Exegetical and Hermeneutical Commentary of Judges 7:1
Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.
1. This verse is the continuation of Jdg 6:34; the thread of the narrative is taken up again in Jdg 7:8 b. The intervening Jdg 7:2-8 a are dependent upon Jdg 6:35.
who is Gideon ] A gloss, as in Jdg 8:35. The wording suggests that the earliest form of the narrative used the name Jerub-baal, for which Gideon has been substituted in almost every instance. In ch. 9, which is comparatively free from editorial changes, the name is always Jerub-baal.
the spring of Harod ] Traditionally identified with ‘Ain Jld, about 1 miles E.S.E. of Zer‘n (Jezreel). The spring issues from a cave at the foot of a hill which belongs to the Gilboa range, now called Jebel Fu‘a; a large shallow pool spreads out in front of the cave, and the water flows away in a small stream towards the east. Thus Gideon, posted on the hill of Gilboa, was able to command the valuable water-supply at the foot; the Midianite camp lay opposite to him in the valley below ( Jdg 7:8 b); the stream would afford an outer line of defence. See G. A. Smith, Hist. Geogr., 397 ff. There are two other springs in the neighbourhood, but neither of them suits the requirements so well as ‘Ain Jld; the identification, however, cannot be called certain.
by the hill of Moreh ] The marg. is more accurate, from the hill of Moreh onwards in the valley; the prep. from is awkward and obscures the sense. A slight correction ( beth for min) clears the situation; on the hill of Moreh in the valley. Other corrections are: ‘was below him, on the north of the hill of M.’ (Budde); ‘was on the north of the hill of M.’ (Moore). The hill of Moreh was probably the hill of Shunem, the ‘Little Hermon’ of St Jerome, now called Neb D; it was here that the Philistines took up their position before the fatal battle of Gilboa (1Sa 28:4). The hill of the mreh means the hill of the teacher; it was the seat of a holy place where divine teaching was given. En-dor (now ‘En-dr), the home of the woman that had a familiar spirit, lay on the northern spur of the hill; cf. Psa 83:10.
in the valley ] i.e. the valley of Jezreel, Jdg 6:33.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. Jdg 7:1-8. Gideon’s army is reduced
It seems to have been a fixed element in the tradition that 300 was the number of Gideon’s force ( Jdg 7:6-8 ; Jdg 7:16 ; Jdg 7:19-21, Jdg 8:4); but Jdg 6:35 has just declared that four tribes responded to his call; accordingly we are here told how this army of volunteers, numbering 32,000, was cut down to 300. The story, however, rests upon an insecure foundation, for Jdg 7:23 says that the tribes were gathered together after the battle, and not before it, as stated in Jdg 6:35. Most critics consider that Jdg 7:2-8 a do not belong to either of the two main narratives, but there is no agreement as to the source from which they come. In Jdg 7:3 especially the allusion to Deu 20:8, and the incredibly large figures, betray a late origin; on the other hand, the test at the spring has the picturesque character of an ancient tradition. The whole passage has been much worked over by editorial hands.
Fuente: The Cambridge Bible for Schools and Colleges
The well of Harod – i. e. of trembling, evidently so called from the people who were afraid Jdg 7:3. It is identified with great probability with Ain Jalud, a spacious pool at the foot of Gilboa; (by Conder, with Ain el Jemain (the spring of the two troops)).
Moreh was, probably, the little Hermon, the Jebel ed-Duhy of the Arabs, which encloses the plain two or three miles north of Gilboa, which shuts it in on the south.
Fuente: Albert Barnes’ Notes on the Bible
Jdg 7:1-8
Gideon . . . pitched beside the wall of Harod.
Gideons army
I. The Lord called him to fight. The world must see, now and then, the gigantic crimes of a mere man turned back by rival arms upon both idol and idolater, and that by the voice of the Almighty. Well said Victor Hugo, Napoleon had been impeached before the Infinite. The groaning of the bond, man in our own land entered into the ears of the Lord of Sabaoth. Arrogance, lust, and greed combined to challenge the eternal laws, and thousands went down together into silence, till we could learn the unwelcome fact that God is no respecter of persons. But out of the awful strife came praying souls, and a regeneration in the sources of influence and power. God is known to speak in the crisis, in the hero–yes, even in the rebel.
II. The Lord called Gideon to success. We may notice the conditions.
1. Careful preparation. There must be selection when daring deeds are to be performed. This is a principle in the Divine government as in the human. God husbands and adapts His resources, though seeming to scatter His treasures lavishly. Have you sifted out the real from the visionary and found the abiding truths which will not fail you in that hour of trial which must come to all living? They may be ominously reduced from all that promised well, as was Gideons army, but, like it, be enough.
2. Obedience. The open heart learns soon and plainly the Divine will. As, amid all the roar of Niagara, the practised ear catches the sweet notes of birds singing in the grove above, so, in the confusion of tongues, the willing soul may hear the clear voice of its Maker, instructing, guiding, cheering.
3. Humility. Nothing develops a nations pride like military success. Parade of troops, battalion after battalion in all the splendour of equipment and might of bearing, satisfies the popular ideals of greatness and strength. War is still an honourable trade, and, while it is, meekness will be despised. But, none the less, the King of kings pours contempt upon princes, and weakeneth the strength of the mighty.
4. Faith. Belief in the need, the call, the power, the method, the victory of Jehovah, was all-important with Gideon. (Sermons by the Monday Club.)
Gideons army
I. The Lord fighting for and with His people. God is the author of war, and He causes men to fight, in the same way that law is the author of sin and causes men to become transgressors. Were there no law there would be no transgression, and were there no God there would be no conflict of righteousness with unrighteousness. War is Gods whip for sinful nations; it is His rod of iron with which He will dash them in pieces as a potters vessel. There is a Divine retribution following nations, and sure to overtake them if they are workers of iniquity. And there is a Divine deliverance waiting for nations and for individuals, sure to come when they repent of their evil ways and cry unto God for His salvation.
II. The army made ready. When God has some great work to be done, or some hard battle to be fought, He chooses the men who are best able to fight or work.
1. The fearful were suffered to go back. Moral courage is a Christian virtue. Men are commanded to have it. Only be strong and of a good courage. Be not afraid, neither be thou dismayed: for the Lord thy God is with thee. When God is with a man he has nothing to fear. Even Grecian and Roman heroes, when they showed great courage and wrought brilliant exploits, believed themselves to be acting under the influence of a Divine inspiration. It was the power of some god in their arms, they thought, that enabled them to smite great blows; and it was the courage of some god in their hearts that enabled them to face undaunted the most terrible foes.
2. The next process was to rid the army of the rash and unreliable. Audacity, no less than want of courage, unfits men for the highest service. Among all the qualities needed in a soldier of Jesus Christ, among all traits of character essential to true manliness, none perhaps is more important than a certain command of ones self, a certain keeping of the body under and holding back of adventurous impulse. Those whom God will lead to victory must be steadfast, unmovable, always abounding in the work of the Lord.
III. The three hundred called to great exploits (Jdg 7:7). Here is the key to human history. Common, ease-loving men are, by their own wish, excused from glory, from heroic deeds, lasting renown, and high fellowship with God in fighting the great battles of humanity and righteousness. They are permitted to return to their own places. They sink down into obscurity and oblivion. Three hundred heroes are chosen to be their deliverers and to smite for them the host of Midianites. Side by side with Leonidas and his three hundred Spartans, the immortal heroes of Thermopylae, will we place Gideon and his three hundred Hebrews, the immortal heroes of Mount Gilboa, asking for them no greater glory than belongs to the Grecian company, and believing that they are worthy to stand together as the immortal six hundred. (Edward B. Mason.)
The best work of the world done by the few
When did God ever complain of having too few people to work with? I have heard Him say, Where two or three are gathered together in My name there am I. I have heard Him say, One shall chase a thousand, and two shall put ten thousand to flight, But I never heard Him say, You must get more men, or I cannot do this work; you must increase the human forces, or the Divine energy will not be equal to the occasion. I hear Him say in the case before us, Gideon, the people are too many by some thousands. If I were to fight the Midianites with so great a host, the people would say, after the victory had been won, My own hand hath saved me. The work of the world has always been done by the few; inspiration was held by the few; wealth is held by the few; poetry is put into the custody of but a few; Wisdom is guarded in her great temple but by a few; the few saved the world; ten men would have saved the cities of the plain; Potiphars house is blessed because of Joseph; and that ship tossed and torn upon the billows of the Adriatic shall be saved because there is an apostle of God on board. Little child, you may be saving all your house–your father, your mother, your brothers, and your sisters. (J. Parker, D. D.)
The sifting
And was this the upshot of all the talk, and preparations, and professions they had made? Who more eager apparently to rush to battle, who more loud in their bravados, than the very cravens who now slunk, with so cowardly a heart, from the shock of actual collision with the foe? We may readily suppose that Gideon, while making his proclamation in accordance with the Divine command, would not fail at the same time to remind them of the positive promise which he had received of the Lord, that He would be with them, and of the remarkable signs whereby that promise had been sealed. Nor in all probability would he neglect to point out to them the deplorable consequences which would certainly ensue to themselves and their families in the event of a defeat. And, if so, it might have been expected that all of them with one accord, would, in the chivalric spirit of high-toned patriotism, have scorned the base idea of deserting their colours, especially at such a crisis. What a mortification must this defection have been to Gideon! Yet, mindful of our own weakness and love of carnal ease, let us not too rashly or censoriously judge these men. It were only fair to take into consideration how surely bondage and subjection to a foreign yoke tend to crush the spirit of a people, to degrade and lower their mortal tone down to utter effeminacy. Nor ought it to be forgotten that a large proportion of these men had for some time past cast off their allegiance to the one living and true God, and that it is not improbable that conscience, which makes cowards of the bravest, might have had something to do with the retrograde movement which they so rapidly adopted. At the same time, however it may be palliated or accounted for, there can be no doubt that the conduct of which they were guilty was extremely reprehensible, and that it affords fitting occasion for just animadversion on the conduct of too many professed followers of Christ, who are ready enough to cast in their lot with Him so long as there is no immediate appearance of suffering or of sacrifice for His names sake, but who, the moment that real danger stares them in the face, take the earliest opportunity of slinking away and renouncing the principles to which they formerly in words adhered. Such disciples are totally unworthy of the name. They are not good soldiers of the Cross. They are devoid of the sterling principle which is essential to constancy and success in the Christian warfare–mere carpet knights, who make a fair show in the flesh, flourishing their trumpets and brandishing their weapons when there is no foe with whom to contend, but bating their breath and altering their whole tone and demeanour whenever circumstances occur which put their sincerity to the proof. (W. W. Duncan, M. A)
The people . . . are too many for Me to give the Midianites into their hands.
Pride excluded
Pride hurled Satan from heaven, and turned angels into devils. Pride drove Adam out of paradise, and barred its gates against his posterity. Pride of intellect, pride of family, pride of wealth, pride of power, are adamantine chains, which bind men in fetters of sin. Boasting and vainglory are inherent to fallen nature. Angels, archangels, and cherubim, who stand in the unveiled presence of Jehovah, are the most humble of Gods creatures the most conscious of their own unworthiness. But fallen man ever boasts of his sufficiency, his goodness, his wisdom, his power. He will not believe that he can do nothing, and that God must do everything for his deliverance. Now, pride is a blind sin. It is an illogical sin. It has lost all sound logic in theology. Let man help grace to save him, and what would be the result? Why, just in proportion that man helped God he would vaunt himself against God. He would claim a share of Gods glory. Now, God will not give His glory to another. He is jealous of His own honour, majesty, glory.
I. We have a remarkable instance of the Lords jealousy of His own honour and glory. Salvation is essentially for the happiness of Gods people, But it is supremely for the glory of God. The Lord gives the victory to Israel as a free gift. Now, the salvation of the sinner is just as much a free gift as was Gideons victory. There is no more fitness in the creature to win heaven than there was power in these three hundred to win the victory. We are as powerless to help ourselves, as were they. Our calling, repentance, adoption, sanctification, are a free gift.
II. Now mark Mans tendency to vaunt himself against the Lord. We may truly say of every man what Joash said to Amaziah, Thine heart lifteth thee up to boast. Vainglory is natural to the human heart. In the fable of the ancients the fly that sat on the axletree of the chariot-wheel gave out that she made the glorious dust of the chariot. Sin is proud. It exalts itself at the expense of Gods glory. When, therefore, the Lord visits the sinner with grace, grace is at once opposed by pride. I will save thee, saith the Lord. Be it so, saith the sinner. But I will save thee freely, saith the Lord. Freely? saith the sinner. But what am I to do? Am I to do nothing? Are my good works to go for nothing? God! I thank thee that I am not so bad as some other men are! Thus pride speaks, and would vaunt itself against the Lord, and say, Mine own hand hath saved me, or at least helped to save me. Do any doubt this? Think you that we are drawing colours too deep? Look for a moment–
1. At mans notion respecting some good thing still remaining in his heart, notwithstanding his fall. How few really believe in the total depravity of the natural heart!
2. Look at mans notion respecting the only ground of the sinners acceptance before God. The vaunting of the first-named evil is against God the Holy Ghost; boasting that He need not do everything in the soul. This vaunting is against God the Son, boasting that He need not do everything for the soul.
III. the means by which the Lord humbled man and exalted Himself.
1. The reduction of external means may be Gods way of giving success. Mans extremity is Gods opportunity. Be not discouraged, then, if God cut down numerical strength. What if 32,000 be reduced to 300? If God be for us, who can be against us? What are all the hosts of Midian to the Lord?
2. The Lord thus manifests His tender care for His own people. The ungodly, like the Midianites, count the people of God as sheep for the slaughter. They think they can swallow them up as in a moment. But they forget that the Lord regards the cause of His people as His own. They forget that He hath said, He that toucheth you toucheth the apple of Mine eye. Oh! how sensitive is God to all injuries done wrongfully to the least of His saints! (G. A. Rogers, M. A.)
Whosoever is fearful and afraid, let him return.–
The trial of Gideons army by the proclamation
Gideon has now obtained the necessary assurance of Gods favour; he takes courage to blow the trumpet, and to collect the forces of the various tribes, if haply, after all the strength he can procure, Israel may be able to stand before those fearful enemies, the Midianites. We may conceive Gideon in such a season of anxiety, hoping that more hearts will be stirred up for the arduous contest, when lo, the Lord says unto Gideon, The people are too many for Me to give the Midianites into their hands. What a majesty there is in these words! In consequence of this intimation, Gideons faith is to be tried by the lessening of his army upon the very eve of battle; and the courage of the army is to be tried, that it may be seen that with God it is a little thing to save by many or by few. As this trial respected Gideon, it was no slight one. To see, on the one hand, the Midianites as grasshoppers for multitude, and, on the other hand, twenty-two thousand turning their backs on their enemies at the very first sound of the trumpet, must have been a fearful sight indeed. It must have driven him for consolation to Gods own promise. We may see in it a picture of the outward and visible Church of Christ militant here on earth. Nay, to make the picture more striking still, it may be called a representation of the various congregations of which that outward and visible Church is composed. What is a congregation of professing Christians but an army enlisted under the banner of the Cross; soldiers engaged to contend with one common army, which would hold them in a bondage worse than Midians? And what is every faithful minister of the gospel but the leader of this host, the Gideon of the army? And what is the preaching of the gospel but the proclamation which calls our people to the battle against the Lords enemies and theirs? We can tell them of a better sacrifice than Gideons having been accepted on their behalf; we can point to the Angel of the covenant Himself, and say, Behold the Lamb of God, which taketh away the sin of the world. We can testify that the enemy against whom we are called to fight has been already vanquished; that the Captain of our salvation has led captivity captive, that He has overcome death, and him that had the power of death, that is, the devil. Did Gideon represent the dew upon the fleece and on the earth, as an encouragement to his followers? We can testify that the very dew of the heavenly favour and blessing is even now poured out abundantly on the means of grace, moistening many a dry fleece and fructifying many a barren spot; and that the word of prophecy and promise is as sure as ever, that Godwill be as the dew to His Israel. And if we have greater encourage-ments than Gideon to offer, we have also more fearful warnings to hold out. We call to remembrance the baptismal vow by which each is bound to fight the good fight of faith. We tell our hearers of the awful consequences of being taken captive by the enemy. It may be asked, Is it possible that, with such tremendous consequences hanging on the battle, men should not answer to the call? Alas! so it is. The spirit that is in them is one of cowardly inactivity, and it cleaveth unto the dust. They need a new heart and a new spirit to be put into them before they will enter upon the warfare against sin and Satan, a heart actuated by the principle (the only constraining principle) of love. In verse 34. of the former chapter we read, But the Spirit of the Lord came upon Gideon, and then he blew the trumpet. So the same Spirit must come upon him that leads, and upon them that follow, before the gospel trumpet will be blown effectually. This trumpet we would blow to-day. We blow it in the ears of those who, like Gideons army, appear to be all equally on the Lords side; but the Lord knoweth them that are His. Gideons proclamation, too, shall be ours: Whosoever is fearful and afraid, let him return, and depart from Mount Gilead. It is right to sound this proclamation, that men may count the cost. If we speak of religion as a life of enjoyment, we testify of it also that it is a life of self-denial. But if the Spirit of the Lord come upon those who hear this proclamation, then these apparent contradictions will be reconciled, the seeming mysteries will be all made plain; and it will be understood that Christ has a yoke to be borne by His people, but it is easy; that He has a burden to be carried by them, but it is light; that He has a service for them to engage in, but it is perfect freedom. Depending upon the Spirit of God to make known these things of God, we are to set before you good and evil, bitter and sweet, life and death, and then to say, Choose you this day. Now, if the whisperings of mens consciences could be heard in the pulpit, as they are heard in heaven, what reply, I ask you, would yours be found to make to this appeal? If the motion of the body correspond with that of the mind, would there be none discovered among us departing from Mount Gilead? Would there be no man found to steal away from the spiritual battle through fear? Let conscience judge. Or if the reasons which urged the fearful to depart were to be given in as each left the field, what would they present? One is afraid that the service of Christ is too austere; it requires too many privations. He is unwilling to renounce a sin he loves. Another is afraid of being ridiculed or despised for entering decidedly on a religious course of life. He is ashamed of Jesus. A third is afraid of being righteous overmuch. Tell me, is the soldier afraid of being thought too zealous when fighting in his countrys cause? Is the patriot afraid of being thought to love his native land too much when called upon to act in defence of its laws or its liberty? Time would fail to enumerate all the fears of the faint-hearted. Some are afraid of sacrificing their worldly subsistence. What is a man profited, if he gain the whole world, and lose his own soul? Others depart from Mount Gilead for fear of persecution. When we exhort them as soldiers of the Cross, they listen perhaps to our exhortation; when we tell them of a warfare to be accomplished, they hearken possibly to the discourse; when we point out the enemy, all appear outwardly to be ready to engage; but when we say, Come now, and testify by your lives that you are in earnest in your profession, that you mean what you say when you declare without reserve, Here we offer and present unto Thee, O Lord, ourselves, our souls, and bodies! how many depart! how few remain! We close with a word of encouragement to those who still keep their post in the field of battle. To such we say, Be strong in the Lord, and in the power of His might. Put on the whole armour of God, etc. (F. Elwin.)
A sifting among the defenders of the faith
The men who had hastily snatched their fathers swords and pikes of which they were half-afraid represent to us certain modern defenders of Christianity–those who carry edged weapons of inherited doctrine with which they dare not strike home. The great battle-axes of reprobation, of eternal judgment, of Divine severity against sin once wielded by strong hands, how they tremble and swerve in the grasp of many a modern dialectician! The sword of the old creed, that once, like Excalibar, cleft helmets and breastplates through, how often it maims the hands that try to use it, but want alike the strength and the cunning. Too often we see a wavering blow struck that draws not a drop of blood nor even dents a shield, and the next thing is that the knight has run to cover behind some old bulwark, long riddled and dilapidated. In the hands of these unskilled fighters, too well armed for their strength, the battle is worse than lost. They become a laughing-stock to the enemy, an irritation to their own side. It is time there was a sifting among the defenders of the faith, and twenty and two thousand went back from Gilead. Is the truth of God become mere tin or lead that no new sword can be fashioned from it, no blade of Damascus prim and keen? Are there no gospel armourers fit for the task? Where the doctrinal contest is maintained by men who are not to the depth of their souls, sure of the creeds they found on, by men who have no vision of the severity of God and the meaning of redemption, it ends only in confusion to themselves and those who are with them. (R. A. Watson, M. A.)
Backing out of Gods service
We have here a striking evidence of the different estimate men make of danger and hard work at a distance and at hand. The large numbers of the Christian army are singularly made up–are made up by those who are bold in intention, brave at home, but cowards in the field; they answer, or seem to answer, Gods summons at first, but take the earliest opportunity of backing out of their engagements. Many persons, when you speak to them of this and that useful undertaking, seem quite to enjoy the prospect of engaging in it, promise their services, and actually appear at the rendezvous; but the actual sight of the destitution, the disease, the ignorance, the incivility, the lying and fraudulent selfishness with which they must cope, quite frightens them, and they avail themselves of the first plausible opening to escape. And it is better they should do so, for by remaining, their faint-heartedness would be contagious, and unnerve their comrades. Every one knows how easy it is to work alongside of a cheery, bright, hopeful spirit; how difficult to bear up against the continual complaint and fear and wretchedness of the cowardly. Such, therefore, God rejects from His army (Marcus Dods, D. D.)
Why were the fearful dismissed
Because fear is contagious; and, in undisciplined armies like Gideons, panic, once started, spreads swiftly, and becomes frenzied confusion. The same thing is true in the work of the Church to-day. Who that has had much to do with guiding its operations has not groaned over the dead weight of the timid and sluggish souls, who always see difficulties and never the way to get over them? And who that has had to lead a company of Christian men has not often been ready to wish that he could sound out Gideons proclamation, and bid the fearful and afraid take away the chilling encumbrance of their presence, and leave him with thinned ranks of trusty men? Cowardice, dressed up as cautious prudence, weakens the efficiency of every regiment in Christs army. Another reason for getting rid of the fearful is that fear is the opposite of faith, and that therefore, where it is uppermost the door by which Gods power can enter to strengthen is closed. Not that faith must be free of all admixture of fear, but that it must subdue fear, if a man is to be Gods warrior, fighting in His strength. Many a tremor would rock the hearts of the ten thousand who remained, but they so controlled their terror that it did not over come their faith. We do not need, for our efficiency in Christs service, complete exemption from fear, but we do need to make the psalmists resolve ours: I will trust, and not be afraid. Terror shuts the door against the entrance of the grace which makes us conquerors, and so fulfils its own forebodings; faith opens the door, and so fulfils its own confidences. (A. Maclaren, D. D.)
The people are yet too many; bring them down unto the water.–
The trial of Gideons army by the water
As Gideon took his men to the water and tried them there, so we would bring your heart and conscience to the spiritual test which the subject may be understood to signify. Are you a self-indulgent Christian? The two terms have no connection with each other. If God discard the fearful, will He retain the carnal? If He dismiss those who are so cowardly that they dare not enter upon a profession of His religion, will He bear with those who have the audacity to live in the disgrace of it? To affect to serve God one day and really to serve divers lusts and passions another; to pretend to be one of Christs Church militant here upon earth, and yet actually to make no resistance to the enemy; this is only showing that instead of being, as you profess, a soldier of Christ, you are in reality a servant of Mammon. Tell us not, ye that are thus carnally-minded, of any warfare that you are waging with the great adversary of souls. The fact is, that you are already taken prisoners by the enemy, you are already led captive by him at his will. But the active soldiers of Christ need refreshment, as Gideons chosen band did; and they have it. What are the ordinances of Divine grace when blessed to the soul, but times of refreshing from the presence of the Lord? And now God says to Gideon, By the three hundred men that lapped will I save Israel; and let all the other people go every man to his place. We hear no complaint from Gideon. When he is commanded to send the men away, he sends them one after another by the hundred and by the thousand; not knowing when God would stay His hand or say, It is enough. This is faith, vital and practical faith. It is exactly that faith which the Christian is required to carry into the common transactions of life, and to act upon in the occurrences of every day: The just shall live by faith. In the evil day he is to live upon it when God takes away the desire of his eyes, or the means of his present subsistence, or the outward helps which he has been accustomed to, and on which, perhaps, he has been leaning too confidently. When these are struck from under him, then the proof of his faith is that he can trust in the Lord, and stay himself on his God. We are apt to tremble for the cause of the gospel around us when we see many depart and walk no more with Christ. But let those who remain think of the concern which their own souls have in the matter. Have some drawn back? The Captain of salvation says, What is that to thee? follow thou Me. Is the number of the fearful or disaffected great, and is it increasing? No matter if it be twenty-two thousand. What is that to thee? follow thou Me. Certainly it is our duty to use all the means which God puts in our power to strengthen our missionary ranks; but, nevertheless, when He is pleased from time to time thus to draft off, if I may so speak, the great men, and the strong men, and the chief captains, and the mighty men from our missionary host, it becomes us to look on with Gideons patient faith and meek submission; to regard the mysterious dispensation as intended to make known that the excellency of the power is of God, and not of us. Thus every death of a missionary will have a voice in it of encouragement as well as of warning from our God; and if we listen to it with the ear of Gideons faith, it will tell us The people are yet too many. And our answer should be, Be Thou exalted, Lord, in Thine own strength: so will we sing, and praise Thy power. (F. Elwin.)
Testing-points in life
Many are the commonplace incidents, the seemingly small points in life, that test the quality of men. Every day we are led to the stream-side to show what we are, whether eager in the Divine enterprise of faith or slack and self-considering. Take any company of men and women who claim to be on the side of Christ, engaged and bound in all seriousness to His service. But how many have it clearly before them that they must not entangle themselves more than is absolutely needful with bodily and sensuous cravings, that they must not lie down to drink from the stream of pleasure and amusement? We show our spiritual state by the way in which we spend our leisure, our Saturday afternoons, our Sabbaths. We show whether we are fit for Gods business by our use of the flowing stream of literature, which to some is an opiate, to others a pure and strengthening draught. The question simply is whether we are so engaged with Gods plan for our life, in comprehending it, fulfilling it, that we have no time to dawdle and no disposition for the merely casual and trifling. Are we in the responsible use of our powers occupied as that Athenian was in the service of his country of whom it is recorded: There was in the whole city but one street in which Pericles was ever seen, the street which led to the market-place and the council-house. During the whole period of his administration he never dined at the table of a friend? Let no one say there is not time in a world like this for social intercourse, for literary and scientific pursuits or the practice of the arts. The plan of God for men means life in all possible fulness and entrance into every field in which power can be gained. His will for us is that we should give to the world as Christ gave in free and uplifting ministry, and as a man can only give what he has first made his own, the Christian is called to self-culture as full as the other duties of life will permit. He cannot explore too much, he cannot be too well versed in the thoughts and doings of men and the revelations of nature, for all he learns is to find high use. But the aim of personal enlargement and efficiency must never be forgotten, that aim which alone makes the self of value and gives it real life–the service and glory of God. Only in view of this aim is culture worth anything. And when in the Providence of God there comes a call which requires us to pass with resolute step beyond every stream at which the mind and taste are stimulated that we may throw ourselves into the hard fight against evil there is to be no hesitation. Everything must yield now. The comparatively small handful who press on with concentrated purpose, making Gods call and His work first and all else, even their own needs a secondary affair–to these will be the honour and the joy of victory. (R. A. Watson, M. A.)
The revelation of character
A man is known only when he is tried. And yet it would be a mistake to suppose that this test is administered to us in some great matter, or on some grand occasion. The two most suggestive words to us in the parable of the good Samaritan are these, By chance there came down a certain priest. The Saviour does not mean by using this expression to give countenance to the idea that anything really occurs by chance, but rather to fix our minds on the ordinary and incidental nature of the occurrence. It happened that there came a priest. He was going on his journey. He had, most likely, a definite object before him. He was not thinking, probably, of his own character. Least of all was he dreaming that he was at the moment being tested. He only made it evident that he could not be troubled to do anything for the half-dead traveller, and so he unconsciously revealed his true character. But so it is always. We let out our truest selves when we do not know that we are doing it. When Gideon led his army to the brook and bade them drink, the men thought only of slaking their thirst. Some, more luxurious in their nature, went down upon their hands and feet and put their lips to the stream to take in a full supply. Others, more dashing and impetuous in their disposition, could not take so much trouble, but lifted the water by their hands, lapping it up thus with them, as a dog lappeth it with his tongue. Not one of them, perhaps, was conscious of doing anything special. Yet, through that tiny drink, each one revealed the sort of man he was; and Gideon, by Divine direction, selected the latter to be the deliverers of Israel. Now it is by the casual engagements of every day that God is testing us yet. By the little opportunities that are furnished to us, so to say, by chance, He is causing us to unveil our inmost selves. For the test is all the more searching because we are unconscious of its application. We prepare for great occasions, thus putting such an unnatural strain upon ourselves that we are not really ourselves. It is only in the abandon of unconsciousness that we make manifest genuinely what we are. We all know how true that is in the art of portrait-taking. The best likeness of a man is taken when he is unaware of it; but if you set him down before a camera and tell him to look pleasant, the result will be a prim, precise expression, meant to be the best, but, just because of that, exceedingly unnatural. But it is quite similar with character. To know what a man is you must take him when he is not aware that you are judging him. God gauges us in little things. He watches us not so much when a great occasion is making its demand upon us, and we are trying to do our best, as when some ordinary opportunity is at our hand. Thus regarded, life even in its minutest and apparently most trivial aspects becomes a very solemn thing. We are being weighed in Gods balance every day. Men think with dread of the Day of Judgment, and we do not desire to take a single element from its importance. There will be such a day, and it will be more awful than we think of. But in the light of the principles which we have now tried to enforce, every day is, in its measure, also a Day of Judgment. God is testing us every hour, and according as we stand His scrutiny He sends us forward with His Gideons to emancipate the enslaved, or dismisses us ignominiously from His service. (Christian Age.)
By the three hundred men that lapped will I save you.–
Gideons three hundred
I. Then, little things make great differences in life. It was a little thing that made the difference between the three hundred and the rest of the army–lapped. But little things represent great equivalents. Little things test and reveal character.
II. Then, quality in human instrumentality is of more importance than quantity. We are taught here that success in Gods cause does not depend upon numbers. The victory is already potentially ours when we use the right means in the right spirit. The great want of the Church is not more members but more of the right stamp. The only soldiers that amount to anything in Gods service are volunteers; men who enlist, put on the armour, obey orders, and delight in the service.
III. Then, the few may stand firm, and do noble service in spite of the bad example of the many.
IV. Then, God is worthy of our trust and hearty co-operation in selecting His agents and carrying on His work. Divine wisdom was afterwards seen in the selection of these men. So it must be in Gods spiritual army, in our conflict with self and sin. Evil habits, unholy practices, false principles, must all be pursued, tracked to their hiding places, and remorselessly slain with the edge of the sword. It is harder to live Christianity than to be converted to it.
V. Then, is it Gods fixed plan to work through the few, rather than the many? No; it is Gods plan, all things being equal, to work, not through a part, but through all His people whether few or many. Why, then, did He reduce Gideons army from thirty-two thousand to three hundred men? Happily we are not in the dark as to the cause; God Himself tells us why He did it. He had to do so in order that His power might be recognised in the victory. (T. Kelly.)
Gideon and the three hundred
1. It is the small matters which reveal us, the slight occasions. Think not that the Lord is cheated by the worlds bravos. He leaves the world, religious or profane, to judge you when you are got up for its inspection. He follows you home in your most familiar moods, your most simple and necessary actions, your frank and free communications, and He sees there the man, as all beings, angels, men, devils, will see him one day, when the veils are lifted and the inner realities of life and character appear.
2. There is One watching us when we are most unconscious, drawing silently auguries of character, and forecasting destiny. The Lord proves faculty in His test-house the daily occasions of life, and hangs it up if found true in His armoury for higher use. Hence the leisure hour is so precious; it tells so mightily on the life and destiny of the man. The soul ungirds itself then, and lets its bent appear. Teach it to love in the quiet hours the things that make for its health, its growth, its life, and leave the work hours to their care. As the man is in silent, secluded moments, God finds him in all the great crises of his history.
3. Keep your knee for God alone. The men bent the knee to sensual good. That was their fatal weakness in Gods sight. Kneel to God, and it will cure you of all other kneeling. See His face each day before you look on the worlds, and its frowns will not scare you nor its smiles allure. (J. B. Brown, B. A.)
The reduced army
What an extraordinary difference between Gideons army as it was at first and Gideons army as it was at last–between the thirty-two thousand who set out with him in the morning and the three hundred who stayed with him at night! But I can tell you of a difference which is far more wonderful than that–the difference I mean between the visible Church of Christ and His real Church. Just think of the number of our outwardly baptized persons. But how many out of all this vast company are really chosen by the Lord to be His soldiers? But how shall this remnant be distinguished from the rest? Is there not something which, like the waters in the case of Gideons army, may make the difference apparent between the true and the false? The world, for example, forms a very good test by which you may discern a true Christian from a false one. Look at the conduct of the generality. See how they bow down to drink at the waters of the world! See how they give themselves up wholly to its pleasures and pursuits! Unmindful altogether of eternal things they set their affections upon things beneath, and make them the one great end for which they live. Earth–earth–earth is all in all with them. But mark the conduct of a little remnant who are here and there to be discerned amidst them. These men come unto the waters with the rest. They have their business in the world as others have. But oh! in how different a spirit from the rest! They may be compared to those three hundred men that lapped. A little of earths comforts is enough for them. They covet not great things in this life; but if the Lord shall give them only food and raiment, they are well content. Their moderation is known unto all men. Even whilst they are enjoying earthly comforts there is still no bowing down towards them. Their eyes are rather towards Him who gave these mercies, and their desire is to make so good an improvement of them as to glorify the Giver. But is this the only test by which you may discern the true Christian from the false one–the use which they severally make of the world in which they live? Let me point you out another water, as it were, where the distinction may be seen. Only here they that sip are the professors, and they are the believers who bow down to drink. The water that I mean is the water of the gospel–that water of the well of life to which every thirsty soul is so graciously invited in those well-known words, Ho! every one that thirsteth, come ye to the waters! I have said that of these waters professors only sip. Even that, perhaps, is a stronger term than should be used. Oh, what thousands are there of men who call themselves believers who just come, as it were, to these waters of salvation and look at them, and go away again without a taste. They just come, I mean, to the preaching of the Word, listen to it with a dull and idle ear, and then go off again with no more knowledge of it than they brought to church with them. Others will go a little further. They hear–they listen–they admire. There are professors, I know, who will go further than this. Yet it is with the best of them but a sipping at the stream. A little measure of the mere semblance of religion is sure to satisfy the man who is but half a Christian. But not the man to whom that name in truth belongs. The real Christian will be satisfied with nothing short of a full and an abundant draught. Moderate as he is in his desires of earthly things, he has a spiritual appetite which it takes no little to content. Nor is he satisfied with attending any ordinance unless he leaves it with a blessing–refreshed and strengthened for his Masters work. It was only the true-hearted part of Gideons army which remained with him. These only shared his victory and reaped the fruits of it. And think you that Jesus will not make the like distinction? (A. Roberts, M. A.)
Gideons three hundred
A striking story. Especially might it be a useful story for all preachers to-day who find themselves in some little tide of popularity. It is a sore story this on Church statistics, especially when the numbers swell, and we are apt to indulge in a great chorus of praise because of numerical success. How the Lord Almighty had to reduce thirty-two thousand stalwart men to three hundred in order to bring the band up to its effective strength! The Captain of our salvation has strange ways with Him, has He not? Sometimes past finding out. Now, these men utterly deceived Gideon, and we have to learn that lesson–that we may utterly deceive each other. Are our hearts right? When we count you upon our totals, does the Lord also count one, or are you to Him a mere fraction–a nothing? The Lord said, virtually, Gideon, give these people a chance to go home, and see what you shall see. Say to those that are timid and of a fearful heart, Go back. And twenty-two thousand showed the breadth of their backs, executing strategical movements upon home! Are we going to be blown away like chaff, or can we stand it? Are we wheat after all? And even when there were not so many by twenty-two thousand with Gideon as at first, still they were not dense and compact enough for Gods purposes. For God wants His army to be not like a great, big, overgrown cabbage that has run to blades and has no heart in it, but He wants His army to be dense–not extensive, but intensive–sound at the heart, solid as a cannon-ball. Notice, then, when we come to this second action of Gods testing of these people how difficult it is to detect hypocrisy. Mark you, these other thousands ought to have gone off with the first batch; they ought to have gone at the first telling. But such an ingrained thing is formalism and hypocrisy that these people stood firm when they ought to have gone. There ought to have been no second sifting process needed. One was enough to lay bare the hearts of men to themselves if they had been simple and honest and sincere. You have the same thing to-day, precisely–people who come with you up to the point of real work, and then Presto! Pass! they are gone. In Gods great name let me ask what are you doing but coming to church once a week? Now, I wish to say that your seat could be better occupied if that is all that is to come out of you. What was the test which God applied to them in this sore business? Well, I think it was just this. I am not going to say that these three hundred men were braver, bolder, grander men than those who had gone away. I am not going to say that these men were men of blood and iron–that they had no fear, no doubts, and no misgivings. No, I do not think that. I think that they were men who felt their hearts beat beneath their jerkins like any others. They had very likely the same doubts and the same misgivings as to the success of this revolt against Midian as the thousands had who had gone home; only they did not yield to them. They encouraged themselves in God; they encouraged themselves in Gideon. In all their weakness and helplessness they leaned all the harder upon Him who had called them to this fight, in which were involved death or victory. And that is all that God wants yet. God never asked any mortal man to do more than trust in Him. These three hundred men were only flesh and blood, and this was a desperate business. Twenty-two thousand of their countrymen had gone away from fear; but when these three hundred came to the ford it seemed that what was in their heart was not retreat, but fighting. Because when they came to that ford, a key position, an important place, they cannot lie down and give themselves up to the business of taking drink like the others. It was not drinking, but fighting that was in their heads and in their hearts; and they lapped as a dog lapped, so that they were free to see the oncoming of the host, and to spring to their places in an instant. Thus they drank, and God said, These are the men. This thing called faith in God is a thing that tells. It tinges, it tinctures, it colours every word you speak, and everything you do. (J. McNeill.)
The three hundred men that lapped
Here is one of those battles of God which are being waged in century after century, crisis after crisis, by the armies of Truth against the hordes of unrighteousness. Gideon, trusting manfully in his Divine commission, sets himself to deliver Israel from the Midianites. Cheered himself by Gods manifest goodness, he succeeds, as men count success, in gathering together a strong army. Thirty-two thousand men was a serviceable army to put into the field to risk the chances of battle with a successful, arrogant, and overwhelming enemy. The people that are with thee are too many. What? Is not Providence on the side of big battalions? Is it not the defiant cry which is ever rising up in hoarse murmurs from the army of the world? Every one thinks as we do. You are alone. Every one does as we do. You are the victim of a foolish prejudice. You must yield in the end. The house of Baal is full from one end thereof to the other, while you, you prophet of the Lord, shivering in your isolation, try to perpetuate a failure. Midian comes on with its overwhelming cry, Every one thinks so, every one says it, every one does it; numbers are on our side, therefore we are right. Ah! my brethren, do I touch on a subtle danger which is incident to societies–to count heads, and to boast of numbers on the books? Remember, the very charter of existence in a guild is quality, not quantity. It is the concentration of the earnest few against the careless and undisciplined many. So Gideon has to submit–there in the presence of the enemy, with a tradition of disgrace behind him, he, a leader of reputed cowards, has to submit to the departure of twenty-two thousand men, leaving his splendid band reduced to a pitiable ten thousand. The fearful and the half-hearted go away, and more than half his host has vanished. Ah, is it some annual meeting we are thinking of there in our guild room, where the leader says, I do not care for a guild of non-communicants, who do not keep to the rules. Let every one resign who does not intend to live up to his profession, and with a heavy heart he sees the diminution of his flourishing band. Poor Gideon, with his wretched ten thousand! But what is this? The people are yet too many is the inexorable decree of God. They must yet be submitted to the test. They are brought down to the water of the well Harod near where they were encamped, to be tried with the test of thirst, which has so often proved the value of disciplined troops. By the three hundred men that lapped, I will save you. There are many wells of water to try the guild members in this city. He will never fight a battle of the Lord who, with his badge round his neck, goes down on his knees to drink his fill of pleasure, unrestrained, unmindful, self-indulgent. The servant of the Lord who is to win in the battle of Midian, just tastes lightly of the pleasures of life, which are free from sin, as they that use this world as not abusing it, for the fashion of this world passeth away. The three hundred men that lapped.
1. These are the sort of members that we want for Church guild, for they represent in the first place a band of men who have learnt the great lesson of self-control. They were men not to be moved by a draught of water on a hot day. The cause of God had stilled the cry of appetite. Ah, it is not a bit of use joining in a splendid service, waving banners, singing hymns, talking about the Catholic Faith, wearing a badge, and attending sometimes a guild meeting, if we have not learnt the splendid lesson of self-control. The three hundred men that lapped.
2. They represented to Gideon also a band of enthusiasts. Their heart was elsewhere, when they stood by the water. They barely had time to remember the keenness of their thirst, as they strained at the leash, and pulled at the bridle, the restraint of delay, between them and victory. Only second in importance to the moral basis is the enthusiasm of right in the member of a guild. There are few things more depressing, and few things more wrong than the listless apathy, which men either affect or feel in this glad world of Gods creating. As you step into rank you feel what a splendid thing it is to exist, to live at all. You feel what wondrous powers God has given you in body, soul, and spirit. With your senses you reach out to all around you. With your mind you live in the past, enjoy the present, or imagine the future in all the freedom of intellect, with your spirit you are in touch with God. You feel at least you never can cumber the ground as one of those painted grubs who crawl about the earth, or flit about as creature of the day in bright clothes and meaningless flight, now expanding in the sunshine, now dying at the first frost of adversity. The guild member is serious, he is active, he is useful, because he has the enthusiasm of life, and even more, he has the enthusiasm of Christianity. He knows what the Church has been to him. He is enthusiastic–how can he help it?–none of these things move me, he says, as he passes the well, as he gazes at the hosts of Midian, and his own attenuated ranks. He longs to help others, himself to be a centre of good and a rallying point for the forces of the Lord. We want a band of enthusiasts, alive with the enthusiasm of God. We are suffering at the present moment from silliness, men who play at religion, men who are not in earnest, men who talk and do not act. The three hundred men that lapped.
3. Gideon might count on these as determined men. They were men who had counted the cost; when others refused to come forward they had presented themselves; when others went back they had stood firm; when others had failed in a simple trial, they had shown what manner of men they were. A battle of three hundred against a host would mean determined men, and the battle of the Lord needs determined men now. The conflict for each of us needs strength and determination of character. Do not believe for one moment that it will ever be easy to be good. Our fathers found it hard to resist evil, so shall we; our fathers found it hard to pray, so shall we. You will want all the firmness of your will in the combat of life which lies before you. Moab lies in ambush with all his countless hosts, the battle will be hard and long. If you be but an insignificant fraction out of the number of professing Christians, keep on; if you be but a small and attenuated remainder, out of those who have fallen away since you first became enrolled, still keep on. The freshness, it may be, has worn off; the monotony of life is beginning to tell upon you; it may be, the hard falls and rough blows of life have disheartened you–keep on. Bodies of pledged men like you are, after all, the strength of the Church. (Canon Newbolt.)
Gideons band
1. Nearly everything great in this world has been effected by a few men, or, perhaps, a single man, who believed in it when everybody else saw only difficulties and objections. The struggle between the right and the expedient, or the practical and the ideal, is always going on. The exploit of Gideons band was as nothing compared with the daring of the few Galilean fishermen who went forth to preach to a hostile world the story of Christ and Him crucified. All things are possible to him that believeth.
2. In the next place we may observe that God chose for this great work the man who was to be His instrument, and Gideon obeyed the call. It then became his duty to set to work and collect an army. The result was just what might have been expected. A large number of Gideons compeers thought it highly desirable that the yoke of the invader should be cast off their necks, but they were afraid to try and do it. They saw the difficulties more plainly than they saw the good to be attained. Even some of those who volunteered at first went back after they had counted the cost. Just so. Every man who honestly assumes a responsibility and attempts a good work may be perfectly sure that ten people will say, Well done! Go on! for every one who will say, I will help you, though I stand to lose by it! In such cases the man who sees what ought to be done must just obey his call and go forward. It is not upon men, but upon God that he must depend.
3. Further, let us bear in mind that the issues of all things are in the hands of God. We need not be afraid of compromising the doctrine of moral freedom by any such assertion as this. Man has power of choice when he has not power of action. Power of action may be indefinitely extended. God may complete our purposes when they are beyond our ken, and may supplement our deficiencies if we honour Him by obedience and faith. The shortest road to the attainment of an ideal or the fulfilment of a duty is to fearlessly perform what one knows to be right, and trust in God for the issue. We need but lamps and pitchers and trumpets. We must take trouble and be wise, while remembering that the race is not to the swift nor the battle to the strong. (R. J. Campbell, B. A.)
Fit men for the fight
God required but few men, but He required that these should be fit. The first test had sifted out the brave and willing. The liquor was none the less, though so much froth had been blown off. As Thomas Fuller says, there were fewer persons, but not fewer men, after the poltroons had disappeared. The second test, a purgatory of water, as the same wise and witty author calls it, was still more stringent. The dwindled ranks were led down from their camp on the slopes to the fountain and brook which lay in the valley near the Midianites camp. Gideon alone seems to have known that a test was to be applied there; but he did not know what it was to be till they reached the spring, and the soldiers did not know that they were determining their fate when they drank. The two ways of drinking clearly indicated a difference in the men. Those who glued their lips to the stream and swilled till they were full were plainly more self-indulgent, less engrossed with their work, less patient of fatigue and thirst than those who caught up enough in their curved palms to moisten their lips with out stopping in their stride or breaking rank. The former test was self-applied, and consciously so. This is no less self-applied, though unconsciously. God shuts out no man from His army, but men shut themselves out; sometimes knowingly, by avowed disinclination for the warfare, sometimes unknowingly by self-indulgent habits which proclaim their unfitness. (A. Maclaren, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VII
The Lord commands Gideon to make a selection of a small number
of his men to go against the Midianites. Three hundred only
are selected; and into the hands of these God promises to
deliver the whole Midianitish host, 1-8.
Gideon is directed to go down unto the host in the night, that
he may be encouraged on hearing what they say, 9-12.
He obeys, and hears a Midianite tell a remarkable dream unto his
fellow, which predicted the success of his attack, 13-15.
