thou shalt not die" Gideon's response to this assurance was to erect an altar there to Jehovah, which he called Jehovah-shalom. [~Shalowm] is the Hebrew word for "Peace."

Barnes' Notes on the Whole Bible

Pour out the broth - Libations were a very ancient form of offering (compare Genesis 35:14). The drink offerings of wine under the Levitical law were poured upon the altar Exodus 30:9. The pouring of the broth upon the rock was evidently of the nature of a libation. It might also, like the water poured by Elijah upon his sacrifice, make the miracle of the fire that consumed the sacrifice more apparent. (Compare 1 Kings 18:33.)

Smith's Bible Commentary

Chapter 6

So again the rest for forty days but then in chapter six,

AND the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian for seven years. And the hand of Midian prevailed against Israel: because of the Midianites the children of Israel made themselves dens which are in the mountains, and caves, and strong holds. And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; and they encamped against them, and destroyed the increase of the earth, till they are come to Gaza, they left no sustenance for Israel, neither sheep, nor ox, nor ass. And they came up with their cattle and their tents, and as multitude, they were like grasshoppers; for both they and their camels were without number: they entered into the land to destroy it. And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD. And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, That the LORD sent a prophet unto the children of Israel, which said to them, Thus saith the LORD God of Israel, I brought you up from Egypt, I brought you forth out of the house of bondage; I delivered you out of the hand of the Egyptians, out of the hand of that oppressed you, I drove them out from before you, I gave you their land; I said unto you, I am JEHOVAH your God; fear not the gods of the Amorites, in whose land you dwell: but ye have not obeyed my voice ( Judges 6:1-10 ).

So the situation of this particular apostasy, turning their hearts away from God, God brought now the Midianites against them, tremendous number of people along with the Amalekites. And Gaza is about the southern most point along the Mediterranean. So by the time they got to Gaza they had gone through the entire land. Coming from the east, clear on over to the coast, south to Gaza. Whenever the people would plant their crops, at harvest time here would come all these people and just rip them off. They would, you know, you got your wheat harvested then they'd just come in and just rip them off from all their wheat and barley and all of their harvest, and then next year back again, harvest time.

And so they took away all the sustenance of these people and a tremendous multitude of them. The people finally cried unto the Lord and the Lord answered with a prophet who told them the reason for their dilemma was the fact that they had forsaken God who had given them deliverance out of Egypt and had brought them into the land.

So, there came an angel of the LORD, and sat under an oak tree which is at Ophrah, that pertained to Joash the Abiezrite: [and the son] and his son Gideon threshed wheat by the winepress, to hide it from the Midianites ( Judges 6:11 ).

So here was Gideon hiding from the Midianites as he was threshing the wheat because if the Midianites had caught him they'd take the wheat. And so he was out by the winepress threshing wheat and here was an angel sitting under an oak tree.

And the angel of the LORD appeared unto him, and said unto him, The LORD is with you, you very brave man. And Gideon said unto him, Oh my LORD, if the LORD is with us, why is all of this calamity befallen us? Where are all of the miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? Now the LORD has forsaken us, and delivered us into the hands of the Midianites. And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have I not sent thee? And he said, Oh my Lord, how shall I save Israel? behold my family is poor Manasseh, and I am the least in my father's house ( Judges 6:12-15 ).

Now as I was mentioning this morning, God often times has trouble getting people to respond to his call. God calls us; that's the beginning of it. As soon as I respond to the call of God then God lays out what He wants me to do and then I resign "Lord, I can't do that. How in the world can I do that, Lord?"

God called Moses and said, "Go in and stand before Pharaoh, tell him, Let my people go." "Lord, how can I go before Pharaoh? I'm not eloquent in speech." The Lord said to Jeremiah, "I have called thee to stand before kings" "Lord, how can I stand before kings? I'm young, no one's gonna listen to me." God said to Gideon, "Go in this thy might, and deliver Israel out of the hand of the Midianites" "Lord, how can I deliver. I'm-my family's nothing. I'm the least of my father's household. You've got the wrong man. Better check your address papers. Not me."

The LORD said unto him, Surely I will be with thee ( Judges 6:16 ),

There's the key of any successful service for God: "I will be with thee." Now, it's an interesting thing that many times we endeavor to do a work for God not directed by God. And this is why we so often get just overwhelmed when God tells us what He wants us to do because we've already tried to do so many things on our own hook and utterly fail. So the Lord comes along and tells us to do just the thing we've been trying to do and failed. We say, "Lord, I can't do that. I've tried to do that." But God gave to Gideon the key of success, "I will be with thee." That's the key of success, the Lord working with us, learning to work together with the Lord.

The disciples had been fishing all night and had caught nothing. And in the morning Jesus stood on the shore and He said, "Children do you have any meat?" And they said no. And he said, "Cast your nets on the other side." And when they did immediately the nets where full of fish. They began to draw them in until the boats began to sink with the multitude of fish.

You see, there's a difference between just serving and serving at the direction of the Lord. When the Lord is in it, He can fill the nets. When the Lord is in it, He can make it prosperous. You can do the same thing in the same way and apart from the Lord. You're gonna pull up empty nets all night. But as soon as the Lord joins with you, it makes the difference between the nets being empty and the nets being full. The key and the secret to all successful Christian service is in this verse, "I will be with thee," to recognize my total need of the Lord being with me. To recognize I can't do it myself and to depend upon that presence of the Lord with me in all that I endeavor to do for Him.

"How can I deliver the children of Israel from the hand of the Midianites? Lord, my dad is nothing and I'm the least of my father's household."

"I will be with thee" the Lord answered.

And thou shalt smite the Midianites as one man. And so Gideon said, Look if I've found grace in your sight, then show me a sign that you've talked with me ( Judges 6:16-17 ).

He thought, man, I'm dreaming. This is wild. If you really chose me than give me some kind of a sign, Lord. I need a sign. Now Gideon was the kind of guy who was careful and he wanted to make sure. And I don't think there's anything wrong with that. I think that God respects honest doubt. I think there is a dishonest doubt that no one respects. There are some people who come up with a question and just the way they ask the question you know they don't want an answer, they just want an argument. They're not ready to listen to the answer when they hear it. There are other people who come up and the question is genuinely sincere, they are searching for an answer. Those kinds of questions are worth answering. The other kind I have no time for.

God is concerned with honest doubt. If you really are honest in your doubt, God respects that and God will confirm His word to your heart. "Lord, are you really speaking to me to do this?" And it is wise to make sure it's God speaking. A lot of people have gone off on half-cocked ideas because they had some feeling or some vision or premonition and they've gotten into all kinds of miserable situations because they really didn't search out to see if it was really God speaking. Now if you've got some wild task that you feel God is calling you to make sure God has spoken to you. Don't just go out and put your house up for sale, for sale and take off with-unless you're really sure that God has spoken to you. Make certain of that.