He takes encouragement, divides his men into three companies,
and gives each a trumpet with a lighted lamp concealed in a
pitcher, with directions how to use them, 16-18.
They come to the Midianitish camp at night, when all suddenly
blowing their trumpets and exposing their lamps, the
Midianites are thrown into confusion, fly, and are stopped by
the Ephraimites at the passage of Jordan, and slain, 19-24.
Oreb and Zeeb, two Midianitish princes, are slain, 25.
NOTES ON CHAP. VII
Verse 1. Then Jerubbaal, who is Gideon] It appears that Jerubbaal was now a surname of Gideon, from the circumstance mentioned Jdg 6:32. See Jdg 8:35.
The well of Harod] If this was a town or village, it is nowhere else mentioned. Probably, as charad signifies to shake or tremble through fear, the fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. JerubbaalThis had nowbecome Gideon’s honorable surname, “the enemy of Baal.”
wellrather “springof Harod,” that is, “fear, trembling”; probably thesame as the fountain in Jezreel (1Sa29:1). It was situated not far from Gilboa, on the confines ofManasseh, and the name “Harod” was bestowed on it withevident reference to the panic which seized the majority of Gideon’stroops. The host of the Midianites were on the northern side of thevalley, seemingly deeper down in the descent towards the Jordan, neara little eminence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Jerubbaal, who is Gideon,…. That being the name his father had lately given him, Jud 6:32
and all the people that were with him, rose up early; encouraged by the signs and miracles wrought, by which he was assured of success; he was eager to be about his work, and therefore rose early in the morning, and got his army together, and marched to engage the enemy:
and pitched beside the well of Harod; which he might choose for the refreshment of his army on occasion; or, however, so he was directed in Providence here, where a trial was to be made of them by water: this well, or fountain, seems to be the same with that in 1Sa 29:1 it signifies fear and trembling, and might have its name either from the fear and trembling of the 22,000 Israelites, whose hearts were dismayed at the Midianites, and they were ordered to return home; or from the fear and trembling of the Midianites, who were discomfited here; the former seems to be the true reason, see Jud 7:3 so that the Midianites were on the north side of them; which Gideon, no doubt, judged to be an advantageous post to him:
by the hill of Moreh, in the valley; the valley of Jezreel, one of the mountains of Gilboa, as is supposed; the Targum is,
“by the hill which looks to the plain;”
from whence he could have a view of the Midianitish army, and the disposition of it. Some think this hill had its name from the Midianitish archers; but, according to Kimchi and Ben Melech, from there being a watch here to direct the ways, or to give notice to the inhabitants of the valley when an army came against them; though some take it to be a school of some eminent teacher in those days z.
z See Weemse’s Christian Synagogue, l. 1. c. 6. sect. 5.
Fuente: John Gill’s Exposition of the Entire Bible
Mustering of the Army that Gideon had Collected. – Jdg 7:1. When Gideon had been assured of the help of God by this double sign, he went to the battle early the next morning with the people that he had gathered around him. The Israelites encamped above the fountain of Harod, i.e., upon a height at the foot of which this fountain sprang; but the camp of Midian was to him (Gideon) to the north of the hill Moreh in the valley (of Jezreel: see Jdg 6:33). The geographical situation of these two places cannot be determined with certainty. The fountain of Harod is never mentioned again, though there is a place of that name referred to in 2Sa 23:25 as the home of two of David’s heroes; and it was from this, no doubt, that the fountain was named. The hill Moreh is also unknown. As it was by the valley (of Jezreel), we cannot possibly think of the grove of Moreh at Shechem (Gen 12:6; Deu 11:30).
(Note: Bertheau endeavours to settle the position of the place from our knowledge of the country, which is for the most part definite enough. Starting with the assumption that the fountain of Harod cannot be any other than the “fountain in Jezreel” mentioned in 1Sa 29:1, where Saul and the Israelites encamped at Gilboa (1Sa 28:4) to fight against the Philistines who were posted at Shunem, a place on the western slope of the so-called Little Hermon, he concludes that the fountain of Harod must be the present Ain Jalud, and the hill of Moreh the Little Hermon itself. These combinations are certainly possible, for we have nothing definite to oppose to them; still they are very uncertain, as they simply rest upon the very doubtful assumption that the only fountain in the plain of Jezreel was the celebrated fountain called Ain Jalud, and are hardly reconcilable with the account given of the route which was taken by the defeated Midianites (Jdg 7:25. and Jdg 8:4).)
Jdg 7:2-3 The army of the Israelites amounted to 32,000 men (Jdg 7:4), but that of the Midianites and their allies was about 135,000 (Jdg 8:10), so that they were greatly superior to the Israelites in numbers. Nevertheless the Lord said to Gideon, “ The people that are with thee are too many for me to give Midian into their hands, lest Israel vaunt themselves against me, saying, My hand hath helped me. ” followed by is to be understood as a comparative. Gideon was therefore to have a proclamation made before all the people: “ Whosoever is fearful and despondent, let him turn and go back from Mount Gilead. ” The . . , judging from the Arabic, which signifies to plait, viz., hair, ropes, etc., and the noun , a circle or circuitous orbit, probably signifies to twist one’s self round; hence in this instance to return in windings, to slink away in bypaths. The expression “ from Mount Gilead,” however, is very obscure. The mountain (or the mountains) of Gilead was on the eastern side of the Jordan; but the Israelitish army was encamped in or near the plain of Jezreel, in the country to the west of the Jordan, and had been gathered from the western tribes alone; so that even the inadmissible rendering, Let him turn and go home to the mountains of Gilead, would not give any appropriate sense. The only course left therefore is either to pronounce it an error of the text, as Clericus and Bertheau have done, and to regard “Gilead” as a mistake for “Gilboa,” or to conclude that there was also a mountain or mountain range named Gilead by the plain of Jezreel in western Palestine, just as, according to Jos 15:10, there was a mountain, or range of mountains, called Seir, in the territory of Judah, of which nothing further is known. The appeal which Gideon is here directed to make to the army was prescribed in the law (Deu 20:8) for every war in which the Israelites should be engaged, and its general object was to fortify the spirit of the army be removing the cowardly and desponding. But in the case before us the intention of the Lord was to deprive His people of all ground for self-glorification. Hence the result of the appeal was one which Gideon himself certainly did not expect, – namely, that more than two-thirds of the soldiers gathered round him – 22,000 men of the people – turned back, and only 10,000 remained.
Jdg 7:4 But even this number was regarded by the Lord as still too great, so that He gave to Gideon the still further command, “ Bring them (the 10,000 men) down to the water,” i.e., the waters formed from the fountain of Harod, “ and I will purify them for thee there ( , separate those appointed for the battle from the rest of the army; the singular suffix refers to ), and say to thee, This shall go with thee, and that, ” i.e., show thee each individual who is to go with thee to the battle, and who not.
Jdg 7:5-6 Gideon was to divide the people by putting all those who should lick the water with their tongue as a dog licketh into one class, and all those who knelt down to drink into another, and so separating the latter from the former. The number of those who licked the water into their mouth with their hand amounted to 300, and all the rest knelt down to drink. “ To lick with their hand to their mouth, ” i.e., to take the water from the brook with the hollow of their hand, and lap it into the mouth with their tongue as a dog does, is only a more distinct expression for “licking with the tongue.” The 300 men who quenched their thirst in this manner were certainly not the cowardly or indolent who did not kneel down to drink in the ordinary way, either from indolence or fear, as Josephus, Theodoret, and others supposed, but rather the bravest-namely those who, when they reached a brook before the battle, did not allow themselves time to kneel down and satisfy their thirst in the most convenient manner, but simply took up some water with their hands as they stood in their military accoutrements, to strengthen themselves for the battle, and then proceeded without delay against the foe. By such a sign as this, Bertheau supposes that even an ordinary general might have been able to recognise the bravest of his army. No doubt: but if this account had not been handed down, it is certain that it would never have occurred to an ordinary or even a distinguished general to adopt such a method of putting the bravery of his troops to the test; and even Gideon, the hero of God, would never have thought of diminishing still further through such a trial an army which had already become so small, or of attempting to defeat an army of more than 100,000 men by a few hundred of the bravest men, if the Lord himself had not commanded it.
Whilst the Lord was willing to strengthen the feeble faith of Gideon by the sign with the fleece of wool, and thus to raise him up to full confidence in the divine omnipotence, He also required of him, when thus strengthened, an attestation of his faith, by the purification of his army that he might give the whole glory to Him, and accept the victory over that great multitude from His hand alone.
Jdg 7:7 After his fighting men had been divided into a small handful of 300 men on the one hand, and the large host of 9700 on the other, by the fulfilment of the command of God, the Lord required of him that he should send away the latter, “every man to his place,” i.e., to his own home, promising that He would save Israel by the 300 men, and deliver the Midianites into their hand. The promise preceded the command, to render it easier to Gideon to obey it. “ All the people,” after taking out the 300 men, that is to say, the 9700 that remained.
Jdg 7:8 “ So they (the 300 picked men) took the provision of the people in their hand, and their (the people’s) trumpets (the suffix points back to , the people); and all the men of Israel (the 9700) he had sent away every one to his tents, i.e., to his home (see at Deu 16:7), and the three hundred men he had kept by himself; but the camp of the Midianites was below to him in the valley. ” These words bring the preparations for the battle to a close, and the last clause introduces the ensuing conflict and victory. In the first clause (the people) cannot be the subject, partly because of the actual sense, since the 300 warriors, who are no doubt the persons intended (cf. Jdg 7:16), cannot be called “the people,” in distinction from “all the men of Israel,” and partly also because of the expression , which would be construed in that case without any article in violation of the ordinary rule. We must rather read , as the lxx and the Chaldee have done. The 300 men took the provision of the people, i.e., provision for the war, from the people who had been sent away, and the war-trumpets; so that every one of the 300 had a trumpet now, and as the provision of the people was also probably kept in vessels or pitchers ( caddim : Jdg 7:16), a jug as well. The subject to is to be taken from the first clause of the seventh verse. The sentences which follow from are circumstantial clauses, introduced to bring out distinctly the situation in which Gideon was now placed. , the opposite of , to send away, signifies to hold fast, to keep back or by himself, as in Exo 9:2. , to him, Gideon, who was standing by the fountain of Harod with his 300 men, the situation of Midian was underneath in the valley (see Jdg 7:1, and Jdg 6:33).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Gideon’s Three Hundred Men. | B. C. 1249. |
1 Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. 2 And the LORD said unto Gideon, 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. 3 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. And there returned of the people twenty and two thousand; and there remained ten thousand. 4 And the LORD 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. 5 So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. 6 And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7 And the LORD said unto Gideon, 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. 8 So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.
Here, I. Gideon applies himself with all possible care and industry to do the part of a good general, in leading on the hosts of Israel against the Midianites (v. 1): He rose up early, as one whose heart was upon his business, and who was afraid of losing time. Now that he is sure God is with him he is impatient of delay. He pitched near a famous well, that his army might not be distressed for want of water, and gained the higher ground, which possibly might be some advantage to him, for the Midianites were beneath him in the valley. Note, Faith in God’s promises must not slacken, but rather quicken, our endeavours. When we are sure God goes before us, then we must bestir ourselves, 2 Sam. v. 24.
II. God provides that the praise of the intended victory may be reserved wholly to himself, by appointing 300 men only to be employed in this service.
1. The army consisted of 32,000 men, a small army in comparison with what the Midianites had now brought into the field; Gideon was ready to think them too few, but God comes to him, and tells him they are too many, v. 2. Not but that those did well who offered themselves willingly to this expedition, but God saw fit not to make use of all that came. We often find God bringing great things to pass by a few hands, but this was the only time that he purposely made them fewer. Had Deborah lately blamed those who came not to the help of the Lord, and yet in the next great action must those be turned off that do come? Yes; (1.) God would hereby show that when he employed suitable instruments in his service he did not need them, but could do his work without them, so that he was not indebted to them for their service, but they to him for employing them. (2.) He would hereby put those to shame for their cowardice who had tamely submitted to the Midianites, and durst not make head against them, because of the disproportion of their numbers. They now saw that, if they had but made sure of the favour of God, one of them might have chased a thousand. (3.) He would hereby silence and exclude boasting. This is the reason here given by him who knows the pride that is in men’s hearts: Lest Israel vaunt themselves against me. Justly were those denied the honour of the success. My own hand hath saved me is a word that must never come out of the mouth of such as shall be saved. He that glories must glory in the Lord, and all flesh must be silent before him.
2. Two ways God took to lessen their numbers:– (1.) He ordered all that would own themselves timorous and faint-hearted to be dismissed, v. 3. They were now encamped on a mountain close to the enemy, called Mount Gilead, from Gilead, the common ancestor of these families of Manasseh, which were seated on this side Jordan (Num. xxvi. 30), and thence they might see perhaps the vast numbers of the enemy; those therefore who were disheartened at the sight were left to their liberty, to go back if they pleased. There was a law for making such a proclamation as this, Deut. xx. 8. But Gideon perhaps thought that concerned only those wars which were undertaken for the enlarging of their coast, not, as this, for their necessary defence against an invader; therefore Gideon would not have proclaimed this if God, who knew how his forces would hereby be diminished, had not commanded him. Cowards would be as likely as any, after the victory, to take the honour of it from God, and therefore God would not do them the honour to employ them in it. One would have thought there would be scarcely one Israelite to be found that against such an enemy as the Midianites, and under such a leader as Gideon, would own himself fearful; yet above two parts of three took advantage of this proclamation, and filed off, when they saw the strength of the enemy and their own weakness, not considering the assurances of the divine presence which their general had received of the Lord, and, it is likely, delivered unto them. Some think the oppression they had been under so long had broken their spirits, others, more probably, that consciousness of their own guilt had deprived them of their courage. Sin stared them in the face, and therefore they durst not look death in the face. Note, Fearful faint-hearted people are not fit to be employed for God; and, among those that are enlisted under the banner of Christ, there are more such than we think there are. (2.) He directed the cashiering of all that remained except 300 men, and he did it by a sign: The people are yet too many for me to make use off, v. 4. See how much God’s thoughts and ways are above ours. Gideon himself, it is likely, thought they were too few, though they were as many as Barak encountered Sisera with (ch. iv. 14); and, had he not forced his way through the discouragement by dint of faith, he himself would have started back from so hazardous an enterprise, and have made the best of his own way back. But God saith, they are too many, and, when diminished to a third part, they are yet too many, which may help us to understand those providences which sometimes seem to weaken the church and its interests: its friends are too many, too mighty, too wise, for God to work deliverance by; God is taking a course to lessen them, that he may be exalted in his own strength. Gideon is ordered to bring his soldiers to the watering, probably to the well of Harod (v. 1) and the stream that ran from it; he, or some appointed by him, must observe how they drank. We must suppose they were all thirsty, and were inclined to drink; it is likely he told them they must prepare to enter upon action immediately, and therefore must refresh themselves accordingly, not expecting, after this, to drink any thing else but the blood of their enemies. Now some, and no doubt the most, would kneel down on their knees to drink, and put their mouths to the water as horses do, and so they might get their full draught. Others, it may be, would not make such a formal business of it, but as a dog laps with his tongue, a lap and away, so they would hastily take up a little water in their hands, and cool their mouths with that, and be gone. Three hundred and no more there were of this latter sort, that drank in haste, and by those God tells Gideon he would rout the Midianites, v. 7. By the former distinction none were retained but hearty men, that were resolved to do their utmost for retrieving the liberties of Israel; but by this further distinction it was provided that none should be made use of but, [1.] Men that were hardy, that could endure long fatigue, without complaining of thirst or weariness, that had not in them any dregs either of sloth or luxury. [2.] Men that were hasty, that thought it long till they were engaged with the enemy, preferring the service of God and their country before their necessary refreshment; such as these God chooses to employ, that are not only well affected, but zealously affected in a good thing. And also because these were the smaller number, and therefore the least likely to effect what they were designed for, God would by them save Israel. It was a great trial to the faith and courage of Gideon, when God bade him let all the rest of the people but these 300 go every man to his place, that is, go where they pleased out of his call, and from under his command; yet we may suppose those that were hearty in the cause, though now set aside, did not go so far out of hearing but that they were ready to follow the blow, when the 300 had broken the ice, though this does not appear. Thus strangely was Gideon’s army purged, and modelled, and reduced, instead of being recruited, as one would think in so great an action it both needed and deserved to be. Now,
3. Let us see how this little despicable regiment, on which the stress of the action must lie, was accoutred and fitted out. Had these 300 been double-manned with servants and attendants, and double-armed with swords and spears, we should have thought them the more likely to bring something to pass. But, instead of making them more serviceable by their equipment, they are made less so. For, (1.) Every soldier turns butler: They took victuals in their hands (v. 8), left their bag and baggage behind, and every man burdened himself with his own provision, which was a trial of their faith, whether they could trust God when they had no more provisions with them than they could carry, and a trial of their diligence, whether they would carry as much as they had occasion for. This was indeed living from hand to mouth. (2.) Every soldier turns trumpeter. The regiments that were cashiered left their trumpets behind them for the use of these 300 men, who were furnished with these instead of weapons of war, as if they had been going rather to a game than to a battle.
Fuente: Matthew Henry’s Whole Bible Commentary
Judges – Chapter 7
Test of Gideon’s Men, vs. 1-8
Gideon did not longer delay when he had received the Lord’s last positive assurance that He would deliver Israel from Midian by his hand. He took his men, which we learn numbered 32,000, and moved toward the enemy. Their campsite is identified as the well of Harod, which was a strong spring at the foot of mount Gilboa, very near Jezreel. It formed a pool some fifteen feet wide, according to scholars. The vast throng of the Midianites were camped to the north of Israel by the hill of Moreh, also in the valley of Jezreel. It was the same general area as that in which Deborah and Barak won the victory over the Canaanites.
The 32,000 men of Gideon was surely an insignificant number in comparison with the Midianites, Amalekites and Arabians. Yet the Lord anticipated that the Israelites would boast of winning by their own power if He gave them the victory with that number. Therefore He would pre-empt their boasting by having Gideon apply the ancient law prescribed for those going into war (De 20:5-9). Gideon was to use the part which applied to those who were fearful and fainthearted. These he was told to release from service and to send home, for to doubt and fear the outcome of the battle would cause others to doubt and fear also. Imagine the astonishment of Gideon when 22,000 of his men turned their backs on him and went home when given the opportunity!
Yet the Lord said that the 10,000 remaining were still too many. Gideon was to bring them down to the spring and have them drink. He would tell him which should go with him to battle and which should remain in their tents. The test was based on the manner in which they drank. Those who remained erect, dipped the water with their hand, and sucked it from the cupped hand as a dog might lap water, were set aside. When the test was over this group numbered only three hundred. God told Gideon he would deliver the Midianites by the three hundred. These had exhibited vigilance and alertness. By drinking from the hand they were on their feet, their eyes were lifted up, and the other hand was free to hold on to their weapons. They would not have been surprised and incapacitated by a sudden attack of the enemy, (1Pe 5:8).
These three hundred men were given food and a trumpet. The rest were to remain in their tents. This very small band were not to go out against the Midianites host, which was spread out all along the valley of Jezreel.
Fuente: Garner-Howes Baptist Commentary
THE BOOK OF JUDGES
Judges 1-21.
THE Book of Judges continues the Book of Joshua. There are some Books of the Bible, the proper location of which require careful study, but Judges follows Joshua in chronological order. The Book opens almost identically with the Book of Joshua. In the latter the reading is, Now after the death of Moses the servant of the Lord it came to pass that the Lord spake unto Joshua. In the Book of Judges, Now after the death of Joshua it came to pass, that the Children of Israel asked thd Lord, saying Who shall go up for us against the Canaanites first, to fight against them? And the Lord said, Judah shall go up. God always has His man chosen and His ministry mapped out. We may worry about our successors and wonder whether we shall be worthily followed, but as a matter of fact that is a question beyond us and does not belong to us. It is not given to man to choose prophets, apostles, evangelists, pastors and teachers. That prerogative belongs to the ascended Lord, and He is not derelict in His duty nor indifferent to the interests of Israel. Before one falls, He chooses another. The breach in time that bothers men is not a breach to Him at all. It is only an hour given to the people for the expression of bereavement. It is only a day in which to calm the public mind and call out public sympathy and centralize and cement public interest.
Men may choose their co-laborers as Judah chose Simeon; leaders may pick out their captains as Moses did, and as did Joshua; but God makes the first choice, and when men leave that choice to Him, He never makes a mistake.
Whenever a captain of the hosts of the Lord is unworthily succeeded, misguided men have forgotten God and made the choice on the basis of their own judgment.
People sometimes complain of some indifferent or false preacher, We cant see why God sent us such a pastor. He didnt! You called him yourself. You didnt sufficiently consult God. You didnt keep your ears open to the still, small voice. You didnt wait on bended knees until He said, Behold your leader; follow him!
When God appoints Judah, he also delivers the Canaanites and the Perizzites into his hands. Adoni-bezek, the brutal, will be humbled by him; the capital city will fall before him; the southland will succumb, also the north and the east and the west, and the mountains will capitulate before the Lord of Hosts.
But the Book of Judges doesnt present a series of victories. There is no Book in the Bible that so clearly typifies the successes and reverses, the ups and downs, the victories and defeats of the church, as the history of Israel here illustrates. It naturally divides itself under The Seven Apostasies, The Successive Judges, and The Civil War.
THE SEVEN APOSTASIES
The first chapter is not finished before failure finds expression. Of Judah it was said he could not drive out the inhabitants of the valley because they had chariots of iron (Jdg 1:19). Of the children of Benjamin it was said, They did not drive out the Jebusites that inhabited Jerusalem (Jdg 1:21). Of Manasseh it was said, They did not drive out the inhabitants of Beth-Shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land (Jdg 1:27). Neither did Ephraim drive out the Canaanites that dwelt in Gezer, (Jdg 1:29); neither did Zebulun drive out the inhabitants of Kitron (Jdg 1:30), nor the inhabitants of Mahalol. Neither did Asher (Jdg 1:31) drive out the inhabitants of Acho nor of Zidon; neither did Naphthali drive out the inhabitants of Beth-Shemesh (Jdg 1:33), and this failure to clear the field results in an aggressive attack before the first chapter finishes, and the Amorites force the children of Dan into the mountain (Jdg 1:34).
If one study these seven apostasies that follow one another in rapid succession, he will be impressed by two or three truths. They resulted from the failure to execute the command of the Lord. The command of the Lord to Joshua was that he should expel the people from before him and drive them from out of his sight, and possess their land (Jos 23:5). He was not to leave any among them nor to make mention of any of their gods (Jos 23:7). He was promised that one of his men should chase a thousand. He was even told that if any were left and marriage was made with them that they should know for a certainty that the Lord God would no more drive out any of these nations from before them; that they should be snares and traps and scourges and thorns, until Israel perished from off the good land that God had given them (Jos 23:13). How strangely the conduct of Israel, once in the land, comports with this counsel given them before they entered it; and there is a typology in all of this.
The Christian life has its enemiessocial enemies, domestic enemies, national enemies! Ones companionship will determine ones conduct; ones marriage relation will eventuate religiously or irreligiously. The character of ones nation is more or less influential upon life.
The ordinance of baptism, the initial rite into the church, looks to an absolute separation from the world, and is expressed by the Apostle Paul as a death unto sin, the clear intent being that no evil customs are to be kept, nor companions retained, nor entangling alliances maintained. The word now is as the word then, Come out from among them, and be ye separate (2Co 6:17).
They imperiled their souls by this forbidden social intercourse. It is very difficult to live with a people and not become like them. It is very difficult to dwell side by side with nations and not intermarry. Intermarriage between believers and unbelievers is almost certain to drag down the life of the former to the level of the latter. False worship, like other forms of sin, has its subtle appeal; and human nature being what it is, false gods rise easily to exalted place in corrupted affections.
If there is one thing God tried to do for ancient Israel, and one thing God tries to do for the new Israel, the Church, it was, and is, to get His people to disfellowship the world.
There are men who think God is a Moloch because He so severely punished Israels compromises. They cant forget that when Joshua went over Jordan and Israel lay encamped on the skirts of the mountains of Moab, her people visited a high place near the camp whereon a festival of Midian, idolatrous, licentious in the extreme, was in process, and they went after this putrid paganism and polluted their own souls with the idolatrous orgy. Then it was that Moses, speaking for the Lord, said, Take all the heads of the people, and hang them up before the Lord against the sun, and while that hideous row of dead ones was still before their eyes, the plague fell on the camp and 24,000 of the transgressors perished! But severe as it was, Israel soon forgot, showing that it was not too severe, and raising the question as to whether it was severe enough to impress the truth concerning idolatry and all its infamous effects.
Solomon is commonly reputed to have been the wisest of men, and yet it was his love alliances with the strange women of Moab, Ammon, Zidon and the Hittites, these very people, that brought the Lords anger against him and compelled God to charge him with having turned from the Lord God of Israel and in consequence of which God said, I will surely rend the kingdom from thee, and will give it to thy servant (1Ki 11:11).
Again and again the kingdom has been lost after the same manner. The present peril of the church is at this point, and by its alliance with the world, the kingdom of our Lord is delayed, and Satan, the prince of this world, remains in power, and instead of 24,000 people perishing in judgment, tens of thousands and millions of people perish through this compromise, and swallowed up in sin, rush into hell.
But to follow the text further is to find their restoration to Gods favor rested with genuine repentance. There are recorded in Judges seven apostasies; they largely result from one sin. There are seven judgments, increasing in severity, revealing Gods determined purpose to correct and save; and there are seven recoveries, each of them in turn the result of repentance. God never looks upon a penitent man, a penitent people, a penitent church, a penitent nation, without compassion and without turning from His purposes of judgment. When the publican went up into the temple to pray, his was a leprous soul, but when he smote upon his breast and cried, God be merciful to me a sinner, his was the instant experience of mercy. When at Pentecost, 2500 sincere souls fell at the feet of Peter and the other Apostles, and cried, Men and brethren, what shall we do, the response was, Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins; and the promise was, Ye shall receive the gift of the Holy Ghost.
When David, who was a child of God, guilty of murder and adultery combined, poured out his soul as expressed in the Fifty-first Psalm, God heard that prayer, pardoned those iniquities, restored him to the Divine favor, and showered him with proofs of the Divine love.
When Nineveh went down in humility, a city of 600,000 souls, every one of whom from Sardana-palus, the king on the throne, to the humblest peasant within the walls, proving his repentance by sitting in sackcloth and ashes, God turned at once from the evil He had thought to do unto them and He did it not, and Nineveh was saved.
The simple truth is, God has no pleasure in the death of the wicked. He never punishes from preference, but only for our profit; and, even then, like a father, He suffers more deeply than the children upon whom His strokes of judgment fall.
What a contrast to that statement of Scripture, I have no pleasure in the death of the wicked, is that other sentence, Precious in the sight of the Lord is the death of His saints. The reason is not far to seek. In the first case it is death indeed; death fearful, death eternal. In the second case, death is a birth, a release from the flesh that held to a larger, richer, fuller life. In that God takes pleasure.
There is then for the sinner no royal road to the recovery of Gods favor. It is the thorny path of repentance instead. It is through Bochim, the Vale of Tears; but it were just as well that the prodigal, returning home, should not travel by a flowery path. He will be the less tempted to go away again if his back-coming is with agony, and home itself will seem the more sweet when reached if there his weary feet find rest for the first time, and from their bleeding soles the thorns are picked; if there his nakedness is clothed, his hunger is fed and his sense of guilt is kissed away. Oh, the grace of God to wicked men the moment repentance makes possible their forgiveness!
The court in Minneapolis yesterday illustrated this very point. When a young man, who had been wayward indeed, who had turned highway-robber, saw his error, sobbed his way to Christ and voluntarily appeared in court and asked to have sentence passed, newspapers expressed surprise that the heart of the judge should have been so strangely moved, and that the sentence the law absolutely required to be passed upon him, should have been, by the judge, suspended, and the young man returned to his home and wife and babe. But our Judge, even God, is so compassionate that such conduct on His part excites no surprise. It is His custom! Were it not so, every soul of us would stand under sentence of death. The law which is just and holy and good has passed that sentence already, and it is by the grace of God we have our reprieve. Seven apostasies? Yes! Seven judgments? Yes! But seven salvations! Set that down to the honor and glory of our God! It is by grace we are saved!
THE SUCCESSIVE JUDGES
Evidently God has no special regard for some of our modern superstitions, for in this period of conquest He deliberately chooses thirteen judges and sets them over Israel in turn, beginning with Othniel, the son of Kenaz, and nephew of Caleb, and concluding with Samson, the son of Manoah.
They represented varied stations of Israelitish society. A careful review of their personal history brings a fresh illustration of the fact that God is no respector of persons; and it also illustrates the New Testament statement that Not many wise men after the flesh, not many mighty, not many noble, are called. With few exceptions these judges had not been heard of until their appointment rendered necessary some slight personal history. That is the Divine method until this hour. How seldom the children of the great are themselves great. How often, when God needs a ruler in society, He seeks a log cabin and chooses an angular ladAbe Lincoln. The difference between the inspired Scriptures and yesterdays newspaper is in the circumstance that the Scriptures tell the truth about men and leave God to do the gilding and impart the glory, instead of trying to establish the same through some noble family tree. There is a story to the effect that a young artist, working under his master in the production of a memorial window that represented the greatest and best that art ever knew, picked up, at the close of the day, the fragments of glass flung aside, and finally wrought from them a window more glorious still. Whether this is historically correct or not, we know what God has done with the refuse of society again and again. Truly
God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
That no flesh should glory in His presence * * * * He that glorieth, let him glory in the Lord (1Co 1:27-29; 1Co 1:31).
Out of these un-named ones some were made to be immortalGideon, Jephthae, Samson, Deborah.
Gideon, the son of Joash, became such because he dared to trust God. The average Captain of hosts wants men increased that the probabilities of victory may grow proportionately. At the word of the Lord Gideon has his hundreds of thousands and tens of thousands reduced to a handful. What are three hundred men against the multitude that compassed him about? And what are pitchers, with lights in them, against swords and spears and stones; and yet his faith failed not! He believed that, God with him, no man could be against him. When Paul comes to write his Epistle to the Hebrews and devotes a long chapter of forty verses to a list of names made forever notable through faith, Gideon and Barak and Samson and Jephthaethese all appear, and they are put there properly, reason confirming revelation. Barak had faced the hundreds of iron chariots of the enemy, and yet at the word of the Lord, had dared to brave and battle them. Samson, with no better equipment than the jaw-bone of an ass, had slain his heaps. Jephthae, when he had made a vow to the Lord, though it cost him that which was dearer than life, would keep it. Such characters are safe in history. Whatever changes may come over the face of the world, however notable may eventually be names; whatever changes may occur in the conceptions of men as to what makes for immortality, those who believe in God will abide, and childrens children will call their names blessed. Gideon will forever stand for a combination of faith and courage. Barak will forever represent the man who, at the word of the Lord, will go against great odds. Jephthae will forever be an encouragement to men who, having sincerely made vows, will solemnly keep the same; and Samson will forever represent, not his prowess, but the strength of the Lord, which, though it may express itself in the person of a man, knows no limitations so long as that man remains loyal to his vows, and the spirit of the Lord rests upon him.
Before passing from this study, however, permit me to call your attention to the fact that there was made a political exception in the matter of sex. We supposed that the putting of woman into mans place is altogether a modern invention. Not so; it is not only a fact in English language but in human history, that all rules have their exceptions. Gods rule for prophets is men, and yet the daughters of Philip were prophetesses. Gods rule for kings is men, and yet one of the greatest of rulers was Queen Victoria. Gods rule for judges is men, and yet Deborah was long since made an exception. Let it be understood that the exception to the rule is not intended to supplant the rule. The domestic circle is Gods choice for womankind, and her wisdom, tact and energy are not only needed there, but find there their finest employment. And yet there are times when through the indifference of men, or through their deadness to the exigencies of the day, God can do nothing else than raise up a Deborah, speak to a Joan of Arc, put on the throne a Victoria.
I noticed in a paper recently a discussion as to whether women prominent in politics proved good mothers, and one minister at least insisted that they did. We doubt it! The text speaks of Deborah as a mother in Israel, but we find no mention of her children. Our judgment is that had there been born to her a dozen of her own Israel might never have known her leadership. The unmarried woman, or the barren wife, may have time and opportunity for social and political concern; but the mother of children commonly finds her home sphere sufficient for all talents, and an opportunity to reach society, cleanse politics, aid the church, help the world, as large an office as ever came to man. However, let it be understood that all our fixed customs, all our standard opinions, give place when God speaks. If it is His will that a woman judge, then she is best fitted for that office; if He exalts her to lead armies, then victory will perch upon her banners; if He calls her to the place of power on the throne, then ruling wisdom is with her.
In the language of the Apostle Paul, And what shall I say more, for the time would fail me to tell of Gideon and of Samson and of Barak and of Jepkthae. They are all great characters and worthy extended discussion. It would equally fail me to rehearse the confusion, civil and religious, that follows from the seventeenth chapter of this Book to the end, but in chapters nineteen to twenty-one there is recorded an incident that cannot in justice to an outline study, be overlooked, for it results in
THE CIVIL WAR
Tracing that war to its source, we find it was the fruit of the adoption of false religions. We have already seen some of the evil effects of this intermingling with heathen faiths, but we need not expect an end of such effects so long as the compromise obtains. There is no peace in compromise; no peace with your enemies. A compromise is never satisfactory to either side. Heathen men do not want half of their polytheism combined with half of your monotheism. They are not content to give up a portion of their idolatry and take in its place praises to the one and only God. The folly of this thing was shown when a few years since the leaders of the International Sunday School Association attempted to temporarily affiliate Christianity with Buddhism. The native Christians in Japan, in proportion to their sincere belief in the Bible arid in Christ, rejected the suggestion as an insult to their new faith, and the followers of Buddha and the devotees of Shintoism would not be content with Christian conduct unless the Emperor was made an object of worship and Christian knees bowed before him. It must be said, to the shame of certain Sunday School leaders, that they advocated that policy and prostrated themselves in the presence of His Majesty to the utter disgust of their more uncompromising fellows. The consequence was, no Convention of the International Association has been so unsatisfactory and produced such poor spiritual results as Tokios.
Confusion is always the consequence of compromise, and discontent is the fruit of it, and fights and battles and wars are the common issue.
Idolatry is deadly; graven images cannot be harmonized with the true God. The first and second commandments cannot be ignored and the remainder of the Decalog kept. It is God or nothing! It is the Bible or nothing! It is the faith once delivered or infidelity!
The perfidy of Benjamin brought on the battle. We have already seen that men grow like those with whom they intimately associate. This behavior on the part of the Benjamites is just what you would have expected. The best of men still have to battle with the bad streak that belongs to the flesh incident to the fall; and, when by evil associations that streak is strengthened, no man can tell what may eventually occur. Had this conduct been recorded against the heathen, it would not have amazed us at all. We speedily forget that as between men there is no essential difference. Circumstances and Divine aidthese make a difference that is apparent indeed; but it is not so much because one is better than the other, but rather because one has been better situated, less tempted, more often strengthened; or else because he has found God and stands not in himself but in a Saviour.
Pick up your paper tomorrow morning and there will be a record of deeds as dark as could be recorded against the natives of Africa, or those of East India or China, Siberia or the South Sea Islands. The conduct of these men toward the concubine was little worse than that of one of our own citizens in a land of civilization and Christianity, who lately snatched a twelve-year-old girl and kept her for days as his captive, and when at last she eluded him, it was only to wander back to her home, despoiled and demented. Do you wonder that God is no respecter of persons? Do you wonder that the Bible teaches there is no difference? Do you doubt it is all of grace?
The issues of that war proved the presence and power of God. There are men who doubt if God is ever in battle; but history reveals the fact that few battles take place without His presence. The field of conflict is commonly the place of judgment, and justice is seldom or never omitted. We may be amazed to see Israel defeated twice, and over 40,000 of her people fall, when as a matter of fact she went up animated by the purpose of executing vengeance against an awful sin. Some would imagine that God would go with them and not a man would fall, and so He might have done had Israel, including Judah and all loyal tribes, been themselves guiltless. But such was not the truth! They had sins that demanded judgment as surely as Benjamins sin, and God would not show Himself partial to either side, but mete out judgment according to their deserts. That is why 40,000 of the Israelites had to fall. They were facing then their own faithlessness. They were paying the price of their own perfidy. They were getting unto themselves proofs that their fellowship with the heathen and their adoption of heathen customs was not acceptable with God.
Many people could not understand why England and France and Belgium and Canada and Australia and America should have lost so heavily in the late war, 19141918, believing as we did believe that their cause was absolutely just. Why should God have permitted them to so suffer in its defense? Millions upon millions of them dying, enormous wealth destroyed, women widowed, children orphaned, lands sacked, cities burned, cathedrals ruined, sanctuaries desecrated. The world around, there went up a universal cry, Why? And yet the answer is not far to seek. England was not guiltless; France was not guiltless; Belgium was not guiltless.
Poor Belgium! All the world has turned to her with pity and we are still planning aid for the Belgians and to preach to them and their children the Gospel of grace, and this we should do; but God had not forgotten that just a few years ago Belgium was blackening her soul by her conduct in the Belgian Congo. Natives by the score and hundreds were beaten brutally, their hands cut off because they did not carry to the Belgian king as much rubber and ivory as Belgian avarice demanded. American slavery, in its darkest hour, never knew anything akin to the oppression and persecution to which Belgium subjected the blacks in the Congo. Significant, indeed, is the circumstance that when the Germans came into Belgium, many Belgian hands were cut off; hapless and helpless children were found in this mangled state. Frightful as it was, it must have reminded Belgian authorities of their sins in Africa and of the certainty and exactitude of final judgment.
We have an illustration of this truth in the Book of Judges. When Judah went up against the Canaanites and the Lord delivered them into his hands, they slew in Bezek 10,000 men. They found Adoni-Bezek, the king, and fought against him, and caught him and cut off his thumbs and great toes. We cry Horror! and wonder that Gods own people could so behave; but, complete the sentence, and you begin to see justice, And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table. As I have done, so God hath requited me (Jdg 1:7).
Think of England in her infamous opium traffic, forcing it upon natives at the mouths of guns, enriching her own exchecquer at the cost of thousands and tens of thousands of hapless natives of East India and China!
Think of France, with her infidelity, having denied God, desecrated His sabbath, rejected His Son and given themselves over to absinthe and sensuality!
Think of the United States with her infamous liquor traffic, shipping barrels upon barrels to black men and yellow men, and cursing the whole world to fill her own coffers.
Tell me whether judgment was due the nations, and whether they had to see their sin in the lurid light of Belgian and French battlefields; but do not overlook the fact that when the war finally ends, Benjamin, the worst offender, the greater sinner, goes down in the greatest judgment, and one day Benjamins soldiers are almost wiped from the earth! Out of 26,700, 25,000 and more perish. Tell us now whether judgment falls where judgment belongs!
Take the late war. Again and again Germany was triumphant, but when the Allies had suffered sufficiently and had learned to lean not to themselves but upon the Lord; when, like Israel, they turned from hope in self and trusted in God, then God bared His arm in their behalf and Germany went down in defeat, a defeat that made their come-back impossible; a defeat that fastened upon them the tribute of years; a defeat that proved to them that, great as might have been the sins of the allied nations, greater still, in the sight of God, was their own sin; for final judgment is just judgment.
God is not only in history; God has to do with the making of history. If men without a king behave every one as is right in his own eyes, the King of all kings, the Lord of all lords, will do that which will eventually seem right in the eyes of all angels and of all good men. That is GOD!
Fuente: The Bible of the Expositor and the Evangelist by Riley
GIDEON AND THE THREE HUNDRED
Judges 6-8.
IN passing hurriedly over the Book of Judges, we were compelled to give inadequate treatment to certain great names. It would seem that at least the illustrious list that finds place in the composite photograph of Hebrews XI, should have extensive treatmentGideon, Barak, Samson and Jephthae and that no discussion of Judges would be complete that ignored any one of this quartette, and that three, at leastGideon, Samson and Jephthae should have somewhat elaborate study.
In our birds-eye view of Judges, we were impressed with a constantly recurrent phrase. Painful as was the sentence, And the Children of Israel did evil in the sight of the Lord, it is again employed to introduce the subject of Gideon, for in judgment Israel was delivered into the hand of Midian, and the hand of Midian prevailed against Israel.
The extent of this oppression is made evident in the circumstance that the Children of Israel made them dens which are in the mountains, and caves, and strongholds. And when Israel had sown, the Midianites came up, and the Amalekites, and the children of the east, * * * * and destroyed the increase of the earth * * and left no sustenance for Israel, neither sheep, nor ox, nor ass. * * They came as grasshoppers for multitude, * * and Israel was greatly impoverished.
The modern scientist has a vast deal to say about the cave man and the tree man. The only history that men have ever made in caves is much like this that Israel is here making. Caves have never been the homes of monkey men, for such men have never lived; but they have ever been the homes of criminals and cowed men. Trees have never been the homes of men of any sort, but they have been the temporary refuge of men who sought to escape beasts, or spring advantageously upon their fellows. Such books as The First Days of Man are wild and bestial imaginations.
The Children of Israel cried unto the Lord because of the Midianites. God is too often a mere convenience. We forget Him in prosperity, and only make our appeal to Him in times of suffering and pain. But God is ever merciful, and He hears even the man who prays only when he is in trouble. The Lord sent a prophet unto the Children of Israel. The greatest single necessity of any people was thus met. Impoverished, indeed, is that people who have no prophet. The prophet is more than a predictor. He may be an historian. In this instance he was. He rehearsed what the God of Israel had done for His people; how He had brought them forth from Egypt out of their house of bondage, out of the hand of the Egyptians, and how they had forgotten Him. It was this fact that necessitated the rise of Gideon.
With the eleventh verse we have recorded
THE CALL OF GIDEON
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-eserite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.
Jamieson, Fausset and Brown remind us that this was a dark corner in which Gideon was quietly rubbing the wheat from the straw. He dared not make a sound lest some watching Midianite should pounce upon him and take away the last hope of subsistence.
He was divinely chosen. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour (Jdg 6:12).
God has many ways of calling men into His ministry. We believe that at times He has audibly spoken. Little Samuel heard His voice. We believe that at other times, by the still small voice of the Spirit, He has produced profound conviction, as when Philip was sent the southway which is desert. But if the Old Testament be dependable, the angel of the Lord, or Christ, in some manlike form walked with men, talked with them, before the final incarnation. It was He, then, who called Gideon. In fact, it may be that no other than the Second Person of the Godhead has ever selected the servants of the Divine will; and it is true that such office He still fills, for it is none other than the ascended Lord that gives now to the church its apostles, prophets, evangelists, pastors and teachers.
He was naturally fitted. The angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour.
There is no history of Gideons exploits back of this time. What they were we shall never know. It is not vain, however, to imagine that the life Gideon had lived was essentially different from that he is to live. The child is father to the man. You show me a man who is doing great exploits and I will agree to trace him back to a boy who behaves after a kindred manner. Gideon as a warrior was probably no whit more energetic, or daring, or dangerous to an enemy, than was Gideon, the shepherd farmer. The depth of his thinking, the seriousness of his nature, the sense of sympathy with Israels condition, his familiarity with Israels former and more glorious historythese are all voiced in Jdg 6:13. When one remembers that his father was an idol worshiper, the convictions and character of the lad become the more engaging, and also the more prophetic.
I have a dear frienda minister of the Gospel with powerwho was the son of a saloon-keeper. This knowledge enhances alike the genuineness of his character and the strength of his convictions.
He was supernaturally inspired. 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?
And when, like Moses, he fled the poor house to which he belonged and hinted its departure from the faith, and, like David, admitted that he was least in the fathers house, the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man (Jdg 6:16).
Such a statement naturally staggered his faith. Is it possible that God is speaking to me after this manner? And he decided to test it out. The first was a request to remain till he should bring Him a present and set before Him. And that was an offering of
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.
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 the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight (Jdg 6:19-21).
This is the first miracle in evidence. No wonder Gideon built an altar and called it Jehovahshalom. Nor is it any greater wonder that in that same night Gideon took his fathers young bullock, even the second bullock of seven years old, the first one having been snatched by the Midianites, or by his infidel father sacrificed on the altar of Baal, and with the strength of that second bullock he pulled down the altar of Baal and cut down the grove that was by it, and built an altar unto the Lord his God on the top of that rock, as the Lord had commanded.
This resulted in
THE CHALLENGE OF GIDEON
First, he was challenged by a host of opponents.
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 (Jdg 6:28-30).
The shock seems to have brought the father to better senses. His speech revealed the fact that his sympathies went with the faithful lad, and the new name that he gave his son indicated the same. But the host of
the Midianites and the Amalekites and the children of the cast were gathered together, and went over, and pitched in the valley of Jezreel.
But the Spirit of the Lord came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him.
And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them (Jdg 6:33-35).
The effect of a miracle is soon forgotten. The consuming of the flesh and meal at the touch of the angels rod would have seemed to be enough. Not so! That was yesterday. Every day demands a new manifestation of the Divine. Our memories are short-lived, our faith soon fails and must be oft refreshed.
Gideon puts God to a double test. I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that Thou wilt save Israel by mine hand, as Thou hast said. And it was so (Jdg 6:37-38).
Did that suffice? No! Wool has a tendency to gather moisture. It might be naturalnot supernatural. So Gideon turned it around and said, Let it now be dry only upon the fleece, and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground (Jdg 6:39-40).
Thats God! He will meet even the demand of the unbelieving. When poor doubting Thomas said, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe * * * *, Then saith He to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing (Joh 20:25; Joh 20:27). God with you, you can go forth against a host.
He was challenged by Gods command. The one phrase that occurs again and again in this study is, The Lord said unto Gideon. He is not starting a war, then, on his own account, but at Gods command. He is not calling Israel together, then, on his own account, but at Gods command. He is not ready to pitch against the Midianites on his own account, but at Gods command. Where God commands He has also a right to control. 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.
Alas, how long, how long has God sought to teach man, It is not by might, nor by power? How long has He sought to impress upon us the truth, Not by works lest any man should boast? How long and how ardently has He sought to show that it is all of grace, and all of God, lest we vaunt ourselves against Him?
And there returned of the people twenty and two thousand; and there remained ten thousand. How contemptible a crowd to go against the mighty army of the Midianites! And yet,
the Lord 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.
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.
And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.
And the Lord said unto Gideon, 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.
So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley (Jdg 7:3-8).
God moves in a mysterious way His wonders to perform. His methods are not mans methods, because His thoughts are not mans thoughts. This brings us to the fact that
The faith of Gideon was challenged by the implements appointed. Three hundred men against an army that were like grasshoppers for multitude what folly from the human standpoint! But greater folly follows. These three hundred men were divided into three companies, and a trumpet was put into every mans hand, with empty pitchers, and lamps within the pitchers, and they were sent forth to war with instruments that had never been employed successfully in any battles of the past. Then implements are not of first consideration. God with us, is the final and only essential element in success.
Read, then, the remainder of the chapter and witness the utter rout, the overwhelming defeat, of the Midianites. Who shall stand against God and Gideon? The three hundred could have been sent home, and Gideon alone could have defeated the Midianites. But while God can work without men, His method is to work with men. What a great New Testament truth is here! What an absurdity exists in the very sentence of the great commission itself, and yet, what sanity is introduced when, at the end of the same, Christ says, Lo, I am with you always, even unto the end of the world?
One of the hardest lessons for poor, proud man to learn, and one that this egotistical age needs as no age ever did, is recorded in 1Co 1:25-31:
Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
That no flesh should glory in His presence.
But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
That, according as it is written, He that glorieth, let him glory in the Lord.
THE COMPLAINTS AGAINST GIDEON
It is a singular thing to follow this reported conquest with multiplied complaints. When was it ever otherwise? When I hear some leader in Israel, oft condemned and condemned in unsparing speech, I know that he has done something of the unusual sort. Spiritual nobodies excite few criticisms.
First, Ephraim complained of civic discourtesy. There are plenty of people who, when a war is over, will tell you how much bigger and better the battles would have been had they been invited to bear important part in the same. Such was Ephraim!
And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledest 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?
God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.
And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.
And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zal-munna, kings of Midian (Jdg 8:1-5).
Succoth and Penuel complained of national enmity.
And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
And Gideon said, Therefore when the Lord hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
And he went up thence to Penuel, and spake unto them likewise, and the men of Penuel answered him as the men of Succoth had answered him.
And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.
Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host (Jdg 8:6-12).
It made no difference to them whether or not God was with Gideon. He was not of their nation, and consequently should expect no assistance from them. There are plenty of people who can have little or no sympathy with those who are not of their kin, their color, their nation, their denomination. This is and has always been the evil ground work of international complications. We may not approve Gideons method in this matter, but, whether we approve it or not, we practice it. When nations war, neutrals become extremely unpopular. And often, when war is at an end, the attitude of the neutral is not forgotten.
Finally, God complained of his help to a new idolatry.
And Gideon said unto them, I would desire a request of you, that ye would give me every man the earnings of his prey. (For they had golden earrings, because they were Ishmaelites.)
And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey.
And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels weeks.
And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.
Thus was Midian subdued before the Children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.
And Jerubbaal the son of Joash went and dwelt in his own house.
And Gideon had threescore and ten sons of his body begotten: for he had many wives.
And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.
And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abi-ezerites.
And it came to pass, as soon as Gideon was dead, that the Children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.
And the Children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side:
Neither shewed they kindness to the house of Jerub-baal, namely, Gideon, according to all the goodness which he had shewed unto Israel (Jdg 8:24-33).
It is very doubtful if Gideon intended idolatry when he gathered the gold earrings, and when out of that gold he made an ephod. But there is nothing on earth so easily excited as false worship. And all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house (Jdg 8:27). This thing became a snare unto Gideon and to his house.
One of the strangest things in the world is here recorded. It is strange to see a young man rise up, and, in the Name of the Lord, tear down false altars, as the young man Gideon tore down the altar of Baal, and then, after a long and useful life, in utter loyalty to God and His Word, turn in his old age to Baal worship again. But such men we know, and in America they are a multitude. When Israel was triumphant, they were Israelites. But when Baal became popular, they became Baalimites. When Fundamentalism was the only faith of the fathers, they stood fast for it. But when the sons of those same fathers turned to Rationalism, and succeeded to ecclesiastical control, they turned to worship at this new shrine. I can forgive a young man for his infidelity, but I find it difficult to have even sympathy with an old man who, after having tested and tried and proved God, turns from Him and despises His Holy Word.
But in the interest of fairness, let us hope that Gideon never so intended his ephod, and that Israels defection from the faith was in sheer consequence of Israels folly, and that natural infidelity which pulls on the souls of men as the law of gravity drags at plants, and so accept the thought that while Gideon lived, God was the only God in Israel, but when Gideon was gone, the Children of Israel turned again to Baalim as the children of true believers are turning today to rationalism and atheism.
Fuente: The Bible of the Expositor and the Evangelist by Riley
THE ARMY OF THE LORDS DELIVERANCE
I. The Diminution of its Numbers
Jdg. 7:1-8
CRITICAL NOTES. Jdg. 7:1. Then Jerubbaal.] The name is given as the challenger of Baal, the man who, for the honour of God, was not afraid to enter the lists with Baal. This name was putting a mark of honour on Gideon, the same as if a star were put on his breast.
Rose up early and pitched beside the well of Harod.] The first flush of enthusiasm was still upon them, and they did not hesitate at once to approach the enemy. Gideon himself was decided by many proofs given that God was with him; or if any doubts were left, these had become dissipated by the sign of the dew and the fleece of wool. And the people were decided by the victory gained over Baal, and the several evidences that God had raised up Gideon to deliver Israel. Whether there was any depth in this decision was soon to be tried. The well means the spring. tremblingso called, probably, because it was the spot where the volunteer warriors first began to tremble and lose heart in the great cause they had taken in band. A good spring of water was an important spot in such a country, and especially on the eve of battle.
The hostthe campwas on the north side of them, etc.] Some would render ithe had the camp of Midian before him in the valley, to the north of the hill Moreh (Cassel). This would make Gideon to be to the north of Midian, for he had that camp between him and Moreh. But Manasseh, from which Gideon came, was, both in its hills and plains, to the south of the valley of Jezreel, so that when Gideon approached that valley it must have been from the south. We therefore read itthe camp was to him in the north, at the hill of Moreh, in the valley. pointer, so called because it commanded a good view of the valley.
Jdg. 7:2. The Lord said unto Gideon.] This was to be Jehovahs own battle, and He therefore makes a disposition of the forces. The people with thee are too many.] This would sound strange in the hearing of all the people. Not a man of them but thought their numbers were all too few for the hazardous task before them, and to be abruptly told they were too many, was the very thing which was fitted to dishearten them for the fight altogether. They were but 32,000 all told, while the enemy was 135,000 at the very least (Ch. Jdg. 8:10), and perhaps more. Now, too, being on the rising ground (at the foot of which was the spring of Harod), and which overlooked the valley, they could see the long, interminable spreading of tents which overshadowed the whole valley. Many a one, who at first was courageous enough, would begin to feel as Peter did when he saw the wind boisterous, he began to sink. According to ordinary calculation, the odds were all against Israel had the numbers not been reduced (Luk. 14:30). But when the army of deliverance was cut down from 32,000 to 10,000, and finally to 300 men, the last vestige of hope to save the nation by human prowess was taken away.
This, however, was the battle of the church of God, and it must be made clear to all, that His hand was at work in bringing about the result. It was the age in which Divine Providence was made visible in protecting the church, and it was no unwarrantable thing to expect then what we cannot expect nowa visible shield thrown around those whom God loved. It might be a great trial of faith, yet faith had much to support it in the fact that Gods own honour had to be vindicated in the sight of the heathen, and the covenant engagements to His own people had to be fulfilled. All the churchs battles, properly speaking, were gained by her God (Psa. 44:3; Zec. 3:6; Deu. 8:10-18).
Jdg. 7:3. Whosoever is fearful and afraid.] Deu. 20:1-8. The presence of the faint-hearted in an army was a source of weakness, not of strength. Mount Gilead. The well-known Mount Gilead was on the east side of Jordan, whereas Gideon was now on the west side. There may have been a place of that name on the west side also, though unimportant. Or it may have been a phrase customary among the Manassites, meaning Gilead, the rallying point where the people were summoned to assemble for battle. Early. Depart at once. There was a tone of decision in this call. There was indeed no time to be lost.
There returned twenty and two thousand.] More than two-thirds proved craven-hearted when real danger was faced, How many at first stand forward on the Lords side who are soon discovered not to have counted the cost! The trial was upon their fears, and they cowardly confessed it (Hos. 7:1). But what a stern test of the courage of those who remained true to their colours! originally signifies to twist hair or ropes; hence it means here to return in windings, i.e., to slink away in by-paths. [Keil.] This melancholy spectacle might well have filled the hearts of the already too small army of Gideon with dismay. But the chief purpose was not to blow away the chaff, though that was done. Rather the design was to make it manifest that the sole arm that gains victories in the Lords battles, is that of the Lord Himself. No arm of flesh must divide the glory with Him. The proneness of the human heart to boast of its own resources must be effectually checked. Hence, even the 10,000 are too many, though scarcely a proportion of one man to thirteen of the enemy. God meant to teach the lesson where the real strength of His church lay.
Jdg. 7:4. Bring them down to the water and I will try them there.] The dross was already removed for all the 10,000 seemed prepared to enter the battlefield. But even of those who stood the first test, some were more, and others were less, eligiblethe difference between iron and steel. The water refers to the purling brook that was formed of such waters as flowed down from the Harod spring. Separate, or elect some from the othersnot the idea of purging away refuse. God himself selects every man.
Jdg. 7:5. Brought down the people to the water.] As if to quench their thirst well before commencing the battle. The great mass of them knelt down and drank of the stream, regardless of the danger of being in the immediate proximity of the enemy. A few were more wakeful, and only bending (without lying) down, they lapped the water with their hand, as a dog when using his tongue, but ready at a moments notice to start to their feet, and face the foe. Sometimes little things, the very fringes of manner, indicate the sterling qualities of a mans characterhis self-discipline, his wariness, his manliness and heroism. So it may have been now; and thus this simple incident furnished a test sufficient to determine the selection. Comp the self-restraint of David in 2Sa. 23:16. The Jewish interpretation is worthy of consideration. Idolaters were accustomed to pray kneeling before their idols. Kneeling bad thus become unpopular in Israel, and was studiously avoided on all occasions by the worshippers of the true God. On this occasion all the men were thrown off their guard, and each man would instinctively act according to what was customary for him to do. The kneelers would presumptively have been idolaters in the past the lappers would have been those, who through long opposition to idolatry, never bowed the knee (comp. 1Ki. 19:18). To bow the knee was the sign of religious worship, and was an honour due to God alone. Mordecai refused to kneel to a man (Est. 3:5; Isa. 45:23). [Cassel.]
Jdg. 7:7. By the three hundred men will I save you.] The marshalling of the little army under Gideon was entirely Gods own work, for he was the real commander. Gideon was in fact but a sub-lieutenant. God now designates the 300 as a fit instrumentality for Him to use, and requires the others to return to their homes. A distinct promise is made to give victory to this small handfulone man to four hundred and fifty (1Sa. 14:6; 2Ch. 14:11; also Act. 18:9-10; Act. 22:18-21). The board was now clear. By means of Israels little finger a signal victory was to be gained over the proud hosts of the vaunting foe. To count on this was a great act of faith. There was nothing of sense to support it. All stood the other way. Hence Gideons name stands high on the roll of fame, because of his great faith (Heb. 11:32.)
Jdg. 7:8. The people took victuals in their hand, etc.] The 300 did. The 9700, though willing to fight, submitted to the arrangement made as being from God, and went (perhaps reluctantly) to their homes. But they willingly supplied the small detachment who were to give battle to the foe with such provisions out of the common store, and such instruments as were needed. Thus each man of the 300 had a trumpet, a pitcher, and a lamp. The word retained seems to be significant. As a man would cling to a small boat amid a world of great waters. They were a sacred gift put into his hand by his Godthe forlorn hope of Israela solitary star in a sky black with cloudsa little flock of kids while the Midianites filled the country! He would address them in words few, but from the heart. We fewwe chosen fewwe band of brothers!
II. Confidence given in the midst of weakness
Jdg. 7:9-14
Jdg. 7:9. Arise, get thee down unto the host, etc.] God orders everythingthe time of action, as well as the means. The call now given meantthe hour is comego, and do as I have commanded you. The phrase, unto the camp means against.
Jdg. 7:10. But if thou fear to go down.] The fluttering state of Gideons heart was seen by his God, and with the tender consideration of a father for a child in peril, he opens his eyes for a moment to what is going on behind the scenes. Gods band is already at work. one of the sleepers in the enemys camp is made to dream; his fellow interprets the dreamGideon learns from this that his name is already a terror to the invaders, and that God has begun to smite them with a spirit of trembling. Phurah, thy servant.] A young man. Even a mere stripling is some consolation to a hero like Gideon, under so great a pressure of responsibility. Here is a touch of the weakness of our humanity! The Saviour Himself felt it as a man, for He was in all points tried like as we are. Could ye not watch with me for one hour? Small consolation could such comforters give. Like straws in withstanding a torrent. But they were the only objects at hand.
Jdg. 7:11. Then he went down with Phurah.] In like manner, Diomed, according to Homer, entered into the camp of the Trojans; and Alfred of England, according to Hume, ventured into the camp of the Danes as a harperthe outside of the armed men. This implies that besides the families, the servants, the camp-followers, and others, there was a special guard for the whole camp, consisting of well-trained and well-equipped fighting men. The word chamushim means those who acted both as van and rear guards, especially the former (Jos. 1:14; Exo. 13:18). Some make it the foremost of the outposts. [Keil)]. Others, to the outermost of the ranks by five. [Bush]. Others, to those who were girded for the fight. [P. Com.]. Others, as far as the line of the van-guard. [Cassel]. Yet others, those who stood in battle array. [Lias]. It meant the outer rim of the encampment, and that portion of the hostile army, where their strength lay. The invaders were not absolutely a rabble, but were so far organized as that, while one section did the plundering, and another attended to the tents, the families, the baggage, and the flocks, there was another whose special work it was to fight in defence of the whole.
Jdg. 7:12. Lay along in the valley like grasshoppers.] (See on Jdg. 6:5). The relative numbers of the two armies are again mentioned to show how completely the salvation now to be wrought was of God. But great numbers sometimes lead to a false security. There was no rampart, or protecting wall round about the encampment; so that Gideon and his attendant found no obstruction, as they crept stealthily into one of the tents. The whole multitude had gone to sleep, and lay along, prostrate, as if taking their nights rest. They felt secure, for there were clouds on clouds of warriors, and dromedaries, countless as the sand by the sea-shore.
Jdg. 7:13. I dreamed a dream, etc.] This was something sent by the God of Providence, equally as in the case of Pharaoh, or Nebuchadnezzar. It was no sword to wound the flesh. God has a variety of instruments to use. It was something to touch the spirit and arouse the fears. A cake of barley-bread]. Circular. A round barley-loaf rolled itself. Barley-bread was reckoned a vile food, suited only for horses and dromedaries, or the lowest menials among men. It stands in opposition to wheat or fine flour. The point of the dream was that something came rolling down from the high ground in among their tentsnot a stone but a mere cake of bread, and yet when it struck one of the tents it turned it completely over. It was the humblest of all cakes, yet it sufficed to crush the tent, the tent of the chief captain of the whole host too (as many read it), and it lay in ruins.
Jdg. 7:14. This is nothing else save the sword of Gideon.] How could such a dream have been dreamed, and such an interpretation have been given, had not God specially ordered it! Nothing could have been more opportune to show Gideon that God was beginning to fill the minds of the enemy with fears for the issue of the impending conflict. And if these fears were but to increase far enough, it was easy to see how victory could be obtained. But that by which his faith was specially confirmed was the fact, that the existence of these fears proved that God was already at work on the minds of the enemy for their destruction, and if so, would assuredly complete His work. This corresponded well too, with the assurance which his God had given him when the call came to arise and go down to attack the enemys camp. For, says Jehovah, I have delivered it into thine hand. It is already doomed, and my hand is already at work. The incident of the dream was a striking proof of this. God was touching the hearts of the enemy, and making them to quake for fear. This instilling of a spirit of terror into their minds was parallel to the terror with which the Canaanites were inspired, when they heard of the coming of Joshua and the Divinely-shielded people whom he led (Exo. 23:27; Deu. 2:25; Deu. 11:25; Jos. 2:9-11).
The tent was an expressive emblem of the Midianites as nomads. It was their all in all. Their wives and children, their cattle and goods, their vesture and treasure were all collected in it and about it.(Wordsworth). It contained their altar and their home. Here the question iswhat led the dreamers comrade to interpret the dream as he did! Was it an evil conscience! And was it felt that the time had come for Israels God to arise and avenge Himself, as He had so often done before, on those who had dared to tread down His people as the mire! We cannot tell the exact measure of the knowledge of Israels God which prevailed among these heathen invaders. But there seemed to be a rumour afloat that the God of Israel was about to arise for the redemption of His people, and that a special messenger had been sent to commission Gideon to act under Him as the captain of His host. Doubtless it was of Gods overruling providence that such an interpretation, as we here find, was given of the dream.
MAIN HOMILETICSJdg. 7:1-14
In the battle now to be fought, God Himself was the chief actor. In all that is said and done He takes the initiative. The people are too many for Me to give the Midianites into their hand. It was indeed the Battle of the Lords deliverance, and all the arrangements must be regarded in this light; while means are used, they must be disposed in such a way as to reveal the fact, that He is the great actor.
I. The objects of the Battle.
These were
1. To reveal the Lords presence on the earth. This was the characteristic of the heathen world everywhere. They did not like to retain God in their knowledge, and so they soon lost sight of Him altogether. Hence they are spoken of as those that know Him not (Exo. 5:2, with Jdg. 7:5; Jdg. 8:20; Jdg. 14:4; Jdg. 14:18; 1Sa. 17:4; 1Sa. 17:6; 2Ki. 5:15; 2Ki. 19:19; 2Ki. 17:26; Psa. 79:6; Psa. 83:18). These passages speak of Gods revealing Himself in the way of judgment, among those that know him not. Israel too practically showed the same tendency of heart to depart from the living God, when they forsook the Lord, and served other gods (Jdg. 2:10; Jdg. 2:12; 1Ki. 18:37; 1Ki. 18:39; Jer. 2:32, also Jeremiah 11; Jer. 4:22; Jer. 5:4; Jer. 8:7; Hos. 2:8; Hos. 2:20; Joe. 2:27; Eze. 36:11; Eze. 36:23; Eze. 36:36; Eze. 36:38). In the book of Ezekiel, the expressionthat ye may know that I am the Lordoccurs more than fifty times. It is always by what He does that this becomes known. Men strangely forget Gods presence in His own world, and therefore sometimes He rises up and proves emphatically who is at the helm (Psa. 9:17; Psa. 44:7; Psa. 10:11; Isa. 5:12; 2Ki. 1:3).
2. To vindicate His superiority to all who would usurp His place. (Dan. 4:35). He has but to show Himself, and His enemies are scattered (Psa. 68:1, etc., Jdg. 9:20; Exo. 12:12; 1 Samuel 5; Psa. 115:3-4; Isa. 2:18). Gods jealousy for the glory of His name, as being alone Jehovah, is seen in His making this the first commandment of the Decalogue. Yet to go after other gods was the besetting sin of all the nations, and Israel but too readily followed the example set.
The heathen would hardly allow that such an one as the God of Israel existed at all; therefore He takes means to show that He not only exists, but is the great I am, and that there is none besides Him (Isa. 45:5-6; Isa. 42:8; Isa. 44:6; Isa. 44:8). His superiority to the nations and their gods is emphatically asserted in the current language of Scripture. He beheld and drove asunder the nations. The nations before Him are as a drop of a bucket, etc., less than nothing and vanity (Hab. 3:6; Isa. 40:15; Isa. 40:17). He is the King of nations (Jer. 10:7). He is terrible to the kings of the earth. They cannot stand before Him. (Jer. 10:10; Jeremiah 11-16; Deu. 32:39-43). He deals with them as responsible to Him (Jer. 25:31, etc.). He disposes of their lot, putting down one and setting up another (Jer. 27:7, etc.). He employs them as His instruments (Isa. 10:5, etc.; Isa. 45:1, etc.; Isa. 44:28; Jer. 51:20). He is angry with the heathen for their evil treatment of His people (Zec. 1:14-15).
3. To show the sacred estimate He puts on the people who are called by His name. That they should wear His name with His permission, alone makes them sacred; not to speak of the many sacred purposes for which as a people they existed. His peculiar love for them, and the right of possession He had in them. He had also bound Himself by a solemn covenant to be their God, and to do everything for them which a God might be expected to do for His people. All this sacred relationship still existed notwithstanding of their sins, for they had not yet been cast off. Israel was not forsaken, nor Judah of his God, though their land was full of sin against the Holy One of Israel. It was still the church of the living God on earththe one people who were called by His name (Jer. 51:5; Isa. 43:10-12; Isa. 43:21, also 4, 7; Jer. 12:17; Jer. 46:28; Jer. 50:17-20; Jer. 50:33-34).
By these marauders of the desert the people of Israel were utterly despised, and exposed to the most cruel treatment. They were regarded as fit only to be trampled in the mire. They were not allowed the dignity of being counted as one of the nations. They came up without bidding as ruthless robbers, with no pity or remorse, to serve themselves, in the most wanton manner, of the fat pastures of Gods heritage, little dreaming of the awful danger they were incurring by tampering lightly with the interests of so sacred a people. These Israelites were Gods redeemed ones, sprinkled with the sacred blood, and, amid all the vicissitudes of their history, were owned and jealously guarded by Him. As one wounded in the apple of his eye, Jehovah now appears in opposition to these enemies of His people, and in a little time they were to become as the whirling dust in the wind of His indignation (Psa. 83:13 R. V).
The great truth, which as yet lay unrevealed, that these children of the covenant were the people of the Messiah, and, were intimately related to Him, threw a wonderful colouring of interest around their history, and accounted for all that was so tender and jealous, so patient and forgiving, so altogether peculiar in Gods ways of dealing with them. A Messianic current of truth runs underneath the whole of this book, and gives to it actually a far more sacred character than appears on the surface.
II. Gods choice of an army.
Gideon is but a sub-lieutenant. It is God Himself who inspects the forces and determines the strength of the army. The plan of the battle is His, and He issues all the directions. Israel had little more to do than to stand still and see the salvation of the Lord. Notice two things:
I. The principle on which the choice is made. The army must be reduced in number, not increased. It was already small compared with the numbers of the enemy. Yet in Gods estimation it is too large to gain the ends which He has in view. Had the Israelites been as numerous, man for man, as the Midianites, there would have been no need of any special Divine intervention on their behalf, and all the story of thrilling interest to after ages which this chapter contains would have been unwritten.
When men war with each other it is the dictate of wisdom to oppose a force on the one side equal to that which stands on the other. The resources of even the ablest commander are so limited that, when contending with a disciplined and brave enemy, he must rely on the numbers as well as the valour of his troops (Luk. 14:31). Some cases there are in history where a general has proved victorious when fighting with only one-tenth or even a smaller proportion to the numbers of his opponent, as in the case of Miltiades at Marathon, Themistocles at Salamis, Clive in India, and some English generals, in both North and South Africa, at the present day. But the circumstances in these cases were exceptional, and do not invalidate the maxim, that a successful issue is not to be looked for by employing a very small force against one that is very large. Leonidas with his 300 Spartans were all cut to pieces at Thermopyl, notwithstanding their deeds of incredible bravery.
The 300 men that followed Gideon were not more brave than these Spartans, and, but for an unseen power at work, they must have shared a similar fate. The mighty God of Jacob had now placed Himself on the side of His people, and, in order to give room for the display of His inexhaustible resources, as one who has all hearts in His hands, and all events at His disposal, human prowess must disappear. To glorify the infinite wisdom, and absolute control of all circumstances possessed by Israels God, weakness must be employed to conquer strength. Israels little finger must be made use of to break the right arm of the powerful invader; and, through the weakest instrumentality, an army, numerous as the sand on the sea-shore, who vaunted themselves against the God of Israel, must be scattered before Him as the chaff of the summer threshing-floor. Thus the character of Jehovah is vindicated in the sight of the heathen as above all gods, strong and mighty in battle, able to give power to the faint, and to them that have no might to increase strength. Also from Israel all grounds of boasting are taken away, so that no one can lift up his voice and say, Mine own hand hath saved me!
This principle of employing weakness against strength was not meant merely to clear the way for some exercise of supernatural power. Such power was indeed often exercised for the salvation of Israel; for, being the people of the Messiah, they were of such supreme importance in Gods sight, that He would make every law of His natural world to give way, when necessary, for the preservation of His peculiar people. But that He should accomplish this great end, without any disturbance of natural laws, and merely through His absolute command of all natural agencies and circumstances, so as to make them work out the purposes of His will, is a still more wonderful exhibition of His character as the Supreme Governor of the world than could have been given by the putting forth of miraculous power. To use such a disparity of force, as the placing of one Israelite against 450 of the enemy, made it clear that salvation could not in this case come from an arm of flesh, but from the infinite control which Jehovah exercised over all persons and events in the course of His providential rule. He could bring out 1000 issues where men could not accomplish one. He has but to touch mans heart and it is filled with fears, or suspicions, or disquieting thoughts, and a whole army is made to flee before the creations of their own affrighted imaginations (2 Kings 7; 2Sa. 5:24-25). He can paralyse a mans faculties so far as to make the diviners mad, and turn the wise men backward. The counsel of the most astute He can turn to foolishness, as in the case of Ahithophel, and the heart of the most courageous He can cause to melt as water. He can introduce confusion into the counsels of those who bear rule, and produce the phenomenon of a house divided against itself at the very moment of assurance of victory. Or He can awaken any element in nature to serve His purpose, from the stars in their courses, down to the dewdrop and the rain. A mans own mind too He can distract by filling him with fearful apprehensions by day and scaring him with dreams by night.
It was to glorify the inexhaustible resources of the God of Israel, that He employed a mere handful of men to put to the rout, and utterly consume an army of the enemy, numerous as the sand on the sea shore.
2. The character of the army chosen. Though forcibly taught by this history, that success does not depend on the extent or measure of the instrumentality employed, yet regard is had, as a rule, to the fitness of the instrumentality. The use of natural means to accomplish Divine ends is an arrangement which God Himself has established; and the greater fitness there is in the means employed, we are warranted to expect a larger success in the result. God has respect to His own arrangement. Even in the preaching of the Gospel, while it is ever God that gives the increase, He blesses most those means that are in themselves best adapted to produce the result (Act. 11:24; Act. 14:1). We may expect therefore, that Gods army would be chosen according to the personal fitness of the men to occupy the post of peril.
(1.) They were picked men. They were chosen out from others as being superior to those with whom they were associated. They were men of sterling character, of rock-like intrepidity in the presence of danger, every man a hero, and all of the stuff of which patriots are made. They all justified the choice that was made of them at this eventful crisis, by following their captain into the breach, at the call of duty, resolved to do or die for their country and their God. In physical features they were men of Spartan courage, of the lion-heart, and of stalwart frame. No weak hands or feeble knees appeared among them, but all seemed trustworthy to meet the great emergency that had arisen.
This class of men are specially needed at any crisis of the churchs history. It is not numbers that form the real strength of the Church of God, but men of the right stamp. Men are needed who are rooted in the faith, grounded in love, and established in the hope of the gospelwho have profound convictions and strong decision of character. A large number of professing Christians scarcely rise above the line of reproach for being insincere. They wear the good name. Charity supposes them to be on the right side of the line, but is not free from doubts. Tried by a low standard they pass for Christians, but they have little of the shining lustre which indicates the genuine seal of heaven.
The men that really do good, however, are those whose piety does not flicker in the socket, but burns with a bright and steady flamethose who have fixed principles as the basis of their characters, whose eye rests not below the horizon of time, but is fixed on the grand realities of eternity, and whose hearts rejoice daily in the hope of the glory of God. Such men do honour to the cause they espouse by their character and conduct; and they are the men who, like lightning rods, are fitted to draw down the blessing from above.
(2.) They had faith in their cause. The test applied to their character was so severe, that nothing but true belief in Israels God and conscientious attachment to His cause, could have so entirely stood it, as these men did. They were the faithful remnant of Gideons days; men who, in other circumstances, would have suffered as martyrs at the stake, or, for the sake of their principles, would have wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented. They believed in Jehovah as sustaining to Israel the relation of a covenant God, who had made many gracious promises; and they counted Him faithful who had promised. They had hope therefore in Israels future, and believed, from the signs before them, that God was to arise even now, and vindicate His own honour in the eyes of the heathen nations that knew Him not. No other explanation will account for their staunchness. (Comp. pp. 279, 280).
Such men make a church strong, because on them the Divine smile can rest, and like true Israelites they have influence at the throne of grace. Men of great faith, when they set themselves to pray importunately for the blessing, as these men doubtless would do, moved the hand that moved the universe. This has much to do with the success of the church of God in overcoming all opposition to her cause in the world. When she reflects most brightly the Divine image, and is filled in greatest abundance with the Divine Spirit, then is she most likely to be made an efficient instrument in blessing the world around her. (Psa. 67:1-2).
(3.) They were careful in the use of means. It was not by direct miraculous agency that the result was gained, but through the instrumentality of Gideons band. Gods blessing rested on the means they used, and rendered them effectual, so that the enemy was routed. They made the fullest use of the means at their disposal, and left the issue with God. There were no idle men in that army, just as there were no cowards. There were no supernumeraries, none that could be spared from their post. Every man was required to form a line long enough, in each of the three crescents, in order to produce the impression intended. Had but a few of the trumpets remained unblown, a smaller number of lights been kindled, and only a half of the pitchers been broken, less consternation and dismay had been spread in the camp of the enemy. There was no reserve, and there was no fighting by proxy. Every man was so sternly required at his post that he had to stand firm, as if on him depended the entire success of the hour.
Thus it is in the Christian army. None can plead exemption from want of capacity, obscurity of station, or insignificance of personal resources. None dare to fold his arms and refuse to fight because he cannot bring down a Goliath, or turn the tide of battle by his single prowess. None dare to leave the battle ground, because he is only a private soldier, and not a general. None dare to sleep at his post, because he sees not any great good that can be accomplished by all that he can do. All must act, and act simultaneously, each in his place, if complete success is to be attained in any field of the Christian warfare.
(4.) They were loyal to their Leader. They knew that Gideon did not occupy this position of himself, but that God had specially called him to it, and as they would be found faithful to God Himself, they now cleave fast to him whom God had chosen to become the Liberator of their country. There was no jealousy or envy. Whoever might be the Lords anointed, him they would follow for the Lords sake. The story of the angels visit to Gideon, they had heard of, and the promise made, I will be with thee (Jdg. 6:16); they had witnessed Gideon as the successful challenger of Baal; the sign of the fleece and the dew they had heard of; and now at last came the story of the singular dream about the cake overturning the tent. By all these evidences they were confirmed in the thought, that Gideon was a man called of God, and to him as the one that God had sent, they became ardently attached as their leader. Neither the numbers of the enemy, nor the falling away of so many cowards, wrought with them for a moment to make them swerve. We hear of no murmurs, no sinkings of heart, no thoughts of flight, nor laying down of arms in pure despondency at the hopeless character of the issue. But, fully confident of the result, they were all eye and ear on Gideon to announce the line of duty they should take. Hence there was nothing but prompt and silent obedience throughout the whole camp; and when it is thus in the Christian camp, success will be rapid and complete. (Comp. pp. 272286).
III. The strong mans time of weakness, and the comforts of his God.
It appears from Jdg. 7:10 that Gideon had still some lingering apprehensions in this great extremity, and his God, in tender mercy, supplies him with another additional comfort (see pp. 3534). All, even the strongest, have such periods of weakness in the hour of great trial. As it is human to err, so it is human to be spiritually weak.
1. Spiritual strength is not inherent in pious men. It is not native, but given, and given as an act of grace. Though never entirely taken away, it is given in a greater or less degree according to the manner in which it has been improved, or according to the measure of their trust in their God, their conscientiousness in prayer, or their leading a consistent, God-fearing life.
The Christians strength differs from natural courage. It consists in the upholding grace of his Master. He is strong in the Lord (Eph. 6:10). So while personally weak, he may yet be strong (2Co. 12:10). As sustaining grace is given or withheld he is strong or weak (2Co. 12:9). Each day anew this grace is needed.
2. Faith is ever apt to fail. Faith has a slender root. It is not a native growth on the soil of the human heart. Hence those who are comparatively strong in faith sometimes give way under the pressure of continued trial, and become weak as other men (e.g. Moses, Num. 11:11-15; Abraham, Gen. 15:2; Elijah, 1 Kings 19; the Martyr Church, (Rev. 6:10; Luther, and the Reformers on many occasions. See more fully above at pp. 353, 354). It is by faith that we stand. On this pillar the whole of our spiritual character depends. But when through long continuance of trial, our frail nature yearns for repose from the strain to which it is exposed, faith gives way, and the strong man becomes weak.
3. Divine comforts are opportunely given. Fear not! I am with theeI will not fail theeBe not dismayed, I am thy God, I will strengthen thee, I will uphold thee with the right hand of my righteousness. Though thou art a worm, I will make thee thrash the mountains, and beat them small. As thy days so shall thy strength be (Jos. 1:5; Isa. 41:10; Isa. 41:14-15; Deu. 33:25 : also Isa. 40:29-31). When these promises are realised, a great accession of strength is the result.
4. These comforts are given with kind consideration. As in the beautiful expression, thy gentleness hath made me great (Psa. 18:35). The Divine loving kindness is manifested in Gods general dealings with the good man in the hour of peril (See Psa. 103:13; the cords of a man, etc. Hos. 11:4; the Lord being merciful to him Gen. 19:16). Here he shows His finger by what seems a trifling incident. But Gideon is quick to discern it as the finger of God (Psa. 32:8).
COMMENTS AND SUGGESTIONS
I. The apparent hopelessness of success for the cause of the Church. The Church of God is the same now that it was in Gideons days. The great purpose of its existence then was the promotion of Gods glory in the world in connection with a Messiah to come. It is the same end that is kept in view now in connection with the Messiah as come. He and we live but at different periods of the same great contest. The weapons used in the conflict are very different; the cause is the same and the principles are all the same.
The most striking feature of the conflict is the apparent hopelessness of the cause that is Gods. To re-introduce the love of God into a fallen world, and to make it take deep root everywhere, when every passion and inclination, every thought, disposition, and craving of the human heart, are all dead against it, seems an utterly unattainable object.
Take any of the dark places of the earth as an illustration. Select Western Central Africa. In 1845 a mere handful of missionaries had begun to assemble on the shores of that extensive empire of Satan, with the ultimate view of bringing the vast population of 70 millions of human beings, that stretched far and wide over that large part of the continent, to the knowledge and the love of God. To the eye of an observer, how futile the attempt! How preposterous the expectation of success! To hope to Christianise our own land with such an insignificant instrumentality would indeed appear an extravagant dream. And are the difficulties fewer in Western Africa? To say nothing of the difficulties which exist there and do not exist hereto say nothing of its vertical sun, its noxious swamps, its barbarous rites, and strange languageis the master difficulty, the depravity of the human heart more easily conquered in Africa than it is in England? Can any of these Ethiopians easily change their skin, or men accustomed to do evil readily learn to do good! And if in any one individual case this is so difficult, how impossible to expect such a change of character among the myriads on myriads of that teeming population! If the Lord should open the windows of heaven, might such a thing be? Were God not to open the windows of heaven, such a thing would not be. On that moral wilderness nothing but briers and thorns would come up, until the Spirit be poured from on high.
II. The success of the church is not to be estimated according to ordinary rules. The cause of the church is of higher origin than the schemes of men. It is in a peculiar sense Gods own cause, and by it He is evolving in a far more illustrious manner than by any other method the moral glory of His all-perfect character. Its success, and the manner of its success, are more slowly and solemnly revealed than those of any other cause. Everything regarding the evolution of its results is more under His own immediate superintendence, and when success is effected it usually comes in such a way as to call forth the exclamation, Is not the hand of the Lord in all this? The most magnificent results are accomplished by the feeblest instrumentality. That Satan should be seen falling as lightning from heaven before the proclamation of the simple tale of the cross by plain unlettered fishermenthat the Prince of Darkness should be defeated in those fastnesses where he had reckoned himself most secure by a mere detachment of the army of the Prince of Lightaffords a far higher display of moral grandeur, than could the employment of means equal to the greatness of the result, or commensurate with the difficulty of its accomplishment, have done.
III. The strength of the Church is not to be estimated by numbers. Had it been so, what would have become of her interests all along? From the beginning until now, the number of her adherents has been small compared with the number of her foes. Under both Dispensations they have been like what the Israelites were to their enemies, in the days of Ahablike two little flocks of kids, while the Syrians filled the country. Yet, the standing promise of her Head isFear not, little flock; it is your Fathers good pleasure to give you the kingdom. And though faithful soldiers of the cross do fall, though standard-bearers do faint, though the ranks of the stedfast few are thinned, the strength of the Church is not gone, for her strength does not depend on her numbers.
The Church was small in number at a time when her enemies were gathered together as the sand by the sea-shore, a very great multitude, and when but six hundred men followed the guilty monarch of Israel trembling. But one man was found with sufficient confidence in his God to go forth alone, followed by his armour-bearer, against the armies of the uncircumcised. Trembling seized the mighty host, and victory was declared for Israel. The Church was small in the days of Elijah; yet, at the prayers of that one man, the waters of heaven were stayed, so that it rained not on the earth by the space of three years and six months. Again he prayed and the earth brought forth her fruit. In those days, though small in number, was the Church weak? Let the event answer. He stood forth alone the prophet of the Lord, while the priests of Baal were 450 men. But at his prayer, the fire of heaven fell, the bystanders were struck with awe, and the wicked priests, who had led the people to apostatise from the true God, were put to death as the real cause of the desolation that overspread the land. The Church was small in the days of Hezekiah; but was she weak? At the voice of his prayer the angel of the Lord went forth into the camp of her enemies and slew in one night 185,000 men.
If we come to New Testament times, the church was small in number, when those assembled in the upper room at Jerusalem waiting the day of Pentecost, were but 120 persons. But was she weak? Let the events of that day answer. Through their prayers, at the preaching of a single sermon about Jesus Christ and Him crucified, by an illiterate fisherman, no fewer than 3000 souls were added to the church of such as should be saved. During the first century of the Christian era, the church was a monument to after ages of the power of that religion which had come fresh from heavenits power to overthrow and to cast down every thing that might exalt or oppose itself against God, to pluck up and root out every obstacle that might impede its progress.
IV. The true strength of the church lies in the presence of her Great Head.
The great promise is, I am with you always; and the first sentence of the churchs history reads, they went forth and preached, the Lord working with them. He gave them power to tread upon serpents and scorpions, and over all the power of the enemies. For the good of His church He holds the reins of universal government. For He is Head over all things to His Church (Eph. 1:22; Joh. 17:2). From His high seat, His watchful eye commands the entire arena of the contest. His wisdom and resources are equal to the great emergency of this worlds history, now that it has become the battle field of the armies of light and darkness; His counsel shall stand, He will do all His pleasure. Before Him every knee shall yet bow, and His enemies shall lick the dust. No weapon formed against His church shall prosper.
It is not a mere imagination, but a matter of history, on His own word of truth, that all power in heaven and earth is given into His hands; and we are sure He will use that power in defending a cause for which He shed His blood. The Lord Jesus is on the throne, therefore let the Church be glad. For His own names sake He must work, until His Church go forth fair as the moon, clear as the sun, and terrible as an army with banners.
CHAPTER 7
DIVINE PROVIDENCE OVERRULING THE RESULT. Jdg. 7:15-25
CRITICAL NOTES.
Jdg. 7:15. The interpretation thereof.] Heb. The breaking thereof. A metaphor from the breaking of a nut to come at the kernel; or from a fowls beating the shell with her beak to get out the fish. [Trapp.] Gideon learns that the enemys confidence is already broken by the belief that Israels Lord is again in the field. [Cassel.] His mind is ready to believe like that of Nathanael (Joh. 1:49). His first act instinctively is to worship his God with thanksgiving, and his next is to bound back to his little camp (not host) with a resolute purpose to attack the foe. The sky was now clear of all doubts. The victory was as good as gained. Like an electric spark Gideon communicated his own spirit to his followers.
Jdg. 7:16. He divided the three hundred men, etc.] Not a moment is now to be lost. A plan of singular shrewdness, which he had revolved in his mind, suggested probably by his God, who was closely guiding his every movement, he begins at once to put into execution. Instructions are given to all his men as to how they should act. They are arranged in three distinct columns, to have the appearance of three armies in the darkness of night. Their weapons are trumpets, pitchers, and torches or firebrands. These last were concealed within the pitchers till the moment came for their blazing forth. This division of the men was meant to show the enemy that their camp was assailed from three different quarters (comp. 1Sa. 11:11; 2Sa. 18:2). All were to be bold, prompt, and simultaneous in their action. On one supreme moment the whole issue depended. Gideon himself was to give the signal.
Jdg. 7:19. The middle watch.] The Romans divided the night into four watches, from 6 p.m. to 6 a.m., three hours on each watch, and the Jews when conquered by the Romans followed the same reckoning (Mat. 14:25; Mar. 13:35). But originally the Israelites divided the night into three watches, from sunset to 10 p.m. (Lam. 2:19); from 10 p.m. to 2 a.m. (as here); and from 2 a.m. to sun-rise (Exo. 14:24; 1Sa. 11:11). It is clear that in this case it is the old reckoning that is referred to, from the expression, the middle watch (Psa. 63:6; Psa. 90:4; Psa. 119:148; Psa. 130:6).
Came unto the outermost part of the camp.] To the border of the camp. Several instances of this kind of stratagem are found in history. The famous Hannibal once extricated himself in this way when surrounded by Fabius Maximus. Also an Arab chief, during last century, made his escape from a fortress in which he was besieged by a vastly superior force through the same means. [Viebuhr.] By a like stratagem Pompey overcame Mithridates in Asia. [Trapp.]
Newly set the watch.] The first sentries had been relieved, and the second posted. Some little time must have been occupied in Gideons making a disposition of his men, and giving them instructions; so that now it must have been probably about eleven oclock, when the whole camp had given itself up to the deep sleep of the night season, and were calculating on enjoying several hours of an unbroken slumber (1Th. 5:3). Some little time, too, would be occupied by the other two companies going round, to take up their positions at different places near the camp.
Jdg. 7:19-20. They blew the trumpets, etc.] It being pitch dark, every man being in his place and knowing what to do, stillness reigning throughout the valley, and the enemy being fast asleep in the vast multitude of his tents, Gideon, committing himself once more to God in prayer, puts the trumpet to his mouth, and with one loud piercing blast gives the appointed signal. Instantly it is followed by the terrific noise of shrill, strong blasts from three hundred other trumpets piercing the night air, and the next moment to that is added the crashing of three hundred pitchers among the rocks close by the camp of the sleepers, as if the whole heights around about had become vocal with fury against the spoilers of Jehovahs heritage. And while terror thus fell on the ear, the moment the eye looked, there were three hundred torches blazing ominously full in view, as if they were avenging deities come to execute the sentence of doom. All this was followed by the terrible cryThe sword of Jehovah and of Gideon!the two names which, of all others, were most dreaded by the conscience-stricken Midianites.
Jdg. 7:21. All the host ran, etc.] As with the shock of an earthquake the whole camp of the enemy was startled, and awakened from sleep. Alarm filled every breast; consternation took possession of the myriads on myriads that spread themselves for miles along the valley; and an affrighted imagination added tenfold creations of its own to the actual realities of evil around them. Three hundred trumpets were blowing, and 300 torches were blazing, but to the terrified onlookers in the valley they seemed to be thousands. And these thousands of torch bearers seemed to be but lighting the way to a large army behind them. There was running hither and thither as among those who are distracted. The panic was universal. None thought of making a stand against the danger. Terrors swept the whole valley like a whirlwind.
They criedin terror. Everything was lost. Their cattle, their spoil, their tents and baggage, their wives and children, and dear life itself were in jeopardy. Being in darkness they supposed an avenging army was already among them, and they mistook friends for foes. Suspicion also arose among them, that one part of the camp was treacherous to the other partsthat being of mixed nationalities, the one race began to plot against the others. And so from different causes the Lord set every mans sword against his fellow. (1Sa. 14:20; 2Ch. 20:23). Hence arose a dreadful slaughter throughout the whole camp. In blind and helpless confusion they ran on smiting down all that came in their way.
Beth-shittah. J House of acacias. The course of the flight was at first eastward, along the main road to Bethshan, and the Jordan, then southward down the Arabah, towards Jericho, where they might more easily cross the river. But it was a headlong route without thought, or order, or object. The one idea was to save life.
Abel-meholahthe birth-place of Elisha, about 10 miles below Bethshan. The rising sun beheld them turned into a rabble of fugitives, rushing in the wildest terror towards the fords of Jordan.
Jdg. 7:23-24. Men of Israel were gathered, etc.] The cowards who had turned back, but especially the 9700 who, though not cowardly, had not been accepted by God to form part of His select army. Also all who had any spark of patriotism left in their bosoms among the Northern tribes. Swift messengers too were sent by Gideon to the hill country of Ephraim, that they should come down and intercept the enemy at those parts of the Jordan that were over against their territory. The Midianites doubtless fled in more detachments than one, so that Gideon could not follow them in all the routes they took without help. It was besides highly politic to give the Ephraimites some share of the honours of so memorable a day.
Jdg. 7:25. They slew Oreb on the rock Oreb, etc.] The two princes had taken shelter, one in the cavern of a rock, the other in the vat of a wine-press. Both these places, from this circumstance, were afterwards called by their names respectively. Oreb, signifies a raven, and Zeeb, a wolf, both significant names of the rapacity which characterised these marauding chiefs. These princes had forced Israel to hide in the rocks, and had robbed them of their provisions, and now the God of Israel makes them see their sin in their punishment (Jdg. 1:7). [Trapp.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Gideons Men Reduced to Three Hundred Jdg. 7:1-14
Then Jerubbaal, who is Gideon and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.
2 And the Lord said unto Gideon, 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.
3 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. And there returned of the people twenty and two thousand; and there remained ten thousand.
4 And the Lord 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.
5 So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.
6 And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.
7 And the Lord said unto Gideon, 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.
8 So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.
9 And it came to pass the same night, that the Lord said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand.
10 But if thou fear to go down, go thou with Phurah thy servant down to the host:
11 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.
12 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.
13 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.
14 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.
1.