And Gideon wanted to make certain, "Show me a sign that you really have talked to me." He said, "Wait here, wait here. I want to go fix you something. Will you wait here until I get back?" He said, "I'll wait here until you get back."

So Gideon went into the house, and there he made ready a little goat, some unleavened cakes, a bushel of flour: he put the flesh in a basket, put the broth in a pot, and he brought it to the angel under the oak tree, and presented it to him. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them on the rock, and pour out the broth. And so he did so. Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up a fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord disappeared out of his sight. And when Gideon perceived that it was an angel of the LORD, Gideon said, Alas, O Lord GOD! Because I've seen an angel of the LORD face to face. And the LORD said unto him, Peace [Shalom]; fear not: thou shalt not die. So Gideon built an altar there unto the LORD, and he called it Jehovahshalom: unto this day it is yet in Ophrah this altar that Gideon built ( Judges 6:19-24 ).

Now, it is interesting, he called it Jehovah-shalom. He's about ready to go into one of the biggest battles of his entire life, I mean he is facing warfare and an enemy and conflict, God has called him to deliver the children of Israel from the oppression of Midianites but he calls the altar Jehovah-shalom, "God our peace." For he is looking beyond the battle to the peace that God is going to bring. And so by faith really, the altar is named Jehovah-shalom, "the Lord our peace" because he's looking beyond the conflict to the peace that God has promised to His people. It's really very beautiful. And we too can look beyond the conflict to the peace that God has promised. And maybe you're in conflict and turmoil tonight but He is still to you Jehovah-shalom, "the Lord your peace" and He can give you peace even in the midst of the conflict. Jehovah-shalom. One of the beautiful compound names of Jehovah.

And so it came to pass the same night, that the LORD said unto him, Now take your father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that your father has, and cut down the grove that is by it: And build an altar unto Jehovah thy God upon the top of the rock, in the ordered place, and take the second bullock, and offer it as a burnt sacrifice with the wood of the grove which thou shalt cut down ( Judges 6:25-26 ).

Now, Gideon's dad was an idolater. Gideon's dad had his own place of worship, a grove with the altar of Baal or an idol of Baal there where they worshipped in the grove. And so God says "Now take a second bullock, make another altar, cut down the grove that your father has his place of worship. Throw down the altar of Baal, build an altar unto God and offer the second bullock using the wood of this grove as the fire and all."

And so Gideon took ten men his servants, and he did as the LORD 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 at day time, so he did it by night. And when the men of the city rose up 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 to one another, Who did it? And they inquired and asked, and they said, Gideon the son of Joash did it. And so the men of the city said to Joash, Bring out your son, that he may die: because he has cast down the altar of Baal, and because he has cut down the grove that was by it. And Joash said unto all that stood against him, Will you plead for Baal? will you save him? he that will plead for him, let him be put to death while it is yet morning: if he is a god, [let him plead] plead for himself, because one has cast down his altar ( Judges 6:28-31 ).

Now, here the men of Israel are actually gonna do Gideon in because he threw down a pagan god. Joash, when they said you know, "Send your son out. We're gonna kill him. He knocked down the altar of Baal." And he said, "Are you pleading for Baal? For a pagan deity? Truly the men who are pleading for him ought to be the one that are put to death. If he's a god let him defend himself. You don't have to defend god." Now, how many times we find ourselves in the awkward position of trying to defend God against the attacks of His enemies, trying to prove the existence of God, trying to defend God? God is able to defend Himself, perfectly, complete. I don't have to defend God. God is able, quite well.

So, they called Gideon from there on Jerubbaal, which means "let Baal plead for himself."

Then all the Midianites and the Amalekites and the children of the east were gathered together, and they went over, and they pitched in the valley of Jezreel. And the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all of Manasseh; who also gathered after him: and to Asher, and to Zebulun, and to Naphtali; and they came to meet him ( Judges 6:33-35 ).

These are all of them tribes in the northern part of the land. South of Manasseh was Ephraim, Benjamin, Judah and Simeon; they were not brought into this battle, nor where the tribes on the other side. But these tribes that were around the area of Megiddo, Jezreel is the same valley of Megiddo is also known as Jezreel. This is where the Midianites had encamped, some a hundred and thirty-two thousand of them.

And Gideon said unto God, If you will save Israel by my hand, as you have said ( Judges 6:36 ).

Now again, Gideon is still questioning his call of God, wants to make sure. So tell you what, I'm gonna put a fleece wool out on the ground tonight and in the morning let the ground be dry and the fleece wet. Then I'll know. In the morning when Gideon woke up he wrung a cup of water out of the fleece and the ground was dry.

And he thought, "Well, maybe that was just, who knows maybe fleece gathers moisture at night when the ground doesn't. "Lord, let's reverse the process just to make sure. Tonight, I'm gonna put the same fleece out there on the ground. Let the ground be all wet with dew, let the fleece be dry." So in the morning he came out again and so the ground was all wet with dew, the fleece was dry and so he figured that it was the Lord.

Now, because of this there are many people who seek to discern the voice of God by offering some kind of a fleece before the Lord. And so you've heard of a person offering a fleece before God. "Lord, if they call by ten o'clock tomorrow morning then I'll know" you know, and you set up some kind of a fleece before God, some kind of a condition for God to meet so that you'll know that it's really God speaking to your heart.

I really don't know about fleeces today. I don't know how valid they are for us as the children of the Lord to seek to ascertain the will of God by a fleece. In the period of the Old Testament there were many methods by which they sought to ascertain the will of God. One of them was by casting of lots.

And even carried over into the New Testament when Judas Iscariot died, Peter said to the disciples, "We've gotta get someone else to take his place and so let's cast lots to see which one God has chosen. Whether it be Barnabas or Matthias." And so the disciples cast lots to ascertain the will of God. But all of this was prior to the descent of the Holy Spirit upon the church. After the descent of the Holy Spirit upon the church we do not read of anywhere where they cast lots or where they used fleeces to ascertain the will of God. But it seemed that once the Holy Spirit had begun to direct the activities of the church, there was a greater certainty in the ascertaining of the will of God just by the direct leading of the Holy Spirit.

So Paul said, "And it seemed good to the Holy Spirit and us. We were determined to go to Asia but the Holy Spirit forbade us. The Holy Spirit said separate unto me Paul and Barnabas for the work that I have called them to do."

And the Holy Spirit was directing in such a positive way there seemed to be no need of setting up a condition for God to fulfill for them to ascertain or there was no need of casting lots or trying to discern the will of God in some type of an ambiguous way.