Where were the Well of Harod and the Hill of Moreh? Jdg. 7:1
The Well of Harod is at the foot of Mount Gilboa. The Hill of Moreh is in the valley of Jezreel. Today a fine spring of water flows from the base of a hill and through an area which has been made into a recreational park for the benefit of the present-day inhabitants of the land. The valley is fertile and is tilled extensively. In the modern times, and in the times of Gideon, it was a place well suited for the pitching of a battle. Water was available for the troops, and the terrain was such as could be traversed easily by the troops.
2.
Why did God want to reduce the number of soldiers? Jdg. 7:2
If the battle seemed to be won in a natural way, the people would say they had won the victory by their own power. After the number was reduced and they faced overwhelming odds, they knew God had given them the victory. In such a case they would praise God instead of taking credit for themselves. We are not told how many soldiers gathered under the banner of the Midianites, but they were joined by the Amalekites and the children of the East. There should be no doubt, however, that Israel faced overwhelming odds when she put only three hundred men in the field.
3.
Was it a usual custom to allow soldiers to leave the army? Jdg. 7:3
Any faint-hearted man was sent home. The Law said, What man is there that is fearful and fainthearted? let him go and return to his house, lest his brothers heart faint as well as his heart (Deu. 20:8). This is the provision which was given to Israel by Moses concerning times when the people would go out to battle. The morale of the army would thus be high, and in reality the army was left as a group of volunteers. If cowards were allowed to stay in the army, they would encourage others to be fainthearted.
4.
To what water did they go? Jdg. 7:4
Gideon went to the waters flowing out from the Well of Harod. Even today the water flows into a large pool where people can bathe. It then drains out into a stream which flows through the valley of Jezreel, providing water for extensive plant lifetrees, cereal and grain crops, and grasses. In fact, it is one of the most verdant, well-watered, and fertile areas of northern Israel.
5.
Why did Gideon take those who lapped? Jdg. 7:7
They were ready for battle and on guard. Those who were less alert must have put their faces down into the water so that they were unable to keep their eyes on the enemy. Some may have enjoyed the refreshing stream so much that they stayed too long, washing and splashing, and in general, giving in to the desires of the flesh for the enjoyment of the stream. These were certainly unfit for the battle which lay ahead of Israel. Only those who took just a bit of water in their hands, raised it to their mouths, and lapped it as a dog laps water were ready for the battle. These were the men whom God designated as the ones to fight the Midianites. They were only three hundred in number.
6.
What victuals did the people take? Jdg. 7:8
The 300 kept the military equipment of the 9,700. The trumpets of the full army were taken so that Gideon could give the impression of a much larger force. They also took the necessary provisions from those who were turned back from the battle. They would thus have all the necessary supplies without having to forage for food. In this manner, they were free to give their undivided attention to the battle.
7.
Was Gideon afraid? Jdg. 7:10
God knew Gideon was facing overwhelming odds. He was thus willing for Gideon to be as well prepared as possible for the great task of ridding Israel of the devastating oppressors. Gideon had asked for repeated signs which gave him the necessary assurance to begin his work. In this instance, he was told that he might take his servant with him and go down to hear the interpretation of a dream which God was sending to an enemy soldier. Gideon impresses us as a man who would obey Gods will implicitly, but he was a man who wanted to be as fully prepared and as completely confident as possible.
8.
Why was Gideon encouraged by a soldiers dream? Jdg. 7:13-15
The dream was of a very unusual nature. A barley cake was seen rolling down a hill. It rolled through the enemy camp and flattened a soldiers tent. The soldier knew what it meant. Evidently both the dream and the interpretation were given by God. It signified clearly to the soldier that God was going to defeat the armies of the Midianites, Amalekites, and the children of the East at the hands of Gideon, a man who was threshing grain to make cakes when God called him to be a judge.
Fuente: College Press Bible Study Textbook Series
(1) Jerubbaal, who is Gideon.Abraham, Sarah, Jacob, Joseph, Esther, Daniel, St. Paul, &c, are other instances of Scriptural characters who have two names.
Beside.Rather, above. It would have been foolish and dangerous to encamp on the plain.
The well of Harod.The name Harod means trembling, with an obvious allusion to the timidity of the people (chareed, Jdg. 7:3), to which there may be again an allusion in 1Sa. 28:5. The name is here used by anticipation. It occurs here only, though two Harodites are mentioned in 2Sa. 23:25; and the same fountain is obviously alluded to in 1Sa. 29:1. From the fact that Gideons camp was on Mount Gilboa there can be little doubt that Harod must be identified with the abundant and beautiful fountain at the foot of the hill now known as Ain Jald, or the spring of Goliath, from a mistaken legend that this was the scene of the giants death; or possibly from a mistaken corruption of the name Harod itself. There is another reading, Endor (comp. Ps. 82:10).
By the hill of Moreh.Bertheau renders it, stretching from the hill of Moreh into the valley. The only hill of this name which we know from other sources is that at Shechem (Gen. 12:6; Deu. 11:30), but that is twenty-five miles south of Mount Gilboa. There can be no doubt that Moreh is here used for Little Hermon, now Jebel ed-Duhy. The Vulgate renders it of a lofty hill, perhaps to avoid a supposed difficulty. The word Moreh means archer, and Little Hermon may have been called the Archers Hill, from the bowmen of the Amalekites.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
GIDEON’S ARMY REDUCED TO THREE HUNDRED, Jdg 7:1-8.
1. The well of Harod Or, fountain of trembling. See on Jdg 7:3. Probably the large fountain Ain Jalud, at the northern base of Mount Gilboa. It is a large pool forty or fifty feet in diameter, and from it flows, down the valley, eastward, a stream strong enough to turn a mill. By this same spring the Israelitish army encamped at a later day, before their disastrous battle with the Philistines. in which Saul was slain. See note on 1Sa 29:1.
By the hill of Moreh, in the valley This hill of Moreh is not to be confounded with the oak or oaks of Moreh, (wrongly rendered plain in English versions.) near Shechem, (Gen 12:6; Deu 11:30,) but was the Little Hermon, lying directly north of the Ain Jalud; and the valley was the broad plain situated between this mountain and Mount Gilboa on the south. This valley is really the eastern arm of the great Plain of Jezreel, and runs quite down to the Jordan. It was doubtless the great highway by which the Midianites came from the Jordan and pitched in the Valley of Jezreel. Jdg 6:33. Between Mount Gilboa and the Little Hermon the valley is about two and a half miles wide, and all along in it lay the children of the East, like grasshoppers for multitude. Jdg 7:12.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 7. Gideon Smites the Midianite Confederacy.
In this chapter we have an account of the army gathered out of several tribes under Gideon, which were finally reduced under God’s instructions from thirty two large units to three hundred men, and we are told by what means this was done, and how Gideon was directed to himself go among the host of the Midianites, where he heard one of them telling his dream to his fellow, which greatly encouraged Gideon to believe that he would succeed. Also we are told of the way in which he disposed of his reduced army in order to attack the Midianites, and the orders that he gave them, which had the desired effect, and issued in the total rout of that huge army. Those who were not destroyed were pursued by Israelites gathered out of several tribes, and the passages of Jordan were taken by the Ephraimites, so that those who attempted to escape into their own country there fell into their hands.
Jdg 7:1
‘ Then Jerubbaal, who is Gideon, and all the people who were with him, rose up early, and pitched beside the spring of Harod, and the camp of Midian was on the north side of them, by the Hill of Moreh in the valley.’
This verse emphasises the new name given to Gideon, the name of Jerubbaal, but the narrative then speaks of him again as Gideon. It is however under his new name that he is known elsewhere (1Sa 12:11) and his household is known as the house of Jerubbaal (Jdg 8:29; Jdg 8:35), the one with whom Baal presumably (in men’s minds) strove but could not defeat.
The people were now with him and they rose up early, ready for battle. The odds did not seem good. Thirty two units against one hundred and thirty five (Jdg 8:10). But they were encouraged by the signs that Gideon had received.
“The spring of Harod.” This spring was at the foot of Mount Gilboa, east of Jezreel, and flows eastward into the Bethshean valley. It is a copious spring and its name means ‘trembling’, an apt name in view of the withdrawal of many of Gideon’s troops through fear (Jdg 7:3). It is probably what is now known as ‘Ain Jalud in which case its banks are infested in leeches, and no one knowing it would put his mouth directly in the water. The enemy were to the north, in the plain, by the hill of Moreh, at the head of the north side of the Valley of Jezreel, now known as Jebel Dahi.
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 7:13 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.
Jdg 7:13
“Many, indeed, secretly sold their possessions for one measure of wheat, if they belonged to the wealthier class, of barley if they were poorer.” ( Ecclesiastical History 3.6.5) [18]
[18] Eusebius, Ecclesiastical History, trans. Arthur C. McGiffert under the title The Church History of Eusebius, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, A New Series, vol. 1, eds. Henry Wace and Philip Schaff (Oxford: Parker and Company, c1890, 1905), 139.
We see in Rev 6:6 that wheat sold on the market for three times the price of barley.
Rev 6:6, “And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.”
In Gideon’s dream, the cake of barley represented Israel, who appeared poor and inferior to the army of the Midianites.
Jdg 7:19 So Gideon, and the hundred men that were with him, came unto the outside of the camp in 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.
Jdg 7:19
[19] Robert A. Watson, Judges and Ruth, in The Expositor’s Bible, ed. W. Robertson Nicoll (New York: Funk and Wagnalls Company, 1900), 78.
[20] George Foot Moore, A Critical and Exegetical Commentary on Judges, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1910), 209.
Exo 14:24, “And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,”
1Sa 11:11, “And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together.”
Mat 14:25, “And in the fourth watch of the night Jesus went unto them, walking on the sea.”
Mar 6:48, “And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.”
Luk 12:38, “And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.”
Jdg 7:25 And they took two princes of the Midianites , Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.
Jdg 7:25
Jdg 7:25 Word Study on “Zeeb” – BDB says the Hebrew name ( ) (H2062) means, “wolf.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Army Reduced.
v. l. Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod, in the southwestern foothills above the plain, so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley, where their outposts commanded a free view of the valley.
v. 2. And the Lord said unto Gideon, The people that are with thee are too many for Me to give the Midianites into their hands v. 3. 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, v. 4. And the Lord said unto Gideon, The people are yet too many, v. 5. So he brought down the people unto the water; and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, v. 6. And the number of them that lapped, putting their hand to their mouth, were three hundred men, v. 7. And the Lord said unto Gideon, By the three hundred men that lapped, v. 8. So the people took victuals in their hand,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Jdg 7:1
Jerubbaal. The mention of this name seems intended to keep before our minds that it is emphatically the servant of the Lord who is going forth to victory. The well of Harod, i.e. of trembling, so called, no doubt, from the incident recorded in Jdg 7:3, that every one who was afraid (Hebrew, hared) departed from Mount Gilead. The well of Harod is not mentioned elsewhere, though two of David’s mighty men are called Harodites (2Sa 23:25); but it is thought to be identical with “the fountain which is in Jezreel” (1Sa 29:1), on the slope of Mount Gilboa, and now called Ain Jahlood, the spring of Goliah. On the north side, etc.Gideon and his Abi-ezrites were naturally on the south side of the plain, on the hill, apparently Mount Gilboa, which there shuts in the plain. The Midianitc host was encamped to the north of him (so it is in the Hebrew), in the valley, i.e. the plain of Jezreel (Jdg 6:33, note). By the hill of Moreh. Nowhere else mentioned; probably only a hillock, of which there are many in that part of the plain.
Jdg 7:2
And the Lord said, etc. It must be remembered that this whole movement was essentially a religious one. It began with prayer (Jdg 6:6, Jdg 6:7), it was followed up by repentance (Jdg 6:27, Jdg 6:28), and the great purpose of it was to turn the hearts of the nation back to the God of their fathers. The Lord himself, therefore, graciously forwarded this end by making it plain that the deliverance from their oppression was his work, and his only. For the general sentiment compare Deu 8:10-18; Psa 44:3-8; Zec 3:6, etc.
Jdg 7:3
Depart early. The Hebrew word so rendered only occurs here. Its exact meaning is uncertain, but the old versions generally give the meaning of “depart,” “go back.” Some, with much probability, connect the word with the Hebrew for a sparrow, and give the sense of “flying,” i.e. returning in haste. The sense of “early” expressed in the A.V. does not seem to be any part of the meaning of the word. See Deu 20:8 for the form of the proclamation. From Mount Gilead. These words cannot be explained with certainty. The conjectures are
1. That there may have been a Mount Gilead on the western side of Jordan, on which Gideon’s army was en-camped, though it is not elsewhere mentioned.
2. That Gilead is a transcriber’s error for Gilboa, which only differs by one letter in Hebrew. It is pretty certain that Gideon was encamped on Mount Gilboa.
3. That the phrase was the formula used by the whole tribe of Manasseh, on the west as well as on the east of Jordan, although properly applying only to those on the cast.
4. Some (reading maher, in haste, for mehar, from the mount) render “let him return in haste to Gilead,” i.e. to his home.
Jdg 7:5, Jdg 7:6
The water, viz; of the well or spring of Harod. That lappeth, etc. It showed a much more soldierly and self-controlled spirit just to quench the thirst by lapping the water out of the palm of the hand, than to kneel down and drink without stint out of the spring itself. The Lord saw the difference of character indicated by the two actions, and chose his instruments accordingly.
Jdg 7:7
By the three hundred, etc. Compare the saying of Jonathan, “There is no restraint to the Lord to save by many or by few” (1Sa 14:6). The same principles which run through the choice of God s instruments on other occasions appear here. The instruments are to be such in quality or in quantity as to make it quite manifest that the excellency of the power is God’s, not man’s; and yet the instruments themselves are to be conspicuous for their rare excellence. The shepherd boy who sat on the throne of Israel was manifestly made to sit on that throne by the appointment of God; but what a ruler, what a noble character David was! It has always been deemed one of the proofs of the Divine origin of Christianity that its apostles were men of such humble station, and yet were able to change the whole religion and morality of the world; and yet what noble stuff Peter and John and Paul were made of! And so here the overthrow of the hosts of Midian by three hundred Israelites was manifestly the effect of the power of God fighting on their behalf. But yet what marvellous heroism was there in those three hundred! what strength of purpose, what iron-firmness of nerve, to see above thirty thousand of their comrades leave them in the face of the myriads of their foes; to remain quietly at their post, and, when the time came, to leave their camp and pour down into the plain. Their self-possession and self-restraint and absence of self-indulgence in the matter of the water was a true index of the unequalled qualities which they displayed in the sequel.
Jdg 7:8
So the people took, etc. It is almost certain that the passage ought to be rendered, “And they took the victuals of the people in their hands, and their trumpets,” i.e. the three hundred took or borrowed what provisions they needed for a few days, and the trumpets, which were to play an important part in the stratagem, from the people who were about to return to their homes. And the host of Midian, etc. The writer repeats this to give a perfect picture of the situation. The whole army returned to their homes; the three hundred alone with Gideon in the camp; the Midianite host in the plain beneath.
HOMILETICS
Jdg 7:1-8
The sifting.
When we consider the extraordinary reduction of Gideon’s army from 32,000 to 300 by a process of winnowing, not merely as an isolated fact, but as a portion of the instruction of God’s word, we are at once struck with its analogy, in principle, to other broad teachings of the same Scriptures. Let us first consider the case before us, and then compare with it the analogies to which we allude.
I. In a great emergency, at the call of Gideon, 32,000 men with much apparent devotion flocked to his standard. Leaving their homes and their families and their substance, they came forward willingly to meet danger and to endure hardship. To all outward appearance they were all animated by the same spirit, and might alike be credited with a resolution to die for their country and for their faith. But by and by a test was proposed: “Whoever is fearful and afraid, let him return and depart;” and forthwith more than two-thirds of that band shrank from the undertaking. Their hearts failed them; they thought of their homes left unprotected, they thought of the dreadful Midianites and Amalekites and children of the East, so numerous, so fierce, and so irresistible; their faith in God was a dead letter; the shame of deserting their comrades was not sufficient to restrain them; they left the camp and returned, 22,000 in number, to their own homes. But 10,000 remained true to the cause. These faced the danger and stood firm. Another test was then proposed, which should go much deeper, and sift the very choicest spirits from those of more ordinary mould. Of the 10,000 that remained, only 300 were found whose rigid self-denial, and stern self-discipline, and self-possessed presence of mind, showed them to be of that stamp which was necessary for a hazardous undertaking requiring boldness, endurance, watchfulness, and perseverance to insure success. And these 300 elect were accordingly retained to do the work alone; and they did it.
II. Now this is in accordance with THE ANALOGIES both of nature and of Holy Scripture. Take the creation of mankind viewed as intended to glorify God by the proper exercise of the splendid gifts bestowed upon them. Sift them first through a coarse sieve which will only separate the grossly wicked and ungodly, and yet what a large number will thus be found to come short of the purpose for which they were created. If all the irreligious, all the evil livers, all the impure and violent and unjust among mankind, stand separate, what a comparatively small number will remain who seem true to the end of their being, even in outward appearance and in the rough! But if we go on further to sift with a finer sieve, so as to separate the careless, and the selfish, and the worldly, and the hypocrites, and the lukewarm, and so on, and so as to isolate the true saints of God, the little flock, the faithful followers of the Lamb, those who shall shine as the sun in the kingdom of their Father, and he to him for a name and a praise, alas, how will the number be reduced! Apply the same method to Israel. The seed of Abraham were separated from the rest of man, kind to be God’s peculiar people, to fulfil a special purpose in the world as witnesses for God’s unity and truth. But, as St. Paul teaches us, “they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.” There be many called but few chosen. There were the multitude, a disobedient and gainsaying people; and there was the remnant according to the election of grace, who believed the gospel, and who trusted in the promised Messiah and obeyed his voice. Or take the parable of the sower. One lot of seed falls by the wayside, and the fowls of the air devour it; another lot falls on the rock, and is soon burnt up by the scorching sun; a third is choked by the thorns, and brings no fruit to perfection; it is only one quarter of the seed sown that falls on good ground, and brings forth fruit with patience. Any one looking at the whole sample would have thought it all destined to be fruitful; but lo! only one fourth part comes to anything.
Now it is important to note this:
1. With a view to ourselves, that we may sift ourselves before any winnowing of God comes unawares upon us. There are states of the world, or states of society, or conditions of outward circumstances, when the grain and the chaff, the wheat and the tares, the good fish and the bad, all pass muster, and there is no marked difference between them. Gideon’s 32,000 all pass for good men and true. There come changes of circumstances, there comes a winnowing of God, events and situations which try men, which test their character, which put their faith, their integrity, their sincerity, their conscientiousness, their principles, to the proof, and presently of the 32,000 only 300 stand firm. Now it is a matter of infinite moment that we should examine our own selves and prove our own selves before such a sifting takes place. Just as workmen try the strength of the iron which is to support a certain weight, and do not leave it to chance whether it shall be found strong enough or not, so ought we carefully to try our own religious principles, whether they are of a kind that will stand the day of temptation, or of the kind that will break down. It is not enough to come to the front like Gideon’s thousands for a moment; are we prepared to stick to our post like Gideon’s 300 in the day of conflict and danger? It is not enough to be on the Christian side with the world s multitude for a time; we want that strength and perseverance which will secure our standing with the few when the multitudes fall away. It is important
2. To notice this lesson of sifting with a view to forming a correct estimate of the probable issues of events. Look at any number of men engaged in any work, secular or religious, that requires steadfastness, tenacity of purpose, fixedness of principle, fortitude to brave danger and meet difficulties, and the probability is that only a small proportion of them will go through with what they have begun. Faint-heartedness, weariness, fickleness, inconstancy, and clashing considerations, will stop the many midway, and the work, if accomplished at all, will be the work of the few. Especially in work done for our Lord Jesus Christ, for the advancement of his kingdom and for the good of his Church, we must look to the few. The men of prayer, the men of earnest faith, the cross-bearing men, the men whose conversation is in heaven, and who are waiting for Christ, are the handful; but they are the men who will fight the real battle, and who, by grace, will win the real victory.
HOMILIES BY A.F. MUIR
Jdg 7:1-8
Divinely-ordained tests.
What a contrast the present position of Gideon as Israel’s leader, within a few hundred yards of the dreaded foe, from that in which we first find him, threshing wheat in the wine-press secretly! Thus far has the Lord brought him, but much has to be done ere the soldiery he has shall be rendered efficient. Both leader and men have to pass through an ordeal such as must try them to the utmost. Not yet is the onset to be made that shall definitively retrieve the fortunes of Israel. Truly God’s thoughts are not as men’s thoughts. Everything is in apparent readiness, but delay is observed, and two mysterious tests are enjoined.
I. THE DESIGN OF THESE TESTS. Although they must have seemed arbitrary, if not capricious, to many concerned, there is evidently “method in the madness.” A partial explanation is given in the words, “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.” The tests are meant, therefore
1. To check the unbelief and self-conceit of men. The vast multitude is reduced to a few that men may give the praise to God, and his power be manifest. It is easy to suppose that such a tendency would show itself amongst the miscellaneous crowd. God could do the work by “many or by few,” and it was well for them all to know it.
2. To secure efficiency. This would consist first, in the tried courage and discipline of those who remained; and secondly, in their faith and inspiration
II. THEIR ADAPTATION TO THIS DESIGN. By the adoption of the first expedient we are not to suppose that so many as left were lacking in ordinary courage. But they were not all heroes, and it was the heroic spirit that was needed. The anxious, irresolute, and timid were got rid of, and those who remained were men in earnest. The second test revealed the presence or absence of rarer qualities. This seems to be its rationale: the Israelites were close to the camp of the Midianites, who must have been watching the singular manoeuvres of their foes. The water where they drank must have been within easy reach for a demonstration, but they remained inactive. This created carelessness, a spirit of bravado in most. When they came to the water, therefore, they thought only of their thirst, and either forgot or despised the enemy. Flinging themselves down, they abandoned themselves to the luxury of quenching their thirst, and by their attitude exposed themselves to surprise and panic. But the three hundred stood up whilst drinking, and so had to lap. In this way they kept themselves alert, and showed that duty, not self-indulgence, was uppermost in their minds. It is the combination of prudence and self-denial with courage which is the most valuable thing in a soldier. The soldiers so tried are kept for the special effort, and the others who had not gone away are held in reserve to follow up the first blow struck, But over and above the special aim of each test, there was a discipline in the compulsory waiting and observing all that they involvedthe loss of time, the trial of temper by apparent folly and arbitrariness, and the insignificant handful surviving the tests. So were Israel and its leader prepared. Is not all this like the discipline of life? God is so dealing with his children. The revelation and guardianship of great truths are committed only to the tried few; the signal movements and heroic duties of his kingdom are the care of elect sou]s, who when tested have been found true. The qualities requisite for a critical movement in a campaign are just those most valuable in lifefaith in the leader, dauntless courage, superiority to self-indulgence, and constant prudence. We are to endure hardness as good soldiers of Jesus Christ. We know not what faults have to be corrected, what high service lies before us.M.
Jdg 7:2
Mine own hand hath saved me.
Nothing more impressive than the secrecy observed by God in bringing on his kingdom. He is not lavish of signs and wonders. Sufficient for the occasion, and no more. Not always asserting himself. So unobtrusive, that vain and empty minds are ready to conclude him non-existent or inoperative. “Verily thou art a God that hidest thyself, O God of Israel, the Saviour.” The place of God at the beginnings of thingsthe springs and roots; and the spiritual nature of God accounts for much of this He loves to work by despised instruments and obscure agencies. “Thy gentleness hath made me great.”
I. HOW PRONE THE NATURAL MIND IS TO THIS IMPRESSION. Israel, as here stated, was constantly imagining it. The moral systems, ancient and modern, social and political nostrums and panaceas, of men show this. The glorification of courage, intellectual gifts, material resources.
II. ITS MISCHIEVOUS EFFECTS. Egotism; materialism; intellectual and moral pride. “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom 10:3). “Ye will not come to me, that ye might have life” (Joh 5:40).
III. PROOFS THAT MAN CANNOT BE HIS OWN SAVIOUR.
1. The miraculous deliverances of Israel. The weakness of luxurious and materially enriched times. The providences of life. The soul’s inner experiences.
2. The true conception of salvation. A spiritual more than a material fact. Our relation to the law of God. “Not by works of righteousness which we have done,” etc. (Tit 3:5). “And be found in him, not having mine own righteousness,” etc. (Php 3:9). Inward witness”By the grace of God I am what I am” (1Co 15:10).M.
HOMILIES BY W.F. ADENEY
Jdg 7:2
Success not dependent on numbers.
One of the first objects of a general’s anxiety is to see that he has a sufficient number of men under his command. But Gideon is made to understand that he has too many, and must reduce his hosts before going to battle with the sanction and assistance of God. In Christian work the tendency is to rely on external appearances of strength manifested by a great array of workers rather than on the inconspicuous spiritual sources of real power. While remembering the need of more labourers of the right kind for God’s field (Mat 9:37, Mat 9:38), we must also understand that the work may be suffering through excess in numbers of those labourers, whose character and method of work are not of the highest order.
I. THE POWER OF GOD IS FAR MORE IMPORTANT THAN ANY HUMAN AGENCY. In all Divine work the real energy is centred in God. We are but the instruments in his hands. The temptation is to forget that the true power and blessing come wholly from him (Deu 8:17), and to think so much of our labour in planting and watering as to ignore the one most important thing, God giving the increase (1Co 3:7). A gardener can only minister to the spontaneous life of nature; and if he becomes so infatuated with his skill as to attempt to manufacture a plant, his total reliance on his own resources will, of course, only reveal folly. So anything which leads us to magnify human agencies at the expense of Divine power will as surely produce failure.
1. The imposing appearance of too great numbers may lead us to neglect the aid of God. When we are few we feel our helplessness, and so learn to turn to God for strength; when we are many we imagine ourselves strong, and thus while we are (apparently) strong in ourselves we are really most weak. Presumption takes the place of faith, and human agency is relied on instead of Divine energy. The numbers of the Church, the elaborate organisation of her societies, the gifts and genius of individual men are all snares if they tempt us to neglect the one supreme source of success. The danger of the Church in the present day is to rely too much on the machinery of her institutions, instead of seeking the vital power which can alone inspire the energy of spiritual work.
2. The character of too great numbers may be such as to hinder the bestowal of the help of God. God cannot bestow his spiritual gifts on a people who are not spiritually-minded. If we gain numbers at the expense of spirituality, we do this also at the expense of Divine aid. Better be few, and constituting such a worthy temple that the Holy Ghost can dwell and work in us, than numerous, but possessed by a worldly spirit which degrades the temple into a house of merchandise.
II. THE QUALITY OF ANY HUMAN AGENCY IS MORE IMPORTANT THAN THE SIZE OF IT. It has been well said that it would be better for the cause of Christianity in the world “if there were fewer Christians and better ones.” Xerxes found the vast numbers of his Asiatic hordes a hindrance to effective warfare with the disciplined Greeks. The great want of the Church is not more labourers, but better onesbetter ministers, missionaries, teachers; not more sermons, but more able preaching; not a more ponderous library of Christian literature to meet the attacks of unbelief, but a few more powerful works (one book, ‘Butler’s Analogy was probably more effective in counteracting the influence of Deism than all the rest of the voluminous apologetic writing of the eighteenth century). It would be well if Church discipline were a reality, and Christian workers selected with conscientious care. The workers should be sifted by tests applied to their character and abilities.
1. Tests of courage and zeal are useful; so Gideon dismissed the timid, and only willing men were retained. The only valuable soldiers in Christ’s army are the volunteers who delight in his service.
2. Slight incidents will often reveal character, and serve as tests of the quality of God’s servants (Jdg 7:7).A.
Fuente: The Complete Pulpit Commentary
CHAP. VII.
Gideon, by the command of God, selects a small number out of his army to go against the Midianites; who are put to flight, and destroy each other. Their two princes, Oreb and Zeeb, are taken and slain.
Before Christ 1267.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gideon in the field. His numerous army reduced, by divinely prescribed tests, to three hundred men
Jdg 7:1-8
1Then [And] Jerubbaal (who is Gideon) and all the people that were with him, rose up early and pitched [encamped] beside the well of Harod [near En-Harod]: so that [and] the host [camp] of the Midianites were [was] on the north side of them by the hill of Moreh, in the valley.1 2And the Lord [Jehovah] said unto Gideon, 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. 3Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early [turn away] from Mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. 4And the Lord [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 [one] shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This [one] shall not go with thee, the same shall not go. 5So he brought down the people unto the water: and the Lord [Jehovah] said unto Gideon; Every one that lappeth of the water with his tongue as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. 6And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7And the Lord [Jehovah] said unto Gideon, 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. 8So the people [And they] took [the] victuals [from the people] in their hand, and their trumpets;2 and he sent all the rest of Israel every man unto his tent, and retained those three hundred men. And the host [camp] of Midian was beneath him in the valley.
TEXTUAL AND GRAMMATICAL
[1 Jdg 7:1.Dr. Cassel, taking in the last clause of this verse (and also in Jdg 7:8) as if it were , renders thus: And he had the camp of Midian before him in the valley, to the north of the hill Moreh. The E. V. is more correct. Literally rendered, the clause says that the camp of Midian was to him (Gideon) on the north, at (, cf. Ges. Lex. s. v., 3, h) the hill of Moreh, in the valley.Tr.]
[2 Jdg 7:8.On the rendering of this clause, see the commentary below. Keil translates similarly (of the people, instead of from the people), and remarks: cannot be subject, partly on account of the sensefor the three hundred who are without doubt the subject, cf. Jdg 7:16, cannot be called in distinction of partly also on account of the , which would then, against the rule, be without the article, cf. Ges. Gram. 117, 2. Rather read , as Sept. and Targum. So also Bertheau.Tr.]
EXEGETICAL AND DOCTRINAL
Jdg 7:1. And they encamped near En Harod. The great probability that Ophrah is to be sought somewhere to the northwest of Jezreel (the modern Zern), has already been indicated above. The battle also must be located in the same region, as appears from the course of the flight, related farther on. The camp of Midian was in the valley, to the north of a hill. Now, since we are told that Gideons camp was on a hill (Jdg 7:4), below which, and north of another, Midian was encamped, it is evident that Gideon occupied a position north of Midian, and had that part of the plain of Jezreel in which the enemy lay, below him, towards the south. The height near which the hostile army was posted, is called the Hill Moreh. Moreh (, from ), signifies indicator, pointer, overseer and teacher. The mountain must have commanded a free view of the valley. This applies exactly to the Tell el Mutsellim, described by Robinson (Bibl. Res. iii. 117). He says: The prospect from the Tell is a noble one, embracing the whole of the glorious plain, than which there is not a richer upon earth. It was now extensively covered with fields of grain; with many tracts of grass, like meadows; Zern (Jezreel) was distinctly in view, bearing S. 74 E. To this must be added that the Arabic Mutsellim has essentially the same meaning as Moreh, namely, overseer, district-governor, etc. The peculiar position of the Tell has probably given it the same kind and degree of importance in all ages. A little north, of Tell Mutsellim, Robinsons map has a Tell Kreh, which may mark the position of Gideon; for that must have been very near and not high, since Gideon could descend from it and hurry back in a brief space of the same night. It may be suggested, at least, that Kreh has some similarity of sound with Charod (Harod).3
Jdg 7:2. The people that are with thee are too many. Victory over Midian, and deliverance from their yoke, would avail Israel nothing, if they did not gain the firm conviction that God is their Helper. The least chance of a natural explanation, so excites the pride of man, that he forgets God. Whatever Gideon had hitherto experienced, his vocation as well as the fulfillment of his petitions, was granted in view of his humility, which would not let him think anything great of himself. The number of warriors with which he conquers must be so small, that the miraculous character of the victory shall be evident to everybody. This belief in divine intervention will make Israel free; for not the winning of a battle, but only obedience toward God can keep it so.
Jdg 7:3. Whosoever is fearful and afraid, let him turn back and depart from Mount Gilead.4 The narrative is evidently very condensed; for it connects the result of the proclamation immediately with Gods command to Gideon to make it, without mentioning its execution by him. By reason of this brevity, sundry obscurities arise, both here and farther on, which it is difficult to clear up. The words , and turn away from Mount Gilead, have long given offense, and occasioned various unnecessary conjectures. , it is true, occurs only in this passage; but it is manifestly cognate with , circle, crown. Hence, that the verb means to turn away or about, is certain, especially as the Greek , ball, sphere, must belong to the same root.5 Gideon, in bidding the timorous depart, after the milder , uses the somewhat stronger : let the fearful take himself off!6
But what is meant by turning from Mount Gilead?7 For Gilead is beyond the Jordan (Jdg 5:17). It has therefore been proposed to read , Gilboa, instead of , Gilead, which would be a very unfortunate substitution. For, in the first place, the battle did not occur at Mount Gilboa; and in the next place, by this reading the peculiar feature of the sentence would be lost. To be sure, Gilead does not here mean the country of that name east of the Jordan. Indeed, it does not seem to indicate a country at all, but rather the character of the militant tribe. Gideon belongs to the tribe of Manasseh. From Manasseh likewise descended Gilead, a son of Machir (Num 26:29); and the sons of Machir took possession of Gilead (Num 32:40). Nevertheless, the Song of Deborah distinguishes between Machir and Gilead. The name Machir there represents the peaceable character of the tribe: Gilead stands for its military spirit. Jos 17:1 affirms expressly that Gilead was a man of war. From Gilead heroes like Jephthah descend. Jehu also is reckoned to it.8 The valor of Jabesh Gilead is well known. In a bad sense, Hosea (Jdg 6:8) speaks of Gilead as the home of wild and savage men. Here, therefore, Gilead stands in very significant contrast with : let him, cries the hero, who is cowardly and fearful depart from the mountain of Gilead, who (as Jephthah said) takes his life in his hand, unterrified before the foe.9 For the rest, however, the name Gilead was not confined to the east-Jordanic country. This appears from Jdg 12:4, where we read that the Ephraimites called the Gileadites fugitives of Ephraim, for Gilead was between Ephraim and Manasseh. Now, Ephraims territorial possessions were all west of the Jordan. From this, therefore, and from the fact that the western half tribe of Manasseh and the tribe of Ephraim were partly interlocated (cf. Jos 17:8-10), it is evident that the names of the eastern Gilead were also in vogue on this side the Jordan. He who would be with Gilead, must be no (trembler): out of 32,000 men, 22,000 perceive this, and retire.
That numbers do not decide in battle, is a fact abundantly established by the history of ancient nations; nor has modern warfare, though it deals in the life and blood of the masses, brought discredit upon it. It is a fine remark which Tacitus (Annal. xiv. 36, 3) puts into the mouth of Suetonius: Etiam in multis legionibus, paucos esse qui prlia profligarenteven with many legions, it is always the few who win the battle. The instance adduced by Serarius from Livy (xxix. 1), has no proper relation to that before us. It would be more suitable to instance Leonidas, if it be true, as Herodotus (vii. 220) intimates, that at the battle of Thermopyl he dismissed his confederates because he knew them to be deficient in bravery; in relation to which, however, Plutarchs vehement criticism is to be considered (cf. Kaltwasser, in Plut. Moral. Abhandl., vi. 732). Noteworthy is the imitation of Gideons history in a North-German legend (Mllenhoff, Sagen, etc. p. 426). In that as in many other legends, magic takes the place of God.
Jdg 7:4. Bring them down unto the water, and I will try them for thee there. There is no lack of water in this region. Ponds, wells, and bodies of standing water, are described by Robinson (Bibl. Res. iii. 115, 116). Beside these, Gideon had the Kishon behind him, which in the rainy season is full of water.
Jdg 7:5-7. Every one that lappeth of the water. The meaning of this test, the second which Gideon was to apply, is obscured by the brevity of the narrative. The question is, What characteristic did it show in the 300 men, that they did not drink water kneeling, but lapped it with their tongues, like dogs. Bertheau has followed the view of Josephus (Ant. v. 6, 3), which makes those who drink after the manner of dogs to be the faint-hearted. According to this view, the victory is the more wonderful, because it was gained by the timid and fearful. But this explanation does not accord with the traditional exegesis of the Jews, as handed down by others. Moreover, it contradicts the spirit of the whole narrative. When Gideon was chosen, it was for the very reason that he was a valiant hero (Jdg 6:12). All those who were deficient in courage were sent home by the proclamation (Jdg 7:3). If faint-heartedness were demanded, the brave should have been dismissed. Finally, God saves by few, indeed, if they trust in Him, but not by cravens. Cowardice is a negative quality, unable even to trust. To do wonders with cowards, is a contradiction in adjecto; for if they fight, they are no longer cowards. Cowardice is a condition of soul which cannot become the medium of divine deeds; for even the valiant few, when they attack the many and conquer, are strong only because of their divine confidence. Besides, it is plainly implied that all those who now went with Gideon, were resolute for war. The Jewish interpretation, communicated by Raschi, is evidently far more profound. Gideon, it says, can ascertain the religious antecedents of his men from the way in which they prepare to drink. Idolaters were accustomed to pray kneeling before their idols. On this account, kneeling, even as a mere bodily posture, had become unpopular and ominous in Israel, and was avoided as much as possible. Hence, he who in order to drink throws himself on his knees, shows thereby, in a perfectly free and natural manner, that this posture is nothing unusual to him; whereas those who have never been accustomed to kneel, feel no need of doing it now, and as naturally refrain from it. It would have been difficult for Gideon to have ascertained, in any other way, what had been the attitude of his men towards idolatry. While quenching their eager thirst, all deliberation being forgotten, they freely and unrestrainedly indicate to what posture they were habituated. It is a principle pervading the legendary lore of all nations, that who and what a person is, can only be ascertained by observing him when under no constraint of any kind.10 The queen of a Northern legend exchanges dresses with her maid; but she who is not the queen, is recognized by her drinking (cf. Simrock, Quellen des Shaksp. iii. 171). That which is here in Scripture accepted with reference to religious life and its recognition, popular literature applies to the keen discriminating observance of social life.This view of the mark afforded by the act of kneeling, is not opposed by the fact that in the temple the worshipper bowed himself before God. It is announced to Elijah (1Ki 19:18), that only 7,000 shall be left: All the knees which have not bowed unto Baal, and every mouth which hath not kissed him. To bow the knee is an honor due to God alone. Hence, Mordecai refuses to kneel to a man (Est 3:5). Hence, God proclaims by the prophet (Isa 45:23): Unto me every knee shall bow. The three hundredthis is what God makes Gideon to knowhave never kneeled before Baal; they are clean men; and with clean vessels, men, and animals, God is accustomed to do wonderful things. Midians idolatrous people shall be smitten only by such as have always been free from their idols.
However satisfactory and in harmony with the Biblical spirit this explanation may be as it stands, let something nevertheless be added to it. Verse 5 says: In verse 6 the phraseology changes; it speaks of those who . Now, as they would naturally use the hollow hand to take up the water and carry it to the mouth, thus making it answer to the concave tongue of a dog, it is evident that we must so understand the words quoted from Jdg 7:5, as if it read: , all who sip water with their hands, as the dog with his tongue. However that may be, the circumstance must not be overlooked that a comparison with the sipping of a dog is here instituted; for if the comparison had no special significance, it would have sufficed to distinguish between those who drank standing and those who drank kneeling. It was the perception of this, doubtless, which induced the common reference to what lian (Hist. Anim., vi. 53) says of the dogs of Egypt, that for fear of crocodiles they drink quickly, while running. And from this arose the view, already confuted, that the three hundred who imitated the lapping of dogs, were spiritless and cowardly. But the comparison must be viewed more profoundly. Those Egyptian dogs are the type, not of cowardice, but of caution. It is known that the crocodiles of the Nile were not the only ones of their kind eager to seize on dogs; those of Central America (the Cayman alligator) are not less so. In Cuba, likewise, dogs will not drink from rivers, lest their greedy foe might suddenly spring on them (cf. Oken. Naturgesch., vi. 666). The crocodile is the image of the adversary; against whom they are on their guard, who do not so drink, that from eagerness to quench their thirst, they fall into his hands.11 Sensual haste would forget the threatening danger. To these considerations, add the following:12 The heroic achievement of the three hundred is a surprise, in which they throw themselves, as it were, into the jaws of the sleeping foe. Now, the ancients tell of an animal, similar to a dog, which, hostile to the crocodile, throws itself into the jaws of the reptile when asleep, and kills it internally. This animal, called Hydrus, or (cf. Phys. Syrus, ed. Tychsen, cap. xxxi. p. 170), has been rightly considered to be the Ichneumon, the crocodiles worst enemy. Its name signifies, Tracker. Tracking, , is the special gift of dogs. Among five animals before whom the strong must fear, the Talmud (Sabbat, 77, b) names the ,13 from , dog, as being a terror of the , crocodile. The band who drink like the Egyptian dog, perform a deed similar to that which the dog-like animal has ascribed to it. They throw themselves upon the sleeper; and, courageous though few, become the terror of the mighty foe. If it may be assumed that for the sake of such hints the similitude of the sipping dog was chosen for the three hundred companions of Gideon, the whole passage, it must be allowed, becomes beautiful and clear. He who has never inclined to idolatry, who has exercised caution against hostile blandishments and mastered his own desires,he, like the animal before alluded to, will be fitted, notwithstanding his weakness, to surprise and overcome the enemy, how strong soever he be. The similitude, in this view, is analogous to various other significant psychological propositions, expressive of fundamental moral principles.14
Jdg 7:8. They took the victuals from the people in their hands. The words of the original are: . Offense has naturally been taken at : instead of which , in the stat. constr., was to be expected. The older Jewish expositors endeavored to support the unusual form by a similar one in Psa 45:5, ; but the two are not exactly parallel, either in sense or form, to say nothing of Olshausens proposal to emend the latter passage also. On the other hand, it is certainly surprising that is not found in a single manuscript, although it was so natural to substitute it in effect, as was done by the ancient versions. Nor is it clear that can be read.15 It is not to be assumed that the three hundred men took all the provisions of the other thousands. It would be quite impossible to comprehend how the former were benefited by such super-abundance, or how the latter could dispense with all means of subsistence. The sense can only be that the three hundred took their provisions out of the supplies for the whole army. As the great body of the army was about to leave them, this little troop took from the common stores as much as they needed. We are not therefore to correct into , but to supply before . The matter is further explained by the addition . From the common stores of the supply-train, they look what they needed for themselves in their own hands, for the others were going away. The case was not much different with the trumpets. The three hundred needed one each; so many had therefore to be taken from the people. There is nothing to show, nor is it to be assumed, that the other thousands kept none at all, or that at the outset the whole ten thousand had only three hundred trumpets. The three hundred took from the body of the army what, according to their numbers, they needed to venture the battle.The others Gideon dismissed, every one to his tent. To be dismissed, or to go to the tents, is the standing formula by which the cessation of the mobile condition of the army is indicated. The people are free from military duty; but they do not appear to have entirely disbanded.
He retained the three hundred. With these he intended to give battle; and the conflict was near at hand, for the hostile army lay before him in the valley below.
HOMILETICAL AND PRACTICAL
Starke: Christianity requires manliness; away, therefore, with those who always plead the weakness of the flesh.The same: It matters little how insignificant we are considered, if we only conquer.The same: We should regard, not the means which God uses for our physical and spiritual deliverance, but the God who uses them.The same: Though men do nothing, but only stand in the order appointed, God by his omnipotence can effect more than when they work their busiest.Gerlach: Gods genuine soldiers never seek their strength in numbers, nor ever weaken their ranks by the reception of half-hearted, slothful, and timorous persons. In times of peace, they may for loves sake hold fellowship with many; but when battle is to be waged for the Lord, it is necessary to get rid of all those who could only weaken the host.
[Bp. Hall: Gideons army must be lessened Who are so fit to be cashiered as the fearful? God bids him, therefore, proclaim license for all faint hearts to leave the field. An ill instrument may shame a good work. God will not glorify himself by cowards. As the timorous shall be without the gates of heaven, so shall they be without the lists of Gods field. Although it was not their courage that should save Israel, yet without their courage God would not serve Himself of them. Christianity requires men; for if our spiritual difficulties meet not with high spirits, instead of whetting our fortitude, they quell it.The same: But now, who can but bless himself to find of two and thirty thousand Israelites, two and twenty thousand cowards? Yet all these in Gideons march, made as fair a flourish of courage as the boldest. Who can trust the faces of men, that sees in the army of Israel above two for one timorous?Scott: Many who have real faith and grace are unfit for special services, and unable to bear peculiar trials, from which therefore the Lord will exempt them; and to which He will appoint those to whom He has given superior hardiness, boldness, and firmness of spirit; and very trivial incidents will sometimes make a discovery of mens capacities and dispositions, and show who are and who are not to be depended on in arduous undertakings.Tr.]
Footnotes:
[1][Jdg 7:1.Dr. Cassel, taking in the last clause of this verse (and also in Jdg 7:8) as if it were , renders thus: And he had the camp of Midian before him in the valley, to the north of the hill Moreh. The E. V. is more correct. Literally rendered, the clause says that the camp of Midian was to him (Gideon) on the north, at (, cf. Ges. Lex. s. v., 3, h) the hill of Moreh, in the valley.Tr.]
[2][Jdg 7:8.On the rendering of this clause, see the commentary below. Keil translates similarly (of the people, instead of from the people), and remarks: cannot be subject, partly on account of the sensefor the three hundred who are without doubt the subject, cf. Jdg 7:16, cannot be called in distinction of partly also on account of the , which would then, against the rule, be without the article, cf. Ges. Gram. 117, 2. Rather read , as Sept. and Targum. So also Bertheau.Tr.]
[3][Bertheau assumes that En Charod is the same fountain as the modern Ain Jld, flowing from the base of Gilboa, see Rob. Bibl. Res. 2:323. Accordingly, Gilboa would be the mountain on which Gideon was encamped, and Little Hermon (on which see Rob. ii:326) would answer to Moreh. On this combination Keil remarks, that although possible, it is very uncertain, and scarcely reconcilable with the statements of Jdg 7:23 ff. and Jdg 8:4, as to the road taken by the defeated Midianites.Tr.]
[4]Epaminondas, when advancing against the Spartans at Leuctra, observed the unreliable character of some confederates. To prevent being endangered by them, he caused it to be proclaimed, that Whoever of the Botians wished to withdraw, were at liberty to do so. Polynus, ii.3.
[5]Under this view, the conjectures adopted by Benfey (Gr. Gr. 1:579; 2:367) fall away of themselves.
[6][The German is: Wer feige sei, trolle sich vom Berge. The author then adds: The German drollen, trollen, has in fact a similar origin. It means to turn ones self; drol is that which is turned, also a coil. Sich trollen [English: to pack ones self], is proverbially equivalent to taking ones departure, recedere. Cf. Grimm, Wrterbuch, ii.1429, etc.Tr.]
[7]Dathe proposes to read ad montem, and Michaelis to point , quickly, instead of , from the mountain. Neither proposition can be entertained (cf. Dderlein, Theol. Biblioth., iii.326).
[8][By the ancient Jewish expositors, cf. Dr. Cassels article on Jehu in Herzogs Realencykl. vi.466. In so doing they probably explained son of Nimshi () as son of a Manassite (), i. e. a son out of the tribe of Manasseh.Tr.]
[9][Ewald (Gesch. Israels, ii.500, note) has the following on this proclamation: From the unusual words and their rounding, it is easy to perceive that they contain an ancient proverb, which in its literal sense would be especially appropriate to the tribe of Manasseh. Mount Gilead, the place of Jacobs severest struggles (Genesis 31. etc.), may very well, from patriarchal times, have become a proverbial equivalent for scene of conflict, which is manifestly all that the name here means. And Manasseh was the very tribe which had often found that for them also Gilead was a place of battle, of. p. 891.Tr.]
[10]The same popular belief recurs in various forms; in many of which the rudeness and navet of the manner conceals the profundity of the thought. Cf. Grimm, Kintermrchen, ii. 229; Mllenhoff, Sagen, p. 384.
[11]An image of heathenism and Israel, which from inconsiderate thirst for enjoyment, so often falls into the jaws of sin. The godly rejoice with trembling, and enjoy with watchfulness, that they may not become a prey to the enemy.
[12]The most remarkable confirmation of this narrative, considered in its symbolic import, is found in a German legend, communicated by Birlinger (Volksthmliches aus Schwaben, i. 116), in which the she-wolf recognizes as genuine only those among her young who drink water, while she regards those who lap like dogs as young wolf-dogs, and her worst enemies. Accordingly, dogs who lap, in the manner which Gideon wishes to see imitated by his faithful ones, are the enemies of the rapacious wolf.
[13][Nomen vermis aquatilis, qui ingreditur aures piscium majorum. Buxtorff, Lex. Talm.Tr.]
[14]Cf. my Essay on Den armen Heinrich, in the Weim. Jahrbuch fur Deutsche Sprache, i. 410.
[15]Keil is among those who propose to adopt it.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The former Chapter was introductory to what is contained in this. Gideon was called in that to the Lord’s service. And in this we find him entered upon it. We have here the Lord’s directions concerning who should accompany him to the field of battle against Midian; how he should be sure of victory; how the Lord leads him by stealth to the camp of Midan, by way of strengthening his faith: and the event of the battle, in the Lord’s delivering Midian into his hand.
Jdg 7:1
We had in the preceding Chapter, the reason assigned for the change of Gideon ‘ s name. The change of names is common upon remarkable occasions. As Saul, after his conversion to the gospel, is called Paul. Jacob’s name changed to Israel. Abram to Abraham. Hence there is a vast propriety in it. And indeed, it is one of the special promises to the church, that she should be called by a new name, which the mouth of the Lord should name. Isa 62:2 . And Jesus hath sweetly promised to new name his people, as a token of his favor. Rev 3:12 . Oh! to be of that happy number!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 7:7
Nothing is done effectually through untrained human nature; and such is ever the condition of the multitude…. Every great change is effected by the few, not by the many; by the resolute, undaunted, zealous few. Doubtless, much may be undone by the many, but nothing is done except by those who are specially trained for action.
Newman.
The Three Hundred Men That Lapped (a Church Guild Sermon)
Jdg 7:7
Here is one of these battles of God which are being waged in century after century, crisis after crisis, by the armies of Truth against the hordes of unrighteousness. I. Gideon, trusting manfully in his Divine commission, sets himself to deliver Israel from the Midianites. Cheered himself by God’s manifest goodness he succeeds, as men count success, in gathering together a strong army. And what is the first message that reaches him from God as he has encamped before the Midianites? ‘The people that are with thee are too many.’ So Gideon has to submit there in the presence of the enemy with a tradition of disgrace behind him; he, a leader of reputed cowards, has to submit to the departure of twenty-two thousand men, leaving his splendid band reduced to a pitiable ten thousand. The fearful and the heavy-hearted go away and more than half his host has vanished. But what is this? ‘The people are yet too many,’ is the inexorable decree of God. They must yet submit to another test. They are brought down to the water of Harod, near where they were encamped, to be tried with the test of thirst which has so often proved the value of disciplined troops. Some of them, the great majority, stooped down in their great eagerness to drink the water, the rest, a bare three hundred with splendid self-control, and a habit which showed that their minds were elsewhere, and that the coming battle was first in their thoughts, took up the water in their hands and lapped hurriedly, as if anxious not to lose a moment in self-indulgence. And the decree went forth ‘By the three hundred that lapped I will save you’.
II. ( a ) ‘The three hundred men that lapped.’ These are the sort of members that we want for a Church guild, for they represent in the first place a band of men who have learnt the great lesson of self-control. I know your trials here. I know that sparkling well of pleasure which runs through London, and I say that no member of any guild can take his place in the army of God who has not learned to taste with absolute self-control and resolute steadfastness of purpose that which suffices for recreation, that which will supply him with the strength of joy.
( b ) ‘The three hundred men that lapped.’ They represented to Gideon also a band of enthusiasts. Only second in importance to the moral basis is the enthusiasm of right in the member of a guild. The guild member is serious, he is active, he is useful, because he has the enthusiasm of life, and even more because he has the enthusiasm of Christianity. He longs to help others, to be a centre of good, and a rallying point for the forces of the Lord.
( c ) ‘The three hundred men that lapped.’ Gideon might rely on these as determined men. A battle of three hundred against a host would need determined men, and the battle of the Lord needs determined men now.
III. People tell us that the great battle is approaching when on the one side will be ranged all that call on the Lord Jesus Christ as God, and on the other all who do not. But short of this, the conflict for each of us needs strength and determination of character. The real aim of a guild is to supply you with a rule of life, and a sense of fellowship in keeping that rule. You will want all the grimness of your will in the combat of life which lies before you. Moab lies in ambush with all his countless hosts, the battle will be hard and long, your strength will be to go into it pledged, pledged by your baptism, and vows made years and years ago over your unconscious infancy; pledged by the same vows renewed by your own lips at the moment of your solemn confirmation, and now pledged by the rule of your guild.
W. C. E. Newbolt, Words of Exhortation, p. 339.
References. VII. 7. J. Baldwin Brown, The Sunday Afternoon, p. 202. VII. 10. J. W. Burgon, Servants of Scripture, p. 24.
Jdg 7:13
The machinery for dreaming planted in the human brain was not planted for nothing. That faculty, in alliance with the mystery of darkness, is the one great tube through which man communicates with the shadowy. And the dreaming organ, in connexion with the heart, the eye, and the ear, compose the magnificent apparatus which forces the infinite into the chambers of a human brain, and throws dark reflections from eternities below all life upon the mirrors of that mysterious camera obscura the sleeping mind.
De Quincey.
Only lightly and seldom did the Greeks and Romans dream: a distinct and vivid dream was with them an event to be recorded in their historical books. Real dreaming is first found among the ancient Jews.
Heine.
A Cake of Barley Bread
Jdg 7:13
Here we have a tiny nation oppressed by powerful neighbours. They have been maltreated by the oppressors, and at this, the darkest moment in the fortunes of Israel, a deliverer arises, not from among the leaders of the people, nor from those who stand in high places, but as has often been the case in history, from the lower ranks themselves. Gideon is the hero in question. A man of the same stature and quality as Wallace and William Tell. Some one must have the courage to speak and to do something more than speak, some one must have the intrepidity to act, and Gideon thinks it may as well be he as any one else. So one morning credulous, self-indulgent Israel rises to see the God Baal hurled from his pedestal and helpless to avenge the affront. His next step is to consider whether Israel won back to the purer worship of Jehovah might not be delivered from the sword of the oppressor. His resolution once taken, this man arrives at the conclusion that he himself is the chosen of the Lord to do this work. But on the eve of the conflict he hesitates. He is self-distrustful. He goes down to listen and to spy within the camp of Midian itself and he hears one man tell his fellow a dream. A cake of barley bread tumbles into the camp of Midian, and smites a tent, and it falls and lies ruined before it. Gideon returns without a word. He takes it as a symbol, a sign that he, the chosen of the Lord, is already victor in the counsels of the Most High, and his decision and his act were one and the same. Why did this hero attach so much importance to this symbol? It was the symbol of obscurity Gideon himself was as a cake of barley bread, a labouring man called to be the instrument of God for the deliverance of his country.
I. We have here a case in which a man with nothing to aid him but his sense of God and right essayed a seemingly hopeless task, and accomplished it. Such men are rare in history, but they have always been forthcoming when God wanted them. John Wycliffe, a poor scholar, ‘The morning star of the Reformation,’ when princes and great nobles, not to speak of the common people, dared not raise their voice against the iniquity of Rome; Martin Luther, the simple monk of Wittenberg, who tore half Christendom away from the See of St. Peter; Hugh Latimer, an English yeoman, Reformation bishop, and martyr for all time; John Wesley, the son of a clergyman, himself a clergyman of the Church of England, too poor, sometimes, to pay his way almost, but the author of the greatest revival of modern times, whose followers have belted the globe with the story of the Gospel, was even refused a hearing in the Church he loved so well a cake of barley bread against an army.
II. I doubt not; though perhaps they have never thought of it, there are some here who are the chosen of the Lord as much as Gideon, Luther, Wesley, only you were chosen for the day of small things. Is your vocation of any less value on that account? Not in the least. You stand now as plainly outlined before the gaze of God and heaven as ever stood a John Wycliffe or a Martin Luther when fronting the inquisitors and persecutors of old. You are fighting as great a battle as Gideon fought, as true a battle, and in the purpose of God it may be as worthy a conflict as ever he carried to a successful issue.
R. J. Campbell, Sermons Addressed to Individuals, p. 243.
References. VII. 13. J. M. Neale, Sermons Preached in a Religious House, p. 244; ibid. Sermons Preached in Sackville College Chapel, vol. iii. p. 372. S. Baring-Gould, One Hundred Sermon Sketches, p. 77. Spurgeon, Sermons, vol. xxxi. No. 1873. VII. 13-23. A. Maclaren, Expositions of Holy Scripture Judges, p. 244.
Jdg 7:17
Is example nothing? It is everything. Example is the school of mankind, and they will learn at no other.
Burke.
Jdg 7:18
Set it downe to thyselfe, as well to create good Presidents as to follow them.
Bacon.
For an extended popular movement a great name is like a consecrated banner.
George Meredith.
References. VII. 18. Bishop Woodford, Sermons on Subjects from the Old Testament, p. 54. VII. 19. Christian World Pulpit, 10 Dec, 1890. G. Brooks, Outlines of Sermons, p. 413. Spurgeon, Morning by Morning, p. 264. VII. 19-25. Ibid. Sermons, vol. xl. No. 2343. VIII.1-27. Ibid.
Fuente: Expositor’s Dictionary of Text by Robertson
Gideon
Judges 6-8
AT the close of the song of Deborah “the land had rest forty years.” The sixth chapter begins with the usual black line: “And the children of Israel did evil in the sight of the Lord.” These comings and goings of evil in human history seem to be fated. Men never get so clear away from evil as never to come back again to it; at any moment the course of life may be reversed, and the altar, the vow, the song, and the prayer may be forgotten like vanished summers. This makes the reading of human history a weary toil. We have only to turn over a leaf, and the saints who have been singing are as active as ever in evil. It would be difficult to believe this if we did not know it to be true. This Bible-history is indeed our own history written before the time. Our life seems to be spent upon a short ladder, in going up, in coming down: in going up to pray, in coming down to sin, and drying the tears of penitence; and climbing again, and then coming down; miles short of heaven. The weariness is not in the literature it is in the fact. We are many men: when we would do good, evil is present with us; when we would do evil, the angel looks at us and reproaches our purpose. The history of Israel is the history of the world. Israel was given over to the hand of the Midianites seven years. This was not, as in the former case, an oppression; it was an attack. In our last study we saw Israel oppressed; here we see a foreign invasion, crowding upon the land inhabited by Israel. Whether in this way or in that, God will not let the battle end until he has punished evil and destroyed it. He is continuing the same policy now. Seated in the heavens, he is watching the earth as if it were the only world he had, blessing the good, punishing the evil, threatening everything that is of another nature than his own, and keeping perdition for those only who must inevitably be lost. In the olden times there were oppressions, invasions, assaults, and the like; today Providence seems to be operating by subtler methods, but always operating to the same end: to punish the evil, and bless the good. A very vivid picture is given of the state of Israel in chapter Jdg 6:2 . Israel was dwelling in “the dens which are in the mountains, and caves, and strong holds.” The proud and princely Israel was burrowing in the torrent gullies, instead of building cities that should have lifted their towers and spires like ascending psalms to the approving heavens. Think of it well! It is the same today. Men who might have been in the thoroughfare are hidden away in some distressing obscurity. Men who ought to have been foremost are left so far behind they can hardly be seen, dim spectres in the far-away distance. The Midianites were coming up like locusts. No sooner did the Israelites sow their seed than the Midianites had their eye upon it; and it was only by strategy, cunning almost surpassingly human, that Israel could save a handful of corn for itself. Israel was “impoverished.” A very remarkable word is that. It means that they were like a door swinging on broken hinges. Israel, the redeemed people, Israel without whom there might have been no history, Israel had so sinned as to be at last like a door swinging on hinges that were broken: the door could not be shut, the door was no security, the door was a perpetual irony, yea, a daily reproach and taunt. There is a poverty that is the result of what we call misfortune; that is to be pitied and to be assisted: there is a poverty that is only the social and punitive side of sin; that is to be recognised as such a black blot on the snow of God’s holiness, a sad brand on the righteousness of things. Or the figure may be changed, for it is a double one. Israel was like a sear leaf, just hanging by one frail thread to the branch, all the juice gone, all the beautiful green dead for ever, all possibility of fruitfulness exhausted; and there hung great Israel, a leaf sear, yellow, dead, just hanging to drop! We must realise this condition of things before we can understand the arduousness of the mission of Gideon. If we do not understand the situation we cannot understand Gideon’s distress, hesitation, hopelessness. The times were out of joint. All things beautiful were dead. The whole time was given over to idolatry. There was but one man who kept to the true faith, and he seemed to worship in secret; he alone was not swallowed up in the great idolatrous passion; his father had gone religiously astray, but he himself still thought of old histories, and had in him flickering, but, oh, quite dyingly, some hope of returning faith.
Then came the inevitable “cry “: “The children of Israel cried unto the Lord” ( Jdg 6:6 ). It was a mean prayer. Some cries must not be answered; they are unworthy screams or utterances of selfish desire. The Lord will not be too critical about these “cries,” for who then could stand before him and hope for any thing from his hand? What prayer is there worth being heard, not to say worth being answered? Search it, probe it, and what is it but religious selfishness a plea for self? But men must pray as best they can. We cannot expect perfect prayers from imperfect men. In the cry there may be something which God can hear to which he will make response. But prayers are not answered, because they are not prayers; they are self-excuses, self-pleadings, desires inspired by selfishness: so they are narrow, shortsighted, out of the rhythm of the music of the universe, notes that cannot be smoothed into the general utterance of the divine purpose; they may do the suppliant good by heightening his veneration or exciting within him some inexpressible desires, but as words they fall back again like birds whose wings have been broken.
Israel cried unto the Lord. What was the divine answer to that cry? It was a prophet. Jewish legend says it was Phinehas, son of Eleazar. The prayer was answered by a man: “The Lord sent a prophet unto the children of Israel” ( Jdg 6:8 ). A “prophet” is a teacher, a man who sees the largest relations of things, one who lives above the cloud and can see what is going on underneath it; a seer, a man of penetrating vision, a man whose eyes are within, and from whom God has hidden nothing of wisdom, grace, purpose, and issue. The age must be prepared for its prophets. When the age is haughty, self-contented, self-idolatrous, prophets go for nothing; they are the object of sneering remark; they may be caricatured, they may be turned into food for merriment; but when the age becomes like a door swinging on broken hinges, or like a sear and yellow leaf when all hope has died out of it, then men ask if there be not a prophet, or one who can pray a seer who can penetrate beyond appearances and discover germs of life or hints of hope? It was so now. The prophet came, and delivered a judicial speech:
“Thus saith the Lord 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 the Lord your God; fear not the gods of the Amorites [the Amorites were the highlanders of Palestine, and as they were the strongest of all the Canaanitish tribes they are often spoken of as representing or including the whole of them], in whose land ye dwell: but ye have not obeyed my voice” ( Jdg 6:8-10 ).
Here you find a reminder, that is to say, a reference to history. Memory was awakened and turned upon the days that had gone, God works through recollection. Marvellous are the miracles which God works by the power of memory: memory goes back, and brings to mind things forgotten, uses them in the light of today, observes their action upon the circumstances which make up the immediate present; and oftentimes a man needs no hotter hell than an awakened and stimulated memory. The recollection was followed by a reproof: “But ye have not obeyed my voice,” saying in effect: I have not changed; I was continuing the line; my purpose was one of deliverance and success and honour for Israel, but ye failed in obedience: first you became reluctant, hesitant, then weary, then you complained of monotony, then you said the yoke galled your shoulders, then you fell clean away, then you built Asherah and worshipped Baal; this is the reason of all that has come upon you; blame yourselves: for men who fall away from the road of obedience fail of the heaven of blessedness.
All this is intelligible. We have been accustomed to these reminding and accusing voices ourselves, and we do not hear in them anything that startles our reason or taxes our faith. Now the prophet is succeeded by an angel. A most mysterious instance occurs, challenging our faith in its loftiest moods. Gideon was threshing wheat by the winepress, to hide it from the Midianites. He was in a little sheltered corner, not daring to use a flail, perhaps, lest the beat of it should attract the attention of some listening Midianite; Gideon was almost rubbing the wheat between his hands. He was in a little cave rather than in a winepress, which is hardly the literal translation. He was in a corner by himself, rubbing out the wheat which he had industriously sown, painfully watched, and honestly gathered. It was weary work for Gideon. He felt that he was a prisoner, almost stealing his own bread. This is not unknown to ourselves. Men sometimes have to hide their food from their own relations. Some men dare not even seem to be prosperous, because they know what havoc would be wrought by those who have been watching their honourable and successful labours. Men sometimes have to hide themselves from their own flesh, and to rub out their little handful of wheat behind some sheltering crag. Some men are bound to look poor, because they know they would be fleeced and robbed. Is that not strictly according to our own personal experience? This is the picture presented by the position and action of Gideon [hewer]: a hidden man, doing an honest work in the quietest possible way, only thankful if he can get his wheat turned into bread to satisfy his hunger. Watch Gideon, the one religious man of the place and time. If any one were to come from heaven now, he would come to Gideon. Like descends upon like. “And there came an angel of the Lord, and sat under an oak which was in Ophrah [in Western Manasseh], that pertaineth unto Joash the Abi-ezrite.” For a time the angel was silent. How will he speak to a weary man? He will say to him: Poor laden one, this is sad work for Israel; poor weary Gideon, I am sorry for thee in my heart; Gideon, thou shouldst have been out in the open air swinging thy flail and separating the chaff from the wheat right cheerfully and hopefully poor Gideon! Such sympathy would have overborne the man; it would have been the one drop that would have made the cup of his sorrow overflow. No, there must be sharp reaction; a note must be struck that will awaken the man wholly: he must not continue his dream-trouble, he must have his sleep driven away. What said the angel? “The Lord is with thee, thou mighty man of valour.” The speech seemed to be ironical. Gideon had about him the look as to weariness of a man who was exhausted. But he was a king, and he had a kingly presence, a face that only needed to be awakened to answer the angel’s own in the likeness of kinship. There was no fairer man than Gideon in all the land; the make of him was a miracle of God. When he stretched himself right out to his full compass and looked his best self, one could understand how it was that he had “faithful among the faithless been,” and had kept Jehovah’s altar even amid the riot of the Baal-worshippers. Who shall say there is no kinship between angels and men? Who has wisdom enough to declare that there is no connection between the spiritual life or lives of the universe? It is not only a higher faith but a nobler reason which would say: All we, men, women, children, angels, spirits of the blessed, are one, warmed with one fire, radiant with one glory, expectant of one destiny. We cannot settle anything about this angel that is definite and final. What do we know that is at all of the nature of counterpart? We know something about unexpected meetings, strangers speaking to us, and yet so speaking that we know them, speaking to us in our mother tongue, speaking to us words which we have wanted to hear but dare scarcely speak to ourselves; people making beginnings which have had happy endings; that we know right well. We know something of unforeseen opportunities: the cloud has suddenly opened, and we have seen where we were. Clouds often do open quite suddenly. We have seen the mariner watching for the sun for days: the mariner is ready, his glass is in his hand; if there be but one little rift in that great cloud, he will avail himself of the opportunity to know where the sun is that he may know where his ship is. A rift has come, a sudden chance; it was but a moment, a glimpse, but in that moment there was communication between earth and heaven. So far we are upon familiar ground. We know something of unaccountable impressions also; and sometimes we utter prayers that angels might have inspired, for the prayers have surprised ourselves and made sudden Sabbath in the midst of the tumultuous week. If then we know something of unexpected meetings, unforeseen opportunities, and unaccountable impressions, we seem to be not far from the angel vision, the angel touch.
When Gideon heard the angel’s message, he said, in a tone we cannot reproduce, a tone made credulous by incredulity, yet with some resonance of strength in its very halting and shaking, a tone representing a strange struggle between hopelessness and faith, experience and possibility, “Oh, sir” for the term Gideon used in the first instance was but a term of courtesy and not a title of religious veneration “Oh, sir, if the Lord be with us” but the angel did not say so; the angel said “thee.” Who can listen critically? Who can distinguish between person and number in the grammar of an angel?
“Oh, sir, if the Lord be with us, why then is all this befallen us? [see Deu 21:17 ] and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites” ( Jdg 6:13 ).
It was a right answer so far. It was better that Gideon should know the exact circumstances. “To know ourselves diseased is half the cure.” Gideon must not have any false hopes. He must not be taking up any broken splinters of wood and saying: These splinters will be swords which we shall thrust through the bows of the enemy. It is well that he is driven into obscurity, that he is made to do his work with the utmost quietness, that he is compelled to act almost as a thief on the threshold of his own house. To be down so far is to be in that darkness which oft precedes the dawn.
What did the angel do? The angel did two things. (1) He “looked.” Who can interpret that word? Some biblical words must remain without interpretation. Sometimes in translating books from foreign languages into our own we are obliged to quote certain words and let them remain untranslated; we hover over them, point to them, give clumsy paraphrases of their possible meaning, but think it better after all to set down the word itself, for it has no equivalent in our own language. It must be so with this word “look.” That look begat attention, inspired confidence, elevated thought, stimulated veneration, and looked Gideon into a new man. There are looks which do so. There is one look which is yet to do this in all the fulness of its meaning: the day is to come when we shall be like Christ, for we shall see him as he is. These are spiritual looks that we read of in the Old Testament, and that we have experience of in the current of our own lives. (2) The angel, however, not only looked but “said” changed his tone, used human speech, addressed the man in his mother tongue. He said, “Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?” ( Jdg 6:14 ). But Gideon was astounded, and said in effect: Impossible
“Oh, my Lord, wherewith shall I save Israel? behold, my family [my thousand] is poor [the meanest] in Manasseh, and I am the least in my father’s house” ( Jdg 6:15 ).
This is quite in the line of biblical history. Sarah “laughed” when the angel said that she should be the mother of one who should be supreme in history; Moses was shocked when he was told that he, a wandering, stammering shepherd, should face the Pharaohs of Egypt and demand justice to Israel; Paul was amazed that he should be chosen for great missions of deliverance. Speaking of Gideon, the quaint commentator Trapp says: “He was well-descended, but had mean thoughts of himself. True worth is modest. Moses had distributed the people into thousands as Alfred did the English into shires, hundreds, and tenths, or tithings, whereof the ancientest were called the tithing men.” Such was Gideon’s view of himself and his chiliad, or thousand. But there is the accusing and stimulating question: “Have not I sent thee?” accusing men of unfaith in a tone that stimulates them to seize their grandest opportunities. Are there not new births? Are there not vivid realisations? Are there not new selves? Behold, the angel must confirm his own message and vindicate his own revelation.
What is the application of all this to ourselves in addition to what has already been said? Are we not often hopeless? We say Jesus Christ is in a minority. Put down the great leaders of the world’s religions, and Jesus Christ must statistically take his place near the bottom of the list. That is the arithmetical condition of affairs today. Even if every man in the church be a sound man, yet, reckoning up the sum-total, the figures often sink into insignificance. But are there not these two great lessons lying upon the very face of the history, namely, that we grow in social power as we grow in spiritual consciousness? Just as Gideon saw the angel and was conscious of a divine presence did he grow in social power. He was warmed into a larger self. It is when we see God most clearly that all difficulties vanish from our sight. See God, and you need behold no other sight to make the soul majestic and clothe the life with social beneficence. Fear God, and have no other fear. Be sure that the heavens are with you, then be confident that the harvests of the earth will he gathered even to the last grain of wheat, and the enemy shall not prevail in any degree. Then there is a second lesson lying upon the same line, namely, that we need not be socially great to be spiritually useful. Gideon said, “Behold, my family is poor in Manasseh, and I am the least in my father’s house.” “Blessed are the poor in spirit; for theirs is the kingdom of heaven;” and anything but blessed are they who say, “We are rich, and increased with goods, and have need of nothing,” knowing not that they are poor, and blind, and miserable, and naked. It is like God to choose the poorest tribe and the poorest man in the tribe. When did God change that plan? When did he vary that mysterious policy? Is it not that no flesh may glory in his presence? Not many wise, great, mighty, noble are called, but God has chosen the weak things to trouble the strong, yea, things which are not things which seem to have no existence to bring to nought things that are: ghostly ministries operating upon material fortresses, spiritual agencies crumbling down temples in the night-time, mysterious influences rending the mighty and bringing down that which is high.
Selected Note
Palestine, which is only about the size of Wales, and was still largely held by the former inhabitants, was subdivided by the Hebrews into many tribal governments, as England in the Saxon period was broken up into Essex, Wessex, Mercia, Kent, Sussex, and several other kingdoms; and was, hence, in constant danger of inroad and subjugation. To the nomadic tribes of the desert, which stretched to the borders of the land on the east and south, the valleys of Gilead and Bashan, and the fertile plains of Central Canaan, were an irresistible temptation, stretching out as they did like paradises of green, before eyes wearied with the yellow sand or dry barrenness of the wilderness. Israel itself, when only so many wandering tribes, had forced a way into these oases, and had held them, and there seemed no reason why other races should not, like them, exchange the desert for a home so fair, at least during the summer and harvest of each year, by overpowering Israel in turn.
The forty years’ rest after Deborah’s triumph was rudely broken by inroads excited in this hope. A great confederation of the Arab tribes, like that which, at an earlier day, had given the Shepherd Kings to Egypt, poured into Palestine. Midianites, Amalekites, and all “the children of the east,” far and near, in countless numbers, with immense trains of camels, and of cattle, and flocks, streamed up the steep wadys from the fords of Jordan, and swept all resistance before them, from Esdraelon, on the north, to Gaza, on the extreme south. No sooner had the fields been sown each year, than these wild hordes reappeared, covering the hill pastures and the fertile valleys, in turn, with their tents; driving off every sheep, or goat, or ox, or ass, they could find, and seizing all hoards of grain they could discover, saved from the few fields that had escaped destruction by their endless flocks and herds. No visitation could be more terrible, for there was neither food nor live stock left in the land. Fire and sword spread terror on every side; desperate resistance by isolated bands of Hebrews only led to the massacre of these brave defenders of their homes, and at last safety and even existence seemed possible only by the population taking refuge in the numerous caves of the hills, and in strongholds on hill tops.
Geikie.
Prayer
Almighty God, come to us as thou wilt a great fire, or a great wind, or a still small voice. We shall know thee when thou comest, for we are akin to thee; thou didst make us and put thy name upon us. We are fearfully and wonderfully made; we are a continual surprise unto ourselves: sometimes we are self-afraid; sometimes we are tempted to be as gods. Now we know ourselves to be but men, and we sigh about our frailty, and say we are as a withering leaf, as a speck of dust blown about by the wind, a vapour that cometh for a little time and then vanisheth away; then in some other mood, created by thyself, we lay our hands upon all heaven and claim it as an inheritance in Christ Jesus, saying, This is the meaning of his blood, this is the true interpretation of his Cross, glory, honour, immortality; service without weariness, worship accompanied by growing knowledge, trust in God untroubled by a doubt. Whether we are in this mood, or that, low down or high up, moaning about our littleness or rejoicing in our spiritual sonship, take not thy Holy Spirit from us: Holy Spirit, dwell with us! As for these varying tempers and conditions of ours, are we not still prisoners of time, bondmen of the flesh? Are we not oppressed by circumstances we cannot control? But of all these we shall presently be rid, and then we shall claim thy great creation for the development of our powers, for the continuance and consummation of our worship. For all high religious feeling we bless thee; for all sweet Christian hope we thank thee: whilst the angel of hope shines within us and sings its sweet song of heaven, we know nothing of death or of restraint or of littleness; we are already in the celestial world mingling companionlike with the angels. Read thy book to us thyself, with thine own voice, in thine own tone, and the tone shall be explanation: we shall know what thou meanest when we hear thine own voice. Above all things give to us the seeing eye, the hearing ear, and the understanding heart, when we come into the sanctuary of revelation, lest we exalt ourselves and say our own right-hand hath gotten us what spiritual prey we have: rather would we say, This is the Lord’s doing, and it is marvellous in our eyes, is not his love a continual wonder? Is not his grace a perpetual revelation? Hold us, Mighty One, today and to-morrow, and on the third day perfect us. Amen.
Gideon ( Continued )
Judges 6-8
WHEN the angel “looked” at Gideon the good man’s heart was troubled, and yet his hope was revived. His faith went so far that he would submit to receive some test and proof that the angel was in very deed the messenger of God. It is something to have got so far along the road of the better land; anything in this direction is better than deafness, blindness, and utter indifference. Gideon said, “If now I have found grace in thy sight, then show me a sign that thou talkest with me” ( Jdg 6:17 ). According to the laws of Oriental hospitality, Gideon withdrew to prepare refreshment for his wondrous visitor: “Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee.” And the angel said, “I will tarry until thou come again.” “Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour:” unleavened bread being more easily-prepared than any other “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.” The angel said, “Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth.” And Gideon 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 fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight” ( Jdg 6:21 ).
Now there came a practical test to be applied to Gideon. Sooner or later that test comes to every man. If we put God to the test, what if God should in his turn put us also upon our trial? The test to which Gideon was about to be put was a practical one. As the foreign invasion of Midian was traceable to Israel’s evil-doing, so the beginning of the divine deliverance must be moral, spiritual, and religious. That same night the Lord said to Gideon: Take thy father’s young bullock, even the second bullock of seven years old, attach it to the altar of Baal by rope or iron, and drag it down. That was a negative beginning. We must get down the old altar before we put up the new one. “And” when thou hast done this
“build an altar unto the Lord thy God upon the top of this rock, in the ordered place [build an altar with the wood laid in order]; and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down” ( Jdg 6:26 ).
Gideon made one reservation. We do not wonder that he should have done so. He said, in effect: I cannot do this in the daytime; I will do it by night. Who can blame him? Who will call him coward? It was a natural device. Men cannot be courageous all at once. Some men need to be trained and nursed into courage; be gentle with them, patient and hopeful, who can spring into lionhood all in one sudden moment? “Gideon took ten men of his own,” rather than “ten men of his servants,” and pulled down Baal’s altar by night. When night gives up her history, it may be found that many a man has attempted to begin a better life under the cover of darkness. We should not taunt men for want of boldness in spiritual things; sometimes they are bolder than we have imagined them to be: they may even have attempted to pray aloud when no one was present. That is a trial of a man’s spiritual sincerity. It is not every man who can listen to his own voice in prayer and continue the supplication with any composure. A man’s first audible prayer might smite himself down as by a great thunder-stroke: the voice seems so loud, the exercise so audacious; it is as if the universe had halted to hear the new appeal. Who shall say that men who are dumb in church have not tried in darkness and in loneliness to sing some little hymn of praise when they were quite unheard? Who knows what papers have been written, what plans of battle have been drawn up, at night-time, wherein men said they would certainly begin at this point, or at that point, to renounce a companionship, to change a custom, to release themselves from the tyranny of a habit: next time they would say No to the invitation which sought to seduce them to evil-doing. Who is not courageous when he is alone? Who is not most eloquent when there is none to hear him? We must not, therefore, fall foul upon the memory of Gideon and charge him with want of courage.
But the morning came. What the city then saw! The cathedral, so to say, was pulled down! When the men of the city arose early in the morning they missed the altar and the Asherah, “and they said to one another, Who hath done this thing?” And inquiry resulted in the information that Gideon the son of Joash had done it.
“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” ( Jdg 6:30 ).
Joash was not a born Baal-worshipper; the foreign religion sat uneasily upon him. He had inwardly no great respect for Baal; outwardly he was addicted to his worship, but really he had serious misgivings about Baal’s godhead. What if all idolators be afflicted with the same scepticism? Scepticism does not grow in the Church with relation to the true God alone; unbelievers in the true religion have scepticism often with regard to their own: they cannot tell what to make of their dumb gods; they have great philosophies about them, but no direct consequence comes of it all; so when an assault is made upon them the resistance is but reluctant or careless. Joash was a wise man; he said: Men of the city, hear me: my son has torn down the altar of Baal; if Baal be a god in very deed let him avenge the wrong himself; do not you interfere as to Baal’s sovereignty and godhead: in so far as Baal is a true god he will see to it that the man who insulted his altar shall be punished for his sacrilege and audacity. The men thought this was a good answer, and they accepted it. This is the challenge of the God of the Bible. God is always challenging the false gods to come forward and show what they can do. God mocks them, taunts them, tells them they are nothing, says they are things made out of iron and stone and wood, and not a single thought is in their carved heads. This is the challenge of Elijah; said he, “The God that answereth by fire, let him be God,” whatever his name be; this is not a test of names, forms, ceremonies, dogmas: if Baal be God, let us all worship him, and if the Lord be God, let us bow down in adoration before him: “the God that answereth by fire, let him be God.” The position taken up by Joash is the position we should all take up with regard to religious things. Let God defend himself. The Christian religion is never so humiliated as when men attempt to defend it. God needeth not to be ministered unto by men’s hands; nor does he require the patronage of trained intellect and swift and eager mind. God is continually vindicating himself in his providence. God’s appeal is: Look at the world; look at it in great breadths of time; not in a handful of days, or in a nameable measure of months, but look at it in the light of centuries; give yourselves field of vision enough; look at the distribution of men, and the distribution of all natural products; consider the occasion well: see what boundaries are set, see what issues are inevitable, observe how ambition is cut in two at a certain point, and must begin again to raise its shattered head; watch all the ebb and flow of civilisation; observe keenly as well as widely; and if providence be not its own vindication, it is useless for any man, however swift of thought or copious in expression, to attempt to vindicate what the facts themselves do not support. Christian teaching will be strong in proportion as it takes this ground. We are not engaged in matters that can be settled by words. We look abroad and see a law operating a law of restraint, a law of culture, a law of rewards and punishments; we try to check it, modify it, avert it, but it comes on with quiet irresistibleness an infinite force: who can ascend beyond a certain height? or who can descend without being suffocated? Who can stretch himself out so as to touch the horizon? and who has not chafed as Job chafed when he said, “Am I a sea, or a whale, that thou settest a watch over me?” If a man would take this wide vision, and bring into focus all these infinite relations, let him look carefully at his own life; let him, as it were, write his own story in his own language, and see how the chapters fall into happy sequence. See what training the man has had, what narrow escapes, what afflictions, what deliverances, how disappointments have been turned into the roots of prosperity, and how the grim discouraging negative has been the beginning of boldest and most successful endeavour; and when the reviewer has concluded his retrospect, let him say if he can, “All this was of chance, and luck, and incalculable fortune.”
Gideon, however, was punished by the people in some degree. The people must interfere a little, even in the case of avenging insults offered to Baal. So they called Gideon by a new name, they called him “Jerubbaal.” The least one can do is to give a reformer a nickname. If we may not smite him, we may at least throw some appellation at him which we hope the enemy will take up and use as a sting or a thong. So Gideon was called Jerubbaal literally, “Baal’s antagonist”: let Baal strive, let Baal take up his own cause; Gideon is the man who has defied the gods. That was not a severe punishment for the beginning of a revolution. The name itself was taken up afterwards and sanctified. There is nothing the enemy can do that God cannot turn into happy issues. Now came the open conflict:
“Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel” ( Jdg 6:33 ).
They were there first. They said, They will be well off who are soonest in the field. What had Gideon to present in reply to this tremendous muster? The story reads well at this point: “But the Spirit of the Lord came upon Gideon,” and he was a thousand men in himself. Inspired, he knew no fear; the tabernacle of the living God, he trembled not before the wind and the tempest. We need inspired men, mad men, enthusiasts, men who know not whether they are fasting or feasting, men who use the world as not abusing it, who hold every thing lightly but their trust from the living God. Gideon “blew a trumpet; and Abi-ezer” his little flock “was gathered after him. And he sent messengers throughout all Manasseh” the people of the tribe “who also was gathered after him: and he sent messengers unto Asher” who once proved faithless “and unto Zebulun, and unto Naphtali” who had won immortal fame in the battle last fought by Israel “and they came up to meet them” ( Jdg 6:34-35 ). Spiritual endowment is power. It is of no consequence how many swords the Church has if it has not the living God: “Put up again thy sword into his place: for all they that take the sword, shall perish with the sword.” Christ’s kingdom is not of this world: it is a kingdom of thought, feeling, love, sacrifice; be true to that spirit, and none can stand before you.
Now Gideon became afraid again, and must therefore be encouraged by another sign from heaven. We must not blame him. He is not the less earnest that he wants to be assured that he is right. Gideon invented a little test for God:
“Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said” ( Jdg 6:37 ).
Did God reply? God accommodated himself to human weakness as he has always done. Gideon arose early in the morning, “and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water” ( Jdg 6:38 ). [“Wool, as a good radiator of heat, would, under ordinary conditions, receive a plentiful deposit of dew, but so would the surrounding grass and soil. The second miracle was still more remarkable, inferior radiators receiving dew, when a better radiator, wool, remained dry.”] Gideon was half persuaded: Now, said he, if the reverse process can be completed, I shall be strong in faith, giving glory to God:
“Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground” ( Jdg 6:39-40 ).
[“The double sign in connection with the fleece, which Gideon asked of God, is an illustration of a tendency in him to ask for signs: and nothing could be more ingenious, nothing more satisfactory, than the alternate wetting by dew of the fleece and of the whole ground. Possibly he was led to use such boldness in repeated pleadings with God, by the example of Abraham’s repeated requests when interceding for Sodom ( Gen 18:23-33 ). And he may have asked for the dew first to concentrate on the fleece, then to spread out over the ground, as he saw how the grace bestowed first upon himself, was spreading out over Israel.”
Douglas. ]
We may not set these fancy tests. They were proper enough at the time when Gideon applied them. The day was not then so far advanced; it was quite early morning, grey twilight, and men did not see clearly, so they asked for much assistance to their vision; and God graciously answered them. Even in apostolic days the freak of the lottery was tried, and we hear but little of the happy consequences which flowed from the adventure. We have nothing to do with putting tests for God now. Why? It would seem a natural and beautiful thing to say, as Gideon said, If the fleece be wet, or if all the earth be wet, and the fleece be dry, then God is with me, and the right way is open before mine eyes. Why may we not submit God to these tests? because the day is far advanced. This is the age of the Spirit, the age of true spiritual or religious faith. We have now to be guided by those inward and spiritual convictions which often have no words for their adequate and precise expression. We are to be students of providence. Providence itself is a succession of trials, tests, proofs. We are to see how things go, to watch their origin, sequence, consummation. We are to get rid of the superstition that life is a series of isolated incidents. Instead of being right in this particular case, or that, we ourselves are to be right, and all these things shall be regulated for us. The man who is anxious to know merely detailed right has not entered into the Spirit of Christ. He is a man who would keep a book regarding himself, and separate or distribute his life into independent lines and items. That is the Baal we must cast down, the Baal of being right in instances, in mere details, and writing a little maxim-bible of our own. What, then, is the great aim of Providence today? To make right men, to create new and clean hearts and spirits, to make the soul right. Is that represented to us in any formal, quotable words? Surely: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Expand that thought, and what happens but this great philosophy of life, namely: Be right in your soul, be right in your purpose, have a single eye, do not be playing a double game; “do justly, and love mercy, and walk humbly with thy God; “and as for the details of this opening life, they will fall into great laws of divine Providence, and will be ministers of grace to the trusting soul. What an insidious sophism lurks in this thinking, namely, that if we could have lotteries by which to test individual actions we could not go wrong. So long as you are meddling with individual actions, and trying to be guided by a kind of travelling time-bill, you cannot be right. Here is the distinctive glory of Christ’s religion. “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” The man does not say, What shall I eat; what shall I drink; wherewithal shall I be clothed; what shall I do to-morrow; and on the second day how shall I be occupied; and in what spirit shall I encounter such and such a possible occasion? That is to live a little life, to split up, and separate, and individualise, and to act cleverly, not religiously. Life is not to be a system of scheming, managing, arranging, balancing, outwitting those who are half-blind, outrunning those who are cripples or unable to run; life is a religion, a consecration, a spiritual sacrifice, a continual living in the sight and fear and love of God; that being granted, all the rest comes in musical sequence, everything else conies and goes by a rhythm divine in its swing and throb. Foolish are the men who want to be right in particular instances, who desire above all things not to be outwitted on set occasions. There was a time in human history when such desires were natural and wholly seasonable, but that time is not now; for Christ is amongst us, and says to us: Children, be the children of your Father in heaven; be ye holy, as your Father in heaven is holy; be ye perfect, as your Father in heaven is perfect; trust your Father, little flock; be not disheartened; live in your Father’s good pleasure: seek first the kingdom of God and his righteousness, and all details will settle themselves. Why, who would kindle a little fire in his own field to dissolve the snow, and say he will have at least a little garden there? Is the great snow to be broken up into patches in that way, and are we to have little summers and little forces of nature, and little clever attempts to grow something under the most discouraging circumstances? Do not interfere with God’s law in that way. God will send a south wind and a warm sun, and the snow will flee away. There must be a great astronomic movement a high, mighty far-reaching movement, a change of atmosphere: and that will drive back the winter, and in due time “throw a primrose on the bank in pledge of victory.” So must it be with the winter-bound heart of man. It is not by lighting little fires here and there so as to warm great feeling, or create a momentary benevolence, or rise into a temporary ecstasy; the Spirit of the living God must descend upon the whole man, must take possession of the heart; and, reigning there, ruling there, working out the mystery of inspiration there, all the life shall bud and blossom, and be gracious and hospitable as summer. This is the better plan; this is the grander philosophy of life. We do not pronounce judgment upon Gideon in any adverse terms; he did what he could. God smiled upon his infantile endeavours; the great day of spiritual inspiration had not then fully come. Gideon’s purpose was to know whether God was with him. The purpose is eternal the method of discovery was temporary. Let us also know whether God is with us, not in this particular case, or in that particular case, but whether God is with us in very deed within, ruling the mind, and heart, and will, and judgment of the whole soul; and then if we go downhill, it will be downhill on the highlands: even the valleys are lifted up in these great heights; and if we do stumble, we shall rise again yea, though we fall seven times, the eighth endeavour shall bring us home. He who lives upon any other principle lives a sharper’s life, often very clever, often very skilful, a good deal may be said in defence of it as to particular instances and individual successes, but he is a charlatan, an empiric, an adventurer; he is setting traps for God, and fancy devices wherein to entangle the Eternal. The great life the grand, true, simple life is to be in Christ, in God, as to thought, feeling, purpose: then let the days bring with them what they may, all their bringing will be overruled and sanctified, and even our very faults shall help us in our higher education.
Selected Note
” Cast down the altar of Baal ” ( Jdg 6:30 ). The word ba’al , as it signifies lord, master, is a generic term for god in many of the Syro-Arabian languages. As the idolatrous nations of that race had several gods, this word, by means of some accessory distinction, became applicable as a name to many different deities. Baal is appropriated to the chief male divinity of the Phoenicians, the principal seat of whose worship was at Tyre. The idolatrous Israelites adopted the worship of this god (almost always in conjunction with that of Ashtoreth) in the period of the Judges ( Jdg 2:13 ); they continued it in the reigns of Ahaz and Manasseh, kings of Judah (2Ch 28:2 ; 2Ki 21:3 ); and among the kings of Israel, especially in the reign of Ahab, who, partly through the influence of his wife, the daughter of the Sidonian king Ethbaal, appears to have made a systematic attempt to suppress the worship of God altogether, and to substitute that of Baal in its stead ( 1Ki 16:31 ); and in that of Hoshea ( 2Ki 17:16 ), although Jehu and Jehoida once severally destroyed the temples and priesthood of the idol (2Ki 10:18 , sq.; 2Ki 11:18 ).
Prayer
Almighty God, thou hast made the sanctuary a place of explanation: within thy house we understand all that is needful for us to know. Outside of it we cannot tell what things really are; we are in the midst of tumult and strife and anger; wrath and malice and bitterness exclude thy presence, but when we come into the house of God we see in the true light, we know somewhat of thy meaning, we are privileged to behold the outworking of thy purposes, and as we look we wonder, and as we wonder we pray, and our prayer speedily becomes a song of praise, because we see that the Lord reigneth and that the end of things is in his hands. Enable us often to come to the sanctuary. Blessed be thy grace for establishing it, so that now we may say, the tabernacle of God is with men upon the earth; God’s house is in the midst of our dwellings. When we come into the sanctuary may we find the spirit of the house there, the spirit of reverence and love, the spirit that loves the truth and follows after it and will eventually establish it; and being in the spirit in thy house, may thy book appear to us in all its breadth and lustre: wide as the great heaven, brighter than the sun when he shines in his strength; and may our hearts be comforted by the messages which they most need; and if first we must be humbled and chastened, stripped and impoverished, that we may know our right condition, thou wilt not end the process there, but having shown us our blindness and nakedness and wretchedness thou wilt give us fine gold, and ointment wherewith to anoint ourselves, and truth upon truth, until the soul is filled with the riches of Christ. So let it be now and evermore. May the sanctuary be a place of elevation whence we can see afar, and a place of revelation where we can see sights let down from heaven and hear voices meant for our instruction and comfort. To the sanctuary we bring our sin. Here we leave it, because the Cross is here; we may not need not take it back with us; for the blood of Jesus Christ thy Son cleanseth from all sin. Here let our sin be crucified; here let our sin be pardoned.