Paul, after fourteen days on that ship driven in the storm on the Mediterranean, stood up and said, "Men and brethren, be of good cheer. Last night an angel of the Lord stood by me and told me that though the ship was gonna be wrecked there would be no loss of life." And the angel of the Lord directed Paul. It wasn't a fleece kind of a thing, it was a lot.

So I don't about fleeces today. I know that some people set out, you know, conditions for God to fill and that I suppose is all right. But I just don't know about them. I personally don't try to fleece God. I'm just not certain about that practice. Though it was done in the Old Testament, I'm not really certain about it today. But each person, I guess, to his own. Whatever method that you have devised to really discern. The way I feel, if it works great. You know, whatever you've got as long as it works, that's tremendous. And people, we all relate to God in our own individual styles. God doesn't really, you know, follow patterns. You can't really set God into a pattern. And I sort of like it that you can't. I like the diversities with which God deals with people's lives because we're so diverse from each other.

And so Gideon used his fleece to ascertain the will of God. I don't know if you would set out a piece of wool tonight. I would think in the morning that the wool and the ground would all be wet. Then whatta you do? You pray. "

Dr. Constable's Expository Notes

Gideon’s commissioning by Yahweh 6:11-32

". . . the heroic women of the song [of Deborah, ch. 5] give way to an unheroic ’man of Israel’ (Judges 7:14) who not only does all he can to evade the call of Yahweh but in the end abandons God. . . . In the person of Gideon the narrator recognizes the schizophrenic nature of Israel’s spiritual personality. On the one hand she treasures her call to be God’s covenant people; on the other she cannot resist the allurements of the prevailing Canaanite culture." [Note: Block, Judges . . ., p. 250.]

The writer presented Gideon as sort of a second Moses in his calling. Both men were very reluctant to lead God’s people (cf. Exodus 3-4).

Dr. Constable's Expository Notes

The Angel’s sign 6:19-24

The food Gideon offered his visitor was what a person would normally set before a guest one wished to honor in a special way in that culture. The Angel directed Gideon to place the food on the rock as a sacrifice on an altar. The Angel’s miracle convinced Gideon that He was God and that He would fulfill His promises to be with Gideon and to grant him victory. Perhaps Gideon remembered how God had consumed the sacrifice on the brazen altar similarly when the Israelites dedicated the tabernacle in the wilderness. If so, this memory might have encouraged him to believe that the same God who had delivered Israel then was still with His people and could deliver them again.

"The acceptance of the sacrifice was also a token of the acceptance of his person; it went to confirm the commission now given him, and to afford him every needed assurance of success." [Note: Bush, p. 88.]

This miracle strengthened Gideon’s faith greatly. In building an altar to Yahweh, Gideon acknowledged Him as his God.

"God had taught Gideon that it was not his inadequacy but God’s adequacy that really counted." [Note: Inrig, p. 95.]

God presented Himself to Gideon as the same God who had appeared to the patriarchs and had fulfilled His promises to them (cf. Genesis 18).

Gill's Exposition of the Whole Bible

And the angel of God said unto him,.... Instead of sitting down and partaking of the entertainment made for him, he bid him do as follows:

take the flesh, and the unleavened cakes, and lay them upon this rock; not as a table to eat it from, but as an altar to offer it upon; and which rock and altar might be typical of Christ, who sanctities every gift, present, and offering of his people: this rock was undoubtedly in sight, and very probably the oak, under which they were, grew upon it, or at the bottom of it, where it was no unusual thing for oaks to grow,

Genesis 35:8, but it was upon the top of the rock that these were to be laid, where afterwards an altar was built, Judges 6:26

and pour out the broth; upon the flesh and cakes, and upon the rock also, which by bringing from his house must have been cool and it became cooler by being poured out, and cooler still by being poured upon a cold rock:

and he did so; he readily obeyed his orders; though he had reason to wonder he should have so ordered the food he brought for his entertainment to be thus made use of; perhaps he might expect that he intended to give him a sign, as he desired, and therefore the more readily, without any objection, complied with his order.

Henry's Complete Commentary on the Bible

      11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.   12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.   13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.   14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?   15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.   16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.   17 And he said unto him, If now I have found grace in thy sight, then show me a sign that thou talkest with me.   18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.   19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.   20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.   21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.   22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.   23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.   24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites.

      It is not said what effect the prophet's sermon had upon the people, but we may hope it had a good effect, and that some of them at least repented and reformed upon it; for here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites.

      I. The person to be commissioned for this service was Gideon, the son of Joash, Judges 5:14; Judges 5:14. The father was now living, but he was passed by, and this honour put upon the son, for the father kept up in his own family the worship of Baal (Judges 5:25; Judges 5:25), which we may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe, Joshua 17:2. Hitherto the judges were raised up out of that tribe which suffered most by the oppression, and probably it was so here.

      II. The person that gave him the commission was an angel of the Lord; it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasions in human shape, as a prelude (says the learned bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, for good and all. This angel is here called Jehovah, the incommunicable name of God (Judges 5:14; Judges 5:14), and he said, I will be with thee.

      1. This divine person appeared here to Gideon, and it is observable how he found him, (1.) Retired--all alone. God often manifests himself to his people when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God. (2.) Employed in threshing wheat, with a staff or rod (so the word signifies), such as they used in beating out fitches and cummin (Isaiah 28:27), but now used for wheat, probably because he had but little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of some account and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants (Judges 5:27; Judges 5:27), and yet would not himself live in idleness. We put ourselves in the way of divine visits when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds when they were keeping their flocks. The work he was about was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isaiah 41:15. (3.) Distressed; he was threshing his wheat, not in the threshing-floor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian when he himself could speak so feelingly of the heaviness of their yoke. The day of the greatest distress is God's time to appear for his people's relief.

      2. Let us now see what passed between the angel and Gideon, who knew not with certainty, till after he was gone, that he was an angel, but supposed he was a prophet.

      (1.) The angel accosted him with respect, and assured him of the presence of God with him, Judges 5:12; Judges 5:12. He calls him a mighty man of valour, perhaps because he observed how he threshed his corn with all his might; and seest thou a man diligent in his business? whatever his business is, he shall stand before kings. He that is faithful in a few things shall be ruler over many. Gideon was a man of a brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word, The Lord is with thee, or, as the Chaldee reads it, the Word of the Lord is thy help. It was very sure that the Lord was with him when this angel was with him. By this word, [1.] He gives him his commission. If we have God's presence with us, this will justify us and bear us out in our undertakings. [2.] He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee." [3.] He assures him of success; for, if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of God, and that presence is enough to make any man mighty in valour and to give a man courage at any time.