This prayer we pray at the Cross; and we tarry at the Cross until the answer come. Amen.
Gideon ( Continued )
Judges 6-8
THERE are critical words in every life, and critical moments. Everything seems to happen all at once, a curious sense of suddenness affecting the whole life. The word “then,” with which the first verse of the seventh chapter opens, marks a critical point of time. How easily the word is written; and how easily said; but all Gideon’s life seemed crowded into that ardent moment. So it is with our own lives. We crush the whole life into one day. Or we seem to see for what our whole life has been preparing by the light which shines upon one special moment. The time of battle had come; but the time of battle came in the case of Jerubbaal, as we have seen, after long and singular preparation. All that is happening should be regarded as of the nature of preparation. We should ask ourselves now and again, even amid the monotony of life, What is the meaning of this rest? What is the point of this delay? God always has a purpose, and we ought to find it. Why all this schooling, this long and weary study, this knocking night and day at Wisdom’s door? These intellectual inquiries touch the very region of prayer. What is the meaning of all these providences? In all these undulating lines of life read the philosophy and purpose of heaven regarding human service and destiny. Why these sharp trials, these rains of sorrow, these rivers of grief? Why these bereavements, losses, deprivations, disappointments, surprises? Has the tale no end? Is there no point of fire, no final climax? Is it all tumult, change, gain, loss, pleasure, pain, on and on, and the last pain the greatest, the pain of saying farewell before dropping into eternal silence? This cannot be. The question, then, should come to every man when he is seeing visions, hearing voices he never heard before, receiving unexpected and startling visits, What is the meaning of it all? This means action: presently the story will open upon the battle chapter. Surely some of us have had preparation enough. Long since we ought to have been in the thick of the fight, Why all this book-reading? Is there room in the crowded memory for one more volume? Surely we may say to some students, Why continue the bent head, the midnight lamp, the vigil out of season? What is the meaning of all this? The battle waits, or the battle might now begin: the world might turn round and ask, Are you not ready now to speak some gospel word, or at least look some look of hope, lifting upon our weariness eyes that might be as revelations and encouragements. It is weary work to watch how long some men are in putting on their armour. It tires the soul to see how long some men are in whetting the sickle, whilst the white harvest almost withers because of their unaccountable, if not criminal, delay. The critical morning dawned upon the life of Gideon. He took up his new name, having no objection to it. When his fellow-citizens called him Jerubbaal, he said, in effect: So be it: that name expresses my relation to the false god exactly, namely: “Let Baal strive;” or “Let me be Baal’s antagonist:” I yoke a bullock to the god, and drag him down; now let my father’s advice be accepted, and let Baal defend his own case. It is wonderful to notice how many of these Old Testament people take their new name with fine grace, as if with deep sense of the fitness of the larger appellation. We, too, are called upon to pass into new names, or new categories: have we done so? Have we been called Christians? Or are we hiding the new faith under the old name, so that the people know not that a change has taken place in our title? “Beloved, now are we the sons of God.” Yet some of us have hardly dared to claim and wear the name. If to some there belongs a name of controversy, battle, antagonism, take it up: it suits the times; the world wants warriors. Take the name which God gives you, or which is brought to bear upon you by the order of his providence. When does God give a less name than the old one? He adds a syllable, and thereby adds a destiny: he changes one letter, first or last, and therein changes the course of a lifetime. “Jerubbaal, who is Gideon,” took his place at the head of his people, “rose up early.” When did the great worker ever rise up late? Early-rising is a necessity of divine vocation. There need be no mechanical arrangement about it. The work is terrific, and the worker is straitened until it be accomplished. There is an impatience that is inspired. Gideon and his people “pitched beside the well of Harod,” that is, beside the well of “trembling,” beside the well of “fear.” It is well to begin at that point. Many a man who has begun his work nervously has turned out at the end to be quite a giant. Take heart; you are indeed now at the well of Harod, at the waters of fear and trembling, but if you are there on God’s business, have no vital fear; you may shake off all fear and pray in the church as a child might pray at home, and fight in the field as consciously called of God to do the work of battle. We must not pour contempt upon men who are nervous, timid, hesitant in their first speech, afraid to pray their first audible prayer. History ought to have taught us a good deal upon such matters. Men who have begun thus have ended in great renown. Everything depends upon our spirit, upon our reliance upon the living God, upon our knowing that the work is not ours but the Lord’s.
This would seem to have been the course of the divine thought, for “the Lord said unto Gideon, The people that are with thee are too many.” They are but thirty-two thousand in all; yet they are too many. But how can they be too many, for the Midianites are a hundred and thirty-five thousand strong? That, said God, is making a human calculation. We get wrong by applying human arithmetic to divine decrees; or we get wrong by trying to measure God’s eternity by the tape of our time. He was an inspired man who invented the phrase “for ever and ever.” That is the point at which time gives up the race, falls down dead, and lets eternity stand in its nameless mystery. But today we will play the arithmetician, and deal in figures and tables and returns audited and well avouched. When will we, can we, learn that all numbering is with the Lord, and that because the battle is his he will fight it as it pleases him? Israel would make a wrong use of numbers, as most men do. Israel would say, “Mine own hand hath saved me: I was thirty-two thousand strong on that memorable day, and that was force enough to slay the Midianitish power.” God will stain the pride of all glory. God will not allow any flesh to glory in his presence. If we are gospel preachers, “we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” Human ambition must be restrained.
The so-called law of cause and effect, which has victimised so many men in the spiritual universe, must be upset and contemned. When the Church comes into this temper we shall hear news of victory: God will surprise his trustful Church with tidings of great joy. Two-and-twenty thousand men returned unto their houses because they were fearful and afraid. Do not contemn this cowardice, for it is the very colour and temper of our own time. Many men are bold the day after the battle; many have nearly said the word of courage, the word of just reproof. Are not the greatest numbers most cowardly? In a sense this is true. If they could fight as a crowd they would be partially courageous: but real fight comes to man by man, assault and answer. So two-and-twenty thousand men said, We had better continue in oppression, in slavery, in loss, than challenge these unequal odds. But the Lord said, “The people are yet too many;” and the number was reduced to three hundred men by a very curious and interesting test, namely, the different methods in which water was taken. Are there no such tests now? We suppose that this test has passed away and settled in venerable history, to be occasionally exhumed and wondered about: the particular instance itself may no longer be literally repeated, but the principle that is in it is the principle which is operating in the very men who deny the accuracy of the literal incident itself. Men are chosen now by curious signs. We do not know how we are chosen to any particular work; but it may be found incidentally that some little unexpected circumstance, of which we took no note or heed, determined our being where we are. Men who want servants, lieutenants, allies, co-operative assistants, are looking round; the people upon whom they are looking may be unaware of the critical inspection, but it is proceeding nevertheless. Those who are looking on say, He walks lazily, his gait is lacking in energy; he will never do for my particular work. Or: See how he walks; what fire there is in him; every action is half a battle; he needs but to be put in the right circumstances, and he will turn out a satisfactory man; or: He talks too much; his speech is without pith or regard to the number of its words; he patters and gossips and is cursed with a detestable fluency: listen; he never ceases, he never pauses, he evidently loves to hear himself chatter, he will never do. Or: He is an excellent listener; he does not commit himself: observe, he never plunges into anything that he cannot fully grasp and comprehend; he looks more than he speaks; not a word escapes that listener: when he does speak there is marrow in his speech; he is young, but he will get over that disadvantage; he shapes well already. This process is going on through all society. Men are noting one another; seeing whether they lie down upon the ground and devour the water, or whether, being men in wise haste and under self-control, they lap it, and pass on. The little local incident has changed, but the principle of curious and even eccentric election is operating in all life, and the men who deny the Bible live over again its most curious instances.
Gideon was one of those men who require continual encouragement. It was not enough to say to him once for all, “I will be with thee;” he did not doubt the divine presence: but see how Israel had been weakened, impoverished, crushed, these last seven years by the invasion of the Midianites; see how they dare not thresh their corn in the open field or accessible winepress, but had to beat it out in the concealment of the crags and rocks; observe how Israel had to listen and look to assure himself that no Midianite was looking on before he rubbed out his handful of corn and got it ready for the baking; then say if a man could instantly become a great religious and courageous character; and then see how loving it was of God to deal with him according to his weakness, to encourage him, little by little to lead him on. Why, this is the Christly spirit: he will not break the bruised reed, nor quench the smoking flax; he has the tongue of the learned, and can speak a word in season to him that is weary; he will not urge his omnipotence against our nothingness, but will accommodate his approach, and breathe upon us quietly, and send to our sinking spirits a still small voice. So Gideon needed to be encouraged again. The Lord said to him: I have made a man down in the Midianitish camp dream a curious dream; I will so operate upon him that he will begin to talk as it were in a half-sleep: go down and listen. Gideon looked afraid; the Lord noticed the blanched face and said: If thou fear to go down alone, go thou with Phurah thy servant; two may be better than one. This is an anticipation of the time when the Lord sent out his servants “by two and two.” Gideon took heart when he was allowed to take a servant with him.
“Then went he down with Phurah his servant unto the outside of the armed [the same word is rendered harnessed inExo 13:18Exo 13:18 . The probable meaning is arrayed in divisions] men that were in the host. And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers [locusts. Compare Num 22:4-5 ] for multitude; and their camels were without number, as the sand by the sea side for multitude” ( Jdg 7:11-12 ).
When Gideon came near a man told a dream to his neighbour; he said, “Behold, I dreamed a dream, and, lo, a cake of barley bread” such bread as Israel has been reduced to, the bread of poverty “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.” It is an extraordinary dream; what is the meaning of it? The other man had the faculty of interpretation; he said, “This is nothing else save the sword of Gideon the son of Joash, a man of Israel.” Once let the enemy have within him the fear that the opposing host will succeed, and the battle is won. Battles are lost and won in the soul. The Church has feared, and the Church has lost.
The battle opened. Israel, represented by three hundred men, did according to the instructions of Gideon: “When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon,” and that will correspond in instructive harmony with the dream which I have overheard; the name of Gideon has entered into the speech of the Midianites; associate that name with this great battle, and say, “The sword of the Lord, and of Gideon.” So the battle opened. “And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the Lord, and of Gideon;” and as the torches were shaken in the air, for they were torches rather than what we understand as lamps, and as the sound came from every quarter at once, Midian was afraid, and Midian was destroyed. Make the most of yourselves. You are but three hundred, but symbolically you are all heaven. This manner of assaulting the enemy is no dramatic manner, no pretence or affectation; this is a battle which is being fought on divine principles: therefore, if three hundred men seem to be three millions, they are such, multiplied by themselves and multiplied by infinity in their symbolical and representative capacity.
Gideon took princes that day, even “Oreb and Zeeb,” the Raven and the Wolf. The heads of the raven and the wolf were brought to Gideon on the other side Jordan, see him with the one in one hand and the other in the other. It was an old and barbarous plan to bring the head of the enemy to the hand of the conqueror. It is not a thing to be reproduced or countenanced by Christanised civilisation; but it was the ancient mode of warfare, and must be judged by the morality of the age. This is typical. “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? “He has trodden the winepress alone. He is mighty to save; he is mighty also to destroy. “His enemies will I clothe with shame: but upon himself shall his crown flourish.” In this faith all Christians live and work, serve and suffer, and, blessed be God, the inspiration is in us also. Men call themselves by symbolical names, as Midian was called “the Raven,” but God’s hand is in the heavens, and the air shall be cleansed of his enemies: “the Wolf,” but God’s eyes are in the forest and the jungle and the wilderness, and he will destroy the ravenous beast. Men have called themselves by ideal and typical names, as the “Gracchi” the jackdaws. We respect them under the name of the Gracchi, because we do not know what it means, but when it is understood that the interpretation thereof is “jackdaws” we feel that we ourselves might encounter them in battle. The Aquilini the eagles. So our great warriors have called themselves bull, and wolf, and lion. All these names have histories behind them; but we can never fight with names only: they must represent realities, spiritual inspirations, moral convictions, gospels we have died for, heavens we have seized with crucified hands; then the battle will go the right way. Enter the fight and always turn your eyes to the blood-stained banner on which is written, as with pen of lightning, The battle is not yours, but God’s. Fighting under that banner and in its spirit, the fight can have but one end grand, complete, eternal victory.
Prayer
Almighty God, evermore be with us; evermore give us the bread of life: evermore keep us within the hollow of thy hand. We have learned to distrust ourselves. We have hewn out to ourselves cisterns, but have found them to be broken cisterns that could hold no water. We have thought to plant gardens and sow fields of our own, and behold thou hast withheld thy sun, and all our efforts have perished in darkness. So now, if thou wilt not disdain so mean an offering, we would, under the drawing of a power not our own turn to thy grace, and offer ourselves in sacrifice unto thee: do thou now accept the oblation and give us answers from heaven. We thought our life would never end, and behold we have come to know that it is but a breath in our nostrils. We said of our strength, It is enduring, and cannot fail; and behold, whilst the boast was upon our lips our juice was dried up and there was no sap in all the life. We all do fade as a leaf. We are but as the wind, blowing for a little time: or a vapour dying upon the breeze. We cannot tell what we are, for there is no language that can set forth our poverty, and feebleness, and littleness; yet, when we come to know thy Son Jesus Christ our Saviour, and by living faith in him enter into the mystery of his being, then are we the sons of God, and it doth not yet appear what we shall be, but our hope is that we shall be like our Saviour, for we shall see him as he is. So we are little, and great; worthless, yet all-worthy; children of time, yet sons of immortality. Help us to understand somewhat of this mystery, to accept it, to walk in its spirit, to pray mightily unto God that we may grow in all purity, nobleness, and holy power. Thy hand has been outstretched to us in all goodness; no good thing hast thou withheld from us. If we judge by thy rain we cannot tell the just from the unjust; if we judge by thy sunshine we know not the difference between the good and the evil: for thou art kind unto all, and thy tender mercies are over all thy works; the mercy of the Lord endureth for ever, and to his love there is no measure. Bless the Lord, O my soul, and all that is within me, bless his holy name. We confess our sins, and mourn them with bitterest lamentation, and seek thy pardon at the cross. God forbid that we should glory, save in the cross of our Lord Jesus Christ: it is the hope of the sinner; it is the way to heaven; it is the very glory of the divine love. Help us to handle our life with great sagacity, understanding the mystery of it as revealed in thy holy book; may we see its littleness, yet its infinite possibilities; may we judge between that which is for a moment and that which is for ever; as wise builders, may we build upon the rock and not upon the sand; may it be found at last that through apparent folly we have been practising the most solid wisdom, and though men have imagined that we had forgotten that which is temporal, yet by seeking first the kingdom of God and his righteousness, all the lower worlds and their meaner concerns have been put under our dominion. We give one another to thee. We would be wedded unto the Christ of God; we would serve him with all faithfulness, love, sincerity, and hopefulness: may he accept our offering. We bless thee for all good men, whose word is their bond, whose signature is never forsworn, who know what is righteous and do it at the cost of life itself. We thank thee for all patience, as shown in the house, in the business, in the church, in every sphere of life divine patience, motherly, womanly, Godlike. We ask thee to be with us in all our special troubles and turn them into special joys: may our losses be the beginning of our gains, and through our failing health may we see the meaning of immortality. Guide the blind; save the helpless; give speech unto the silent; and be the friend of the friendless. Thus may we live in thy fear, in thy Spirit, in thy love, triumphing over life, time, space, death, already knowing that our citizenship is in heaven. Amen.
Gideon ( Continued )
Judges 6-8
IN the eighth chapter we have quite a gallery of portraits. We may call these allusions to character, aspects, rather than full delineations. Unless we look very vigilantly we shall miss a good deal of the colour and meaning of this panorama, for the action is extremely rapid. You find a character in a line; a history in a sentence; the whole man almost in one trembling or urgent tone. Everything in this chapter is of the nature of condensation. More matter could not be put into this space. Hardly a word could be omitted without interfering with the solid integrity of the composition. He who built this chapter was a master-builder. What fire there is in it; what anger; yea, what zeal; what delay inspired by impatience! thus constituting an almost contradiction in terms. Here is a man too impatient to do what he wants to do at the moment, but he says, I will do it by-and-by; when the greater purpose is accomplished the smaller design shall be fulfilled. But we anticipate. Let us travel the road step by step.
Take Gideon’s answer to Ephraim as showing that not only was Gideon a great soldier but a great man. That is the secret of all official greatness namely, greatness of manhood. There can be no great officer in any sense except as expressive of a reserve of strength, a great manhood. There can be no great soldier, great statesman, great preacher, great business man, without there being behind all that is official and visible a great wealth of nature, a great fulness of life. The men of Ephraim did chide sharply with Gideon, saying, “Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? “We shall see presently that Ephraim was both a bully and a coward. He is proud of having descended from Joseph, and proud of being connected with the illustrious Joshua; but in himself there was more foam than ocean, there was more splutter than divine energy. Ephraim was always finding that he had been left out in the cold. In a page or two we shall see that he met with the man who had the right answer to that foolish self-idolatry. Gideon will reply softly and gently, but Ephraim shall not always have it thus; he will ask this very question again of another man, and we shall see how that sterner man will answer him. Ephraim represents the kind of man who conies in after the battle has been turned to victory and says what he would have done if he had been invited. Ephraim represents the man who is always a day after the fair, a day after the battle, he who comes in when the sun of prosperity is shining and says that if only he had had an invitation he would have been the first subscriber to the fund, the most liberal supporter of the movement, the most energetic member of the faith. Presently he will tell Jephthah that, and Jephthah will answer him otherwise than Gideon replied. It was well that Gideon, whose name means “Hewer,” should show that he was as gifted in the quality of self-control as were his three hundred followers. His answer is intellectually energetic, and in it far away in it is just a little suggestion of irony and the kind of flattery which has a sting in it. It was a wonderful answer. Haughty, proud Ephraim apparently could have crushed the Hewer and his three hundred men; so Gideon said: What have I now done in comparison with you? think how little I am! Why, you misspend your anger in being at all annoyed by anything that was in my power to do. Is not the gleaning of the grapes of Ephraim better than all the vintage of the house to which I belong? the few odd grapes you leave on the vine, are they not of more value than all the grapes that ever cluster on the vines of Abi-ezer? It was well to put the inquiry so. There is a skilful use of interrogation. The form of question has been adapted to strange uses. Gideon reminded Ephraim of what had been done, though even that was only done incidentally. Then he asks the other question: And what was I able to do in comparison with you? You are such a great people; if I had asked you to join in a war you might have contemned so insignificant a creature; look how tall you are, and how scarcely visible I am! “Then their anger was abated,” showing that it was a bully’s anger, and not a hero’s. Their anger was abated when they were flattered. Yet this is the soft answer that turneth away wrath. The question well-planted, quite a thorn of a question, yea, a sharp sting; yet Ephraim, being of the mean quality he was, accepted the flattery and felt not the reproach. We almost long for Ephraim to come into contact with the other kind of man. Ephraim finding how this movement ended will try it again. Ephraim looked so well. What he would have done if he had only been invited! We wait for the man who can see through his falsehood and answer it with slaughter.
Was Gideon, then, soft and foolish? Has he lost the pith of his character? Take his treatment of the men of Succoth. Gideon asked that they would give loaves of bread unto the people that followed him, “For,” said he, “they be faint.” He seemed to ask for the people and not for himself: I am pursuing after kings give the people loaves of bread that they may be able to keep up with me in this fierce haste. The princes of Succoth took advantage of weary men. There are cruel hearts that can take advantage of the hunger of other men hearts that can say, Now is our opportunity; whilst they lack bread and are suffering from hunger, now we can vaunt it over them, now we can tread upon them. The princes of Succoth said, Your victory is not yet complete; you have to fight Zebah and Zalmunna before you can say the battle is ended; when Zebah and Zalmunna are in thy hands, then come, and we will give you bread enough; but do not suppose that you have found those whom you are only pursuing. Gideon was instantly fed with a nutriment that made him strong; forgetting his weariness, he said, “When the Lord hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.” And he made the same answer to the men of Penuel: “When I come again in peace, I will break down this tower.” So we must not argue that because a man gives a civil answer to a violent assault, therefore he is of mean quality, and is craven in spirit, and afraid of that which is high and mighty. The quiet answer is an illustration of self-control; the soft reply, the gracious retort, shows that the heart is trusting in the living God, and not in any accidental strength: they who dwell in the tower of heaven can speak quietly from the window to those who are looking up and who are expressing dislike far down at the base. In quietness possess your souls, and in sweet patience. Never answer fury with fury. The princes of Succoth and the men of Penuel were cold in their cruelty, mocking in their hostility; they were not in red-hot anger, but they were taking advantage of temporary weakness. Such persons were answered with fire red-hot. Gideon was thus a manifold character: a quiet man, few in words, threshing out his corn behind the rock that no Midianite might see him, quietly proceeding about his domestic affairs; suddenly taking fire when the touch from heaven came upon him, and a voice other than human told him he was a “man of valour,” right mighty in battle, but most suave and gentle and gracious in the presence of unreasonable men, who did chide with him sharply for what they supposed to be an omission of duty or a breach of courtesy; then flaming up again into the very divinest anger because men refused weak soldiers bread, and mocked pursuers because they appeared to be unable to complete the journey. “I will tear your flesh;” literally, I will thresh your flesh, as he had been found by the prophet and the angel threshing his corn; “I will break down this tower,” and those who are in it must take the consequences of its overthrow.
Was Gideon selfishly ambitious? To this inquiry there is a sublime reply. When the men of Israel saw the prowess of Gideon they said, “Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midian” ( Jdg 8:22 ). That was his opportunity. All great prophets and soldiers have had such chances; John the Baptist had when he was asked if he was “that prophet.” Then, everything depended upon his answer; and he answered, “I am not” The people would have taken Jesus and made him a king “by force,” but he stood back from the mob and disdained their crown. “And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you” ( Jdg 8:23 ). There is the real quality of the man. Probe him where you will, you find his motive to be inspired by a consciousness of God’s sovereignty and control. Gideon might have been a king, but was not; and, because he was not, he really was. There are many kingships, some crowned, some uncrowned; some material, imperial; some spiritual, intellectual, moral: the crown is in the man rather than upon him; if only upon him, the wind may blow it off, or some fool’s hand may suddenly dash it to the ground. Gideon believed in what is known as the Theocracy, that is, the reign of God, God’s kingship of Israel, God’s headship of the Church, God’s defence of all faith, truth, righteousness. It is not every man who can start a victorious war so nobly. Gideon lost nothing in the fight, but gained all things. So may we. Life is a battle. Every day has its controversy, its sharp tug, its fierce wrestling, its great conflict a conflict within or without; a temptation addressed to the soul, or a fury assailing the estate. How are we to come out of the great combat; to bring out of the onslaught a clear character, a clean heart, a right spirit, a motive undamaged, and a probity unstained? that we may so come out of the clash of arms and the spiritual assault should be our continual prayer. “Take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand.” Stand therefore, panoplied from head to foot, the left hand as the right, and the eyes fixed now on God, now on the foe.
Was Gideon, then, perfect? Is he by all these just encomiums removed from competition and enshrined in altitudes absolutely inaccessible? Is he an historical figure to be almost worshipped? Is he bone of our bone, flesh of our flesh, snared by the same gins and traps, and falling now and again under the same blandishments? The perfect man, whom we feel to be so per-feet as to lose touch with our humanity, really would do us more harm than good. Gideon was no perfect man. He had a vulnerable heel; there was a bruise upon him which showed him to be mortal. Having had the offer of the crown and the throne and the rulership that was to be hereditary, Gideon said, No, but “I would desire a request of you.” What is that? said Israel cheerfully. I would request” that ye would give me every man the earrings of his prey” (for they had golden earrings, because they were Ishmaelites). Gideon could make some use of these little crescent-shaped ornaments. “And they answered, We will willingly give them. And they spread a garment” perhaps the very overcoat that Gideon himself wore “and did cast therein every man the earrings of his prey. And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold;” and, being in the giving mood, they said, Give him “ornaments, and collars, and purple raiment that was on the kings of Midian,” and add to the store “the chains that were about their camels’ necks.” We do not blame them. They were royal-hearted in their liberality; therefore they gave with both hands. Gideon had but to make his mind known, and the people who followed him instantly responded with abounding, yea, with redundant generosity. Wherein, then, was the littleness of Gideon or his imperfectness? It was in the use which he made of the golden store: “Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither and whoring after it” lusting after it, desiring to make an idol of it and worship it “which thing became a snare unto Gideon, and to his house” ( Jdg 8:27 ). We did not expect this. Yet we might have expected it had we studied human nature closely. The very man who pulls down one idol sets up another. Gideon had an eye for colour. He liked the sleeveless coat of the priest. He noted its beautiful structure, its marvellous adornment, its oracular gems; and he was minded to make an ephod of all the gifts the people had given. This ephod became an idol, a charm, an amulet. It was looked at as if the very spirit of Gideon was in it. He who disestablished the national idol set up an ephod of his own! Alas for human inconsistency! The same Gideon, the man who took one of the bullocks and yoked it to Baal and dragged down the helpless god manufactures a little idol of his own! It was a shame; and yet it seems to be partly well, for now we can join Gideon at the point of his imperfection; perhaps we can get further into his character, and pray with as intense an energy, and grasp the eternal with as strong a faith. Take the man in the entirety of his character, in the sum-total of his being, and not in points and phases. Is it not so with all great reformers? The men who can finance the affairs of Europe can very seldom pay their own private accounts! The great and mighty reformers who could reconstruct the universe sometimes omit to wash their own hands! Are we not all human? Is it not perfectly possible to be both great and small to have dragged down a god and to have set up an ephod?
Now surely Israel will be good. Israel has had schooling enough, and the time has now come when Israel will take up the policy of good behaviour, and be honest and true evermore. “Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abi-ezrites” ( Jdg 8:32 ). Now Israel will remember the old man’s grave, and never be insincere or faithless any more. The thirty-fourth verse will disillusion us: “And the children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side.” Well, they may have gone down theologically, but still they are men. Agnostics claim to be men, and honourable men. History has never been very much on the side of those persons who imagine that theology can be given up and yet morality retained. We are bound to accept the evidence of the ages. What was the case of the children of Israel? They “remembered not the Lord their God,” but they remembered Gideon. They will be kind to his children. They will say, We may have changed our theological views, but we are still men; we may have left the church, but we are still honourable citizens. The thirty-fifth verse will disenchant us: “Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.” The retirement from the soundly religious point of view is accompanied by lapses of another kind. A man cannot close the Bible and say, Though I have abandoned that book, yet I am as honourable and true and pure and good as I ever was. If so, then history has been inverted; the facts of the centuries have been proved to be false. A man cannot give up prayer, and give his attention in any profound and enduring sense to the culture of a noble life. A man cannot love his neighbour until he has loved his God. There is logic in the sequence of the commandments: the first, “Thou shalt love the Lord thy God;” the second, “and thy neighbour as thyself.” It is a very dangerous thing for any of us to attempt today, in the face of so vast a body of historical evidence, to say that we will give up the Church, the sanctuary, the altar, the Bible, and be as good as we ever were. It is like the train saying, We will give up the engine, and travel just as easily and swiftly as we ever did. It is like the spring flower saying, I will give up the sun, and be as beautiful, delicate, and fragrant as before. It is like the body saying, I will stop the pendulum of the heart, and be as vigorous, strong, and energetic as I ever was. Do not attempt the risk; do not rush upon the mad adventure. The stream can only run in proportion as the fountain is filled and flowing; the earth is nothing of itself, but, being attached to the sun, being a little tiny servant in the great astronomic household, it swings on usefully, and yields us enough for the body. Said Christ, “I am the vine, ye are the branches.” “As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” “Abide in me, and I in you.” “He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.”
Gideon ( Continued )
Judges 6-8
( A Varied Treatment )
“And the children of Israel did evil in the sight of the Lord: and the Lord delivered them into the hand of Midian seven years” ( Jdg 6:1 ).
GOD punishes indirectly as well as directly. He has agents strange, rude servants of his, who unconsciously do his will. He can turn the wrath of man as it doth please him. According to the text it hath pleased God sometimes to punish man by man. Instead of calling Israel up into a mountain apart, and there with some great scourge chastising Israel for iniquity, he chooses to hand over his people to the rod of the tyrant; he allows Midian for seven years to torment Israel. We can punish one another. We do not know always what we are doing; sometimes in our apparent lawlessness and riotousness we are actually carrying out some divine decree, and God has chosen us, in the very intensity of our madness, to do some terrible thing for him, that some side or other of his holy government may be fully vindicated.
“And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds” ( Jdg 6:2 ).
If we had looked at the dens, and caves, and strongholds, we should have said: “Some wild beasts have made these; we see the marks of their great paws; see how they have torn the mountains and made themselves beds and chambers in the strongholds.” So rudely and mistakenly do we interpret some things. The rough homes, these poor hiding places, that the wind could get at so fiercely, and the storm could rage in, were made by men. They who ought to have made the Most High their refuge, who ought to have made God himself their sanctuary, dug in the earth for a home and sought shelter among the rocks, when they might have rested in the secret places of heaven. We are doing every day in so far as we are doing wrong very much of the same thing. We are seeking to ourselves hiding places, we are planning for our own security, we have taken the defence of our life into our own hands, and we have said to money, “Thou shalt be my sanctuary;” to the poor power of our own arm, “Thou shalt be my defence,” and we have said with pagan Ajax to his sword, “Thou art my God.” Alas! poor man, thou hast been burrowing in the dust, scratching in the mud, hollowing out the rocks for a resting place, when God has asked thee to find security in his own power, quietude in his own peace, amplitude and beautifulness of home in his own infinite love. Think of a man tearing the mountains to pieces that he might get security from an enemy; think of a man tearing the rocks out of their places that he might hide himself from some storm of human fury! To such straits men are driven. Oh, that in being so driven they might catch some notion of the great moral purpose which is being worked out even by their torment and homelessness!
“And Israel was greatly impoverished because of the Midianites” ( Jdg 6:6 ).
Then comes a most beautiful arrangement: Gideon was threshing wheat, and as he was pursuing his business the angel of the Lord appeared unto him and said, “The Lord is with thee, thou mighty man of valour.” God answers the prayers of the many by touching the life of one. As God had tormented man by man, so God will redeem man by man. This is a great mystery; but it is a mystery of love, it is a secret of the divine education of the world. As God did not take Israel apart into the wilderness, or to the top of a mountain and there scourge him with his own hand, so when he comes to deliver, he will make arrangements which show that in all his government of mankind he proceeds upon the principle of mediation; he saves us by making us to one another instruments of salvation. He blesses man by man, he redeems man by man, the Son of man is come to seek and to save that which was lost. What was Gideon doing? Threshing wheat. It seems a long way to us because we will look at things only in their outward relationship from threshing wheat to the command of a delivering army. It is a long way, if we measure the thing superficially and externally. But to God it is all one, whether you are blacking a shoe or studying a star; whether you are threshing your father’s wheat when he had many servants and might have sent one of them to thresh it, or whether you are wearing the crown of God’s empire. He says to a man, “A thousand men can plough that furrow, but one only here and there can do the work which I have for thee to do. Come away from the sycamore tree; come away from the receipt of custom.” God calls men by his great and wondrous word from one duty to another. All duties, humble and lofty, obscure and imposing, stand equal before God, if so be we have a servant’s spirit and a son’s love. My friend, there is a call comes to you through your business every day. When you are threshing your wheat, God speaks to you; when you are counting your money, an angel finds you. When God wants a man he knows exactly where to find him. So let me rest content in my sphere. Why should I be chafing myself? Why should I be complaining of the iron bars that cage me in? If God wants me to do some greater work, he knows where I am, and what I can do, and what I am capable of attempting, and at his own time and in his own way he will come for me and promote me to rulership and empire. If I seize that principle, I am strong; I have repose, I have quietude; but if I let go that, I find I am the victim of everything that may happen; the Bible is a chapter of accidents, and verily it is the Bible of a fool!
So Gideon, startled at his work by the presence of an angel, said he did not see how God could be with Israel.
“If the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites” ( Jdg 6:13 ).
Gideon approached the proposition of the angel very cautiously. He said, “If thou art an angel of the Lord, give me some proof of thine identity as such.” He put God to the test. He was so startled by the revelation of God, that he was to be the deliverer of Israel, that he proposed test after test. He was a cautious man. Let us beware lest our caution be mere pedantry, and lest it degenerate into sophism. It is right to be cautious. Make sure, in the first instance, and then, having made your ground secure, proceed, and the gates of hell shall not prevail against you. But Gideon, having put the angel to the test, was in his turn put to the test. The angel told Gideon that he was to do a work at home. The idol had been worshipped by Israel, and now the idol was to be torn down. The angel 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 the Lord thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove that is by it” ( Jdg 6:25-26 ). What was the meaning of all this? “Gideon, you must be tested.” He who would make great revolutions must begin at home; he who would go out and strike a foreign enemy must begin reformation within his own circle. If you are going to fight the Midianites successfully you must reform at home. Take down the idol that thy father hath set up; tear down the idol from the elevated place; begin at home. He who begins there will fight well abroad. But if a man shall leave the idolatry in his own house, and go to fight some enemy that is on the outside, behold his victory shall perish, his renown shall be but the flash of a moment, and he shall have no real and abiding success. So must it be with us; we must go into our own hearts and do the great work of demolition there, so far as the empire of the devil is concerned, before we go out to revolutionise, to correct and to educate the public. How is it with our home life? How is it with the condition of our hearts? Are we preaching against idolatry in others and yet falling down before Baal ourselves? Are we filled with righteous indignation because of the evil doing of persons who are far away, whilst we ourselves have temples in our hearts set up to the idol gods? These inquiries search the very secrets of our lives; these questions are like the candle of the Lord held over the depths of our own being. Gideon will have a powerless arm when he challenges the Midianites if he go not forth and begin this moral revolution at home.
How did Gideon proceed? He was cautious here again. We shall find that caution was a characteristic trait in Gideon. He did not like to do this in the daytime because he feared his father’s household and the men of the city. So what was he to do? The angel had appeared unto him, and a new light had shed itself over his life; a great destiny was proposed to him; he himself had suggested a test of the credentials of the angel, and had been satisfied with that test; in his own turn he himself was to be tested. Now what did he do? He said, “If I go out in the daytime the men of the city will seize me. What am I in their hands? Yea, my own father’s household will fall upon me, and I shall be crushed by their cruel power. What shall I do? “And because he could not do it by day he did it by night. Earnest men can find opportunities if they want to do so. He is making a frivolous and impious excuse who says, “I do not like to do it; I am afraid to attempt it; I shrink from going forward; I prefer a modest retirement;” and so lets the work and the call of God slip out of his fingers. If you cannot do it in the morning brightness, you may do it in the evening twilight; if you cannot do it in the noontide glory, you may do it in the midnight darkness. Earnestness always finds opportunities; earnestness always finds the sycamore tree up which it can climb and see Christ. There is always a course open to tact, to reality, to sincerity, to determination. If any man is saying that he cannot make his way through all the difficulties that beset his life so as to get near to God, in the name of all history that is true, in the name of all history that is holy, in the name of all history that is worth preserving, I charge him with a mistake or a lie.
There was sad excitement on the morning of the next day. People finding that Baal had been overthrown were all astonished, and inquiry proceeded. How had this thing been done so suddenly? Done in the night-time? When it was discovered who had done it, they went to the father of Gideon and said, “Now shall thy son be slain for this. 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 was changed in a moment: you can touch a man through his child. You can touch his keenest sympathies. When they proceeded to lay a bloody hand upon the head of Gideon, he said, “If Baal be a god let him plead for himself.” A grand tone, a right tone! If Baal be a god let him plead his own cause. What is a god worth if he cannot gather himself up again when somebody has thrown him down? The grandest things have been said by men when they have been cut to the quick, when their child’s life has trembled in the balance. Joash was a new man from that moment. He made the grandest proposition that ever was made in the whole kingdom of idolatry. He saw Baal on his face. He said, “If Baal be a god let him get up again!” This is exactly what we say to all the gods of England. Have you been trusting to money, to power, to health, to friends, to luck, to chance? Let them help you in the hour of extremity, but, beware, there was once a scornful laugh among the nations, a scornful laugh ringing along the courses of the whirlwind: It was this, “Thy calf, O Samaria, hath cast thee off!” Samaria had worshipped the calf; God had risen in judgment to vindicate his government, to vindicate his claim to human attention, and when Samaria went to the calf it turned Samaria off. He is but a poor god who cannot save us in extremity who cannot speak for himself in whose arm there is no. power of self-defence.
Gideon, having been satisfied that he was called of God to do this great work, betook himself to it. But there was one difficulty in the way, a strange difficulty, too, and peculiarly worthy of note. The Lord said, “Gideon, the people that are with thee are too many.” When did God ever complain of having too few people to work with? Tell me. I have heard him say, “Where two or three are gathered together in my name, there am I.” I have heard him say, “One shall chase a thousand, and two shall put ten thousand to flight” But I never heard him say, “You must get more men, or I cannot do this work; you must increase the human forces, or the divine energy will not be equal to the occasion.” I hear him say, in the case before us, “Gideon, the people are too many by some thousands. If I were to fight the Midianites with so great a host, the people would say, after the victory had been won, ‘Mine own hand hath saved me.'” Now the Lord proposed that a proclamation should be made unto the people, saying, “Whosoever is fearful and afraid, let him return and depart early from Mount Gilead.” How many of the people think you returned? Twenty-two thousand went off at once. You cannot do much with a crowd. The crowd never did anything for the world or for itself. Twenty-two thousand went away, ten thousand remained. Now the Lord will say ten thousand is just enough. No. He said, “Gideon, the people are yet too many; they will still boast of their numbers, and they will take all the credit to themselves, if I delivered Israel from the Midianites by their instrumentality; we must have fewer still.” So they were taken down to the water, and every one that lapped of the water with his tongue as a dog lappeth he was set by himself, and he alone was taken; and out of the thirty-two thousand Israelites, but three hundred men were called upon to do the great work. Most people are afraid. It is only a man here and there can set himself up with true courage; there are only about three hundred out of every thirty-two thousand that are worth anything for real fighting, for real endurance, for real enterprise. The work of the world has always been done by the few; inspiration was held by a few; wealth is held by a few; poetry is put into the custody of but a few; wisdom is guarded in her great temple but by a few; the few saved the world; ten men would have saved the cities of the plain; Potiphar’s house is blessed because of Joseph; and that ship tossed and torn upon the billows of the Adriatic shall be saved because there is an apostle of God on board. Little child, you may be saving all your house your father, your mother, your brothers, and your sisters. Young man in the city warehouse, a blessing may be coming upon the whole establishment because of your prayer and sobriety, truthfulness, honour, and religious faith. We cannot tell how these things work. There is a secret behind all appearances, and we know not the meaning that underlies all the unrest, and storm, and confusion of life. Still, we may be of some use in other ways. If we cannot go forward to the fight, we can go back to the fields and plough. If I am not one of the three hundred men that can go and take Midian captive, I may be a quiet, homely man, who can repair a fence, or set a gate in order, or plough a furrow, or continue and complete the work which was interrupted by the calling away of the three hundred men. We can all do something. Cyphers are inexpressive and worthless by themselves, but when a unit is put at their head, they are gifted with articulation and value. So let the three hundred mighty ones lead the world; and those who can fight, and think, and scheme, and govern a state, and make law, and write books, go on, and God bless them! But let us who are of a humbler mould and poorer nature know that still there remains some kind of really useful good work for us to do. “Blessed is that servant, whom his Lord when he cometh shall find so doing!”
What does this teach us? What is the application of this to the men of today? It is this: that human history is under divine control. God’s eye, though in heaven, is looking upon the children of men. Afflictions do not spring out of the dust. If the rod be laid heavily upon our backs, it is because God would take out of us some desire that is evil, punish us for some way that is corrupt, seeking thus to recover us from the error we have committed. This history further teaches that the Lord himself finds a deliverer. Israel did not call upon Gideon, Israel did not call a council of war, and by some lucky stroke of genius deliver themselves. The Midianites were to be overthrown. This was a divine proposition, this was the arrangement of God. Salvation is from on high; deliverance is from the Lord of hosts. When there was no eye to pity, when there was no arm to save, his own eye pitied, and his own arm brought salvation. What is true in this little local case is true in the great and universal condition of humanity. The Redeemer is from heaven; the Deliverer is not a creation of earth. He who delivers mankind comes from the depths of eternity, having the ancientness of unbeginning time upon him, and the power of omnipotence in his arm. We cannot be delivered by ourselves. “O Israel, thou hast destroyed thyself; but in me is thine help.” God hath laid help upon one that is mighty, and the name of that one is Jesus Christ, God the Son, who came into the world to save sinners, and redeem from a worse than Midianitish bondage.
Then God by all this teaches us that no flesh shall glory in his presence. Man shall not arise, and say, “We have devised a scheme of salvation; we have bought ourselves with gold of our own coining; we have found a file, by the use of which we can cut in twain the iron chains that bound us.” God does the work. Our salvation is of his own mercy, of his own grace and power. It hath pleased God by the foolishness of preaching to save them that believe. He hath chosen the foolish things of the world to confound the wise; and base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are. It hath pleased God to withhold the battle from the strong and the race from the swift, and give honour to whom he will, that no flesh shall glory in his presence!
See, yonder a man glorying in God’s presence. He lifts up his hands, he lifts up his eyes, he lifts up his voice and says, he is “not as other men.” He tells God how clean his hands are, how often he washes them, and to what perfection he has brought his character. There is also another man with downcast eyes, who has smitten his bosom, and who can only say with a sob, “God, be merciful to me a sinner.” He is the man who takes heaven back with him to his home. But where there is a spirit of self-trust and self-glorying, there can be no true honour, there can be no true salvation. It is when I am nothing, when I renounce myself, when I cast my whole life upon the Son of God, that I know what it is to be gathered into the love of God, and to be hidden in the sanctuary of his power. The day of salvation is come, the Deliverer is amongst us. This is a faithful saying, and worthy of all acceptation, that Christ Jesus is come into the world to save sinners. There was a man in the ancient time, who, having been called to a charge, allowed his charge to slip from him, and when he was asked the reason, he said, “As thy servant was busy here and there, he was gone!” Let us be busy here and there, and yet mind the great business. Let us be threshing our wheat, and still be willing to show hospitality to the angels of God. Let us be doing the duty of the passing day, and yet let our doors be ajar that God may come in whenever it doth please him to visit us in our low estate!
Selected Notes
Though he resisted the offer of a throne, Gideon fell into the error of meddling with the priestly office; a snare into which he may have been betrayed by the command, which he received and obeyed, to build an altar in his city of Ophrah, and offer on it a sacrifice to Jehovah. This isolated act, connected with his rescuing the people from the worship of Baal, and, with the manifestation of the Angel of Jehovah to him (compare and contrast 1Ch 21:28 , 1Ch 22:1 ), was perhaps made the beginning of a system of sacrifices there; at all events, he prepared an ephod, the well-known high-priestly garment used in consulting God (Exo 28:6-30 ; 1Sa 23:6 , 1Sa 23:9 ). Whether he meant no more than to have a memorial of the divinely-appointed ephod, and the way of approaching God by it, as the eastern tribes had built an altar merely for a memorial ( Jos 22:26-29 ), it is impossible to tell; even so, there was a serious risk that he might go farther than he intended. But it is an old opinion that the high priests at Shiloh had early lost the confidence of the people, and had sunk into insignificance; certainly they are never mentioned or referred to in the Book of Judges, after Aaron’s grandson the illustrious Phinehas ( Jdg 20:28 ); and long before Gideon’s time there had been a schismatical and even idolatrous priestly system set up by the tribe of Dan in the town to which they gave their patriarch’s name, and this, too, arose out of an unlawful family sanctuary and its ephod (Jdg 17:5 , Jdg 18:30-31 ). There is no warrant whatever for imputing the same sin to Gideon; yet he did something which looked in that direction, possibly bringing the high priest from Shiloh to use his ephod at Ophrah, possibly using it himself. Even if he himself escaped the more serious consequences, yet ( Jdg 6:27 ), all Israel went a-whoring after it there, and it became a snare to himself and his house, with evil lurking in it, and ere long bursting forth with lamentable results. The high priest’s ephod, with all its attendant ornaments in the breastplate, and with its precious stones, must have been very costly; we need feel no surprise that Gideon laid out upon his ephod 1,700 shekels of gold, or about 53 lb. avoirdupois; nor that so much gold was obtained from this vast multitude of the enemy, since the Arabs to this day manifest an extraordinary love for golden ornaments. Perhaps Gideon thought himself like Moses, when he received the contributions for the tabernacle ( Exo 35:20-23 ), many of those also being the spoils taken from their oppressors; while the men of war who willingly responded to his request may have felt like their ancestors when they made a similar free-will offering after an earlier Midianite war ( Num 31:48-50 ). There were other dangers in Gideon’s position, of which his polygamy is an evidence. Even had he been king, the law of God against multiplying wives was explicit ( Deu 17:17 ): yet though he refused to be ruler, in those forty years of rest and prosperity, he must have assumed something of royal state in its worst oriental form, with a harem. And there is enough in the language of the original (comp. Neh 9:7 ; Dan 5:12 ) to lead to the conjecture that the name Abimelech, “A king’s father,” was one which he gave to his concubine’s son in addition to the name given to him originally, one of those epithets or descriptive names which were common among the Jews: if so, the lad was one of those spoilt children like Adonijah ( 1Ki 1:6 ), who brought misery and shame upon their families. Gideon himself died “in a good old age,” an expression used elsewhere only of his father Abraham (Gen 15:15 , Gen 25:8 ), and of David ( 1Ch 29:28 ); but his death was the signal for the renewed outbreak of all evil. It seems to have taken the form of open apostasy, substituting “Baal of the Covenant” as their covenant God instead of Jehovah; though possibly there was an attempt to combine the worship of the two. And when the people did not remember Jehovah their deliverer no surprise need be felt at their thankless forgetfulness of his earthly instrument and representative, whose two names seem united into one at ver. 35, as if to recall and combine all that he had procured for Israel both of temporal and of spiritual blessings. R ev. Principal Douglas, D.D.
” And Israel was greatly impoverished because of the Midianites ” ( Jdg 6:6 ). The Midianites had oppressed Israel so grievously that the people were forced to flee from the open country, and to seek an asylum in mountain fastnesses, in caves, and in fortified cities (vi. I, 2). Midian was now at the head of a great confederacy, comprising the Amalekites and the leading tribes of Arabia, called by the sacred historian Beni Kedem (“children of the East,” [ Jdg 6:3 ]). In early spring the confederates assembled their vast flocks and herds, descended through the defiles of Gilead, crossed the Jordan, and overran the rich plains of central Palestine, plundering and destroying all before them ( Jdg 6:5 ). In their distress the Israelites cried unto the Lord, and he sent a deliverer in the person of Gideon (8-13). The invaders were concentrated on Esdraelon their flocks covering the whole of that splendid plain, and their encampment lying along the base of “the hill of Moreh,” now called little Hermon (Jdg 6:33 ; Jdg 7:1 , Jdg 7:12 ). Gideon assembled his band of warriors at the well of Harod, or fountain of Jezreel, situated at the foot of Gilboa, and famed in after days as the scene of Saul’s defeat and death ( Jdg 7:1 ). Gideon having collected the forces of Israel, followed the fugitives across the Jordan, up the hills of Gilead, and away over the plain into the heart of their own country. There he completely overthrew the whole host ( Jdg 8:12 ). The power of Midian was completely broken. In a single campaign they lost their princes, the flower of their warriors, and their vast wealth. “Thus was Midian subdued before the children of Israel, so they lifted up their heads no more” ( Jdg 8:28 ). Their name as a nation appears no more in history.
Prayer
Almighty God, is not all our life a parable, full of instruction, full of rebuke, yet full of comfort? Thou art always coming to us in figures and incidents, and in things we cannot explain, mysteries that darken upon us, and lights above the brightness of the sun. Thou dost whisper to us in the night-season, when the darkness is round about us like prison walls; then thou dost call us out into the warm morning, into the liberty which is beyond, large and glorious liberty. Thou dost teach us by our disappointments and sorrows: our losses thou dost make eloquent with instruction; and, behold, night and day thy purpose is to make us wise unto salvation. O that we had the hearing ear, the understanding mind, the attentive heart; then thy gospels would not be lost upon us, but would be to us as light from heaven. Make thy word live as we read it May we know it to be true because of the answering voice within. May our judgment witness, and our conscience testify, that this is none other than the voice of the living God. So shall our life be strengthened, beautified, and introduced into great freedom. We come before thee evermore to seek thy pardon, for our sins are as numerous as our days: we spoil every hour by some touch of rudeness, some act of violence, some aversion of soul from light and truth. But that we know this sinfulness is itself a blessing: if we confess our sin, we know that whilst we are confessing it at the cross of Jesus Christ thy Son, our Saviour, thou dost look upon him rather than upon us, and for the sake of his work thou dost pardon the iniquity which we repent This is our joy, this is the good news from heaven: we accept it, and answer it, and are glad because of thy forgiveness. Direct us all our days. Their number dwindles; their light is uncertain; their messages are more urgent. Help us to seize the passing time, and inscribe it with love and service and sacrifice. Dry the tears of our sorrow. Lift the burden from us when it is more than we can carry. Attemper the wind to the shorn lamb. Undertake for us in all perplexities and embarrassments and difficulties, and give us the joy of those whose perfect trust is in the God and Father of our Lord Jesus Christ Amen.
Fuente: The People’s Bible by Joseph Parker
XXVIII
DEBORAH’S SONG (Concluded); MIDIAN AND GIDEON
Jdg 5:23-8:35 DEBOBAH’S SONG Concluded
In Jdg 5:23 a curse is denounced on Meroz and in Jdg 5:24 a blessing pronounced on Jael. Now, is this imprecation on the one hand or this benediction on the other hand merely an expression of Deborah’s personal enthusiasm and aroused patriotism, or must we attribute it to the inspiration of God?
Ans. The whole context shows that she is not only speaking as a prophet under inspiration (compare Jdg 4:9 , “Jehovah will sell Sisera into the hand of a woman”), but quoting the very words of Jehovah, Jdg 5:23 .
2. Then would you approve the morality of Jael’s apparent violation of the laws of hospitality held so sacred in the Orient, and of what seems on its face to be assassination?
Ans. Yes, what Jehovah himself commands and blesses is not to be judged by man according to human standards. The avenger of blood was not an assassin but commissioned as a sheriff. So the case of Ehud. So the destruction of the Canaanites. So the flood. So the destruction of Sodom and Gomorrah.
3. But may not Jehovah in a governmental sense avail himself of wicked instruments overruling the evil but not approving it, as in the case of Joseph’s brethren, Gen 42:21 ; Gen 45:5 , of the remarkable case of the Assyrian, Isa 10:5-15 , and in the case of the betrayers and crucifiers of Christ, Act 2:23 ?
Ans. This is all true but cannot under a fair construction of our text apply in the case of the inspired curse on Meroz and the inspired blessing on Jael, especially since it was “the angel of Jehovah” who curses and blesses and Deborah only quotes Jdg 5:23 . Compare the blessing on Jael with the blessings on Mary, the mother of our Lord, Luk 1:41-42 , by Elisabeth and Mary’s own saying, Luk 1:48 .
4. But is not the doctrine dangerous in the hands of fanatics as in the assassination of William of Orange and Henry of Navarre?
Ans. All doctrines are dangerous in the hands of fanatics and are liable to fearful abuse. To assume, without warrant, to act in Jehovah’s name in either blessing or cursing or to cloak private revenge under religious sanction is a blasphemous usurpation of divine prerogative. See Rom 12:19 . God only can bless or curse. See specially the case of Balaam, Num 22:5-6 , and Num 23:7-8 ; Num 23:11-12 ; Num 23:20 ; Num 24:10-12 . It devolves upon him who assumes to bless or curse or slay in God’s name to give miraculous proofs as signs of his credentials.
5. But is it ever true that an individual or a people may dispense with ordinary forms of law?
Ans. It is true that under extraordinary conditions in which ordinary forms of law are not available the law of self-preservation may justify a father in protecting his family from burglary, assassination, and dishonor, and there have been extraordinary cases where there was no law to protect life or property, the right to social government inhering in the people justified extraordinary means of social protection, until ordinary forms of legal protection should be created. This doctrine also is liable to terrific abuses, but it is a true doctrine under the real conditions which demand it.
6. What can you say of the morality of Deborah’s exultation over the hopeless waiting of Sisera’s mother for the return of her son?
Ans. It is of a piece with the rest. A mother watching through the lattice for the return of a son who for twenty years has ground an oppressed people to powder, and who is delighting herself with the expectation of a robber’s spoils and of captive maidens to be devoted to bondage and dishonor, cannot reasonably hope that the delivered people will condole with her disappointment. Nor can it be evil to rejoice at that disappointment. See Rev 19:1-8 . The joy of Deborah was a righteous joy. The sentimental deprecation of some commentators on this point is sickly, namby-pamby, goody-goody gush, very far from piety. It is such a weakness as would weep over the ultimate downfall of the poor devil!
MIDIAN AND GIDEON JUDGES 6-8
7. What the occasion of the next oppression of Israel, how long the oppression, who the oppressor and where his territory?
Ans. See Jdg 6:1 , and map.
8. Trace the origin of the Midianites and show their kinship to Israel and the past connection of Joseph and Moses with them and what part of them was associated with Israel in travel and settlement in Canaan.
Ans. Examine Gen 25:2 ; Exo 3:1 ; Exo 18:1-27 ; Num 10:29-32 ; Num 12:1 ; Num 22:4-7 ; Num 31:1-12 ; Jdg 1:16 ; Jdg 4:11-17 ; Jdg 4:24 , and then make your own reply.
9. Why are Midianites used synonymously with Ishmaelites both here (Jdg 8:24 ) and in Gen 37:25 ; Gen 37:28 ?
Ans. They were close akin, occupied the same territory and had the same customs of desert life, were intermingled as one people.
10. What other tribes or nations were associated with Midian in this invasion of Israel?
Ans. Consult Jdg 6:3 , and Jdg 8:24 , and reply.
11. What characteristics show them to be the true children of the East?
Ans. (1) Their methods of travel and making war, Jdg 6:5 .
(2) Their ornaments, Jdg 8:24-26 .
12. What the sweep of the invasion and the extent of the desolation wrought?
Ans. Consult Jdg 6:2-6 and answer.
13. To whom did Israel cry for help and the method of response?
Ans. Consult Jdg 7:7-10 , and reply.
14. After the rebuke of Israel’s sin through a prophet how does Jehovah intervene?
Ans. He comes to call and qualify a human deliverer, Jdg 6:11 .
15. Comparing Jdg 6:11 , with Gen 15:1 ; Gen 18:2 ; Gen 21:17 ; Exo 3:2 ; Exo 23:20 ; Exo 23:23 ; Exo 33:2 ; Jos 5:13 ; Jdg 13:3-7 , what are these appearances of the “angel, or Word of Jehovah”?
Ans. They were real Theophanies or pre-manifestations of our Lord. Compare Joh 8:5-6 and Heb 9:26-27 .
16. State the circumstances of Gideon’s call, its miraculous sign, its commemoration, the meaning of Jehovah-Shalom and cite other significant combinations of “Jehovah” with a modifying word and the meaning of each.
Ans. For all but the last item see Jdg 6:11-24 . For the last item see Gen 22:14 ; Exo 17:15 ; Jer 23:6 . On the last item: Jehovah-Jireh The Lord Will Provide, Gen 22:14 . Jehovah-Nissi The Lord our Banner, Exo 17:15 . Jehovah-Shalom The Lord our Peace, Jdg 6:24 . Jehovah-Tsidkenu The Lord Our Righteousness, Jer 3:6 .
17. How does the New Testament comment on Gen 18:1-8 , and Jdg 6:18-19 ?
Ans. Heb 13:2 .
18. Compare in the following cases the different ways in which men receive God’s call to service.
(1) Moses, Exo 3:10-11 ; Exo 4:10-13 .
(2) Gideon, Jdg 6:15 .
(3) Samuel, 1Sa 3:4-10
(4) Saul, 1Sa 10:22 .
(5) Jonah, Jon 1:3 ; Jon 3:2-3 .
(6) Isaiah, Isa 6:8 .
(7) Jeremiah, Jer 1:6 .
(8) Amo 7:14-16 .
(9) Paul, Act 26:19 ; Gal 1:15-16 .
19. How was Gideon directed to make a square issue and fulfil it?
Ans. Jdg 6:25-27 .
20. Explain different renderings in common and revised versions of “cut down the grove,” “cut down the Asherah” in Jdg 6:25 .
Ans. Form your own answer.
21. Wherein the great courage of Gideon in this act?
Ans. It was against his own family and city.
22. What the reply of Gideon’s father to the demand of the city that Gideon be delivered up to die?
Ans. Jdg 6:31 .
23. What new name was given to Gideon and of what was it a standing memorial?
Ans. The name of Jerubbaal and it is a standing memorial of the fact that throughout his life Gideon was against Baal and that if Baal could not defend himself he was no god.
24. Compare this case with the remarkable case in 1Ki 18:17-20 .
Ans. Form your own answer.
25. How did both sides respond to Gideon’s issue?
Ans. Jdg 6:33-35 .
26. What the two confirmatory signs of victory given to Gideon?
Ans. Jdg 6:36-40 .
27. What and why the two eliminations of Gideon’s army?
Ans. Jdg 7:2-8 . The first elimination was this: God said, “These 32,000 you have here are too many. The battle must be the Lord’s battle and you have too many men.” The first elimination was to send home every man that was afraid. You know men get scared when they jam right up against a formidable army. The first elimination was that every one of the 32,000 that was scared might fall out, and 22,000 fell out. God looked at the 10,000 and said, “There are still too many. Now bring the 10,000 down to the creek and let me see them drink water,” and every one but 300 when they got there laid down their equipments and kneeled down and deliberately took a drink. But the 300 waded in and lapped up the water as they marched through, and never stopped walking. God said that the 300 that lapped the water like a dog were his crowd. Why? They had before them, after the battle, a march that would try the souls of men. Gideon will never let up pursuing them, across the Jordan and way out into Midian, and soldiers that have to lay aside their equipments and lie down and grunt, they never will overtake a fleeing enemy, and he needed people that wouldn’t lose time. I once heard an infidel say that that was the sorriest test he ever heard of. I always thought it a remarkable test. It was precisely the kind of a test that was made by an old Indian fighter. He said, “I am going to pursue the Indians into the mountains; whoever cannot load your gun as you go must drop out; you must be able to load your gun as you go.”
28. What additional sign of victory?
Ans. Jdg 7:9-14 . Gideon and one man marched up and took a close look at the enemy and heard one of them say, “I have dreamed. I dreamed that we would be destroyed by the sword of Gideon.” There is the mighty spirit of God sending a dream to a man as he sent a dream to Pharaoh.
29. What the arms of Gideon’s 300, his method of battle, the war cry and the result?
Ans. Jdg 7:16-23 . Army trumpets, lamps, and pitchers. The trumpets to blow, the pitchers to hide the light until the time came. They put the light down deep in the pitchers so they could slip up to the enemy, then at a signal they broke the pitchers and the 300 trumpets blew and the war cry came from three directions, “The sword of the Lord and of Gideon.” You see he divided his men into three companies; let a big crowd of men wake up in the night with 100 lights burning on the right, 100 on the left and 100 behind and three divisions shouting, “The sword of the Lord and of Gideon,” it would scare them nearly to death. The result was that they just ran until they dropped. That great big army, a multitude, running away before trumpets, lamps, and pitchers and the war cry.
30. What great sermon by great men have been preached from two texts in this paragraph?
Ans. I will give you two and let you think of a dozen more. Spurgeon has a sermon, indeed a series, on “Lamps and Pitchers.” Then John A. Broadus preached at the convention at Atlanta on “The Sword of the Lord and of Gideon.”
31. What other cases can you cite of using insignificant weapons to achieve great victories?
Ans. I will tell you of a few and you must think of some more. The ox-goad in the hands of Shamgar, the jawbone of an ass in the hands of Samson, and the sling and pebble in the hands of David.
32. What precautions of Gideon to cut off the retreat of the enemy?
Ans. He sent a rapid messenger to the tribe of Ephraim and they fell into line and captured two of the kings and killed a great multitude of the people.
33. Considering the case of Ephraim in dealing with Joshua, Gideon, and Jephthah, what the description of that tribe by a later prophet, and what the meaning of the metaphor?
Ans. Hos 7:8 : “Ephraim is a cake not turned.” You read those three passages about Ephraim and you will think of that prophets metaphor. He was just cooked on one side. Did you ever eat a piece of bread that was cooked on one side and raw on the other? That is the description of Ephraim.
34. What kings commanded the Midianites, and their fate?
Ans. Zabah and Zaimunna, who were slain by Gideon.
35. State the case of the cities of Succoth and Penuel and give your judgment of Gideon’s punishment of them.
Ans. When Gideon’s men came with their tongues out from thirst, having come all the way from the battlefield east of the Jordan, they said, “We are soldiers of Gideon and dying of hunger and thirst; feed us,” and those cities from financial and prudential reasons thought maybe the other side was going to capture them, so they went against the starving army and refused them bread and drink. Gideon said that when he came back he was going to make scourges out of the bushes with thorns and punish them and plough up their foundation. Later he did exactly what he said he was going to do.
36. What great sin did Gideon commit?
Ans. I wish that he had stopped without committing that sin. He commanded that the earrings, raiment, and the chains that were about their camels’ necks (as is characteristic of desert people) should all be poured into a sack and out of that he would make an ephod. What is an ephod? It is a garment like a Mexican blanket with a hole in it to put down over the head. The one for the high priest, on the breast, had a plate and two jewels, one on each side, and it was worn when the priest went to consult the oracles; whenever a question came up the high priest put on this robe and the oracle would answer. And the record says, “All Israel went a whoring after the ephod of Gideon.”
37. How long did peace last from this deliverance?
Ans. Forty years; it was just a day or two that that fight lasted and forty years of peace followed one brief fight.
Jdg 7:1 Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.
Ver. 1. Beside the well of Harod. ] That is, Of terror; see 1Sa 28:1 ; 1Sa 29:1 so called from the fear that there surprised Gideon’s army, who seeing the multitude of their enemies, said, as Caesar did at Rubicon, Yet we may go back; and so they did. Jdg 7:3
Judges
‘FIT, THOUGH FEW’
Jdg 7:1 – Jdg 7:8 Gideon is the noblest of the judges. Courage, constancy, and caution are strongly marked in his character. The youngest son of an obscure family in a small tribe, he humbly shrinks from the task imposed on him,-not from cowardice or indolence, but from conscious weakness. Men who are worthy to do such work as his are never forward to begin it, nor backward in it when they are sure that it is God’s will. He began his war against Midian by warring against Baal, whose worship had brought the oppressor. If any thorough deliverance from the misery which departure from God has wrought is to be effected, we must destroy the idols before we attack the spoilers. Cast out sin, and you cast out sorrow. So he first earns his new name of Jerubbaal ‘Let Baal plead’, and is known as Baal’s antagonist, before he blows the trumpet of revolt. The name is an omen of victory. The hand that had smitten the idol, and had not been withered, would smite Midian. Therefore that new name is used in this chapter, which tells of the preparations for the fight and its triumphant issue. From his home among the hills, he had sent the fiery cross to the three northern tribes, who had been the mainstay of Deborah’s victory, and who now rallied around Gideon to the number of thirty-two thousand. The narrative shows us the two armies confronting each other on the opposite slopes of the valley of Jezreel, where it begins to dip steeply towards the Jordan. Gideon and his men are on the south side of the valley, above the fountain of Harod, or ‘Trembling,’ apparently so called from the confessed terror which thinned his army. The word ‘is afraid,’ in Jdg 7:3 , comes from the same root. On the other side of the glen, not far from the site of the Philistine camp on the day of Saul’s last defeat, lay the far-stretching camp of the invaders, outnumbering Israel by four to one. For seven years these Midianite marauders had paralysed Israel, and year by year had swarmed up this valley from the eastern desert, and thence by the great plain had penetrated into every corner of the land, as far south as Gaza, devouring like locusts. It is the same easy route by which, to this day, the Bedouin find their way into Palestine, whenever the weak Turkish Government is a little weaker or more corrupt than usual. Apparently, the Midianites were on their homeward march, laden with spoil, and very contemptuous of the small force across the valley, who, on their part, had not shaken off their terror of the fierce nomads who had used them as they pleased for seven years.
I. Note, as the first lesson taught here, the divinely appointed disproportion between means and end, and its purpose. Many an Israelite would look across to the long lines of black tents, and think, ‘We are too few for our task’; but to God’s eye they were too many, and the first necessity was to weed them out. The numbers must be so reduced that the victory shall be unmistakably God’s, not theirs. The same sort of procedure, and for the same reason, runs through all God’s dealings. It is illustrated in a hundred Scripture instances, and is stated most plainly by Paul in his triumphant eloquence. He revels in telling how foolish, weak, base things, that are no things in the world’s estimate, have been chosen to cover with shame wise, strong, honoured things, which seem to be somewhat; and he gives the same reason as our lesson does, ‘that no flesh should glory in His presence.’ Eleven poor men on one side, and all the world on the other, made fearful odds. The more unevenly matched are the respective forces, the more plainly does the victory of the weaker demand for its explanation the intervention of God. The old sneer, that ‘Providence is always on the side of the strongest battalions,’ is an audacious misreading of history, and is the very opposite of the truth. It is the weak battalions which win in the long run, for the history of every good cause is the same. First, it kindles a fire in the hearts of two or three nobodies, who are burned in earlier times, and laughed at as fools, fanatics, impracticable dreamers, in later ages, but whose convictions grow till, one day, the world wakes up to find that everybody believes them, and then it ‘builds the tombs of the prophets.’
Why should God desire that there shall be no mistake as to who wins the battle? The answer may very easily be so given as to make what is really a token of His love become an unlovely and repellent trait in His character. It is not eagerness for praise that moves Him, but longing that men may have the blessedness of recognising His hand fighting for them. It is for Israel’s sake that He is so solicitous to deliver them from the delusion of their having won the victory. It is because He loves us and would fain have us made restful, confident, and strong, in the assurance of His fighting for us, that He takes pains so to order the history of His Church in the world, that it is one long attestation of the omnipotence of weakness when His power flows through it. To say ‘Mine own hand hath saved me,’ is to lose unspeakable peace and blessing; to say ‘Not I, but the grace of God in me,’ is to be serene and of good cheer in the face of outnumbering foes, and sure of victory in all conflicts. Therefore God is careful to save us from self-gratulation and self-confidence.
One lesson we may learn from this thinning of the ranks; namely, that we need not be anxious to count heads, when we are sure that we are doing His work, nor even be afraid of being in a minority. Minorities are generally right when they are the apostles of new thoughts, though the minorities which cleave to some old fossil are ordinarily wrong. The prophet and his man were alone and ringed around with enemies, when he said, ‘They that be with us are more than they that be with them’; and yet he was right, for the mountain was full of horses and chariots of fire. Let us be sure that we are on God’s side, and then let us not mind how few are in the ranks with us, nor be afraid, though the far-extended front of the enemy threatens to curl around our flanks and enclose us. The three hundred heroes had God with them, and that was enough.
II. Note the self-applied test of courage which swept away so much chaff. According to Deu 20:8 , the standing enactment was that such a proclamation as that in Jdg 7:3 should precede every battle. Much difficulty has been raised about the mention of Mount Gilead here, as the only Mount Gilead otherwise mentioned in Scripture lay to the east of Jordan. But perhaps the simplest solution is the true one,-that there was another hilly region so named on the western side. The map of the Palestine Exploration Fund attaches the name to the northern slopes of the western end of Gilboa, where Gideon was now encamped, and that is probably right. Be that as it may, the effect of the proclamation was startling. Two-thirds of the army melted away. No doubt, many who had flocked to Gideon’s standard felt their valour oozing out at their finger ends, when they came close to the enemy, and saw their long array across the valley. It must have required some courage to confess being afraid, but the cowards were numerous enough to keep each other in countenance. Two out of three were panic-struck. I wonder if the proportion would be less in Christ’s army to-day, if professing Christians were as frank as Gideon’s men?
Why were the ‘fearful’ dismissed? Because fear is contagious; and, in undisciplined armies like Gideon’s, panic, once started, spreads swiftly, and becomes frenzied confusion. The same thing is true in the work of the Church to-day. Who that has had much to do with guiding its operations has not groaned over the dead weight of the timid and sluggish souls, who always see difficulties and never the way to get over them? And who that has had to lead a company of Christian men has not often been ready to wish that he could sound out Gideon’s proclamation, and bid the ‘fearful and afraid’ take away the chilling encumbrance of their presence, and leave him with thinned ranks of trusty men? Cowardice, dressed up as cautious prudence, weakens the efficiency of every regiment in Christ’s army.
Another reason for getting rid of the fearful is that fear is the opposite of faith, and that therefore, where it is uppermost, the door by which God’s power can enter to strengthen is closed. Not that faith must be free of all admixture of fear, but that it must subdue fear, if a man is to be God’s warrior, fighting in His strength. Many a tremor would rock the hearts of the ten thousand who remained, but they so controlled their terror that it did not overcome their faith. We do not need, for our efficiency in Christ’s service, complete exemption from fear, but we do need to make the psalmist’s resolve ours: ‘I will trust, and not be afraid.’ Terror shuts the door against the entrance of the grace which makes us conquerors, and so fulfils its own forebodings; faith opens the door, and so fulfils its own confidences.
III. Note the final test. God required but few men, but He required that these should be fit. The first test had sifted out the brave and willing. The liquor was none the less, though so much froth had been blown off. As Thomas Fuller says, there were ‘fewer persons, but not fewer men,’ after the poltroons had disappeared. The second test, ‘a purgatory of water,’ as the same wise and witty author calls it, was still more stringent. The dwindled ranks were led down from their camp on the slopes to the fountain and brook which lay in the valley near the Midianites’ camp. Gideon alone seems to have known that a test was to be applied there; but he did not know what it was to be till they reached the spring, and the soldiers did not know that they were determining their fate when they drank. The two ways of drinking clearly indicated a difference in the men. Those who glued their lips to the stream and swilled till they were full, were plainly more self-indulgent, less engrossed with their work, less patient of fatigue and thirst, than those who caught up enough in their curved palms to moisten their lips without stopping in their stride or breaking rank. The former test was self-applied, and consciously so. This is no less self-applied, though unconsciously. God shuts out no man from His army, but men shut themselves out; sometimes knowingly, by avowed disinclination for the warfare, sometimes unknowingly, by self-indulgent habits, which proclaim their unfitness.
The great lesson taught here is that self-restraint in the use of the world’s goods is essential to all true Christian warfare. There are two ways of looking at and partaking of these. We may either ‘drink for strength’ or ‘for drunkenness’ .Life is to some men first a place for strenuous endeavour, and only secondly a place of refreshment. Such think of duty first and of water afterwards. To them, all the innocent joys and pleasures of the natural life are as brooks by the way, of which Christ’s soldier should drink, mainly that he may be re-invigorated for conflict. There are others whose conception of life is a scene of enjoyment, for which work is unfortunately a necessary but disagreeable preliminary. One does not often see such a character in its pure perfection of sensualism; but plenty of approximations to it are visible, and ugly sights they are. The roots of it are in us all; and it cannot be too strongly insisted on that, unless it be subdued, we cannot enlist in Christ’s army, and shall never be counted worthy to be His instruments. Such self-restraint is especially needful to be earnestly inculcated on young men and women, to whom life is opening as if it were a garden of delight, whose passions are strong, whose sense is keen, whose experience is slender, and to whom all earth’s joys appeal more strongly than they do to those who have drunk of the cup, and know how bitter is its sediment. It is especially needful to be pealed into the ears of a generation like ours, in which senseless luxury, the result of wealth which has increased faster than the power of rightly using it, has attained such enormous proportions, and is threatening, in commercial communities especially, to drown all noble aspirations, and Spartan simplicity, and Christian self-devotion, in its muddy flood. Surely never was Gideon’s test more wanted for the army of the Lord of hosts than it is to-day.
Such self-restraint gives double sweetness to enjoyments, which, when partaken of more freely, pall on the jaded palate. ‘The full soul loatheth a honeycomb; but to the hungry soul every bitter thing is sweet.’ The senses are kept fine-edged, and the rare holidays are sweeter because they are rare. The most refined prudence of the mere sensualist would prescribe the same regimen as the Christian moralist does. But from how different a motive! Christ calls for self-restraint that we may be fit organs for His power, and bids us endure hardness that we may be good soldiers of His. If we know anything of the true sweetness of His fellowship and service, it will not be hard to drink sparingly of earthly fountains, when we have the river of His pleasures to drink from; nor will it be painful sacrifice to cast away imitation jewels, in order to clasp in our hands the true riches of His love and imparted life.
host = camp.
Chapter 7
So in chapter seven,
[when] Jerubbaal, who is Gideon, and all the people who were with him, rose up early, and they pitched beside the well of Harod ( Jdg 7:1 ):
Now the well of Harod is still there today. It is at the base of Mount Gilboa or in the range of Gilboa, actually Gilead is all a part of that range and there at the base is this beautiful little spring with water that comes flowing forth. There’s a kibbutz there now and the people at the kibbutz had made a neat big swimming pool, huge pool and the spring now feeds the pool. And there is this little stream by there and you can still go down and lap up the water like a dog if you like and be chosen for Gideon’s army.
And so the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley ( Jdg 7:1 ).
So out from Mount Gilboa area there is this valley there. And the other side of the valley this little hill of Moreh. It isn’t really a mountain but a hillside, and encamped in that valley was this huge host of the Midianites.
The LORD said unto Gideon, Gideon you’ve got too many people for me to give the Midianites into their hands ( Jdg 7:2 ),
Now at this point there were a hundred and thirty-two thousand Midianites and there were about a hundred thirty-five Midianites, thirty-two thousand who had gathered together with Gideon. God said, “You’ve got too many people.”
lest Israel vaunt themselves against me, saying, Mine own hand has saved me ( Jdg 7:2 ).
Now, the thing that God was concerned in is that people would glory in the work of God and take glory to themselves for the work of God. God wants to work. But when God works he wants the glory for the work that He has done. He doesn’t want people praising the instrument; He wants people praising Him. And if God would deliver the Midianites into the hands of Gideon’s army with thirty-two thousand men, they would go around taking glory for the victory instead of giving glory to the Lord.
Now it was interesting when we were in Israel prior to nineteen seventy-three, the Israelis were extremely proud of the nineteen sixty-seven war. They were very proud of their victory over the Syrians, the Egyptians and the Jordanians. Everywhere you went you would hear the Israelis boasting of their tremendous fighting power. And we would often times say, “Well don’t you think that God was with you?” And they would smirk and they would tell of the fighting power of the Israeli soldiers and they were really glorying themselves in that victory.
In the Yom Kippur war there came a different attitude. They came within a hair’s breadth of being defeated in nineteen seventy-three in the Yom Kippur War. They were close to defeat. They were very smug, they felt that the barlev line down the Suez Canal could not be taken. It fell within twenty-four hours. They thought that their fortifications on the Golan Heights were impenetrable. They crossed within the first twenty-four hours. And Israel was at the brink of defeat in the Yom Kippur War and it was only a series of miracles that the nation was spared. And so after the Yom Kippur War there wasn’t so much talk anymore about the Israeli army and it’s powers and so forth but there was more talk about God after the Yom Kippur War. Now after the next war when they wipe out Russia there’s only gonna be talk of God because they’ll know that that’s the only way it could’ve happened.
God often times makes things so ludicrous that it’s very obvious that only God could have done it. And so God declares that the time of the army Russian defeated He said, “And I will be sanctified before the nations of the world and they will know that I am the God of Israel.” Now, we are trembling before Russia, we’re really afraid to say to Russia, “Get out of Afghanistan or we’re gonna send our troops over there and drive you out.” We’re afraid to say that. We are afraid of a confrontation with Russia because we know the tremendous military might of Russia today. We know the nuclear warheads, we know of the rockets, we know of all their sophisticated weaponry and we’re fearful of a confrontation with Russia. The world is trembling before this tremendous military power. And when Israel utterly wipes them out you’ll know that there’s only one reason for it and that’s God.
So God often in the history of Israel made the odds totally ludicrous because these are a proud people and if God would deliver the Midianites into the hand of Gideon with thirty-two thousand they would go around bragging on their tremendous fighting ability. We were outnumbered five to one by men we wiped them. So God said, “Gideon you’ve got too many. If I deliver the Midianites into their hands, they’re gonna vaunt themselves, they’re gonna be puffed up and proud of what they have done.” And they’ll say, “We with our own power, our own hand have saved ourself.”
So go out, and proclaim in the ears of the people, saying, Whoever is fearful and afraid, let him return and depart early from mount Gilead ( Jdg 7:3 ).
And so of the thirty-two thousand that came to fight with Gideon, twenty-two thousand were afraid to fight so they went home. Now there was a reason that God wanted to get rid of the fearful. It’s not good to have men who are really frightened in the battle lines with you, for they’re apt to panic in a time of crises and to flee and leave that flank exposed.
So, God first got rid of the fearful.
[Looking now over the ten thousand] the LORD said to Gideon, The people are still too many Gideon ( Jdg 7:4 );
They’re still apt to bolster themselves. Odds of thirteen to one, too many Gideon, you’ve got to get rid of some more. I don’t want Israel glorying in this. I want the glory for this. “So take them down to the water, the water that comes out of the water of Herod there and let them get a drink. And you watch them as they are drinking and those that get down and put their face in the water, send them home. But those that pick the water up in their hand and lap it out of their hand like a dog, with these men will I deliver the Midianites into your hands.”
So Gideon took them down to the little stream that flows out from the well of Herod, watched the men as they drank their water. And three hundred men picked it up in their hands and lapped it as a dog. Nine thousand, seven hundred got down on all fours and put their face in the water and were sent home.
And God said, [Now with these three hundred] will I deliver the Midianites into your hand. And so the Lord said to Gideon, If you’re afraid to go down; then take your servant and you slip down tonight to the host of the Midianites and you just listen ( Jdg 7:9-11 )
So Gideon had fear about this whole thing and who wouldn’t. At this point you’ve got three hundred men and that huge army out there. And so Gideon, with his servant, the army was like grasshoppers before a multitude; camels without number. And so Gideon came close to the camp at night and outside of a tent he was listening with his servant and there was a man inside who was telling his dream.
He said, I had a [weird] dream. There was a cake of barley bread it tumbled into the host of Midian, and it came unto a tent, and it smote it that it fell, and overthrew it, and the tent lay along. And the fellow [who could interpret dreams] 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 of the host. And so it was, when Gideon heard the telling of the dream, and the interpretation, that he worshipped, and he returned to the host of Israel, and said, Arise; for the LORD has delivered into your hand the host of Midian ( Jdg 7:13-15 ).
Now Gideon first of all was testing to make sure the angel-let me bring out an offering and he saw the miracle there. Then he put out the fleece and now here’s the final thing, he slips down and God confirms that once more. And so there are actually three confirmations to the call of God to Gideon.
And so he divided the three hundred men into three companies, he put a trumpet in every man’s hand, with empty pitchers, lamps within the pitchers. He said unto them, Look on me, and do likewise: when we come to the outside of the camp, it shall be that, as I do, ye shall do. When I blow the trumpet, I and all that are with me, then blow ye your trumpets also on every side of the camp, and say, The sword of the LORD, and of Gideon. So Gideon, and the three hundred men that were with him, came to the outside of the camp beginning in the middle watch; [about midnight] they have but newly set the watch: and they blew the trumpets, they broke the pitchers that were in their hands. And the three companies blew the trumpets, and broke the pitchers, held the lamps in their left hands, the trumpets in their right hands to blow: and they cried, The sword of the LORD, and of Gideon. And they stood every man in his place round about the camp: and all of the host ran, and cried, and fled ( Jdg 7:16-21 ).
Now Gideon’s men just stood there blowing their trumpets and holding up the pitchers. And the Midianites became so startled and so discomfited, they began swinging their swords at each other in the darkness and in the confusion. They began to wipe each other out and they began to run while Gideon and his men were just standing there blowing their trumpets. God has interesting ways of turning the enemy on his heel.
And so the three hundred blew their trumpets, and the LORD set every man’s sword against his fellow, even throughout all the host: and the host fled… And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of Manasseh, and they pursued after the Midianites. And Gideon sent out messengers throughout all of mount Ephraim, saying, Come down against the Midianites, and take before them the waters to Bethbarah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters to Bethbarah and Jordan. And they took two princes of the Midianites, Oreb and Zeeb: and they slew Oreb upon a rock, and Zeeb they slew at the winepress of Zeeb, and they pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side of Jordan ( Jdg 7:22-25 ).
AND the men of Ephraim said unto him, Why have you served us thus, why didn’t you call us, when you wanted to fight with the Midianites? And they began to chide him sharply ( Jdg 7:22-25 ; Jdg 8:1 ).
And we get into that next week. The problem we had with Ephraimites because he didn’t call them. Well, he had called them, they didn’t respond but that’s all part of next week’s story. And we’ll move on in the book of Judges and getting to that interesting character of Samson also next week.
Shall we stand.
Important things to remember from tonight’s lesson. Number one, God has a work to do, He’s calling for your help. Noninvolvement in the work of God will bring a curse upon your life. When God does His work, He wants it done in such a way as He receives the glory from it. God doesn’t want you front stage taking vows for his performance as people are so often prone to do. Taking credit for what God has done, taking glory for what God has wrought. God does not want to share His glory. He wants the glory for the work that He has accomplished. And that is why He goes to such ridiculous measures. That’s why He refuses such ridiculous instruments so that the instrument isn’t prone to glory in himself but can only glory in God who has done His work. God uses unlikely people and weird situations to accomplish His work in order that men will glory in God rather than in the genius, the brilliance or whatever of men as we are so prone to do.
Learn the lesson of serving the Lord. Don’t turn from Him to other gods. “For as long as he sought the Lord,” the scripture said concerning Asa, “God made his way to prosper.” As long as you seek the Lord, God will be with you and bless you. But if you forsake the Lord then He will forsake you. You’ll go into captivity; you’ll be oppressed by the enemy. Many of our problems are brought on by ourselves. We have been guilty of forsaking God and it only invites trouble. Walk with the Lord and He will walk with you. And may you walk with Him this week. And may you experience His power, His presence and His spirit as He works in your life and as He works through your life, His works in this needy world. May God make you an instrument of His love, that through you others might experience God’s love for them as you show God’s love to them.
“
This is the story of perhaps one of the most remarkable conflicts in the whole history of the people. As we have seen, it was a time when they had been cruelly oppressed as the result of disobedience. It was of the utmost importance that their deliverance should be evidently by divine action. Nothing would have been more disastrous at that time than for them to have imagined that they were able to extricate themselves from the circumstances in the midst of which they were suffering.
Therefore, by divine direction, the first work Gideon was called on to do was to sift the army. In response to his call to arms, thirty-two thousand had responded. The result shows that they lacked the very attitudes necessary for success in war. The first test imposed was a proclamation that all who were faint-hearted and afraid should return. They were given their opportunity to act voluntarily on this principle. The result was that twenty-two thousand went back.
And still the number was too great because the quality of the men making up the ten thousand lacked something of vital importance. A simple test was imposed which revealed these things. Men who bent down to get a drink of water were not sufficiently alive to the danger. An ambush might surprise them. Men who stooped and caught the water in their hands and lapped it were watchers as well as fighters. In other words, men who took no unnecessary time over necessary things were the men who were needed. This sifting resulted in the return of nine thousand seven hundred. Thus the army of Gideon was reduced to a handful of three hundred.
Quantity versus Quality
Jdg 7:1-8
No king is saved by the multitude of an host, Psa 33:16. God does not need multitudes. It is false to say that He is on the side of the heaviest battalions. Read 2Ch 14:1-15; 2Ch 23:1-21. Those that are fearful and trembling, because they look at the might of their enemies rather than to the eternal God, had better depart to their homes; they are an impediment and hindrance, and may, by an evil telepathy, slacken the faith of others. Those also who forget that they are soldiers, who put the ease of the body before the strenuous attitude of the soul, who think most and first of their physical indulgence, are of no use to God for great exploits. Send them to their tents; they can assist in the secondary work of pursuit.
It was a very little act-the attitude in drinking-but how much it meant! The 300 who caught up the water in the hollow of their hands, showed that they could not forget the foe; that they were resolved to subordinate bodily appetite to the spirit and dared not relax their girded loins. These are the men that God can use! But 300 of these are enough to rout 135,000, Jdg 7:8-10. Live in the Spirit; walk in the Spirit; be always in touch with the Spirit, and make no provision for the flesh, Rom 13:14; Gal 5:16. And be faithful, also, in very little actions.
Jdg 7:5-7
Among the ten thousand soldiers in Gideon’s army there were three hundred brave and wary men who, even under the pangs of thirst, could not forget that they were in the presence of an enemy, and that it behoved them therefore to be on the alert. Instead of flinging themselves recklessly on the ground, they simply scooped up a little water in the hollow of their hands, and lapped it or sipped it, even as a dog laps while he runs-on the watch for any ambush, prepared for any surprise. These were the veterans of the little army, men who had seen war before and knew its perils, and felt how much even a moment’s carelessness might cost them. And these were the men, marked out by their own wariness and self-control, by whom God meant to save Israel from its foes. God’s way was a wise way, (1) from a military, (2) from a moral point of view. God is a jealous God who wants all the glory of His acts, of His achievements for Himself, and will not share that glory with another. It was because He wanted to do good to the children of Israel, that He made it plain to them that it was He who had saved them, and not they themselves.
I. This, then, is the moral of Gideon’s story: that God wants to rule over us only that He may save us; or, to put it in another way, God wants us to know that it is He who has saved us, and that He will go on serving and saving us to the end. The lesson taught by the three hundred is the necessity of self-control. Self-control is required at every moment, along the whole range of our habits, and through the whole course of our life.
II. Our counsel to you is, hold yourselves well in hand. Be masters of yourselves, of all your appetites, and of all your desires. Sip the water or the wine of life, like the three hundred. Do not fling yourselves on your knees to it, and drink as if your only business in life was to get your fill of pleasure or of gain.
III. Learn from the three hundred to keep a high and noble aim steadfastly before you, an aim which must be pursued, if need be, at the cost of appetite and desire; and let that aim be the highest of all, viz., the love and service of God.
S. Cox, The Bird’s Nest, p. 148.
Reference: Jdg 7:5-7.-Outline Sermons to Children, p. 25.
Jdg 7:7
I. Consider the man to whom the angel came. His thoughts had been busy with God before God came to him. He was a man who meditated much on the promises and the histories of God’s grace and love. The Lord ever comes to those whose hearts are watching for Him.
II. To understand Jdg 7:2-7 we must remember that the victory was to be a victory of faith. The battle was to be won against overwhelming numbers. The Lord needed men in whom spirit should be dominant, who could hold the flesh in habitual and iron control. Faint with their long march, the great body of men flung themselves on the ground, forgetful alike of toil and pain and glorious enterprise, in the cool draught which for the moment was exquisite delight. Three hundred men stood up above the prostrate throng. They stooped for a moment and lapped the few needful drops from the hollow of their hands, and then stood prompt to pursue their way. The eye of God marked them. “Set these men apart; these three hundred are strong enough for the stress of the battle, and great enough to wear the honours of the victory.”
III. The lessons of the narrative are these: (1) It is the small matters which reveal us, the slight occasions. It is easy to catch the excitement of battle. Watch the combatant home, and you see the man. (2) There is One watching us when we are most unconscious, drawing silently auguries of character, and forecasting destiny. (3) Keep your knee for God alone.
These men bent the knee to sensual good. Kneel to God, and it will cure you of all other kneeling.
J. Baldwin Brown, The Sunday Afternoon, p. 202.
References: Jdg 7:7.-J. Kelly, Pulpit Trees, p. 222. Jdg 7:9-25.-Ho7niletic Quarterly, vol. iv., p. 380. Jdg 7:13.-S. Baring-Gould, One Hundred Sermon Sketches, p. 77; J. M. Neale, Sermons in Sackville College, vol. iii., p. 372. Jdg 7:13, Jdg 7:14.-Homiletic Magazine, vol. xiii., p. 265; Spurgeon, Sermons, vol. xxxi., No. 1873.
Jdg 7:16
Gideon went down into the battle with only three hundred men, with only trumpets, pitchers and lights for weapons, and the mighty hosts of Amalek and Midian fled before him, and were driven from the land. More than a thousand years afterwards St. Paul remembered this story, and said: “We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” St. Paul was writing of the sufferings which he and his fellow-workers had to endure. He and they seemed no better than earthen pitchers, but they were vessels carrying a Divine light, a life kindled by God, and a power which could not be destroyed.
I. This story brings the happy assurance to every heart who hears it, that even a child may be a vessel to carry the power of God. God can fill the weakest and most fragile with power for His work. He asks only that the heart shall receive His life.
II. More wonderful still, this is a picture of our dear Lord. He also, as a man, was but an earthen vessel. His enemies broke the vessel which contained His life, but by their cruelty they brought defeat and shame to themselves, and glory to Him.
A. Macleod, The Gentle Heart, p. 257.
The text illustrates the twofold elements of which man is composed, the material and the spiritual.
I. The mortal and material part of man is considered under the emblem of a pitcher containing within it a lamp or firebrand. (1) The first point of resemblance is that the pitcher is made of potter’s clay, even as man was formed of the dust of the ground. (2) The pitcher’s manufacture is brittle and easily shattered, and in this particular especially the comparison holds good between the earthen vessel and the body. (3) Notice, as a final point of comparison, the untransparent character of the earthen vessel. It is not adapted to the exhibition of a lamp.
II. Consider the light within the pitcher, the soul or immaterial part of man enclosed for the present within a material framework, the “breath of lives” breathed into the vessel of clay, (1) Animal life; a great distinction is to be drawn between the body, which is material, and the life of the body, which is immaterial. (2) Rational life; the life of the intellect. (3) There was a yet higher life breathed into man at the creation-spiritual life. Each of these lives is in some sense a lamp.
E. M. Goulburn, Contemporary Pulpit, vol. i., p. 181.
References: Jdg 7:16.-Sermons for Boys and Girls, p. 273. Jdg 7:18.-Bishop Woodford, Sermons on Subjects from the Old Testament, p. 54. Jdg 7:20.-Spurgeon, Morning by Morning, p. 264; G. Brooks, Outlines of Sermons, p. 413. 7-8:1-21-Homiletic Quarterly, vol. iv., p. 145. Jdg 8:1.-Ibid., p. 382. Jdg 8:2.-Ibid., vol. ii., p. 265.
CHAPTER 7 The Victory of Gideon
1. The sifting of Gideons army (Jdg 7:1-8)
2. The dream of the Midianite (Jdg 7:9-15)
3. Victory through weakness (Jdg 7:16-25)
Gideon the cutter down, now also called Jerubbaal the contender with Baal, after his faith had been strengthened, pitched his camp at the well of Harod (trembling). The Lord did not need the large army he had gathered, lest Israel would say: Mine own hand hath saved me. First 22,000 were let go. They were afraid. What an evidence of the sad conditions among the people. Jehovah had commanded through Moses this test. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint hearted? Let him go and return unto his house, lest his brethrens heart faint as well as his heart (Deu 20:8). Faint heartedness and fear are but unbelief. Faith is courage and does not reckon with iron-chariots, with the powers of Midian, but with an omnipotent Lord. After the 22,000 had left, 10,000 remained and the Lord said again, The people are too many. Only 300 were selected who took up water out of the brook in their hands as they drank. Kneeling down, drinking in leisure, is the natural way for man to do. They showed thereby that they were inclined to take matters easy and to satisfy their need to the full. Taking the water into the hand and lapping it like a dog is not the natural way for man to drink. They were less absorbed with satisfying their natural wants. They showed thereby their eagerness to press on. Thus the army was narrowed down to the 300 whom the Lord would use in His service. How many of the Lords people today like Gideons army are unfit for service? Unbelief and too much occupation with earthly things, the creature wants, stand in the way.
To encourage Gideon still more the Lord permitted him to overhear how a soldier related his dream. That dream was like Nebuchadnezzars great dream given by the Lord. The loaf of barley bread which smote the tent is another figure of the Word of God. Midian and Amalek, the world and the lusts of the flesh, can only be dealt with and overthrown by the Bread of Life, the living and abiding Word of God.
Read in connection with Gideons victory 2Co 4:4-12. Here we find a blessed application. The light hath shined into our hearts, so that it might shine out. The pitchers, the earthen vessels, represent our old self. If the light is to shine out, the victory to be won, the old self must be broken to pieces.