      (2.) Gideon gave a very melancholy answer to this joyful salutation (Judges 5:13; Judges 5:13): O my Lord! if the Lord be with us (which the Chaldee reads, Is the Shechinah of the Lord our help? making that the same with the Word of the Lord) why then has all this befallen us? "all this trouble and distress from the Midianites' incursions, which force me to thresh wheat here by the wine-press--all this loss, and grief, and fright; and where are all the miracles which our fathers told us of?" Observe, In his reply he regards not the praise of his own valour, nor does this in the least elevate him or give him any encouragement, though it is probable the angel adapted what he said to that which Gideon was at the same time thinking of; while his labouring hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with which thought he that knows the heart seasonably sets in, calls him a man of valour for his brave projects, and open him a way to put them in execution; yet Gideon, as if not conscious to himself of any thing great or encouraging in his own spirit, fastens only on the assurance the angel had given him of God's presence, as that by which they held all their comfort. Observe, The angel spoke in particular to him: The Lord is with thee; but he expostulates for all: If the Lord be with us, herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in, so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only an honour and joy to themselves which puts them in a capacity of serving the common interests of God's church. Gideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God, [1.] The distress to which Israel was reduced: Why has all this (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour. [2.] The delay of their deliverance: "Where are all the miracles which our fathers told us of? Why does not the same power which delivered our fathers from the yoke of the Egyptians deliver us out of the hands of the Midianites?" As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and help, it must be questioned whether ever he had wrought the miracles which their fathers told them of, or, if he had, whether he had now the same wisdom, and power, and good-will to his people, that he had had formerly. This was his weakness. We must not expect that the miracles which were wrought when a church was in the forming, and some great truth in the settling, should be continued and repeated when the formation and settlement are completed: no, nor that the mercies God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said either, First, That God had delivered them into the hands of the Midianites, for by their iniquities they had sold themselves, or, Secondly, That now they were in their hands he had forsaken them, for he had lately sent them a prophet (Judges 5:8; Judges 5:8), which was a certain indication that he had not forsaken them.

      (3.) The angel gave him a very effectual answer to his objections, by giving him a commission to deliver Israel out of the hands of the Midianites, and assuring him of success therein, Judges 5:14; Judges 5:14. Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger. [1.] There was something extraordinary in the look he now gave to Gideon; it was a gracious favourable look, which revived his spirits that dropped, and silenced his fears, such a look as that with which God's countenance beholds the upright,Psalms 11:7. He looked upon him, and smiled at the objections he made, which he gave him no direct answer to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter (Luke 22:61), a powerful look, a look that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before. [2.] But there was much more in what he said to him. First, He commissioned him to appear and act as Israel's deliverer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might wherewith thou art now threshing wheat; go and employ it to a nobler purpose; I will make thee a thresher of men." Or, rather, "this might wherewith thou art now endued by this look." God gave him his commission by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work is a sure and constant evidence of his calling them to it. "Go, not in thy might, that which is natural, and of thyself, depend not on thy own valour; but go in this thy might, this which thou hast now received, go in the strength of the Lord God, that is, the strength with which thou must strengthen thyself." Secondly, He assured him of success. This was enough to put courage into him; he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace or the damage of his people (as baffled enterprises do), but to his honour and their happiness: Thou shalt save Israel from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of. Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste meipso--an appeal to his own authority; there needed no more. "Have not I commanded thee--I that have all power in heaven and earth, and particular authority here as Israel's King, giving commissions immediately--I who am that I am, the same that sent Moses?" Exodus 3:14.

      (4.) Gideon made a very modest objection against this commission (Judges 5:15; Judges 5:15): O my Lord! wherewith shall I save Israel? This question bespeaks him either, [1.] Distrustful of God and his power, as if, though God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or, [2.] Inquisitive concerning the methods he must take: "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way." Note, Those who receive commissions from God must expect and seek for instructions from him. Or rather, [3.] Humble, self-diffident, and self-denying. The angel had honoured him, but see how meanly he speaks of himself: "My family is comparatively poor in Manasseh" (impoverished, it may be, more than other families by the Midianites), "and I am the least, that have the least honour and interest, in my father's house; what can I pretend to do? I am utterly unfit for the service, and unworthy of the honour." Note, God often chooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble.

      (5.) This objection was soon answered by a repetition of the promise that God would be with him, Judges 5:16; Judges 5:16. "Object not thy poverty and meanness; such things have indeed often hindered men in great enterprises, but what are they to a man that has the presence of God with him, which will make up all the deficiencies of honour and estate. Surely I will be with thee, to direct and strengthen thee, and put such a reputation upon thee that, how weak soever thy personal interest is, thou shalt have soldiers enough to follow thee, and be assured thou shalt smite the Midianites as one men, as easily as if they were but one man and as effectually. All the thousands of Midian shall be as if they had but one neck, and thou shalt have the cutting of it off."

      (6.) Gideon desires to have his faith confirmed touching this commission; for he would not be over-credulous of that which tended so much to his own praise, would not venture upon an undertaking so far above him, and in which he must engage many more, but he would be well satisfied himself of his authority, and would be able to give satisfaction to others as to him who gave him that authority. He therefore humbly begs of this divine person, whoever he was, [1.] That he would give him a sign, Judges 5:17; Judges 5:17. And, the commission being given him out of the common road of providence, he might reasonably expect it should be confirmed by some act of God out of the common course of nature: "Show me a sign to assure me of the truth of this concerning which thou talkest with me, that it is something more than talk, and that thou art in earnest." Now, under the dispensation of the Spirit, we are not to expect signs before our eyes, such as Gideon here desired, but must earnestly pray to God that, if we have found grace in his sight, he would show us a sign in our heart, by the powerful operations of his Spirit there, fulfilling the work of faith, and perfecting what is lacking in it. [2.] In order hereunto, that he would accept of a treat, and so give him a further and longer opportunity of conversation with him, Judges 5:18; Judges 5:18. Those who know what it is to have communion with God desire the continuance of it, and are loth to part, praying with Gideon, Depart not hence, I pray thee. That which Gideon desired in courting his stay was that he might bring out some provision of meat for this stranger. He did not take him into the house to entertain him there, perhaps because his father's house were not well affected to him and his friends, or because he desired still to be in private with this stranger, and to converse with him alone (therefore he calls not for a servant to bring the provision, but fetches it himself), or because thus his father Abraham entertained angels unawares, not in his tent, but under a tree, Genesis 18:8. Upon the angel's promise to stay to dinner with him, he hastened to bring out a kid, which, it is likely, was ready boiled for his own dinner, so that in making it ready he had nothing to do but to put it in the basket (for here was no sauce to serve it up in, nor the dish garnished) and the broth in a vessel, and so he presented it, Judges 5:19; Judges 5:19. Hereby he intended, First, To testify his grateful and generous respects to this stranger, and, in him, to God who sent him, as one that studied what he should render. He had pleaded the poverty of his family (Judges 5:15; Judges 5:15) to excuse himself from being a general, but not here to excuse himself from being hospitable. Out of the little which the Midianites had left him he would gladly spare enough to entertain a friend, especially a messenger from heaven. Secondly, To try who and what this extraordinary person was. What he brought out is called his present,Judges 5:18; Judges 5:18. It is the same word that is used for a meat-offering, and perhaps that word is used which signifies both because Gideon intended to leave it to this divine person to determine which it should be when he had it before him: whether a feast or a meat-offering, and accordingly he would be able to judge concerning him: if he ate of it as common meat, he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.

      (7.) The angel gives him a sign in and by that which he had kindly prepared for his entertainment. For what we offer to God for his glory, and in token of our gratitude to him, will be made by the grace of God to turn to our own comfort and satisfaction. The angel ordered him to take the flesh and bread out of the basket, and lay it upon a hard and cold rock, and to pour out the broth upon it, which, if he brought it hot, would soon be cold there; and Gideon did so (Judges 5:20; Judges 5:20), believing that the angel appointed it, not in contempt of his courtesy, but with an intention to give him a sign, which he did, abundantly to his satisfaction. For, [1.] He turned the meat into an offering made by fire, of a sweet savour unto himself, showing hereby that he was not a man who needed meat, but the Son of God who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. [2.] He brought fire out of the rock, to consume this sacrifice, summoning it, not by striking the rock, as we strike fire out of a flint, but by a gentle touch given to the offering with the end of his staff, Judges 5:21; Judges 5:21. Hereby he gave him a sign that he had found grace in his sight, for God testified his acceptance of sacrifices by kindling them, if public, with fire from heaven, as those of Moses and Elias, if private, as this, with fire out of the earth, which was equivalent: both were the effect of divine power; and this acceptance of his sacrifice evidenced the acceptance of his person, confirmed his commission, and perhaps was intended to signify his success in the execution of it, that he and his army should be a surprising terror and consumption to the Midianites, like this fire out of the rock. [3.] He departed out of his sight immediately, did not walk off as a man, but vanished and disappeared as a spirit. Here was as much of a sign as he could wish.

      (8.) Gideon, though no doubt he was confirmed in his faith by the indications given of the divinity of the person who had spoken to him, yet for the present was put into a great fright by it, till God graciously pacified him and removed his fears. [1.] Gideon speaks peril to himself (Judges 5:22; Judges 5:22): When he perceived that he was an angel (which was not till he had departed, as the two disciples knew not it was Jesus they had been talking with till he was going, Luke 24:31), then he cried out, Alas! O Lord God! be merciful to me, I am undone, for I have seen an angel, as Jacob, who wondered that his life was preserved when he had seen God, Genesis 32:30. Ever since man has by sin exposed himself to God's wrath and curse an express from heaven has been a terror to him, as he scarcely dares to expect good tidings thence; at least, in this world of sense, it is a very awful thing to have any sensible conversation with that world of spirits to which we are so much strangers. Gideon's courage failed him now. [2.] God speaks peace to him, Judges 5:23; Judges 5:23. It might have been fatal to him, but he assures him it should not. The Lord had departed out of his sight,Judges 5:21; Judges 5:21. But though he must no longer walk by sight he might still live by faith, that faith which comes by hearing; for the Lord said to him, with an audible voice (as bishop Patrick thinks) these encouraging words, "Peace be unto thee, all is well, and be thou satisfied that it is so. Fear not; he that came to employ thee did not intend to slay thee; thou shalt not die." See how ready God is to revive the hearts of those that tremble at his word and presence, and to give those that stand in awe of his majesty assurances of his mercy.

      3. The memorial of this vision which Gideon set up was a monument in form of an altar, the rather because it was by a kind of sacrifice upon a rock, without the solemnity of an altar, that the angel manifested his acceptance of him; then an altar was unnecessary (the angel's staff was sufficient to sanctify the gift without an altar), but now it was of use to preserve the remembrance of the vision, which was done by the name Gideon gave to this memorial, Jehovah-shalom (Judges 5:24; Judges 5:24)--The Lord peace. This is, (1.) The title of the Lord that spoke to him. Compare Genesis 16:13. The same that is the Lord our righteousness is our peace (Ephesians 2:14), our reconciler and so our Saviour. Or, (2.) The substance of what he said to him: "The Lord spoke peace, and created that fruit of the lips, bade me be easy when I was in that agitation." Or, (3.) A prayer grounded upon what he had said, so the margin understands it: The Lord send peace, that is, rest from the present trouble, for still the public welfare lay nearest his heart.

Spurgeon's Verse Expositions of the Bible

One War Over and Another Begun by C H Spurgeon Sermon on Judges 6:4-22

“ And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die. Then Gideon built an altar there unto the Lord, and called it Jehovah-shalom ” (Judges 6:4-22 ).

These Midianites were wandering Bedouins from Arabia, and from the East country round about the Holy Land. They were masters of the art of plundering, and knew no bowels of compassion. They generally lived a hard life themselves, and when they had an opportunity to feast on the spoils of others, they rioted without stint, and left a famine behind them. Most fitly does the Scripture compare them to grasshoppers, for both in number and in destructive force they were like those terrible devourers. God had brought them upon Israel to scourge that nation because it had been so foolish and so ungrateful as to set up the gods of the heathen, and to forget the one mighty God who was so specially and graciously their patron and defender. They were impoverished and ground down to the very last degree by these plunderers, who left no food either for men or cattle. The poor Israelites, creeping forth from their dens and caves, attempted to carry on the work of husbandry, and sowed the land; but when the time came for reaping, the marauders came forth once more, took away their harvest, and despoiled their pastures again. Then, as usual, Israel cried unto Jehovah, and his ear was open to their groaning. Their afflictions made them weary of their idols, and caused them to say, “We will return unto our first husband, for it was better with us then than now.” God in his great mercy raised up for them a deliverer, Gideon, a mighty man of valor, who distinguished himself in various skirmishes with the foe! His name was already a terror to Midian, for he who dreamed of the barley cake which smote the tent, and it lay along, said to his fellow “This is none other than Gideon, the son of Joash.”

His character has never been sufficiently admired: Scripture names much less bright than his have been preferred before him by the general ministry; yet he deserves far better treatment. He was a man gentle and yet strong, cautious and yet venturesome; a searching inquirer, and an intense believer. While he was a sort of foreshadowing of David, he had much of the afterglow of Joshua. He was a truly great man, though his latter days were overshadowed by a grievous religious error, and a sad moral fault. Despite his failings he was one of the greatest of the heroes of faith. He was not in a hurry to venture upon a pitched battle, but waited his time, and then by a sudden and unexpected attack he struck the whole host with panic, so that they fled at once, and Midian was smitten as one man. The leaders flee; two of the minor ones, Oreb and Zeeb, the raven and the wolf, are first captured, and by-and-by the greater generals, who had fled first of all, are taken by the victorious band. The leaders were ahead of all others in flight. In after days the destruction of their mighty ones became a proverbial curse, “Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna.”

Let us think for a while of Gideon, in order that we may see that we ourselves are or may be somewhat parallels with him. We may not have to smite the Bedouin as he had, but unto a spiritual warfare God has called many of us: and though he intends to use us, and to get unto himself victory by us, yet it may be that at this moment we are in fear. We are now passing through the same mental processes as those which educated Gideon, and we are being prepared thereby for future conflict and conquest.

I shall begin by asking you to dwell for a minute upon Gideon’s sigh for peace; for he loved not war, but pined for quiet. He called the name of the altar “Jehovah-shalom,” which the margin reads, “The Lord send peace.” You see therefore that deeper down in his spirit than any desire for warlike honor there was a yearning after peace. He wanted not the spoils of princes; he only desired to plow, and sow, and reap in peace.

And do you wonder at it, when the ills of war were all around? He had for a long time seen in the cases of his friends and neighbors the desolating effects of war: their property was taken from them, their bread was stolen out of their mouths, their children were slain, and themselves made to hide away upon the tops of mountains or in caverns among the hills. Life became intolerable amid such privations and dangers. Gideon must have felt his heart swell with grief and indignation as he looked upon the remnant of Israel hunted like partridges upon the mountains, though once they had dwelt safely, every man under his vine and under his fig tree. The Bedouin styled the valley of Jezreel “the meadows of God”: how grievous to see those fat pastures trodden down by the feet of the invaders! Ah, little can you and I imagine of the horrors of war. We read of it, and our sympathies are touched, but we know not the multiplied murders, the painful wounds, the desolating rapine, and the fierce crimes which attend the track of armies. If we saw battle with our own eyes, we should with burning fervor cry, “Send us peace in our days, good Lord.”

Moreover, he had not only seen war, but he sighed for peace, because he was himself feeling the mischief of it. The dread of the conflict had come to his own mountain farm at Abiezer. There he was himself, threshing wheat by the wine press, in an unusual place, in an inconvenient place, that he might hide a little grain, for winter’s food, from the Midianites who were eager to devour it. Aye, and when carnage smokes at your own door, and rapine is at your own gate, when you yourself are straitened and are hiding for fear, then comes from the deep recesses of the spirit the cry, “Oh, that God would send us peace, for this is a weary oppression; these ravens and wolves devour us utterly.”

The way of peace was sufficiently well known to Gideon: the prophet of the Lord had indicated to the people that the only way of peace was for Israel to return unto Jehovah, her God. The great sin of departure from the glorious living God was set before them, and they could readily draw the inference that they would never have peace from their enemies till first of all they had made their peace with God. They must surrender to their sovereign, and renew their loyalty, and then he would drive out the foe from their land. They must confess their transgressions and renew their covenant, and then they would obtain deliverance. Then would the ancient promise be fulfilled, “One should chase a thousand, and two put ten thousand to flight.” Gideon probably knew this before the prophet came; it was deeply imprinted on his thoughtful spirit, and as he was a man of faith in God, he did not doubt but that if Israel returned unto Jehovah then peace would follow.

While Gideon is meditating and working, an angel appears to him and gives him the assurance that with him at least God was at peace. The covenant angel said to him, “Jehovah is with thee, thou mighty man of valor.” Methinks his spirit ought greatly to have rejoiced at that assurance, and perhaps it did; for what better thing can happen unto any man than to receive such a token for good? If God be for us, who can be against us? We know how sweet is the assurance that being justified by faith we have peace with God. It is well with us when we are assured that the Lord is with us, our helper, our shield, our portion forever and ever.

But there arose in his mind a grave anxiety. His was a very careful, thoughtful soul, for he was a man of prudence, large-hearted, far-seeing, and given to look at things coolly and steadily; and there arose in his heart a question serious and vital, “Is this the voice of God to me, or am I deluded? Is God at peace with me, or am I like the rest, plunged in a horrible warfare against the living God?” Therefore he puts a question, and he asks a sign that he might make sure of what he was about. Brethren, in spiritual matters you and I had need be sure. If we have peace within our spirit, let us make certain that it is the peace of God; for still are there voices that cry, “Peace, peace,” where there is no peace. Still do siren songs charm men to ruin with their dulcet notes; still does the fatal river flow most smoothly as it approaches the dreadful cataract. Beware of that word of the Lord, “When they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.” None are more quiet than the ungodly when they are given up to a strong delusion. The Psalmist says of them, “There are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men.” It was no so with Gideon: his anxiety made itself visible. He was not the man to leap at a shadow: he sought for substance. If he was to have peace, he must have it from God: if he was to be delivered, he longed to have victory plain and permanent. The favor which he asked was requested because anxiety troubled him, and he wished to make assurance doubly sure. He desired to know from God himself that his mission was authentic and his success certain.

I believe that many of us have been, and perhaps are, in Gideon’s position. Of course we have not his errand, but we have one of our own, and we are troubled because we are not personally sure of our peace. We are grieved by our past sins and their consequences. This is the lot of many men. “Conscience doth make cowards of us all,” and when the mighty Spirit of God convinces us of sin then sin becomes a second sorrow; nay, worse than that, for if sorrow do chasten us with whips, sin doth scourge us with scorpions. We are consumed by God’s anger, and by his wrath we are troubled. The mind is tossed to and fro and is confounded, but even in its confusion it seeks the true rest, and longs to gain peace in God. Like the needle in the compass, it is agitated and disturbed, yet still it knows its pole, and trembles towards it. It will never be still till it reaches the point of its rest. Have you ever been in that condition? I know you have if the Lord has loved you and ordained you to his work. Has God at such a time sent you a message of mercy? Have you searched the Scriptures and found a precious promise? Have you heard a faithful servant of God preach under his Master’s anointing, and have you been comforted? Even then I should not wonder if the darkening thought has arisen like a cloud, “Is this the right comfort for me? May I really enjoy it? Will it be presumption or assurance?” There is often a fine line, thin as a razor’s edge, between the two, and woe unto him who makes a mistake about it. O God, save us from carnal security. Prevent our crying “Peace, peace, where there is no peace.” Better that we write bitter things against ourselves, if they be true, than that we say smooth things and flatter ourselves to destruction. Therefore, I should not wonder if you are asking the Lord to give you a token for good. You are praying to him and saying, “I will not be comforted except thou comfort me: thy dove shall find no rest for the sole of her foot except it be in the ark with the true Noah, in whom is rest.” As for me, I will take no cup of consolation except that which Jesus proffers when he gives it me with his own pierced hands. If washed, it shall be in Jesus’ blood: if clothed, it shall be in his righteousness.

From Gideon’s longing, panting desire to obtain peace with God and then peace for his country we turn to look a little further into Gideon’s fear which he met with in the way of peace. “An angel” appeared to him so saith the text in the Authorized Version; but in truth it was the Angel of Jehovah, and this should have comforted him, even as it has comforted us. One would have thought that Gideon would have leaped for joy when he beheld his God veiled in angelic form, but instead therefore the shadow of death fell upon him. Here was a man panting for peace, and firmly following the way of peace, and yet afraid with a deadly fear. Peace cannot be had except by our drawing near to God and the Lord’s drawing near to us; but as soon as this process commences poor humanity shrinks from the interview, and is melted with fear. “When Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face.” It usually happens that when God is bringing men into peace with himself, while the operation is going on thoroughly and soundly, there is a degree of trembling in the soul. I suspect that conversion which has no trembling in it: note the prodigal’s cry, “I am not worthy to be called thy son.” Note Peter’s bitter weeping, and the three days’ darkness of Saul of Tarsus. Even to believers the visitations of God are not without overwhelming awe: Jacob cries, “How dreadful is this place,” Job abhors himself, Moses doth exceedingly fear and quake, and Isaiah cries, “Woe is me.”

Why was Gideon afraid? Not because he was a coward you will scarcely meet with a braver man in all Scripture than this son of Joash but because even brave men are alarmed at the supernatural. He saw something which he had never seen before, an appearance celestial, mysterious, above what is usually seen of mortal men; therefore, as he feared God, Gideon was afraid. When the living God draws very near to a soul, even though it be in the person of Christ Jesus, that soul is struck with awe, and trembles before the Lord. It cannot well be otherwise. Recollect how it was with the beloved John. “When I saw him,” says John that was, his own dear Master, upon whose breast he had leaned his head “when I,” the disciple whom Jesus loved, “saw him, I fell at his feet as dead.” You do not wonder, therefore, if a poor soul full of doubt and anxiety, vexed with a sense of sin, and greatly troubled by affliction, is full of fear when Jesus draws near. Though he comes with no feeling but of love, no thought but of mercy, no sentence but of free forgiveness, yet the heart is awe-struck at the wondrous sight.

Alas, some of you know not what it is to have the Lord drawing near to your spirits. If you did you would not think it strange that certain awakened ones have acted in a singular way, and for a while have forgotten to eat bread. Daniel saith, “I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.” When this glorious God comes near to the soul it is a solemn visitation, and the mind is bowed under it.

Moreover, Gideon had been ill-taught by tradition. There was a rumor abroad which was derived from truth, and yet was false, namely, that no man could see a heavenly being and live. It is true that the Lord expressly told his servant Moses that he could not see his face and live; but he did not say, “Thou canst not see an angel and live”; nor had he said, “Thou canst not see my veiled presence and live.” The tradition was an accretion to the truth and a corruption of it. We may not see the face of God, but we may see Jesus; in fact, we live because we see him. Beware of the moss which grows upon a truth. Many a heart bleeds because it is wounded by its own imperfect ideas of God; and so when God does draw near, when the great Almighty overshadows it, there is a slavish dread for which there is no need. “I shall die,” saith he, “I shall die.” He sees his sin, and therefore he thinks that God has come in anger to punish him: he feels his weakness, and fainting under it he groans, “I shall die.” No, soul, if God had meant to slay you he would have let you alone. Whom God destroys he first leaves to the madness of his own conceit. He does not take the trouble to show a man his sin, and reveal to him his transgression unless he means to pardon and save him. If the Lord has taken to strip you, he will clothe you, if he makes your righteousness to fade like the leaves of autumn, it is because he has a glorious robe with which to array you: therefore be not afraid.

Besides, Gideon was in a state of mind in which he could be easily cast down. He was a brave man, but long affliction had cast a tinge of sadness over him. His usual conduct in life is well pictured by the two signs which God gave him. When all the people around him were, with excitement, like the threshing floor, heated and dry, he, like the fleece, was cool and composed: and then, again, when all around him like the wet floor, were dampened with discouragement, he alone remained in his ordinary condition, with not a drop of cowardice within him. That was the kind of man: calm, quiet, determined, brave. But at the moment recorded in our text he was smarting under a cruel oppression, conscious of God’s anger for Israel’s sin, and overshadowed by God’s own presence, and therefore his mind was ready to rush from one fear to another. Only, see the beauty of it, that he always tells his fear to God, always goes to him for comfort, and therefore always obtains succor. The brave man is not he who sees no fear, but he who, seeing the danger, rises superior to it. Such was this man, tossed to and fro from one fear to another, but never tossed off from his God, and so always sure to right himself.

One thing is noteworthy, namely, that Gideon’s greatest fear arose out of a sign which he had himself asked for. He said, “Show me a sign,” and when he had that sign, namely, God’s coming to him, then it was that he was afraid. Be very chary how you ask for signs; for they may work your discouragement rather than your comfort. I have known some say, “I shall not believe I am a child of God unless I feel a deep sense of sin,” and when they have entered into that feeling they have exclaimed, “I will never again ask for this.” I have heard of others who thought they could come to Christ if they were gently drawn; and the Lord has been gently drawing them, and then they have wished that they had been more troubled and distressed. They imagine that they could have believed more readily had their despair been greater a strange notion certainly. We are every busy in manufacturing fresh doubts, and for raw material we use the very tokens for which we so earnestly besought the Lord. We cry aloud, “Show me a token for good,” and when the token is given we are amazed at being heard, and fall to fearing more sadly than before. Therefore pray for such boons with bated breath, and say twice over concerning such things, “Nevertheless, not as I will, but as thou wilt.”

All this while Gideon had one truth before him which ought to have prevented all his fears: for the Lord had spoken to him, and said, “Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?” See, he goes home fearing that he will die, and yet that could not be. How could he die if he was to deliver Israel? He must be a live man to do that, and yet, you see, he forgets to reason for his own comfort, but takes care to argue for his fears. Have I never seen my hearers doing this? I have often caught myself at it refusing to use my logic for the strengthening of my faith, but perverting reason in order to assist my unbelief. Is not this foolish and wicked? Too often we are industrious in the fabrication of discomfort, and utterly idle in the search for joy. This is folly, and yet better men than we are have fallen into this fault. The Lord save us from it. In drawing near to God is our peace, and if in that process a sense of the presence of God casts us down and creates a more poignant sorrow than we left at the first, let us not therefore shrink from the process, but push on with all our might. As our safety lies in coming to God, to him we must approach at all hazards. If he seem to stand before us with a drawn sword in his hand let us run upon the point of it. If even our God be a consuming fire let us still draw near to him, for this is indeed the high privilege of saints. “Our God,” that is our God in Christ Jesus, “is a consuming fire.” Who, then, shall dwell with the devouring fire?

Now let us spend a few minutes in considering God’s comfort of his servant. “The Lord said unto him, Shalom peace be unto thee; fear not: thou shalt not die.” The Lord would not have his Gideons disturbed in mind. If we are to trouble the enemy we must not be troubled ourselves. Notice, brethren, the great power of God in speaking home the truth. Suppose I salute you with, “Brethren, peace be to you.” That would be a sweet word; but when the Lord says it, you feel the peace itself. Suppose Peter had stood up in that bark which was tossed upon the Galilean lake, and had said to the waves, “Be still”: the waves would not have taken much notice of him, and the whistling blast would have defied him; but when Jesus said, “Peace, be still,” the rampant lions of the sea crouched at his feet, and there was a great calm.

“Peace!” the word is shalom, the word which Gideon borrowed and applied to the altar which he raised in obedience to the Lord’s bidding. It signifies not only quiet, but prosperity, success, “good fortune,” as the multitude say. When God spoke that word home to his dear servant’s heart a great joy was born within him to prepare him for his great warfare. The Lord also cheered him with, “Fear not.” Oh, that charming word; as full as it is short “Fear not.” What is there to fear? If God is with you, of whom can you be afraid? Gideon feared himself, dreaded his own unfitness and unworthiness, feared in the awful presence of God; but the Lord said, “Fear not,” and Gideon’s heart grew calm.

Then the Lord added, “Thou shalt not die,” thus meeting the special form of his dread. This is what the Lord says to every poor trembler who is holding to him by the desperate grip of faith “Thou shalt not die. Thou shalt not die the second death: thou hast no sin to die for, for I have laid thy transgressions on my only-begotten Son. Thou shalt not die, for Jesus died. Thy spiritual life cannot expire, for thy ‘life is hid with Christ in God,’ and because Jesus lives thou shalt live also.”

Let us now look at Gideon’s memorial. His fears being banished, and being at perfect peace, Gideon now goes to work. Are any of you questioning whether you are saved or not? Do not go out preaching yet, for you may, perhaps, put others into bondage. Are any of you half afraid that you are not at peace with God? Be careful what you do! Strive after peace, lest you weaken your testimony. I recollect the lesson which I learned from my Sunday-school class: I was taught, if the other boys were not. Though yet a youth, I was teaching the Gospel to boys, and I said, “He that believeth and is baptized shall be saved.” One of them asked somewhat earnestly, “Teacher, are you saved?” I answered, “I hope so.” The boy replied, “Teacher, don’t you know?” As if he had been sent to push the matter home to me, he further inquired, “Teacher, have you believed?” I said, “Yes,” “Have you been baptized?” I said, “Yes.” “Well, then,” he argued, “you are saved.” I was happy to answer, “Yes, I am”; but I had hardly dared to say that before. I found that if I had to teach other people the truth I must know and believe its sweet result upon myself. I believe that you will seldom comfort others except it be by the comfort with which you yourself are comforted of God. God would have his people be at peace with him, and know that they are so, for if they are fretted within, and worried in reference to their God, how can they fight the battles of life?

When Gideon is fully at peace, what does he begin to do for God? If God loves you he will use you either for suffering or service; and if he has given you peace you must now prepare for war. Will you think me odd if I say that our Lord came to give us peace that he might send us out to war? Gideon’s first work was to go and cut down his father’s sacred grove, which stood on the top of the hill, and enclosed an altar to Baal. He could not effect this business by day, because the foolish worshipers would have rallied to the defense of their dumb idol, and have overpowered the reformer; therefore with his ten men he performed the work by night. I think I see him and his people in the dim darkness, with their axes and saws, doing the work as quietly as they can, felling all those trees. A splendid clearance was made that night. “Now,” cries he, “over with that detestable altar to Baal.” Some people would have said, “Spare it as a fine piece of antiquity.” Yes, and leave it to be used again! I say, down with it, for the older it is the more sin it has caused, and the more likely is it that it will be venerated again. I often wish the Reformers had been more thorough in their destruction of idolatrous images and Popish trumpery. In many a parish church of this land everything is ready for the restoration of the Roman idolatry.

But see, by the Lord’s bidding, he piles a new altar of earth, or unhewn stone; and when that is done, he fetches his father’s bullock and slays it for a sacrifice. How steadily they went about this re-establishment of the pure faith! See, they use the wood of the grove for burning the sacrifice, and the heavens are red with the blaze. I think I hear the gallant leader say, “Let them wake now; they cannot prevent our worshiping the Most High, nor can they cause the grove to grow again. By yon beacon-fire, Israel shall gather together to fight against Midian, and victory shall be ours.” Beloved, if God has given you peace, go home and begin your reform. I would preach up the overthrow of every sin. Down with every idol. Have you one left? Over with it, and present a sacrifice to God.

But to pull down is not enough. Plenty of people can do that. Gideon, as we have seen, builds an altar to Jehovah. When you are at perfect peace with God, think what you can do for him: think of a new plan of work, or consider how to do the old work better: advance any part of divine truth that has been forgotten, any ordinance that has been neglected, any virtue that has been despised. Especially make prominent Christ Jesus, the altar and sacrifice so dear to God.

When he had built his altar he called it “Jehovah-shalom,” which was done by way of thanksgiving for peace received. The inscription declares that “Jehovah is our peace.” Blessed be his name this day. We have entered on the battles of peace, for the Lord God is with us, and with his people we will go forth to win the peace which he has promised. It was a psalm in two words; it was a song of one verse, infinitely sweet. “Jehovah-shalom”: the Lord our peace.

Moreover, it was a prayer, as the margin puts it “Jehovah, send peace.” If you have peace with God, let your next prayer be, “Lord, give peace to all thy people.” “Pray for the peace of Jerusalem.” Work it, O holy Spirit of peace! Then ask for peace by conquest of an ungodly world for Jesus till the first Christmas carol shall be sung again, “Glory to God in the highest, peace on earth, goodwill toward men.”

See, brethren, and with that I finish, there may sit here this morning a young man who does not know what God is going to make of him. The capacities of service that God can infuse into a single individual are marvelous. At present you are disturbed in mind, afflicted in heart, ill at ease; you need perfect peace, but you have not found it yet. Rest not ill you have it. At God’s own altar, where Jesus died, you will find it, and only there. When Jesus’ blood makes peace with God there is your peace. Rest not till you are assuredly at peace with the Lord of all, so that your soul lies down in green pastures, and is led by the still waters.

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.