Jerubbaal: It appears that Jerubbaal had now become the surname of Gideon. He is mentioned by Sanchoniathon, quoted by Eusebius, who lived in the reign of Ithobal, king of Tyre, and consequently a little after the time of Gideon, by the name of Jerombalus, a priest of Jeuo or Jao. Jdg 6:32
rose up: Gen 22:3, Jos 3:1, Jos 6:12, Ecc 9:10
Moreh: Gen 12:6
Reciprocal: Deu 11:30 – Gilgal Jdg 9:17 – fought 2Sa 11:21 – Jerubbesheth
The Sword of the Lord and of Gideon
Jdg 7:1-25
INTRODUCTORY WORDS
We are coming to our second study concerning Gideon. We are sure that many things of value will be found in this remarkable chapter. Introductory to the study there are a few things we wish to suggest:
1. Gideon was chosen from among the poor in Manasseh. He, himself, said, “My family is poor in Manasseh, and I am the least in ray father’s house.”
It is usually the case: God calls the weak things of the world, and the foolish things, and the base things, and the things which are despised, yea, and things which are not, to bring to nought the things that are. God’s reason for His choice is that no flesh should glory in His sight.
Along this same line, in this study, God cut down Gideon’s army two different times, lest they should say that they had themselves wrought salvation.
It was of this very thing also that Moses gave warning to the Children of Israel, when he said, “Beware that thou forget not the Lord thy God, which brought thee forth out of the land of Egypt,” “and thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.”
It is more than easy for us to take glory to ourselves, forgetting that no man should glory in men, neither should any man glory in the flesh.
2. Gideon with his people pitched their forces over against the hosts of the Midianites. We cannot but imagine how small Gideon must have felt in his own eyes, as he viewed the mighty hosts of Midian and then turned his eyes upon his own thousands. The enemy were well prepared for battle; they possessed every appliance of warfare known to their day. Gideon was without any arms worth mentioning.
We are reminded of that verse which says, “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.”
Samson went forth to fight, holding in his hand the jawbone of an ass, yet he literally routed the enemy, cutting them down to the ground as mown grass.
David went forth against the armies of the Philistines, and against their chieftain, Goliath, carrying in his bag but five smooth stones, and in his hand a sling; yet he utterly routed the hosts of the enemy and left their champion dead upon the field.
Jonathan, with his armor-bearer, climbed up on their hands and knees against an innumerable host, yet the Lord wrought victory that day in Israel. First of all, Jonathan and his armor-bearer slew about 120 men on as much ground as a yoke of oxen might plow, and then God sent discomfiture among the hosts, and the men turned every man against his fellow and ruthlessly they slew one another, David said, “For by Thee I have run through a troop: by my God have I leaped over a wall.”
I. THE PEOPLE ARE TOO MANY (Jdg 7:2-3)
We are not sure that Gideon would have agreed with the Lord in His statement, “The people that are with thee are too many for Me to give the Midianites into their hands.” Thirty-two thousand must not have seemed many at all even to faithful Gideon.
David once sinned against the Lord when he numbered Israel. There is a certain danger in numbers. We become proud and self-centered. We are prone to trust in men and to lean upon the arm of flesh, when we have many followers.
God said to Gideon, The people are too many, “lest Israel vaunt themselves against Me, saying, Mine own hand hath saved me.”
When the Children of Israel came to the waters of the Red Sea, God straightway shut them up; the mountains were to one side; the Red Sea was before them, and the Egyptians, fully armed, were hot on their heels. It was in their extremity, however, that God found His opportunity. The Lord said unto Moses, “Stand still, and see the salvation of the Lord.” He also said, “The Lord shall fight for you, and ye shall hold your peace.”
Thus it was that when Israel had crossed over the sea by dry land, and the Egyptians, which pursued them, were overthrown in the returning waters, that Moses and the Children of Israel sang this song unto the Lord, saying,-“I will sing unto the Lord, for He hath triumphed gloriously.” “The Lord is my strength and song, and He is become my salvation.” “The Lord is a Man of war.” “Thy right hand, O Lord, is become glorious in power.” “Thou hast overthrown them that rose up against Thee.” How we need to watch lest we take the glory which belongs unto God.
God told Gideon to proclaim in the ears of the people, saying, “Whosoever is fearful and afraid, let him return and depart early from Mount Gilead.” Of Gideon’s army twenty-two thousand returned and there remained but ten thousand. A little more than two-thirds of his people were fearful and afraid.
We are quite sure that with those twenty-two thousand fearful ones Gideon would have been hindered, instead of helped. Unbelief breeds discontent, and people who are fearful are sure to pull back on the straps. How many are there today, in the churches, who are utterly afraid to do what Carey did, “Attempt great things for God, and expect great things from God!”
II. THE PEOPLE ARE YET TOO MANY (Jdg 7:4-6)
Is it not strange that ten thousand were counted too many with which to face a great multitude? Warriors in the battles of the world have never been known to cut down their forces. In the spiritual realm also, there is no complaining about large numbers. Most of us like the large church, and delight in the mighty throngs.
With Christ it was not so. We remember how He said to His disciples as the multitudes left Him, and turned back from following after Him, “Will ye also go away?” How few were ready to go all the way with Christ. They enjoyed loaves and fishes, and they relished the miracles which He wrought, but they were unwilling to suffer for His sake.
Instead of taking the Lord’s way; probably some of the present-day church representatives, seeing the crowds leaving them, would have announced a dainty church supper and endeavored to hold the leaving crowds by a church entertainment.
The Lord said to Gideon, “Bring them down unto the water, and I will try them for thee there.” Then the Lord told Gideon that those who lapped of the water with his tongue, as a dog lappeth, should be set to themselves. Likewise, every one that bowed down upon his knees to drink, should be set to themselves. Of the ten thousand, there were three hundred men, who lapped, putting their hand to their mouth; while all the rest got down upon their knees.
The message in this to us is: God wants His servants to be eager for the fray. Did yon ever notice this statement concerning our Lord, “And He shall drink of the brook in the way”? Having loved His own, the Lord loved them unto the end. He never drew back; He never hesitated; He pressed on up the Blood-marked track to the brow of Calvary, where He died; He pressed on past hades and the grave and stood in resurrection glory with their keys in His hands; He pressed on up in His ascension through principalities and powers, until He sat down at the right hand of the Father, exalted. He will yet press His way back once more to the physical earth, breaking forth in the beauty of His holiness from the womb of the morning; coming with the dew of His youth upon Him; He will press His way as He judges among the nations, filling the places with dead bodies, and wounding the heads over many countries. “He shall drink of the brook in the way: therefore shall He lift up the head.”
III. BY THE THREE HUNDRED WILL I DELIVER (Jdg 7:7-8)
Can you imagine how Gideon felt as twenty-two thousand returned? If so, can you imagine how he felt when of the ten thousand, nine thousand seven hundred were sent back to their homes? We imagine that Gideon was learning, step by step, to trust less and less in the arm of the flesh, and more and more in the arm of the Lord. As men left Him, He learned to lean upon God. It is so easy for us to be followers of men. When we are, we are liable to lose the blessings of God, “Vox Populi,” the voice of the people, is not, “Vox Dei,” the voice of God. If we are followers of men, how then can we be followers of the Lord? Paul very plainly said, “For do I now persuade men or God? or do I seek to please men? for if I yet please men, I should not be the servant of Christ.”
The Lord Jesus made Himself of no reputation. Herod went with the crowd. Pilate went with the crowd. Many go with the crowd, but Christ goes with the few that trust Him.
Where is the preacher who is willing to go forth with the faithful few who are ready to pay the price of separation, of consecration, and of Spirit-filling; allowing the card-players, and the worldly among the rich, and the godless among the poor, to return every one to his place?
There is one other lesson, however, that we may mark. As the three hundred passed over with Gideon, they took only victuals in their hands, and their trumpets. Gideon had but three hundred men; and he had but three hundred men, without weapons of war with which to meet multiplied thousands of soldiers, fully equipped for battle.
IV. “IF THOU FEAR TO GO DOWN” (Jdg 7:9-15)
Gideon had already allowed those who were afraid, and who were fearful, to return home. Then he had sent back every one who was not eager for the fray. Now, however, matters were different. With but three hundred men about him, and the shades of night upon him, the Lord speaks unto Gideon, saying, “Arise, get thee down unto the host; for I have delivered it into thine hand.” Then the Lord added, “But if thou fear to go down.”
We remember how Paul once said, “Look not every man on his own things, but every man also on the things of others.” Afterward, Paul halfway admitted, that he was wanting to send Timotheus, as soon as he could see how it would go with himself. Thus, Gideon had sent back those who were fearful and afraid, although he, himself, was not yet made perfect in faith.
We are sure, however, that Gideon’s faith was growing with leaps and bounds. We believe also that God was seeking to perfect his faith. To Gideon, God said, “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.”
God was working with Gideon under that rule, “To him that hath shall be given.” Gideon had faith, but God would give him more faith.
When Gideon was come down, he heard a man telling a dream unto his fellows. The fellow 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.”
This must have seemed ridiculous, to dream that a cake of barley bread tumbling into the host of Midian, could smite it. Gideon realized very easily that he was that cake of bread, tumbling in. He knew that he was nothing at all, and that his three hundred were but little more. However, the consternation which the barley bread caused in the host of Midian, and the interpretation which was given to the dream, was all that Gideon needed. Immediately, he worshiped, and returned unto his three hundred, and said, “Arise; for the Lord hath delivered into your hand the host of Midian.”
V. THE SWORD OF THE LORD AND GIDEON (Jdg 7:16-22)
After the three hundred were divided into three companies, with a trumpet in every man’s hand; and with empty pitchers, and lamps within the pitchers, then Gideon started down. He said unto his men, “Look on me, and do likewise.” “When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also, on every side of all the camp, and say, The sword of the Lord, and of Gideon.”
Are you able to visualize this scene? Three hundred men, separated into three companies and slipping down mid the shadows, unto the outside of the camp? The guards of Midian were watching, but the hosts were asleep. Suddenly, from around the camp, was heard the blast of the trumpets and immediately the pitchers were broken. In their left hands they held the lamps, and in their right hands they held the trumpets to blow withal. Between the blast of the trumpets, they shouted their shibboleth, “The sword of the Lord, and of Gideon.” Do you know what happened? There was pandemonium in the host. The whole army ran and cried, and fled, while the three hundred were still blowing their trumpets. Then the Lord wrought for Israel and for Gideon. He set every man’s sword against his fellow, throughout all the host, and the host fled.
Victories such as these bring glory to God. The men who led the fight, under Gideon, knew that they had not accomplished anything of themselves. They realized that the power and the glory was God’s and God’s alone.
VI. COME DOWN AGAINST THE MIDIANITES (Jdg 7:24-25)
With the battle already accomplished, so far as certain victory was concerned, Gideon hastened messengers through all Mount Ephraim, calling upon the people to come down against the Midianites. Then all the men of Ephraim gathered themselves together, and the victory already made sure, was sealed by their valor.
We have decided to change the application somewhat, and to suggest this for your consideration: We have a wonderful Captain, a glorious Gideon, even the Lord Jesus, who has gone before us and met the enemy. In His conquest in the wilderness, upon the Cross, and in His Ascension, He utterly routed Satan and his hordes. He is now seated at the right hand of the Father, far above all principalities and powers, and He is calling upon us to stand, and to withstand, as the battle is hastening on toward its final issue. Satan will soon be cast down; first, from the air to the earth, and then from the earth into the pit.
Even now the Lord, who is our Victor, our Gideon, is calling unto us to go forth with Him in the final issues of Satan’s undoing. Let us go forth to the fight, nothing doubting.
What a princely Leader is Christ Jesus. If He shall fight for us, we must conquer. His victory will be ours. In Him we will be more than conquerors.
Gideon and his three hundred routed the enemy, but they needed the aid of Ephraim, as the scattered hosts of Midian were too many for the three hundred to reach. The Lord Jesus Christ has met Satan and we know Him victor; however, against Satan’s army and the hosts of evil, the Lord desires every one of us to be good soldiers enduring hardness, as we join with Him making effective the larger scope of His victory.
For our part we feel it a great honor that the Lord has deigned to call us to go forth with Him to the battle.
AN ILLUSTRATION
The union of the two-the Lord and Gideon,-is illustrated by
THE MACHINE-SHOP ILLUSTRATION
The following quotation is from the pen of a writer whose name I cannot recall.
“Bid you ever visit a great machine shop, where there are great forges, in which pieces of iron, great and small, are fired until they are so softened that they yield to the mighty blows of the great trip hammers? There are lathes, and emery wheels, each doing their appointed work. The power of the engine is the power of the Holy Ghost. The burning coals, in the furnace, are the words of God on fire. The cold, resisting and hardened irons, are cold, hardened and rebellious sinners. The heat of the furnace is the convicting power, the Holy Ghost, penetrating sinners and disposing them to yield in the day of God’s power. The red-hot irons are convicted sinners. The trip hammer is the Word of God, wielded by the power of the Holy Ghost, but tinder the control of the Church. The lever is God’s promise, and the smith’s foot on the lever is faith resting on God’s promise, connecting the converting power of the Holy Ghost with the great trip hammer of God’s truth, by which the Holy Ghost molds and fashions the sinner from a child of the devil into a child of God. When the smith takes his foot from the lever, the hammer is disconnected from the power, and becomes motionless. So, every Christian has it in his power to connect the energy of God with, or disconnect it from the Word.”
The second invasion of the Midianites and their allies placed 135,000 troops in the land of Israel ( Jdg 8:10 ). Yet, when God saw the number of men who answered Gideon’s call to arms, he said 32,000 men were too many to go up against them. He did not want the people to think they had delivered themselves. God told Gideon to send the fearful home and 22,000 left the battlefield. There is no place in God’s army for the fearful ( Rev 21:8 ). Barne’s Notes says the name of the well, Harod, means trembling and may come from this very incident.
God still saw the 10,000 as too many so he had Gideon take them to the water to drink. Those who lapped the water like a dog were to be separated from those who got down on their knees. Thomas quotes from George Adam Smith who says, “The stream, which makes it possible for the occupiers of the hill to hold also the well against an enemy on the plain, forbids them to be careless in their use of the water; for they drink in the face of that enemy, and the reeds and shrubs which mark its course afford ample cover for hostile ambushes.” He goes on the explain, “Those Israelites, therefore, who bowed themselves down on their knees, drinking headlong, did not appreciate their position or the foe; whereas those who merely crouched, lapping up the water with one hand, while they held their weapons in the other and kept their faces to the enemy, were aware of their danger, and had their hearts ready against all surprise.”
God could now use the 300 men ready to fight to win the victory and bring deliverance to Israel. Though God was ready, he did allow Gideon the opportunity to go down to the camp of Midian at night and hear a dream that would strengthen him for battle. This may have been in part because the ratio between the armies had gone from 4 to 1, to 450 to 1. Gideon overheard a dream about a barley cake, representing Israel, that tumbled into the camp of Midian and knocked down a tent, representing the defeat of the host of Midian ( Jdg 7:1-14 ).
Perhaps now realizing the Lord can win the battle with many or a few ( 1Sa 14:6 ), Gideon divided his troops into 3 parts and sent them out with trumpets, pitchers and torches in them. At the beginning of the middle watch, which would have been about midnight, Gideon gave the signal. The men broke the pitchers, blew on the trumpets and shouted, “The sword of the Lord and of Gideon.” The enemy ran out of their tents in confusion and the Lord caused them to turn on one another with their swords. While they were fleeing toward the Jordan, Gideon called for Ephraim to seize the watering places so retreat could be cut off ( Jdg 7:15-25 ).
Jdg 7:1. Gideon rose up early As one whose heart was upon his business, and who was afraid of losing time. Being now sure God was with him, he is impatient of any delay. And pitched by the well of Harod That his army might not be distressed for want of water; and he gained the higher ground, which possibly might be some advantage to him, for the Midianites were beneath him in the valley. Our faith in Gods promises must not slacken, but rather quicken our endeavours. When we are sure God goes before us in any undertaking, we must be the more active, and exert ourselves the more to accomplish it.
Jdg 7:1. The well of Harod; equivalent to terror, from the panic of the Midianites. It is situate on the south side of Gilboa.
Jdg 7:2. The people with thee are too many, while human fears said, we are too few. The Lord having come to give them the victory, would not allow the Hebrews to boast that their own arm had gained it. Assuredly, no trait in history can be more consolatory to an invaded nation.
Jdg 7:5-6. Lappeth, of the waterputting their hand to their mouth, yalak, a Gothic word, to take or snatch up a thing in haste. Lebruyn saw in Egypt some Arabs eating milk together, by dipping their hand in a wooden dish, and thus conveying the milk to their mouths. See Harmer, vol. 1. obser. 15. The Hebrews not wearing hats, must either put their mouth to the stream, or lap with their hands.
Jdg 7:13. A cake of barley bread; a man without revenues, without guards, rolling down all the hosts of invaders! Surely the nations must see the hand of God in this tremendous scourge: surely Amalek would think that this was a visitation for the innocent blood shed by his fathers.
Jdg 7:16. He divided the three hundred into three companies, to spread terror at once to the centre, and the right and left wing of the combined invaders. A man never errs when heaven gives him wisdom.Lamps, trumpets or horns, and pitchers: what armour! Some say not oil, but bituminous matter. Light terrifies thieves more than armour. In a moment the terrific sounds burst on their ears, and the lights flamed on their eyes. Nay more; a guilty conscience pursued the murderers with all the horrors of death and hell, drove them furiously to cut down all that stood in the way of their flight. The like awful night is hasting on all the ungodly host; yea, and in greater confusion than on the host of Midian.
Jdg 7:19. Gideon came to the camp in the beginning of the middle watch, just after midnight, when the guilty invaders were fast asleep.
Jdg 7:21. All the host ran, and cried, and fled. The destruction of great and unwieldy armies, often by contemptible agents, forms the most tragic tablet of history. A Leonides stops the whole army of Xerxes at the pass of Thermopyl; and Judith spread terror and alarm through the vast army of Holofernes.
Jdg 7:23. The men of Israel gathered together. Now that the enemy was routed, they all become heroes.
Jdg 7:25. The rock Oreb and Zeeb. Whence it is plain that Harod, as well as this rock, were commemorative names, consequent on this victory.
REFLECTIONS.
Gideon, now encouraged by a complication of signs, for heaven is indulgent to the weakness of man, presented his camp to the Midian hosts, and with hopes of victory, their valour being greatly animated by the tokens of Gods presence. But the Lord, willing to save his people in future from the snare of idols, resolved to give them the victory by the terror of his power, rather than by the sword. Hence he dismissed the fearful and faint-hearted by night, for no man is fit for war who has not a martial soul. These, shrinking like affrighted women, would only encumber brave men in the execution of their duty; and God indulged them with the shades of night to cover the shame of their retreat. But the ten thousand who remained were still too many: therefore the Lord retained but three hundred, who lapped water out of their hand. How little is the need which God has of man, when about to do a great work. Let us adore his power, and admire his love.
Poor Gideon, seeing his army dismissed, began it would seem to recal his scruples and his fears. Therefore this Hebrew Alfred was permitted to visit the enemys camp, that he might learn the fears which assailed their soul, and leave his own fears behind. And if ministers, instead of being always in the closet, studying books rather than men, would but endeavour to acquaint themselves with the real sentiments of every class of sinners, it would teach them how to preach, and inspire them with a courage which could not be resisted.
See how this highly-favoured man advances at the head of three little companies, with trumpets and lamps and food, as though they were going to a feast rather than a fight. In the dead of night the presumptuous multitude, filling the vale like grasshoppers, are suddenly awoke by the breaking of pitchers, by the sounding of trumpets, and by Israel shouting hymns of victory, ere they had struck a blow. The aliens rush to the doors of their tents; and seeing three bodies with flambeaux rapidly approach, they imagine themselves already routed by victorious armies, for the terrors of God descended on their soul. All instantly seeking safety in flight, one group rushes on another, till the way is blocked up; but in the fury of passion, impatient of delay, they cut down their own brethren to open a passage; for the wicked think every mans life of less value than their own. Gideon had but to give light to his foes, while they turned their swords against their neighbours, in all the terrors of blood and carnage.
If the surprise of the Midianites, if the breaking of pitchers and sudden display of lamps; if the sounding of trumpets, and shouts of a little company, occasioned so much terror to this invading multitude; what must it be when the Son of man shall surprise the world, slumbering in the lap of pleasure, and intoxicated with sin! What must it be when he shall be revealed from heaven in flaming fire, with the shouts of angels, and the trumpet of God. Who shall be able to stand in that day? Who would not be glad to fly with Midian, though sure that flight would be in vain? But as Gideon approached the enemy in all the avenues leading to his camp, and as the Israelites cut off his retreat at the fords; so God will approach the sinner by every avenue of death, and cut off all hope, all retreat for ever. Blessed is he then that watcheth and keepeth his garments, for the Son of man cometh at an hour when we think not.
Jdg 7:1-8. The Reduction of Gideons Army.This section teaches that Yahweh is the giver of victory, and that it is as easy for Him to save by few as by many (1Sa 14:6). The spring of Harod (trembling, cf. Jdg 7:3) may be Ain Jld, 2 m. from Jezreel, at the foot of Gilboa (p. 30). The hill of Moreh may be Little Hermon. Gilead (Jdg 7:3) is on the eastern side of the Jordan, and we should probably read Gilboa.
Jdg 7:3. The number of those who, in modern phrase, showed the white feather, is surprisingly great. Gideon lets them go, having no use for the fearful and trembling.
Jdg 7:5. The second test is a very singular one, and has given interpreters much trouble. The words putting their hand to their mouth are evidently wrong where they stand. They should either be struck out as a gloss, or transferred to the end of the verse, where they would explain how the majority drank on their knees, But why should those who put their lips into the stream and lapped like a dog, instead of using their hands, be chosen as alone fit for the combat? Was it because they did not let their weapons leave their hands for a moment? Or because they were satisfied with a little water, when they might have drunk their fill? Or was the test purely arbitrary? If any significance may be ascribed to the way in which the 300 drank, we should find it in the comparison to dogs; they were the rude, fierce men; compare the name Caleb (Moore).
ISRAEL’S ARMY REDUCED BY GOD
(vv. 1-9)
Gideon’s influence had gathered 32,000 men, and they encamped south of the encampment of the Midianites, prepared for battle (v. 1).Compared to Midian, this army was pathetically small, but in God’s eyes not small enough.He told Gideon that there was a danger of Israel’s boasting of their victory if they thought that their strength had anything to do with it. Therefore, he must decrease his army.First, he was told to tell any who were afraid, to leave.This depleted their number by 22,000, leaving only 10,000 (v. 3). But the Lord required a further decimation, telling Gideon to bring the army to the water to test each man as to how he drank.Those who got down on their knees to drink were refused, but those who took the water in their hands to lap it were chosen to go with Gideon (vv. 4-5).Only 300 passed this test (v. 6), but this was sufficient for God to use.He promised Gideon that by the 300 men He would deliver the Midianites into his hand (v. 7).
Gideon and his 300 men were on a hill above the camp of the Midianites, while 31,700 of his men returned home! Certainly the Lord knew that Gideon would feel pathetically weak with his small company, so he told Gideon to go down to the camp with only Phurah his servant, to hear what those in the camp might be saying (vv. 10-11). Verse 12 tells us of the tremendous number of men and of camels that might well have struck fear into Gideon’s heart.
But God had sent a dream to a Midianite soldier and God so ordered events that the man was telling his dream to another, which Gideon heard from the shadows. He had dreamed that only a loaf of barley bread had tumbled into the camp of Midian, overturning and collapsing a tent (v. 13). What a surprise it must have been to Gideon to hear the man’s friend interpret the dream as he did!He made not the slightest question that this dream indicated that Gideon the son of Joash would lead Israel in defeating Midian, God delivering all the camp of Midian into his hand (v. 14).
GOD GIVES THE VICTORY
(vv. 15-25)
How could the slightest doubt remain in the mind of Gideon? He may go forth with firm confidence. Yet first he takes time to worship the Lord in the calmness of being guided by His faithful hand (v. 15). Then he alerted his 300 men for immediate action. He divided them into three companies of 100 each, giving each man a trumpet and a pitcher with only a lighted torch inside. The men came to the edge of the camp, being spaced wisely around the camp (v. 16).
Then Gideon told them to look at him and to do do as he did. How lovely a picture of having Christ as our true leader! He does not only tell us what to do: He shows us by His own example, and we need only to follow Him (v. 17).
When Gideon blew the trumpet, they were told to do likewise, and say, “The sword of the Lord and of Gideon” (v. 18). Coming then in the middle of the night, just after the changing of the watch, the trumpets were blown and the pitchers were broken so that the torches were exposed.Thus 300 lights suddenly appeared around the camp of Midian (vv. 19-20). Rushing from their tents, the Midianites, hearing the trumpets and seeing the lights, were thrown into confusion (v. 22). They thought the enemy had infiltrated into their camp, and therefore lashed out with their swords against others who had swarmed out of their tents. Thus the Lord set every man’s sword against his own companions, and the whole army fled.
It was the element of surprise that gained the victory.God’s methods of warfare are different than men’s, and the spiritual significance of God’s instructions to Gideon is by far the most important matter for us in this victory. The light speaks of the testimony of the truth of God in practical life. The vessels speak of our physical bodies. “We have this treasure in earthen vessels” (2Co 4:7). But the vessel must be broken that the light may shine out, as 2Co 4:8-11 indicates, for the vessel must not have the honor for the victory: that honor belongs to God alone, though He uses frail human beings to accomplish His own ends. The trumpet speaks of testimony also, not the testimony of practical life, as the lights, but a declared testimony.In other words, we are called to both declare the truth of God and to live the truth of God.
The enemy being routed, then Israelites from Naphtali, Asher and Manasseh gathered and pursued the Midianites (v.23). Also Gideon sent messengers throughout Ephraim to bring their armies to help in mopping up operations by taking from the enemy the watering places that are so necessary for the welfare of an army.In doing this they also captured and killed two princes of Midian, Oreb and Zeeb, then brought their heads to Gideon on the other side of Jordan.
God’s command to reduce the troops 7:1-8
Presumably, God willingly gave Gideon the signs of the fleece because He knew the command He would give him to reduce his army would stretch his faith to its limit. The Israelite soldiers numbered only 32,000 (or 32 units, Jdg 7:3) while the Midianites and their allies fielded about 135,000 warriors (or 135 units, Jdg 8:10).
God revealed His purpose in reducing Israel’s army clearly. He wanted everyone to recognize that the victory was His work rather than Israel’s (Jdg 7:2).
"Jdg 7:2 is one of the most important verses in the Bible for understanding God’s principles of spiritual warfare. God is not interested in simply giving His people victory. He is concerned with teaching us trust. In fact, if our victories make us self-reliant, they are ultimately more disastrous than defeat." [Note: Inrig, p. 125.]
In the law Moses had said that the Israelites should not force the fearful to go into battle (Deu 20:8). God reminded Gideon to give any who were afraid the opportunity to go home, which he did (Jdg 7:3). However the large number that deserted him, more than two out of three, must have shocked Gideon. Then God said that even the remaining 10,000 soldiers (or 10 units) were too many (Jdg 7:4).
The normal way to drink from a stream was to get down on one’s hands and knees and put his mouth to the water. This is what most of the soldiers did. A smaller number simply remained standing or kneeled, reached down, dipped one hand into the water, and brought the water to their lips. God told Gideon that he should send the majority home and that He would deliver Israel with the 300 men who remained. That made the ratio of Midianite to Israelite soldiers 450 to one (assuming eleph means "thousand" here). It is not clear whether God’s test and choice were arbitrary, having no other significance than that most people drank in one way and fewer in the other. Possibly God designed the test to distinguish the more alert soldiers from the less alert. [Note: Lewis, p. 49.] Getting down on all fours leaves one more vulnerable than if one remains upright while drinking. Another possibility is that God intended to identify the least likely to succeed, those who had so little self-confidence that they kept an eye out for the enemy while they drank. [Note: Flavius Josephus, Antiquities of the Jews, 5:6:3, preferred this option.]
"I suggest that the lapping by the 300 like dogs symbolizes a lapping of the enemy’s blood." [Note: D. Daube, "Gideon’s Few," Journal of Jewish Studies 7 (1956):156.]
The text does not enable us to understand God’s motive certainly. Simple obedience is what He required. Before God told Gideon to let the larger group of soldiers go home, He gave him a promise that He would deliver Israel with the 300 remaining warriors. This promise undoubtedly encouraged Gideon’s faith.
40
“THE PEOPLE ARE YET TOO MANY”
Jdg 6:33-40; Jdg 7:1-7
ANOTHER day of hope and energy has dawned. One hillside at least rises sunlit out of darkness with the altar of Jehovah on its summit and holier sacrifices smoking there than Israel has offered for many a year. Let us see what elements of promise, what elements of danger or possible error mingle with the, situation. There is a man to take the lead, a young man, thoughtful, bold, energetic, aware of a Divine call and therefore of some endowment for the task to be done. Gideon believes Jehovah to be Israels God and Friend, Israel to be Jehovahs people. He has faith in the power of the Unseen Helper. Baal is nothing, a mere name-Bosheth, vanity. Jehovah is a certainty; and what He wills shall come about. So far strength, confidence. But of himself and the people Gideon is not sure. His own ability to gather and command an army, the fitness of any army the tribes can supply to contend with Midian, these are as yet unproved. Only one fact stands clear, Jehovah the supreme God with Whom are all powers and influences. The rest is in shadow. For one thing, Gideon cannot trace the connection between the Most High and himself, between the Power that controls the world and the power that dwells in his own will or the hearts of other men. Yet with the first message a sign has been given, and other tokens may be sought as events move on. With that measure of uncertainty which keeps a man humble and makes him ponder his steps Gideon finds himself acknowledged leader in Manasseh and a centre of growing enthusiasm throughout the northern tribes.
For the people generally this at least may be said, that they have wisdom enough to recognise the man of aptitude and courage, though he belongs to one of the humblest families and is the least in his fathers household. Drowning men indeed must take the help that is offered, and Israel is at present almost in the condition of a drowning man. A little more and it will sink under the wave of the Midianite invasion. It is not a time to ask of the rank of a man who has character for the emergency. And yet, so often is the hero unacknowledged, especially when he begins, as Gideon did, with a religious stroke, that some credit must be given to the people for their ready faith. As the flame goes up from the altar at Ophrah men feel a flash of hope and promise. They turn to the Abiezrite in trust and through him begin to trust God again. Yes: there is a reformation of a sort, and an honest man is at the head of it. So far the signs of the time are good.
Then the old enthusiasm is not dead. Almost Israel had submitted, but again its spirit is rising. The traditions of Deborah and Barak, of Joshua, of Moses, of the desert march and victories linger with those who are hiding amongst the caves and rocks. Songs of liberty, promises of power are still theirs; they feel that they should be free. Canaan is Jehovahs gift to them and they will claim it. So far as reviving human energy and confidence avail, there is a germ out of which the proper life of the people of God may spring afresh. And it is this that Gideon as a reformer must nourish, for the leader depends at every stage on the desires that have been kindled in the hearts of men. While he goes before them in thought and plan he can only go prosperously where they intelligently, heartily will follow. Opportunism is the base lagging behind with popular coldness, as moderatism in religion is. The reformer does not wait a moment when he sees an aspiration he can guide, a spark of faith that can be fanned into flame. But neither in church nor state can one man make a conquering movement. And so we see the vast extent of duty and responsibility. That there may be no opportunism every citizen must be alive to the morality of politics. That there may be no moderatism every Christian must be alive to the real duty of the church.
Now have the heads of families and the chief men in Israel been active in rallying the tribes? Or have the people waited on their chiefs and the chiefs coldly held back?
There are good elements in the situation, but others not so encouraging. The secular leaders have failed; and what are the priests and Levites doing? We hear nothing of them. Gideon has to assume the double office of priest and ruler. At Shiloh there is an altar. There too is the ark, and surely some holy observances are kept. Why does Gideon not lead the people to Shiloh and there renew the national covenant through the ministers of the tabernacle? He knows little of the moral law and the sanctities of worship; and he is not at this stage inclined to assume a function that is not properly his. Yet it is unmistakable that Ophrah has to be the religious centre. Ah! clearly there is opportunism among secular leaders and moderatism among the priests. And this suggests that Judah in the south, although the tabernacle is not in her territory, may have an ecclesiastical reason for holding aloof now, as in Deborahs time she kept apart. Simeon and Levi are brethren. Judah, the vanguard in the desert march, the leading tribe in the first assault on Canaan, has taken Simeon into close alliance. Has Levi also been almost absorbed? There are signs that it may have been so. The later supremacy of Judah in religion requires early and deep root; and we have also to explain the separation between north and south already evident, which was but half overcome by Davids kingship and reappeared before the end of Solomons reign. It is very significant to read in the closing chapter, of Judges of two Levites both of whom were connected with Judah. The Levites were certainly respected through the whole land, but their absence from all the incidents of the period of Deborah, Gideon, Abimelech, and Jephthah compels the supposition that they had most affinity with Judah and Simeon in the south. We know how people can be divided by ecclesiasticism; and there is at least some reason to suspect that while the northern tribes were suffering and fighting Judah went her own way, enjoying peace and organising worship.
Such then is the state of matters so far as the tribes are concerned at the time when Gideon sounds the trumpet in Abiezer and sends messengers throughout Manasseh, Zebulun, Asher, and Naphtali. The tribes are partly prepared for conflict, but they are weak and still disunited. The muster of fighting men who gather at the call of Gideon is considerable and perhaps astonishes him. But the Midianites are in enormous numbers in the plain of Jezreel between Moreh and Gilboa, having drawn together from their marauding expeditions at the first hint of a rising among the Hebrews. And now as the chief reviews his troops his early apprehension returns. It is with something like dismay that he passes from band to band. Ill-disciplined, ill-assorted, these men do not bear the air of coming triumph. Gideon has too keen sight to be misled by tokens of personal popularity; nor can he estimate success by numbers. Looking closely into the faces of the men he sees marks enough of hesitancy, tokens even of fear. Many seem as if they had gathered like sheep to the slaughter, not as lions ready to dash on the prey. Assurance of victory he cannot find in his army; he must seek it elsewhere.
It is well that multitudes gather to the church today for worship and enter themselves as members. But to reckon all such as an army contending with infidelity and wickedness-that would indeed be a mistake. The more tale of numbers gives no estimation of strength, fighting strength, strength to resist and to suffer. It is needful clearly to distinguish between those who may be called captives of the church or vassals simply, rendering a certain respect, and those others, often a very few and perhaps the least regarded, who really fight the battles. Our reckoning at present is often misleading so that we occupy ground which we cannot defend. We attempt to assail infidelity with an ill-disciplined host, many of whom have no clear faith, and to overcome worldliness by the cooperation of those who are more than half-absorbed in the pastimes and follies of the world. There is need to look back to Gideon, who knew what it was to fight. While we are thankful to have so many connected with the church for their own good we must not suppose that they represent aggressive strength; on the contrary we must clearly understand that they will require no small part of the available time and energy of the earnest. In short we have to count them not as helpers of the churchs forward movement but as those who must he helped.
Gideon for his work will have to make sharp division. Three hundred who can dash fearlessly on the enemy will be more to his purpose than two-and-thirty thousand most of whom grow pale at the thought of battle, and he will separate by and by. But first he seeks another sign of Jehovah. This man knows that to do anything worthy for his fellow men he must be in living touch with God. The idea has no more than elementary form; but it rules. He, Gideon, is only an instrument, and he must be well convinced that God is working through him. How can he be sure? Like other Israelites he is strongly persuaded that God appears and speaks to men through nature; and he craves a sign in the natural world which is of Gods making and upholding. Now to us the sign Gideon asked may appear rude, uncouth, and without any moral significance. A fleece which is to be wet one morning while the threshing floor is dry, and dry next morning while the threshing floor is wet, supplies the means of testing the Divine presence and approval. Further it may be alleged that the phenomena admit of natural explanation. But this is the meaning. Gideon, providing the fleece, identifies himself with it. It is his fleece, and if Gods dew drenches it that will imply that Gods power shall enter Gideons soul and abide in it even though Israel be dry as the dusty floor. The thought is at once simple and profound, child-like and Hebrew-like, and carefully we must observe that it is a nature sign, not a mere portent, Gideon looks for. It is not whether God can do a certain seemingly impossible thing. That would not help Gideon. But the dew represents to his mind the vigour he needs, the vigour Israel needs if he should fail; and in reversing the sign, “Let the dew be on the ground and the fleece be dry,” he seems to provide a hope, even in prospect of his own failure or death. Gideons appeal is for a revelation of the Divine in the same sphere as the lightning storm and rain in which Deborah found a triumphant proof of Jehovahs presence; yet there is a notable contrast. We are reminded of the “still small voice” Elijah heard as he stood in the cave mouth after the rending wind and the earthquake and the lightning. We remember also the image of Hosea, “I will be as the dew unto Israel.” There is a question in the Book of Job, “Hath the rain a father? or who hath begotten the drops of dew?” The faith of Gideon makes answer, “Thou, O Most High, dost give the dews of heaven.” The silent distillation of the dew is profoundly symbolic of the spiritual economy and those energies that are “not of this noisy world but silent and Divine.” There is much of interest and meaning that lies thus beneath the surface in the story of the fleece.
Assured that yet another step in advance may be taken, Gideon leads his forces northward and goes into camp beside the spring of Harod on the slope of Gilboa. Then he does what seems a strange thing for a general on the eve of battle. The army is large, but utterly insufficient in discipline and morale for a pitched battle with the Midianites. Men who have hastily snatched their fathers swords and pikes of which they are half afraid are not to be relied upon in the heat of a terrible struggle. Proclamation is therefore made that those who are fearful and trembling shall return to their homes. From the entrenchment of Israel on the hillside, where the name Jalid or Gilead still survives, the great camp of the desert people could be seen, the black tents darkening all the valley toward the slope of Moreh a few miles away. The sight was enough to appal even the bold. Men thought of their families and homesteads. Those who had anything to lose began to reconsider and by morning only one-third of the Hebrew army was left with the leader. So perhaps it would be with thousands of Christians if the church were again called to share the reproach of Christ and resist unto blood. Under the banner of a popular Christianity many march to stirring music who, if they supposed struggle to be imminent, would be tempted to leave the ranks. Yet the fight is actually going on. Camp is set against camp, army is mingled with army; at the front there is hot work and many are falling. But in the rear it would seem to be a holiday; men are idling, gossiping, chaffering as though they had come out for amusement or trade, not at all like those who have pledged life in a great cause and have everything to win or lose. And again, in the thick of the strife, where courage and energy are strained to the utmost, we look round and ask whether the fearful have indeed withdrawn, for the suspicion is forced upon us that many who call themselves Christs are on the other side. Did not some of those who are striking at us lift their hands yesterday in allegiance to the great Captain? Do we not see some who have marched with us holding the very position we are to take, bearing the very standards we must capture? Strangely confused is the field of battle, and hard is it to distinguish friends from foes. If the fearful would retire we should know better how we stand. If the enemy were all of Midian the issue would be clear. But fearful and faint-hearted Israelites who may be found any time actually contending against the faith are foes of a kind unknown in simpler days. So frequently does something of this sort happen that every Christian has need to ask himself whether he is clear of the offence. Has he ever helped to make the false world strong against the true, the proud world strong against the meek? Many of those who are doubtful and go home may sooner be pardoned than he who strikes only where a certain false eclat is to be won.
Just for a handful of silver he left us,
Just for a riband to stick in his coat-
Found the one gift of which fortune bereft us,
Lost all the others she lets us devote.
“We shall march prospering-not thro his presence;
Songs may inspirit us-not from his lyre;
Deeds will be done-while he boasts his quiescence,
Still bidding crouch whom the rest bade aspire.”
In the same line of thought lies another reflection. The men who had hastily snatched their fathers swords and pikes of which they were half afraid represent to us certain modern defenders of Christianity-those who carry edged weapons of inherited doctrine with which they dare not strike home. The great battleaxes of reprobation, of eternal judgment, of Divine severity against sin once wielded by strong hands, how they tremble and swerve in the grasp of many a modern dialectician. The sword of the old creed, that once like Excalibur cleft helmets and breastplates through, how often it maims the hands that try to use it but want alike the strength and the cunning. Too often we see a wavering blow struck that draws not a drop of blood nor even dints a shield, and the next thing is that the knight has run to cover behind some old bulwark long riddled and dilapidated. In the hands of these unskilled fighters too well armed for their strength the battle is worse than lost. They become a laughing stock to the enemy, an irritation to their own side. It is time there was a sifting among the defenders of the faith and twenty and two thousand went back from Gilead. Is the truth of God become mere tin or lead that no new sword can be fashioned from it, no blade of Damascus firm and keen? Are there no gospel armourers fit for the task? Where the doctrinal contest is maintained by men who are not to the depth of their souls sure of the creeds they found on, by men who have no vision of the severity of God and the meaning of redemption, it ends only in confusion to themselves and those who are with them.
Ten thousand Israelites remain who according to their own judgment are brave enough and prepared for the fight; but the purpose of the commander is not answered yet. He is resolved to have yet another winnowing that shall leave only the men of temper like his own, men of quick intelligence no less than zeal. At the foot of the hill there flows a stream of water, and towards it Gideon leads his diminished army as if at once to cross and attack the enemy in camp. Will they seize his plan and like one man act upon it? Only on those who do can he depend. It is an effective trial. With the hot work of fighting before them the water is needful to all, but in the way of drinking men show their spirit. The most kneel or lie down by the edge of the brook, that by putting their lips to the water they may take a long and leisurely draught. A few supply themselves in quite another way. As a dog whose master is passing on with rapid strides, coming to a pool or stream by the way, stops a moment to lap a few mouthfuls of water and then is off again to his masters side, so do these-three hundred of the ten thousand-bending swiftly down carry water to their mouths in the hollow of the hand. Full of the days business they move on again before the nine thousand seven hundred have well begun to drink. They separate themselves and are by Gideons side, beyond the stream, a chosen band proved fit for the work that is to be done. It is no haphazard division that is made by the test of the stream. There is wisdom in it, inspiration. “And the Lord said unto Gideon, By the three hundred men that lapped will I save you and deliver the Midianites into thine hand.”
Many are the commonplace incidents, the seemingly small points in life that test the quality of men. Every day we are led to the stream side to show what we are, whether eager in the Divine enterprise of faith or slack and self-considering. Take any company of men and women who claim to be on the side of Christ, engaged and bound in all seriousness to His service. But how many have it clearly before them that they must not entangle themselves more than is absolutely needful with bodily and sensuous cravings, that they must not lie down to drink from the stream of pleasure and amusement? We show our spiritual state by the way in which we spend our leisure, our Saturday afternoons, our Sabbaths. We show whether we are fit for Gods business by our use of the flowing stream of literature, which to some is an opiate, to others a pure and strengthening draught. The question simply is whether we are so engaged with Gods plan for our life, in comprehending it, fulfilling it, that we have no time to dawdle and no disposition for the merely casual and trifling. Are we in the responsible use of our powers occupied as that Athenian was in the service of his country of whom it is recorded: “There was in the whole city but one street in which Pericles was ever seen, the street which led to the marketplace and the council house. During the whole period of his administration he never dined at the table of a friend”? Let no one say there is not time in a world like this for social intercourse, for literary and scientific pursuits, or the practice of the arts. The plan of God for men means life in all possible fulness and entrance into every field in which power can be gained. His will for us is that we should give to the world as Christ gave in free and uplifting ministry, and as a man can only give what he has first made his own the Christian is called to self-culture as full as the other duties of life will permit. He cannot explore too much, he cannot be too well versed in the thoughts and doings of men and the revelations of nature, for all he learns is to find high use. But the aim of personal enlargement and efficiency must never be forgotten, that aim which alone makes the self of value and gives it real life-the service and glory of God. Only in view of this aim is culture worth anything. And when in the providence of God there comes a call which requires us to pass with resolute step beyond every stream at which the mind and taste are stimulated that we may throw ourselves into the hard fight against evil there is to be no hesitation. Everything must yield now. The comparatively small handful who press on with concentrated purpose, making Gods call and His work first and all else, even their own needs, a secondary affair-to these will be the honour and the joy of victory.
We live in a time when people are piling up object after object that needs attention and entering into engagement after engagement that comes between them and the supreme duty of existence. They form so many acquaintances that every spare hour goes in visiting and receiving visits: yet the end of life is not talk. They are members of so many societies that they scarcely get at the work for which the societies exist: yet the end of life is not organising. They see so many books, hear so much news and criticism that truth escapes them altogether: yet the end of life is to know and do the Truth. Civilisation defeats its own use when it keeps us drinking so long at this and the other spring that we forget the battle. We mean to fight, we mean to do our part, but night falls while we are still occupied on the way. Yet our Master is one who restricted the earthly life to its simplest elements because only so could spiritual energy move freely to its mark.
In the incidents we have been reviewing voluntary churches may find hints at least towards the justification of their principle. The idea of a national church is on more than one side intelligible and valid. Christianity stands related to the whole body of the people, bountiful even to those who scorn its laws, pleading on their behalf with God, keeping an open door and sending forth a perpetual call of love to the weak, the erring, the depraved. The ideal of a national church is to represent this universal office and realise this inclusiveness of the Christian religion; and the charm is great. On the other hand a voluntary church is the recognition of the fact that while Christ stands related to all men it is those only who engage at expense to themselves in the labour of the gospel who can be called believers, and that these properly constitute the church. The Hebrew people under the theocracy may represent the one ideal; Gideons sifting of his army points to the other; neither, it must be frankly confessed, has ever been realised. Large numbers may join with some intelligence in worship and avail themselves of the sacraments who have no sense of obligation as members of the kingdom and are scarcely touched by the teaching of Christianity as to sin and salvation. A separated community again, depending on an enthusiasm which too often fails, rarely if ever accomplishes its hope. It aims at exhibiting an active and daring faith, the militancy, the urgency of the gospel, and in this mission what is counted success may be a hindrance and a snare. Numbers grow, wealth is acquired, but the intensity of belief is less than it was and the sacrifices still required are not freely made. Nevertheless is it not plain that a society which would represent the imperative claim of Christ to the undivided faith and loyalty of His followers must found upon a personal sense of obligation and personal eagerness? Is it not plain that a society which would represent the purity, the unearthliness, the rigour, we may even say, of Christs doctrine, His life of renunciation and His cross must show a separateness from the careless world and move distinctly in advance of popular religious sentiment? Israel was Gods people, yet when a leader went forth to a work of deliverance he had to sift out the few keen and devoted spirits. In truth every reformation implies a winnowing, and he does little as a teacher or a guide who does not make division among men.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: An Exposition on the Whole Bible
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: Neighbour’s Wells of Living Water
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary