Judg. 16:28.

CONSISTENCY in religion is by no means an easy attainment. Certain duties may be performed with zeal, whilst others of a more difficult and self-denying nature are shamefully neglected. We admire and applaud the conduct of “the whole congregation of Israel” in relation to the tabernacle, which with one consent they “set up for the Lord in Shiloh,” as soon as ever “the land was subdued before them.” This mark of respect and gratitude, of love and devotion, was due to God in the first place: but should we not have expected, that they would immediately go on to complete the work which God had assigned them, and which they had almost brought to a successful termination? Yet behold, there were no less than seven tribes out of the twelve, who had not yet received their inheritance, and who manifested a most criminal indifference respecting the possession of their appointed portion. This negligence Joshua reproves in the words which we have read: for the elucidation of which we shall shew,

I. The force of the reproof as applied to them—

God had given them the land, and had so far subdued the inhabitants before them, that little remained but to go and take possession of the whole country. But they delayed, and their neglect brought a just reproof upon them;

1. For their indolence—

[It is manifest that they gave way to an indolent and slothful spirit, which kept them from making the exertions necessary for the acquisition of their respective lots. Now this is an habit which we are all too apt to indulge, and which has a most injurious effect wherever it prevails. Solomon speaks of it as rendering a man averse to the most necessary duties, insomuch that “his way is always like an hedge of thorns” that makes his every motion difficult and painful. Hence he is impoverished; “The soul of the sluggard desireth, and hath nothingc:” even the attainments he has made are rendered unprofitable to him through the influence of this corrupt principle: “he roasteth not that which he took in hunting:” in fact, as Solomon further observes, “The desire of the slothful killeth hime.” Now to yield to this principle at any time is very reprehensible; but under their circumstances, when God had done so much for them, and there remained so little for them to do, it was highly criminal.]

2. For the undue satisfaction they took in their present comforts—

[Doubtless their present state formed a great contrast with that which they had experienced in the wilderness; for they enjoyed all the rich provisions which had been treasured up for the use of the former inhabitants. But, because they were at present possessed of such abundance, they were unmindful of that which was destined for their future and permanent support. Thus it frequently happens, that a present portion diverts men from the pursuit of an ulterior object, which would have more richly compensated their continued labours. Not that we mean to decry moderation; for, when it is seated in the desires without impeding our actions, we consider it as a distinguished virtue: but where a partial attainment of what is truly good, renders us indifferent to the fuller possession of that good, we regard that as an abuse of God’s goodness to us, and a perversion of what he designed for our encouragement. In the Israelites it argued base ingratitude to God, and was a very shameful method of requiting all his kindness to them.]

3. For the light thoughts which they entertained of their promised inheritance—

[It is evident that they did not regard it in the exalted light in which God had represented it to them: they thought but little of it as an inheritance assigned to them by the Deity, and still less as a type and emblem of that glorious inheritance reserved for his people in a better world. In this respect they are followed by the whole race of mankind. God bestows innumerable blessings on us, to lead up our minds to Him who gave them, and to stimulate us to the pursuit of far higher blessings: but we view these mercies only as they conduce to our present comfort, and entirely overlook the intention of the Donor: yea, we scarcely ever begin to think of spiritual benefits, till he has either withdrawn, or embittered to us our carnal enjoyments. In Israel, this conduct was peculiarly criminal, because the possession of this land had been promised to Abraham so many hundred years before, and had constituted the chief encouragement to the whole nation to devote themselves unreservedly to the service of Jehovah.]

The reproof however must not be confined to them; we must acknowledge,

II. The justice of it as applied to ourselves—

God has given to us a better inheritance, even heaven itself: and much has he done for us, in order to bring us to the possession of it. We speak not now of those who are yet “in darkness and the shadow of death,” but of those who have been “brought out of darkness into marvellous light:” yes, to the greater part of them is this reproof preeminently due. Let it only be considered how “slack” the professors of religion almost universally are in the pursuit of heaven; how slack, I say,

1. In reading the Scriptures—

[The sacred volume contains, not only the will which makes over to us the grant of this inheritance, but the title-deeds themselves, yea, a map also of the whole estate, a description of every thing that is valuable in it, and clear directions for securing to ourselves the everlasting possession of it. Now I would ask, What would be our employment, if such a document were put into our hands in reference to an earthly inheritance; especially if we were called to make out our title to it, and our ultimate enjoyment of it depended on proofs to be adduced from the records themselves? Should we not diligently apply ourselves to those records without loss of time? Should we not call in professional aid, and use every possible effort to establish our right? Should we find ourselves at ease whilst the issue of our exertions was doubtful? or should we waste our time in unprofitable pursuits, and thereby endanger the ultimate loss of our property through the craft and subtlety of an envious adversary? We all know how we should feel and act on an occasion like that. But how do we act in reference to the inspired volume? (I speak not of those who entirely neglect the Bible; their conduct speaks loudly for itself: I speak of those who do occasionally read the Scriptures.) Do we search that blessed book with half the interest that we ought? Do we mark every thing in it that can assist us either in discovering our title to heaven, or in securing the attainment of it? Let us ask ourselves, whether we do not often find less interest in it than in a common newspaper? and, though for conscience sake we read a portion of it every day, we find it oftentimes only a dead letter, and a sealed book, from whence we derive no real benefit. Does not this then shew how justly the reproof of “slackness” may be applied to us?]

2. In prayer—

[Prayer is that which brings down aid from above, and tends, more than any thing else, to the furtherance of the work of God within us. But O! what a poor, cold, formal service is prayer in general, even among those who profess to be looking for the enjoyment of heaven! But, what if we were professing great anxiety to reach a destined port, and yet carried no more sail than was just necessary to keep the vessel’s head towards it; and every storm threatened to drive us out of our course; and it was often doubtful whether the currents had not a more powerful influence to counteract our design, than the wind to further it; would any one believe that we were in earnest? It is by prayer that we catch the heavenly gales, and are advanced towards the land which we pretend to seek: let conscience say then, whether we carry the canvass which we might; or whether our secret aspirations justify our outward professions. Who amongst us, in the view of these holy duties, does not even reproach himself, and almost doubt his own sincerity?]

3. In the mortification of sin—

[In this we particularly resemble the Israelites of old. Because the armies of Canaan were no longer formidable to them, they overlooked the scattered remains which still occupied many strong-holds, and considered them as unworthy of their notice. And is it not thus with too many amongst ourselves? We are not any longer tempted to the commission of gross, open, scandalous iniquities; and therefore we rest satisfied with the victories we have gained, instead of prosecuting them to the utter extirpation of our indwelling corruptions. Look at many professors of religion: they will not be guilty of palpable dishonesty: yet will harbour covetous and worldly desires: they will not commit whoredom or adultery: yet will indulge much impurity in their imaginations. See the various parties in the Church: instead of exerting all their powers against their common enemy, they can waste their time in contending with each other: and even those who are united in the same Church too often weaken each other’s hands by mutual disagreements, instead of edifying each other by fervent love. Do not these things shew, how lukewarm we are in the prosecution of our best interests? Were we in earnest, as we ought to be, we should account sin our only enemy: and the extirpation of it would be the one labour of our lives.]

4. In pressing forward for the prize of our high calling—

[This distinguished the great Apostle of the Gentiles; he “forgot the things which were behind, and reached forward for that which was before:” and, after his example, we should account nothing attained, as long as any thing remains to be attained: we should consider victories only as steps to future conquests: and think it time enough to rest, when every enemy, even death itself, has been put under our feet. Instead of dreading the dissolution of our earthly tabernacle, we should groan for it, desiring to be dissolved, that we may be with Christ; yea, we should be “looking for and hasting unto the coming of the day of Christ,” when our sanctification will be perfect, and our triumph complete. But, how far is this from being the experience of the generality of Christians! We seem to cleave to life, as if a state of pain and conflict were preferable to that of rest and happiness. Alas! alas! we live far below our privileges: whereas, if we were as heartily engaged in the work of our salvation as God requires us to be, we should manifest in our very countenances the radiance of God’s image, and bear about in our souls the felicity of heaven.]

That we may give more effect to this reproof, we will set before you,

III. The considerations which are proper to stir us up to diligence—

Consider,

1. How much time you have lost already—

[What attainments might we not have secured, if, from the commencement of our warfare, we had made no truce with our enemies, but had followed up our advantages with becoming zeal! — — — Many may look back for years, and yet be scarcely able to point out one foot of ground that they have gained, beyond that which was ceded to them in their first conflicts. But we must not forget, that it is not he who begins well, but “he that endureth to the end, that shall be saved.”]

2. How your difficulties are increased by delay—

[Forty years after this time, the tribe of Dan had yet to fight for their inheritance; and it was four hundred years before the Jebusites were driven from Jerusalemg. Had all the tribes proceeded with united vigour to fulfil the divine command in its utmost extent, they would not so long have had to lament that their remaining enemies were as “scourges in their side, and thorns in their eyes.” And who does not find, that corruptions gather strength by indulgence, and that graces decay for want of exercise? “Look then to yourselves, that ye lose not the things that ye have wrought, but that ye receive a full reward.”]

3. How certain is your success, if ye advance in your work—

[The promise and oath of Jehovah are on your side. If there were any room for doubt respecting the ultimate success of your labours, there would be some little excuse for lukewarmness: but when victory is sure, methinks the most timid person in the universe should not fear the conflict, nor the weakest hesitate to put forth his strength. Go on then without fear; and “ye shall never fall, but so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”]

4. How richly heaven will compensate for all your labours—

[What was Canaan, in comparison of the rest that is above? It is no uncommon thing for the ungodly to find fault with the Lord’s people as too strict, and to dissuade them from the exercise of so much zeal in the cause of Christ: but what would they think, if, like Paul, they were caught up to the third heavens, and beheld for a single hour those blest abodes? Would they think us then too much in earnest? Would they not rather stand amazed at the lukewarmness of those, whom they now condemn as “righteous overmuch?” They themselves cannot but feel the full force of this appeal: much more must you who are engaged in the service of the Lord, be well convinced, that “it is good to be zealously affected always in a good cause.” To you therefore we say, as the spies did to the neglectful Danites, “We have seen the land, and behold, it is very good: and are ye still? Be not slothful to go, and to enter to possess the land.”]

CCLVI

THE DISBANDING OF THE TROOPS OF ISRAEL

Josh. 22:4, 5.

Now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the Lord gave you on the other side Jordan. But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to lore the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

THE duties of soldiers and of their commanders are well illustrated in this passage. The soldier’s chief excellence is a prompt, steady, persevering, uniform obedience to the commands of his superiors, without regarding any difficulties, any dangers, any sacrifices: and amongst the chief excellencies of a commander is an attention to the spiritual and eternal interests of those who are under his authority.

The Reubenites, Gadites, and Manassites, had received their portion on the other side of Jordan on the express condition, that a just proportion of their tribes should pass over Jordan to fight in concert with the other tribes, and not return unto their inheritance till the whole land should be subdued. This they had done; and now that they were about to be disbanded, Joshua acknowledges to their honour, that “they had kept all that Moses the servant of the Lord had commanded them, and had obeyed his voice also in all that he had commanded them.” But whilst he commends them for their fidelity to him, he endeavours to impress upon their minds a sense of duty and allegiance to God; and enjoins them to “take diligent heed to serve the Lord their God with all their heart, and with all their soul.”

From this parting exhortation we are led to remark,

I. That a progress in holiness is above all things to be desired—

[Had Joshua merely judged it proper to insert an admonition relative to their religious duties, one or two expressions would have sufficed: but from the multitude of expressions used in the text, we see of what unspeakable importance he considered religion to be to every child of man. He not only mentions the subject first in general terms, that “they should do the commandment and the law,” but enters particularly into it: they must have, as the principle of their obedience, the love of God: the extent of it must be to all God’s ways: and, as to the manner of it, they must cleave to him with an unalterable determination of their wills, and the most ardent exercise of their affections — — — This is holiness; but nothing short of it will suffice. We do not say that the Christian must be perfect: for where should we then find a Christian? but he must aim at perfection, and be continually pressing forwards for the attainment of it. This was the great object of Joshua’s solicitude both for himself and his soldiers: this was the great end for which our Lord Jesus Christ died upon the cross, even “to purify to himself a peculiar people zealous of good works:” and this must be the one object for which we should desire to live.]

II. That, whatever progress any person may have made, he still needs to hear words of counsel and exhortation—

[The soldiers whom Joshua was disbanding had continued with unshaken fidelity to fulfil their engagements: and though they had been detained from their families and possessions for seven years, they never once murmured or repined at the delay: yet Joshua did not on that account think that his religious counsels to them were superfluous. Nor should the most established Christian imagine himself to be beyond the reach of danger, or to have attained such eminence as not to need every possible help for his furtherance in the divine life. St. Peter, writing to those to whom “the divine power had already given all things that pertained to life and godliness,” says, “I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.” And indeed the counsel in our text intimates, that, in order to do the commandments, we must “take heed,” yea, “take diligent heed” to them; so many are our temptations to violate them, and so averse are we by nature to observe them — — — In a general way, the truth of these observations will be thought so obvious, as that they scarcely deserved a mention: but experience proves, that they need to be insisted on with all possible earnestness: for, whilst the professors of religion depart from open iniquity, there is in every one of them some besetting sin, which they are prone to cherish and indulge. Moreover, their blindness with respect to that sin is most astonishing: for, not only are they unconscious of its domination, but they are even ignorant of its existence in them; and not unfrequently do they give themselves credit for that as a virtue, which others see to be their greatest defect. How blind are men to their pride, their vanity, their worldliness! How often does an angry and bitter spirit habitually prevail in men, who never mourn over their unchristian tempers, or appear even to be aware of them! — — — We call upon all then to “be jealous over themselves with a godly jealousy;” and to hear the exhortations of the Gospel with an especial reference to themselves, searching out their own spirit, and striving to attain the full “mind that was in Christ Jesus.”]

III. That a state of peace and prosperity is a season of peculiar danger—

[Now the disbanded soldiers were returning to the bosom of their families, and the peaceful prosecution of their worldly business: and, as Moses had long since warned them, they were in danger, whilst enjoying “houses which they built not, wells which they digged not, and vineyards which they planted not; they were in danger, I say, of forgetting the Lord their God.” And who does not feel how apt the mind is to yield to the pleasures of sense, and to relax its ardour in the pursuit of heavenly things, when it has no trials or troubles to stimulate its exertions? Visit the chambers of sickness, and of health; and see how different the same persons are under the two different states! View persons under painful bereavements, and see them afterwards in the full enjoyment of all earthly comforts! Truly, if we regarded heavenly things only, we might rather congratulate men on troubles than on the absence of them, and account prosperity their greatest snare. To all then who are looking forward to any worldly acquisitions or comforts, or who are now living in the possession of them, we would urge with peculiar earnestness the necessity of vigilance, lest having “begun in the Spirit, they end in the flesh.” Hear the exhortation of an inspired Apostle: “Follow holiness, without which no man shall see the Lord; looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled:” there you may see the hidden nature, the growing tendency, the baneful effects of sin; its effects in the heart, the Church, the World — — — O that we may be ever on our guard against its secret workings; and most of all on our guard, when ease and prosperity are administering opiates to our souls!]

“Suffer ye then, Brethren, a word of EXHORTATION”—

[When ye are released from your present warfare, and are dismissed to your eternal inheritance, ye will be beyond the reach of sin: in the bosom of your God your holiness and felicity will be complete. But, as long as you are in this world, you will need to have every word of Joshua’s injunctions repeatedly enforced. See then to it that you “love the Lord your God,” who has redeemed you from sin and Satan, death and hell — — — See that, from a sense of love to him, and his love to you, your obedience be carried to its utmost possible extent; and strive to “be perfect even as your Father which is in heaven is perfect” — — — And, since it is certain that you will find many things to draw you away from him, mind that you “cleave to him with full purpose of heart,” “abhorring that which is evil, and cleaving to that which is good” — — — Lastly, let all your affections centre in Him, and in his ways: let “your whole heart and your whole soul” be engaged in his service; and let the delight which you experience in fulfilling his will, be manifested, “not in word and in tongue, but in deed and in truth;” so that your bitterest enemy, or most watchful observer, may have no room to doubt either the excellence of your principles, or the reality of your attainments.]

CCLVII

THE ALTAR OF WITNESS

Josh. 22:11, 12.

And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

RELIGION has often been made a plea for ambitious and bloody projects: but it never was on any occasion so truly and properly the ground of war, as in the event that is here recorded. The tribes who had their portion on the east of Jordan, after having been disbanded, came to the land of their possession: and, apprehending that at some future period they might be disowned by their brethren on account of their not having their inheritance in the land of Canaan, they built a large altar on the borders of their own land near Jordan, to serve as a memorial to all future ages, that they belonged to the tribes of Israel, and were the worshippers of Israel’s God. The other tribes having no conception of an altar being erected but for sacrifice, regarded this as an act of rebellion against God, and determined instantly to go and punish the supposed apostates. But first they agreed to send an embassy, to see whether they could not prevail by milder methods to reclaim them from their wickedness. The ambassadors went; a convention met; an explanation took place; the misapprehensions were removed; and all was speedily and amicably settled.

Now this history will suggest many useful hints for the regulating of,

I. National interests—

[The question was, in fact, of infinite importance to the whole nation. Repeated occasions had arisen wherein the sin of individuals had been visited upon the whole nation. The iniquity of Achan had not long since caused the defeat of Israel’s hosts, and the loss of six and thirty men: and, not very long before, the connexion of many with the Midianitish women in whoredom and idolatry, brought destruction on twenty-four thousand Israelites in one day. What then could he expected, but that, if these who had erected the altar should pass unpunished, God would punish all the other tribes as partners in their guilt? To avert so terrible an evil was their bounden duty; and therefore they acted right in determining to avenge the quarrel of their God. But, as it was possible they might prevail by gentler means, they sent delegates from every tribe, with Phinehas at their head, to expostulate with them on their conduct. These were met by other delegates from the supposed offenders, and every thing was cleared up to their satisfaction: and thus the controversy was terminated to the unspeakable joy of all parties.

Now in this we see how nations ought to act, whenever grounds of disagreement arise, and their mutual interests interfere. Their ambassadors should confer with each other in a conciliatory manner, anxious to prevent extremities, and, by mutual explanations and concessions, to adjust their differences. One thing in particular was worthy of applause in those who seemed disposed for war: they were intent only on the prevention of iniquity; and, imagining that the altar had been raised with a view to put the land of Gilead on a footing of equality with the land of Canaan, they offered to give up a proportionate share of their own land to those who had erected it, and thus to sacrifice their own interests for the preservation of peace. Alas! how different is this from what is usually found amongst contending nations! Modern embassies are most frequently characterized by duplicity and concealment, by chicanery and finesse, and by a wanton pertinacity about matters of inferior moment. Were all actuated by the spirit of Israel on this occasion, were frankness on the one side met by patience and conciliation on the other, the earth would be no more deluged with blood, but the “swords would be beaten into ploughshares,” and happiness would reign, where nothing but desolation and misery is seen.]

But this history will be further useful for the regulation of,

II. Judicial policy—

[This act was in reality an enforcing of the existing laws under the direction of the civil magistrate: for, though Joshua is not mentioned, we can have no doubt but that Phinehas and the ten princes had received his sanction at least, if they did not proceed by his express command. The law of God had plainly enjoined, that there should be only one place for God’s altar, and that all the tribes should offer their sacrifices there. It also commanded, that, if any attempt should be made by any part of Israel to establish idolatry among them, the remainder, after due inquiry, should cut them off with the swordb. This then was an interference of magistrates in support of the laws: and it was indispensably necessary that they should interfere, to prevent so fatal a schism as was likely to arise.

We would not be understood to say, that civil magistrates would be justified in using the sword for the prevention or punishment of schism now. The true Church is not so accurately defined now, as that any one body has a right to assume to itself the exclusive privilege of being called The Church of Christ: nor is there any commission given to magistrates to use carnal weapons in the support of any particular system, either of doctrines or of discipline, in the Church: but where, as in the instance before us, there appears to be a public renunciation of all religion, and a profane contempt of all laws, the magistrate is bound to interfere; and every Christian in the land is bound to give him his support. Opinions are not within the cognizance of the civil magistrate, except when they are manifested in actions, or are so promulged as to endanger the peace and welfare of society: but, when carried to that extent, they justly come under his control. This vigilance however, though sufficiently exercised in relation to the things which concern the State, is but little seen in the suppression of profaneness and iniquity. We have laws against every species of iniquity; but they are not carried into effect. The fear of divine judgments on the land scarcely ever enters into the bosoms either of magistrates or people: hence, if only there be no flagrant violation of the peace, iniquity may prevail almost to any extent, without any one to vindicate the honour of God, or to avert his displeasure from a guilty land. In this respect there is an awful difference between the Israelites and us: insomuch that we, with all our superior advantages, are not worthy to be compared with them. Yet we must remember, that whenever we put forth the arm of power for the suppression of vice, our first object must be, by expostulation, to reclaim; nor must we ever inflict punishment, till milder measures have failed of success.]

This history will be yet further useful to us in the regulation of,

III. Religious zeal—

“It is good to be zealously affected always in a good thing:” but our zeal should particularly exert itself,

1. To prevent apostasy from God—

[This was the real object of the persons who raised the altar: they, in a most reverential and solemn manner, called God to witness that they had been actuated only by a desire to transmit to their posterity an indelible assurance, that they were as truly the Lord’s people, as those who dwelt in Canaan; and that though their land was separated from that of their brethren, their interests and privileges were the same.

Here was a noble example of regard for posterity. It might have been better indeed to have consulted Joshua, or rather to have taken counsel of the Lord, respecting this measure, before they had carried it into execution: but holy zeal does not always pause to consider all possible effects and consequences; (though doubtless, the more tempered it is with wisdom, the more excellent it appears:) but God does not blame their conduct: and in this at least we shall do well to follow it, namely, by exerting ourselves in every possible way to transmit, and to perpetuate even to the remotest ages, the knowledge of God, as our God, our Father, and Redeemer.

The other tribes also manifested a noble zeal, in the same cause, though by different means. They were fearful that this altar would be the means of turning many of their brethren from the worship of the true God; and they went forth at the peril of their lives to prevent it. It may be said, that these two were less temperate than they should have been: but, convinced as they were in their own judgment, their zeal was not at all more ardent than the occasion required. Though they spoke roughly, they spoke with candour, and with a perfect openness to conviction, if any thing could be said to justify the act. And their offer to surrender a part of their own possessions, in order to remove the temptation to which, in their own minds, they had ascribed the act, shewed, that they were actuated solely by a regard for God’s honour and for Israel’s good.

Here then is proper scope for all our zeal. We should remove, as far as possible, both from ourselves and from our children, every temptation to apostasy from God. We should rebuke sin in others also, and set ourselves against it to the uttermost, We should shew ourselves on all occasions on the Lord’s side; and be willing to sacrifice, not only our property, but even life itself, in vindicating his honour, and maintaining his interest in the world.]

2. To preserve love and unity with man—

[If we find somewhat to blame in each of these opposite parties; in the one, an undue precipitation in building the altar; and, in the other, an undue hastiness in ascribing it to wrong intentions; we behold much, very much, to admire in both. When the accusers found themselves mistaken, they did not shift their ground, and condemn their brethren for imprudence: nor, when the accused had evinced their innocence, did they condemn their accusers on the ground of uncharitableness and injustice: the one were as glad to acquit as the others were to be acquitted; and both united in unfeigned thankfulness to God, that all ground of dissension was removed.

Now it will almost of necessity sometimes happen, that the well-meant actions of our brethren shall be misconstrued, through an ignorance of their precise views and intentions: it may also happen, that the well-meant reproofs of our brethren may be founded in misconception. Here then is ample room for the exercise of well-tempered zeal. To avoid, on the one hand, unnecessary accusations, and gladly to retract them if they have been unwittingly adduced; and, on the other side, to avoid vindictive recriminations, and with pious meekness to satisfy the minds of any whom we may have unintentionally grieved: this is the spirit which we should continually cultivate: it should be the labour of our lives to “keep the unity of the Spirit in the bond of peace.”]

3. To avert the divine judgments from our guilty land—

[It is a memorable expression which is recorded on this occasion: “Now ye have delivered the children of Israel out of the hand of the Lord.” Sin delivers us into his hand for punishment. Of this, the history of Israel in all ages is a decisive proof. On the other hand, repentance delivers us out if his hand; as was remarkably exemplified in the case of Nineveh: which, but for the intervention of their penitence, would have been overthrown in forty days. But we need not go further than to the history before us, where this very effect is ascribed to the pious zeal of the Reubenites and Gadites. Happy would it be for us, if we all considered the effect of our conduct on the public welfare! God has no pleasure in punishing his creatures: and he is ever ready to remove his judgments, when they have produced in us the desired humiliation. Let us then approve ourselves to him: and then, though our zeal be misinterpreted, and even our own brethren be for a time incensed against us, our righteousness shall be made to appear, and our labours be crowned with the approbation of our God.]

CCLVIII

GOD’S INTERPOSITIONS FOR US ARE OBLIGATIONS TO LOVE AND SERVE HIM

Josh. 23:10, 11.

The Lord your God, he it is that fighteth for you, as he hath promised you. Take good heed therefore unto yourselves, that ye love the Lord your God.

MUCH as patriotism and valour are admired, and deservedly as, in many instances, they have been rewarded by men, they are of no value in the sight of God, if they be not accompanied with true piety. Their utility to the state of which we are members is undoubted; but their moral excellence depends on their union with religion. Abstracted from a regard to God, they are a mere compound of pride and selfishness; but, regulated by religion, they are in a high degree amiable and praiseworthy. Many bright examples of patriotism, united with piety, are set before us in the Scriptures; but none shines with greater lustre than that of Joshua: when his whole nation was sinking under desponding fears, he encouraged them by his unshaken fortitude and confidence in God; and when he had vanquished all their enemies, and put them into the quiet possession of the promised land, he still improved his influence to confirm their faith, and to establish them in the paths of righteousness. The words before us are part of his dying address to all the elders of Israel. In applying them to the present occasion, we shall shew,

I. To whom our successes have been owing—

God has promised to interpose on behalf of those who wait upon him—

[His promises to hear the prayers of individuals are numberless. And the same are made also to repenting nationsc.]

His interpositions on behalf of our nation have been signally manifest—

[We may be led to ascribe them to the valour of our forces, or the skill of our commanders. But it is God who endues them both with skill and courage, and gives the victory to whomsoever he will. Besides, there have been many peculiar circumstances which owed their origin to him alone. And, while these mark his providential care, they compel us to acknowledge that “it is he who fighteth for us.”]

Nor are we without a hope, that his mercies to us have been sent in accomplishment of his promise—

[Many have mourned over the troubles of the land, and have made earnest intercession with God on our behalf. And though there is nothing meritorious in their petitions, yet when God sends the mercies for which we have prayed, we have reason to hope that he has sent them in answer to our prayers.]

Whatever may be our opinion respecting this, it becomes us to consider,

II. The improvement we should make of them—

Every mercy from God is an additional obligation to love and serve him—

[God has commanded us to love him with all our heart: and he is worthy of our supreme regard on account of the perfections of his nature, and the dispensations of his grace. But he is also to be loved in a peculiar manner for hearing and answering our prayers. The effect produced on the mind of David, should result from every expression of the divine goodness towards usf.]

But we are very prone to forget all his benefits—

[However earnest we may be in a season of affliction, we become remiss and careless when the affliction is removed. We are like metal, which is melted in the furnace, but returns speedily to its original hardness as soon as it is taken from the fire. Like the Jews we “forget the Rock that bought us.” Even good “Hezekiah requited not the Lord according to all that he had done for him.” And too many amongst ourselves forget to pay the vows which we have offered in a time of trouble.]

On this account we should take good heed to remember them—

[Nothing is more displeasing to God than ingratitude. Nor will he overlook it even in his most highly favoured servants. But “shall we thus requite the Lord?” Let us rather survey with gratitude the mercies we have received. Let us habitually behold the hand of God in them. And let us anxiously inquire, “What shall I render unto the Lord for all the benefits that he hath done unto me?”]

This subject may TEACH us,

1. Where to look for future successes—

[If we look to our fleets and armies we may expect nothing but defeat. We are indeed to use all possible means of defence, but not to trust in any of them. Our eyes must be directed unto God alone. “The battle is not ours but his.” “He can save by many or by few.” Were we ever so superior to our enemies he could bring us down like Sennacherib; or if we were reduced to ever so low an ebb, he could render us victoriousl. And it is certain that if we “walk in pride, he will abase” us; but if we humbly seek his aid, he will support and deliver us.]

2. Where to look for success in our spiritual warfare—

[Whatever external peace we might enjoy, we yet should have a warfare to maintain. There never will be one moment’s truce with our spiritual enemies. The world, the flesh, and the devil, will incessantly fight against us; and we must conflict with them even to the end. But God fighteth for those who put their trust in him. Let us call upon him, and he will clothe us with armour from the arsenal of heaven. The Captain of our salvation will go forth with us to the battle. He will shield our head, and strengthen our arm, and make us “more than conquerors” over all. Let us then “love him” for the victories we have already gained. Let us take good heed to ourselves that we never rob him of his glory. Let us thankfully ascribe our every success to him: and begin the song which we shall shortly sing in heaven, “Thanks be to God who giveth us the victory through our Lord Jesus Christo.”]

CCLIX

GOD’S FAITHFULNESS TO HIS PROMISES

Josh. 23:14.

Behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

IT has been common in all ages to pay peculiar attention to the words of dying men: and the more eminent their characters were, the more regard has been shewn to their last instructions or advice. The person speaking in the text, was, in some points of view, distinguished even above Moses himself: for though Moses was the appointed instrument of bringing the Israelites out of Egypt, he was forced to leave them to the care of Joshua, who alone was commissioned to settle them in Canaan; and who was therefore a more illustrious type of Jesus, whose name he bore, and whose character he prefigured. The dying words of such a person, when speaking under the dictates of inspiration, may well be considered as calling for more than ordinary attention: especially when the scope of them was to vindicate the honour of God, and they were delivered in a way of solemn appeal to the whole nation of the Jews. But they have yet a further claim to our regard, because, though primarily applicable to those to whom they were immediately addressed, they are equally applicable to the Lord’s people, in every place, and every age.

To illustrate them in this view, we shall,

I. Notice some of those good things which the Lord our God has spoken concerning us—

In order to mark, what we are principally to insist upon, the faithfulness of God in performing his promises, we will specify some that were made,

1. To the Church at large—

[God promised to the Church the gift of his dear Son — — — the abiding presence of his Spiritb — — — and a final triumph over all our enemies — — —]

2. To individual members in particular—

[Though the names of individuals are not specified, their characters are delineated, and that too in such a way, that all who study the sacred oracles may read, as it were, their names in them. There are distinct promises made to the humble — — — the weake — — — the tempted — — — the backsliddeng — — — and especially to them that trust in God — — — In that class is every rank and order of true Christians comprehended, “Verily it shall be well with the righteousi.”

These are “great,” “exceeding great and precious, promises;” and the persons who correspond with the different characters, are at full liberty to apply them to themselves.]

Having taken a short view of the promises, we may proceed to,

II. Shew the faithfulness of God in fulfilling them—

There is in the minds of all who have heard the Gospel, a general conviction of the truth and faithfulness of God—

[It is seen that God has already fulfilled all that he has promised in reference to the Church at large. Besides what he did for the Jews, he has sent his Son; he has poured out his Spirit; he has maintained his Church, notwithstanding all the efforts that have been used both by men and devils to destroy it. And from hence we feel a persuasion, that his word shall be fulfilled in other respects also. We do not indeed suffer our convictions to operate as they ought; yet we revolt at the idea that “God should lie,” and we know that “he cannot deny himselfn” — — —]

All who have ever sought after God at all, have had proofs of his veracity in their own experience—

[The Israelites “knew in all their hearts, and in all their souls,” that God had fulfilled his promises to them. And are there any who have ever called upon him, or trusted in him, and not found him ready to hear their prayers, and to supply their wants? If we look back to seasons of peculiar trial, shall we not find some manifestations of his mercy, sufficient to shew, that, if we have not received more from him, it has been owing to our own backwardness to ask, rather than to any unwillingness in him to give? — — —]

Nor can the whole universe produce one single instance wherein his promises have failed—

[We can make the same appeal to you, as Joshua, after sixty years’ experience, did to the Israelites. Bring forth every promise from the Bible; then search the annals of the world; and inquire of every creature in it, to find one single instance of God’s violating or forgetting a promise: and if one instance can be proved, we will consent that his word shall henceforth be called in question. Tell us then, To whom has he “been a wilderness?” What penitent, believing, and obedient soul hath he ever forsaken? He himself bids you “testify against himq.” But we defy the whole world to impeach his veracity, or to contradict our assertion, when we say, that “all which he hath promised us is come to pass; not one thing hath failed thereof” — — — God may have delayed the accomplishment of his promises, or fulfilled them in a way that was not expected: but not one of them has ever failed.]

ADDRESS,

1. Those who have not considered the faithfulness of God—

[In spite of the general conviction of God’s truth that floats upon our minds, there is a proneness in us to indulge a thought, that his mercy will in some way or other interpose to prevent the execution of his threatenings. But the veracity of God is pledged as much for the accomplishment of his threatenings as of his promises: and of this he labours in the most earnest manner to persuade us. How many, alas! are now experiencing in hell what they would not believe when they were on earth! Let us learn to “tremble at God’s word.” Let us remember, that though the antediluvian scoffers said, as others now do, “Where is the promise of his coming?” he did come at last, though he bore with them a hundred and twenty years. And in like manner he will overwhelm us also at last with the deluge of his wrath, if we enter not into the ark before the door be shut against us — — — “We are going the way of all the earth,” whether we be old or young, rich or poor: and as death finds us, so shall we remain for ever. Stay not then till death overtake you; but join yourselves to the Lord, and to his people. “Come with us, and we will do you good; for the Lord hath spoken good concerning Israel.”]

2. Those who are tempted to doubt his faithfulness—

[Let not delays lead you to harbour unbelieving fears. God sent not his Son till four thousand years after he had announced his purpose to the world: nor did he bring Israel out of Egypt till the time fixed in his promises was just expired. If a few more hours had elapsed, his promise to Abraham would have been broken: but God remembered the very day; and then inclined the rebellious Pharaoh to submit: yea, he disposed the Egyptians to “thrust his people out” from their land, on “the self-same day” that he had fixed four hundred and thirty years before. Tarry then the Lord’s leisure. Take the promises of God as your support, and “claim them as your heritage for everx.” Be not hasty in concluding that God will not accomplish them; but take them with you to a throne of grace, and plead them as the saints of old were wont to doz: then you shall find them all to be “yea, and amen, in Christ.” “If things be marvellous in your eyes, do not imagine that they must therefore be so in the eyes of Godb;” for as “there is nothing too hard for him” to do, so there is nothing too great, or too good, for him to give to his believing people.]

3. Those who are relying on his faithfulness—

[It cannot but be a source of unspeakable comfort to observe, in how many passages the faithfulness of God is expressly pledged for the performance of his promises. Does he promise to forgive our sins, to deliver us from temptationd, to further in us the great work of sanctification, and to preserve us to the endf? We are told in each, that he is “faithful to do it” for us. It is also delightful to reflect, that “his word is tried.” Solomon’s testimony was precisely that which is given in the texth: and, the more we trust in God, the more evidence shall we have that “he keepeth covenant and mercy to a thousand generations.” But remember that his fidelity to you requires in you fidelity to him: it lays you under a tenfold obligation to “hold fast the profession of your faith without wavering.” See then that ye bear in mind the vows that are upon you, and that ye execute all that ye have undertaken in your baptismal covenant. Labour to be found “children that will not lie; so will He be” your faithful and almighty “Saviour.”]

CCLX

JOSHUA’S COVENANT WITH ISRAEL TO SERVE THE LORD

Josh. 24:21–27.

And the people said unto Joshua, Nay; but we will serve the Lord. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve him. And they said, We are witnesses. Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the Lord God of Israel. And the people said unto Joshua, The Lord our God will we serve, and his voice will we obey. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord. And Joshua said unto all the people. Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.

THE pious servants of God may be disabled through age and infirmities from continuing their personal exertions, but they never will relax their zeal in the service of their Divine Master; and what they want in effective labours, they will endeavour to supply by stimulating and confirming the zeal of others. Moses, at an advanced age, renewed with Israel in the land of Moab the covenant which he had forty years before made with them in Horeb: and Joshua in like manner, now that he was “waxed old and stricken in age,” and was speedily “going the way of all the earth,” convened all the tribes of Israel to Shechem, for the purpose of engaging them once more to give themselves up to God in a perpetual covenant; that so the good effects of his influence might remain, when he should have ceased to move them by his authority and example.

We shall,

I. Consider the covenant which he made with them—

The covenant itself was, that they should serve the Lord—

[Not contented with requiring this of them in general terms, he specified the manner in which they must serve the Lord. They must serve him sincerely. It was not sufficient for them to call themselves his people, and to observe his ordinances with hypocritical exactness: their hearts must be fixed upon him; their delight must be to do his will; they must have no secret reserves of unmortified corruption; but must serve the Lord “in sincerity and truth.”

They must also serve him resolutely. It might “seem evil to them to serve the Lord,” yea, it might be accounted so by the whole nation; but they must be inflexible in their purpose, and determinately say with him, “As for me and my house, we will serve the Lord.”

They must also serve him exclusively. The admonition in the 19th verse is variously interpreted. Some think it was an objection in the mouth of an adversary, to deter persons from the Lord’s service: others think it was a strong statement of the difficulties attending the Lord’s service, suggested by Joshua for the purpose of stirring up the Israelites to more fixedness of purpose, and greater energy in their exertions. But we apprehend that the whole context determines the passage to a very different meaning. There were still among them some idols, which, though they did not worship, they valued and were averse to part with: and Joshua saw, that, if these were retained, the people would in time relapse into idolatry: he warned them therefore of the impossibility of their serving God acceptably whilst they retained these; and assured them, that God would never forgive them, if they did not put away the things which were sure to prove to them an occasion of falling. The following warning in the 20th verse, and the exhortation in the 23d, shew most satisfactorily, that this is the true meaning of the passage we refer to. God must be served alone: his glory will he not give to another: he is a “holy” God, that will tolerate no secret lust; and a “jealous God, that will endure no rival in our hearts, or in our hands.”]

Having stated to them the terms of the covenant, he calls them to ratify and confirm it—

[Covenants are usually signed by the parties themselves, and then attested by others, as witnesses. Thus on this occasion he calls the Israelites to confirm and ratify this covenant by their own express consent, which they give in terms no less plain than if they had annexed to the covenant their own name and seal. The manner in which they do this is peculiarly worthy of observation: they first express their utter abhorrence of the very idea of departing from God: and then, assigning their obligations to Jehovah as a reason for their determination, they declare their fixed purpose to serve him, and him onlye. Upon Joshua’s expressing the jealousy which he entertained respecting them on account of their backwardness to cast away their idols, they renewed their declarations with increased energy. Then, when reminded that they will be witnesses against themselves, if ever they should turn aside from God, they voluntarily engage to be witnesses, and thereby affix, as it were, to the covenant their signature and sealg: and lastly, on being required to give evidence of the sincerity of their professions, they renew their protestations with more strength and energy than ever.

Joshua now calls other witnesses. He wrote their words upon the very copy of the law which Moses had deposited in the ark, that that might remain an everlasting witness against them: and then he “took a large stone, and set it up there under an oak, that that also might be a witness against them,” if ever they should depart from God: thus taking care, that, the covenant being fully attested, they might be convicted, and condemned, and be for ever without excuse before God and man, if they should ever forget and deny their God.]

The zeal which Joshua shewed on this occasion will be approved by all: we may hope therefore to perform an acceptable service to you, whilst, with an eye to that covenant, we,

II. Propose the same to you—

The duty of serving the Lord our God will be denied by none; and least of all by those who know the obligations which they owe to him for redeeming them from death by the blood of his only-begotten Son — — — But we beg leave to retrace, with application to yourselves,

1. The engagements you have entered into—

[You are bound to serve the Lord your God, sincerely, resolutely, exclusively.

There must be no dissimulation in this matter: you must have “truth in your inward parts:” to “call him ‘Lord, Lord,’ will be of no use, if you do not the things which he says.” His word must be the rule, his will the reason, his glory the end of your obedience — — —

You will find that many will account the service of God an “evil” thing; odious in itself, injurious to society, and contemptible in all who addict themselves to it. You will find also that the great mass of nominal Christians are alienated from the life of God, as much as ever the Jews of old were. For the truth of this we appeal to the lives of all around us. Yet you must “not follow a multitude to do evil,” or forbear to walk in the narrow path of life, even though the whole world should urge you to accompany them in the broad road that leadeth to destruction. Nay; you must not only be steadfast yourselves, but must exert all your influence to animate and encourage others: you must adopt the noble resolution of Joshua, “As for me and my house, we will serve the Lord.”

You must be on your guard too against harbouring any “idol in your heart.” Sensuality, or covetousness, or any other unmortified lust, will provoke God to jealousy, as much as gods of wood and stone: and if any one sin be willingly retained, any one service wilfully neglected, or any sacrifice deliberately withheld, we must say with Joshua, “The Lord will not forgive your transgression and your sin:” “an eye, or a hand or foot, retained in opposition to his command, will cause the whole body, and soul too, to be cast into hell:” he only that will “lose his life for Christ’s sake, shall find it unto life eternal” — — —]

2. The witnesses that will attest your violation of them—

[You must be “witnesses against yourselves:” your own consciences will testify, if, when you are convinced that it is your duty to serve the Lord, you continue to neglect him. Well are we assured that we have even now within your own bosoms a witness to the truth of all that we affirm — — —

But there will be other witnesses against you. The word that we speak, the same will testify against you in the last day: for it is written “in the book of God’s remembrance,” and reserved in the sanctuary to be brought forth as the evidence of God’s righteousness and the ground of his procedure. I may add too, The very walls wherein we are assembled will testify against you: to use the strong language of our text, “they have heard all the words that have been spoken to you,” the faithful declarations, the earnest entreaties, the rich encouragements: yes, “the stones out of the wall will cry out against you,” if you continue to violate your baptismal engagements, and indulge an indifference to all the subjects of your prayers. Times without number have you prayed, that you might “live a righteous, sober, and a godly life, to the glory of God’s holy name;” and yet, many of you at least, have either never set yourselves in earnest so to live, or have carelessly declined from the ways of God, and forgotten the vows that are upon you. Finally, God himself also will be “a swift witness against you.” Yes, “he searcheth the heart, and trieth the reins, and will give to every man according to his works.”]

APPLICATION—

[“Choose ye now whom ye will serve.” To unite God and Mammon is impossible: “if Baal be God, serve him: but if the Lord be God, then serve him” — — —]

JUDGES

CCLXI

ADONI-BEZEK’S PUNISHMENT

Judg. 1:6, 7.

But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes. 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.

THERE are times and seasons afforded us for the performance of our duty, which, if they be once lost, can never afterwards be recovered. It was thus with the Israelites in the invasion of Canaan: if they had followed up their successes with becoming zeal, their difficulties would have been comparatively light: but at no time did they advance with that ardour which they should have manifested in such a cause. Joshua had reproved them for their indolence, and quickened them in some degree; but still, after his death, and fifteen years after their first invasion of Canaan, no one of the tribes had complete possession of the lot assigned them. The Israelites had increased, and now wanted the whole of their inheritance: but the Canaanites had increased also, and, possessing still their strong-holds, were able to cope with Israel in battle. Now therefore the different tribes found the bitter consequences of their past indifference; and, as it should seem, were afraid to resume a warfare with such potent enemies. However, after having consulted God, Judah, by divine direction, took the lead, and, in conjunction with the tribe of Simeon, renewed the conflict with the Canaanites. God gave them success, and delivered into their hand Adoni-bezek, one of the most powerful of the kings of Canaan. Him they treated with great severity: and their conduct towards him forms the subject of our present consideration. We shall consider,

I. The particular dispensation here recorded—

The conduct of this king had been most cruel—

[What occasions he had had for waging war against seventy kings, we know not: ambition never wants a pretext for its bloody projects: but to insult over their misfortunes in such a manner as to maim their persons, and compel them, like dogs, to gather up scraps from under his table for their subsistence, argued a degree of cruelty, which one could scarcely have conceived to exist in a rational being. One might suppose it possible that some particular provocation might have caused him to offer such an indignity to a single individual; but when such conduct was pursued towards so many vanquished kings, it manifestly proceeded only from his barbarous and brutal disposition. But here we are constrained to acknowledge, how empty is human greatness; how uncertain the continuance of those honours in which men so vainly pride themselves; and how often it happens that pre-eminence in station leads only to a sad pre-eminence in distress and misery. Nor can we forbear to notice, what desolation and trouble one ambitious tyrant may produce in the earth.

Whilst we see the dispositions of this man exhibited in such awful colours, let us not suppose that we ourselves are altogether exempt from them. The truth is, that the dispositions themselves are common to every child of man, though they have not attained in all the same maturity, or brought forth in all such visible and deadly fruits. We cannot but have seen that children feel a pleasure in vexing and tyrannizing over those who are weaker than themselves; and, as we grow up in life, a fondness for manifesting superiority and exercising despotic sway increases: and, in proportion as our opportunities for displaying these hateful qualities are enlarged, our evil tendencies become augmented and confirmed. How conspicuous is this in the great men of the earth, who can spread desolation over whole provinces without remorse, and invade, as we have seen, even neutral and friendly kingdoms for no other end than to gratify their own insatiable ambition!]

But he in his turn was made to feel the judgments which he had so wantonly inflicted upon others—

[It was a law in Israel, that magistrates should punish offenders in a way of just retribution: and doubtless it was by the direction of God, the righteous Governor of the universe, that the Israelites on this occasion maimed the body of their captive king. To insult over him indeed, as he had insulted over others, would have been inconsistent with those gracious affections, which Israel, as the Lord’s people, were bound to exercise. In that part therefore the sentence was relaxed: but, as far as the law required, they “meted to him the measure which he had meted out to others.” This brought his sin to his remembrance, and compelled him to acknowledge the equity of Jehovah, who in his righteous providence had so requited him: “As I have done, so God hath requited me.” And though a feeling mind cannot but regret that such a judgment should be executed on a fallen prince, yet in this case we are constrained to acquiesce in it, and even to feel a secret satisfaction, in seeing that the evils which he had so cruelly inflicted upon others were at last brought home to himself.]

Let us now turn our attention from the particular dispensation, to,

II. The insight which it gives us into God’s moral government—

“God is still known by the judgments which he executeth”—

[God has not relinquished the government of the earth: he orders and overrules every thing now as much as ever; and in his former dispensations we behold a perfect exhibition of the government which he still administers. Still, as formerly, does he requite the wickedness of men; sometimes on the offenders themselves, as when he smote Uzziah with leprosy; and sometimes on others upon their account; as when he slew seventy thousand of the people, to punish the sin which David had committed in numbering his subjects. Sometimes he inflicts the judgment immediately, as on Herod who was eaten up with worms; and sometimes after a long season, as on the sons of Saul for their father’s cruelty to the Gibeonites many years before. Sometimes his judgments are sent as a prelude to those heavier judgments that shall be inflicted in the eternal world, as in the case of Korah, Dathan, and Abiram; and sometimes after the offenders themselves have been forgiven, as was experienced by David in his family, and by Manasseh, whose iniquities were visited upon Israel after he himself had been received up to glory. Sometimes his chastisements had no particular affinity with the offence committed, as in the plagues of Egypt; and sometimes the offence was clearly marked in the punishment; as in the case of Joram, who had slain all his brothers, and whose children were all, with one exception, consigned to the slaughter; and as David, whose wives and concubines were openly denied by his own son Absalom, just as he himself had defiled the wife of his faithful servant Uriahl. So minutely is this correspondence marked in the Scriptures, that even the time and the place are noticed, as designed to manifest the very offence which God designed to punish; as Israel’s wandering in the wilderness forty years on account of their murmuring at the reports which were brought them by the spies who had searched out the land forty days; and as Ahab’s blood was licked up by dogs, on the very spot where dogs had licked the blood of Naboth, whom he had murderedn.

We might further notice the correspondence between the spiritual judgments which God oftentimes inflicts for spiritual transgressions. Those who “will not hearken to his voice, he gives up to their own counsels;” those who abandon themselves to all manner of wickedness, he gives up to vile affections and a reprobate mind; and those who “will not receive his truth in order to salvation, he gives up to their own delusions, that they may be damned.”

We have not prophets indeed at this time to declare the particular instances in which God intends this righteous procedure of his to be discovered: but we have no reason to think that he has altered his system of government, and consequently no reason to doubt but that he still displays his own righteousness in his dispensations, as he has done in every age and quarter of the world. If any imagine that this conduct of his was confined to the nation whose temporal Governor he was, we must remind them, that he dealt precisely in the same way with the heathen nations, and has taught us to expect that he will do so to the end of times.]

Whereinsoever he fails to requite either good or evil in this life, he will requite it perfectly in the world to come—

[God inflicts some judgments here on account of sin, in order that it may be seen that he governs the world; but he does not do it in all instances, in order that men may know, that he will judge the world. It often happens that the wicked prosper, and the righteous are oppressed; and yet God does not remarkably interpose to punish the one, or to reward the other: but in the last day, all will be made right; and every creature in the universe, the good and the evil, the oppressor and the oppressed, will “receive at God’s hands a just recompence of reward.”]

From hence we may LEARN,

1. To investigate the reasons of God’s dealings with us—

[Every dispensation of Providence has a voice, to which we should give diligent attention. If we more carefully inquired into the design of God in his various dispensations towards us, we should find them an inexhaustible source of most instructive information. We might read in our afflictions some fault which God designs to correct; some mistake which he intends to rectify; some corruption which he desires to subdue; some grace which he is anxious to confirm; or some temptation, against which he purposes to fortify our minds. As in the instance before us, God brought to the remembrance of Adoni-bezek the sins which he had committed, and which perhaps in the fulness of his prosperity he had overlooked; so he often, by a particular chastisement, shews us the evil of some practice which we had justified, or revives in our minds the recollection of some which we had too slightly condemned. I would say unto you therefore, “Hear the rod, and Him that hath appointed it.” If you see not the reason of it, go unto your God, and say, “Shew me wherefore thou contendest with me?” and let no cross be suffered to escape from you, without having first paid to you that tribute of good, which by the order of Providence you are entitled to exact.]

2. To repent of particular sins—

[We cannot be too particular in calling to mind the sins which at any time we may have committed. Though we have not walked in the steps of this wicked tyrant, it is highly probable that we have lived in sinful habits, which custom has rendered familiar to our minds; and that we have in many things offended God, whilst we have not been conscious of committing any offence at all. Possibly Adoni-bezek at first felt a consciousness of doing wrong; but after a season, accounted his rival kings a legitimate prey, whom he might subdue, and torture in any way that he pleased. But at last God made him sensible of the enormity of his conduct. In like manner we may learn hereafter to view many parts of our conduct with far different feelings than we have yet done. God has borne with us indeed; but we must not consider his long-suffering as any proof of his approbation: he is recording every thing in the book of his remembrance, and will call us into judgment for it, whether it be good or evil. Let us then search and try our ways: let us pray that he will not “remember against us the sins and transgressions of our youth:” let us, like Hezekiah, “humble ourselves for the pride” or any other evil passion that has at any time been in “our heart.” In this way we shall avert many evils from ourselves which unlamented sin would bring upon us, and extract the sting from those which God in his providence may allot us.]

3. To abound in every good work—

[“The godly, no less than the sinner, shall be recompensed in the earth:” “for godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” Look into the Scriptures, and you will find that there is nothing that you can do for God or for your fellow-creatures, to which God has not annexed an appropriate reward. “Draw nigh to him, and he will draw nigh to you:” “honour him, and he will honour you:” “serve him, and he will gird himself and serve you.” Visit and relieve your sick neighbour, and “God will be with you in trouble, and make all your bed in sickness:” “nor shall even a cup of cold water given to a disciple, in any wise lose its reward.” Would you then have testimonies of God’s approbation here? endeavour to “abound in the work of the Lord:” and expect also, that, in proportion as you improve your talents now, shall be the weight of glory assigned to you in a better world.]

CCLXII

THE DANGER OF INDECISION

Judg. 2:1–5.

And an Angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land winch I sware unto your fathers; and I said, I will never break my covenant with you. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. And it came to pass, when the Angel of the Lord spake these words unto all the children of Israel, that the people lifted up their voice, and wept. And they called the name of that place Bochim: and they sacrificed there unto the Lord.

WE admire the condescension of Jehovah towards his chosen people, in that he raised up prophets to instruct them, and not unfrequently sent angels also to minister unto them. But the person who is here called “an Angel of the Lord,” seems to have been no other than “the Angel of the Covenant,” the Lord himself. It is certain that Jehovah did sometimes assume the appearance of an angel; as when he visited Abraham, and informed him of the judgments that were about to be inflicted on Sodom and Gomorrha. And it is clear that the person spoken of in our text was no created angel; for if he had, how could he with any propriety use such language? It was not a creature that brought the Israelites out of Egypt; but Jehovah. It was not a creature that made a covenant with them; but Jehovah. It was not a creature to whom they were accountable for their disobedience, or whose threatened dereliction they had such reason to deplore, but Jehovah: and the circumstance of his being said to come up from Gilgal, which is supposed to militate against this interpretation, rather confirms it: for it was in Gilgal, near to Jericho, that this same divine person had appeared to Joshua, as an armed warrior. That he was Jehovah, cannot be doubted; because he suffered Joshua to worship him; and even commanded him to put off his shoe from his foot, because the very ground whereon he stood was, by reason of his presence, rendered holy. In his conversation with Joshua he had called himself “the Captain of the Lord’s host;” and therefore there was a particular propriety in his appearing now to the people, to inquire, “Why they had not carried his orders into effect? and to threaten that he would fight for them no longer. Besides, at Gilgal the people had revived the ordinance of circumcision, and had kept a passover unto the Lord; in both which ordinances they had consecrated themselves to God afresh, and engaged to serve him, as his redeemed people. In coming therefore as from Gilgal, the Angel reminded them of their solemn engagements, and humbled them the more for their violation of them.

The particular address of the Lord to them, together with the effect it produced upon them, leads us to consider,

I. The danger of indecision—

The command which God had given to the Israelites was plain and express: they were “utterly to destroy the Canaanites, and to make no covenant with them:” and on their performance of this condition was suspended the continuance of God’s interposition in their favour. But they were not careful to execute the divine command: and therefore God threatened, that the Canaanites, whom they had presumed to spare, should become a lasting source of pain to them; that they would gradually draw them into sin, and ultimately become instruments of inflicting on them the vengeance they had merited.

Such is the sin which God’s professing people still commit—

[The command to every one of us is to make no league with any one of our spiritual enemies; not with the world: on the contrary, we are to “overcome it;” to “come out from the people of it, and be separate;” to be “dead to” all its cares and pleasures, “being crucified to it, and esteeming it as crucified unto us:” we are “not to be of it, any more than Jesus Christ himself was of it.” With respect to the flesh also and our corrupt nature, no truce must be made with it, even for a moment: we must “mortify our members upon earth,” and “crucify the flesh with the affections and lusts:” we must not spare one evil desire, though it should be dear as “a right eye,” or useful as “a right hand;” we must “pluck it out with abhorrence, or cut it off, and cast it from us.” It is not sufficient to make them pay tribute: we must slay them; we must “shew them no mercy;” our hatred of them must be irreconcilable and incessant.

But what is our state? Do we find in ourselves this zeal? Instead of proceeding to the utter extirpation of our spiritual enemies, are we not satisfied if they do not reign? Are we not contented to let them exist, provided they keep themselves concealed from public view? — — — What then is the declaration of God unto us? Does he not warn us, that the evils which we spare shall become “as thorns in our sides, and prove a snare unto our souls?” And do we not find that it is even so in our daily experience? Let the person who still associates with the men of this world, say, whether he does not find that they are a clog to him in his spiritual course? whether his endeavours to please them do not lead him sometimes into sinful compliances, and his fear of displeasing them do not keep him from testifying against their evil ways? Will any say that he has found it practicable for “light to have communion with darkness, or Christ with Belial;” or that the soul can flourish whilst it is engaged in such a foolish attempt as that of reconciling the services of God and Mammon? Let the person who is still too deeply immersed in the cares or pleasures of the world, say, whether he has not often been led to strain his conscience in order to prosecute his ends, and to adopt some practices which in his heart he disapproved? — — — Let the person who harbours some besetting sin, ask, whether it has not often risen up with a force that was almost irresistible, and nearly, if not altogether, involved him in some flagrant transgression? Let the person in whom pride, or lewdness, or covetousness, or passion is suffered to dwell, answer this question — — — He knows but little of his own heart, who does not know, that sin is a flame, which, if not extinguished, may speedily “set on fire his whole nature,” and “burn to the lowest hell.” Lastly, Let the person who listens to the temptations of Satan, say, whether there be any way of making him flee, but by perpetual resistance? — — —]

If such then be the danger of indecision, let us consider,

II. The duty of those who are convicted of it—

Two things were produced by the declarations of the Angel in the breasts of all the congregation of Israel; which also our own experience calls for; namely,

1. An humiliation of soul before God—

[The people “lifted up their voice and wept.” And who amongst us has not abundant reason to follow their example? Whether we consider our sin or our punishment, we have but too much reason to weep. Indecision is not so light a sin as some imagine: it shews an insincerity of heart, which is most odious in itself, and most offensive to God. See in what a light the Israelites beheld it, when once a conviction of it was brought home to their minds! and is not the sparing of inveterate lusts as wicked as sparing the devoted Canaanites? Does it not betray an equal want of reverence for God, of love to his name, and of zeal for his honour? Behold then what is the duty of every one amongst us: “Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness; humble yourselves under the mighty hand of God, and he shall lift you up.” Nor does the threatened punishment afford us less occasion to weep: for a subjection to sin is the greatest evil that can befall us. If God should once say, “He is joined to idols; let him alone;” it would be a heavier judgment to us than immediate death and immediate damnation; because we should live only to “treasure up wrath against the day of wrath,” and should perish at last under an accumulated weight of misery to all eternity. O that the dread of such a punishment might humble us all in dust and ashes!]

2. An application to God through the medium of sacrifice—

[“They sacrificed there unto the Lord;” and had recourse to the blood of sprinkling for the remission of their sin. Though their weeping was very general, and very bitter, insomuch that the name of the place, which was Shiloh, was called Bochim, or Weepers, from that circumstance, yet did they not hope to pacify their offended God with tears: they knew that an atonement was necessary; and they sought him. therefore in his appointed way. O that we might learn from them! Humiliation is necessary; but it is not sufficient: tears, even if we could shed rivers of them, could never wash away sin: the blood of atonement is necessary; “without shedding of blood there is no remission.” We must apply to the Lord Jesus Christ, and “go to God through him.” We must acknowledge our obligation to his sacrifice for all the mercy and forbearance we have already experienced; and must look to it as the only means of our reconciliation with God: it is his blood, and “his blood alone, that can ever cleanse us from our sin” — — — And here I would particularly remind you that the sin laid to the charge of Israel, was not of commission, but of omission; not some flagrant enormity, but a lukewarmness and neglect of duty: yet did they see the need of a sacrifice to atone for that. In like manner, though we should have no guilt imputed to us but that of omission and defect, yet must we apply to the blood of sprinkling, and seek for pardon through that one Sacrifice which was once offered for us on the cross.]

LEARN then from hence,

1. The value of a faithful monitor—

[We do not like faithful admonitions, even from those whose special duty it is to reprove sin. We are ready to account them harsh and severe. But what is the office which a friendly monitor performs? Is it not that which the Angel of the Covenant himself executed, yea, and came from heaven on purpose to perform? But it may be said, that we alarm men, and make them melancholy: true; we shew them their guilt and danger, and try to bring them to a state of humiliation on account of it, and to an affiance in the Lord Jesus Christ for the pardon of it. But is this an evil? If the whole congregation were affected precisely as the whole congregation of Israel were, every one weeping for his sins, and seeking the remission of them through the great Sacrifice, would it be a matter for regret? No: we would to God that this very place might this day deserve the name of Bochim; and that the remembrance of it might never be obliterated from your minds! Sure we are that the congregation of Israel felt themselves deeply indebted to Him who thus sought their welfare; and we have no doubt but that, however an ungodly world may hate our reproofs, there is not a contrite sinner in the universe who will not regard his monitor as a father, and “receive him as an Angel of God, even as Christ Jesus.” They will not hesitate to thank him, who, by bringing them to weep here, has kept them from weeping and wailing and gnashing their teeth in hell for ever.]

2. The danger of forgetting the admonitions that have been given us—

[During the days of Joshua and the elders that outhved Joshua, the Israelites maintained some measure of steadfastness in their duty to God: but afterwards they fearfully declined, and brought upon themselves the most afflictive judgments. The whole remainder of the chapter from whence our text is taken, elucidates this truth. The impressions which were now made upon them gradually wore away; and the people relapsed into their former state of supineness. Of the unreasonableness of their conduct they were fully convinced: for, when the Angel asked them, “Why have ye done this?” they could not offer one word in extenuation of their guilt: but when they ceased to listen to the voice of conscience, they proceeded from one wickedness to another, “till there was no remedy.” And how often is this seen amongst ourselves! Many are deeply affected on some particular occasion: they will weep, and pray, and think of the Saviour; but in process of time they lose all their good impressions, and “go back with the dog to his vomit, and the sow that was washed to the wallowing in the mire.” The Lord grant that it may not prove thus with us! May our “goodness not be as the dew, or as the morning cloud that passeth away;” but rather as the sun, which shines brighter and brighter unto the perfect day.]

CCLXIII

EHUD AND EGLON

Judg. 3:20.

And Ehud said, I have a message from God unto thee. And he arose out of his seat.

GOD frequently is pleased to make use of his enemies for the correction of his own people: but when he has accomplished by them the purposes of his grace, he then calls them also into judgment for the acts which they have performed. In executing his will they have no respect to him, but follow only the wicked inclinations of their own hearts; and therefore he recompenses them, not as obedient servants, but according to the real quality of their actions. Thus he dealt with Sennacherib, who was only gratifying his own ambition, whilst, as a sword in Jehovah’s hand, he was inflicting punishment on Israel: and thus he dealt with Eglon also, whom he had raised up to power for the purpose of chastising his offending people. Yet there is something very remarkable in the way in which God requited the wickedness of Eglon, and in which he delivered his people out of his hand. The man whom God raised up as his instrument, was Ehud; who, by a stratagem, effected the death of Eglon.

We will briefly set before you,

I. The conduct of Ehud—

Eglon, king of Moab, having subdued Israel, himself resided in Canaan, in the city of Palm-trees: and Ehud was sent, as the representative of Israel, to offer to him their accustomed tribute. But Ehud, hoping for an opportunity to assassinate Eglon, took a dagger with him: and, after having presented the tribute and left the city with his attendants, went back alone to Eglon, pretending to have a secret errand to him. Eglon ordered all other persons to depart from his presence, and thus gave Ehud a good opportunity of accomplishing his design. Ehud availed himself of it with great success: being left-handed, he drew forth the dagger without any suspicion, and plunged it, even the haft together with the blade, into the belly of Eglon, who instantly fell down dead. Ehud then retired from the secret chamber where the transaction had taken place, and locked the doors after him, and went composedly away, as though nothing particular had happened; and thus effected his escape; and instantly stirred up Israel to cast off the yoke of Moab, before their enemies should have had time to concert their measures under another head.

Now to form a correct estimate of this action, we must consider it in two different points of view;

1. As voluntarily undertaken—

[In this view it was altogether indefensible. Treachery and murder can never be justified. Though Eglon was an usurper and a cruel oppressor, still the Israelites professed subjection to him; and Ehud went as their messenger, to present to Eglon their acknowledgments of that subjection. If he had chosen to cast off the yoke of Moab, he was at liberty to do so in a way of open warfare: but to become an assassin he had no right: nor could the end which he proposed, sanctify the means he used: the means were wrong; and he had “no right to do evil that good might come.”]

2. As divinely commissioned—

[No created power could have authorized Abraham to slay his son, or Israel to plunder Egypt, and extirpate the inhabitants of Canaan: nor could any human being have executed such things of his own mind, without contracting very heinous guilt. But God is not bound by the rules which he has imposed on us: he may act towards his creatures as he sees best, and may employ instruments in any way that he pleases: nor would even an angel contract defilement in executing any commission that God had given him. An angel slew in one night all the first-born in the land of Egypt; and on another occasion, a hundred and eighty-five thousand Assyrians: yet no one thinks of imputing guilt to him on that account:—so Ehud, if appointed to the work by God, might innocently effect it in the way he did. Jehu was commissioned by God to dethrone Ahab, and destroy his family: and, though he was punished afterwards because he was not actuated by a becoming zeal for the glory of God, yet for the action itself he was rewarded even to the fourth generation. Precisely thus may Ehud at this moment be receiving a reward from God for that act of his, which, under other circumstances, would have been highly sinful. And there is reason to believe that he was directed by God in that action; since not only were his wisdom, courage, and success, beyond all that could have been expected in a merely human enterprise, but we are expressly told that “God raised up this man to be the deliverer of his people.”

We must not however imagine, that his conduct is to be followed as a precedent: for no man can dare to follow it, unless he have infallible evidence that he is called of God to do so: but, as no man can expect such a call at this time, no man can without the deepest criminality presume to imitate his example.]

Having thrown what light we can on the dubious conduct of Ehud, we proceed to suggest,—

II. Some reflections arising from it—

Supposing Ehud to have been divinely commissioned, he might well say to Eglon, “I have a message from God to thee.” At all events his language leads us to observe,

1. That God does send messages to mortal men—

[The whole creation is delivering to us, as it were, a message from God, and conveying to us the knowledge of his perfections — — — Every providential dispensation also has some important lesson to communicate: the mercies of God declare his goodness to us, and invite us to repentance, and his judgments are intended to discover to us some truths which we did not previously discern: “Hear ye the rod,” saith the prophet, “and Him that hath appointed itd.” But it is in his word more especially that God comes down to commune with sinful man. His Gospel is so called from the very circumstance of its being a message of mercy, or, as the word means, good tidings from God to man: and ministers are ambassadors from him, sent to beseech you in his name to accept reconciliation with him through the death of his Son. Indeed this message contains the substance of all that we have to speak to you in God’s name; and from hence it is called by God himself, “the ministry of reconciliation.” Behold then this day we come unto you and say, “We have a message from God to you!” He sends us this day to invite you to come to him for all the blessings of salvation, and to receive them freely at his hands, “without money, and without price.” — — —]

2. That, by whomsoever his messages are delivered, we should attend to them with the profoundest reverence—

[Though Eglon was a king, and Ehud an oppressed servant, yea, though Eglon was a heathen that did not worship the true God, yet, the very instant that Ehud announced that he had a message from God unto him, he rose up from his seat, that he might receive it with the greater reverence. And does not this idolatrous heathen reproach us, who, when God’s servants are delivering messages to us in his name, scarcely pay any attention to them, or perhaps fall asleep in the midst of them? Behold, how Israel listened to the reading of God’s word in the days of Nehemiah — — — that is the way in which we should read or hear the word of God at this time. We should not come to the house of God as critics, to sit in judgment; or as curious persons, to be entertained; but as sinners, to “hear what the Lord God will say concerning us.” Beautiful is the example of Cornelius and his family: they did not regard Peter as a man, but as a messenger from God: and in like manner should we also “receive the word, not as the word of man, but, as it is in truth, the word of Godh.” O that the spirit of Samuel were more visible in us, and that we sought instruction from the word, only in order to obey itk!”]

3. That we should ever be prepared for whatsoever message he may send—

[Who can tell but that as his message to Eglon was a message of death, so he may send to us this day, saying, “Set thine house in order; for thou shalt die and not live.” He needs not the aid of an assassin to take away our lives: there are millions of ways in which death may seize upon us. As for our security, the more secure we are in our own apprehension, the more likely are we to receive such a message from God. It was when the rich fool was looking forward to years of enjoyment, that God said to him, “This night thy soul shall be required of thee:” and it was when Job fondly expected he should “die in his nest,” that God pulled down his nest, and despoiled him of all that he had. Let us not then promise ourselves an hour’s continuance even of life itselfn: but be standing “with our loins girt, and our lamps trimmed, that at whatever hour our Lord may come, he may find us watching” — — —]

APPLICATION — — —

CCLXIV

JAEL AND SISERA

Judg. 5:24–27.

Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. He asked water, and she gave him milk; she brought forth butter in a lordly dish. She put her hand to the nail, and her right hand to the workman’s hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.

THE subject of assassination, one would suppose, should not admit of much diversity of sentiment: but there are those even in the Christian world, who think that in extreme cases, where the death of a tyrant would put an end to grievous oppressions and desolating wars, the dagger of an assassin might be employed. I am not aware that any would attempt to vindicate this sentiment by an appeal to Scripture: they would justify it rather on reasonings from expediency: but it is certain that, though in most cases where such actions are recorded they are mentioned with abhorrence, there are some instances wherein they are mentioned with approbation and applause. Such was the case of Ehud, who stabbed Eglon king of Moab: and such was the case before us, where Jael, the wife of Heber the Kenite, destroyed Sisera, whom she had received under her protection, and to whom she had administered every friendly aid.

The account which is given us of this transaction must be considered in a two-fold view;

I. As an historic fact—

The fact itself is set forth in the foregoing chapter—

[Jabin, king of Canaan, had mightily oppressed the children of Israel for twenty years. At last they cried unto God; who directed Deborah, a prophetess, to take immediate measures for their deliverance. She commissioned Barak to raise ten thousand men; and promised, in God’s name, that Sisera, the captain of Jabin’s army, should be drawn to him and delivered into his hands. The event corresponded with the prediction: Sisera was defeated; and he fled away on foot, and sought refuge in the tent of Jael, the wife of Heber the Kenite, with whom he was at peace. Jael received him most kindly, supplied him with necessary refreshment, covered him with a mantle, and gave him every reason to expect safety under her protection. But, when he was asleep, she took a hammer, and drove a long nail through his temples and through his head: and then went out to the door of her tent, and brought in Barak to see his enemy dead upon the floor.]

And what are we to think of this fact?—

[Supposing it to be unauthorized by any commission from heaven, we cannot hesitate to pronounce it one of the vilest crimes that ever was perpetrated. Some have endeavoured to extenuate it, by saying, that she did not promise not to betray him. But this is a mere subterfuge: whether she promised or not, in words, her whole conduct was equivalent to the strongest promise: and she was guilty of the basest treachery that we can find, on record in the annals of the world. She murdered a man who was at peace with her, and whom she had undertaken to protect.

Thus strongly have we spoken on the occasion, in order that our subsequent views may not be misinterpreted.

Here a question naturally arises; If the action was so base, how comes it to be so highly commended? how comes a prophetess to pronounce such an eulogy upon her, as to call her “the most blessed of women,” for doing that which was in itself such a flagrant act of injustice and cruelty? I answer, (as we before answered in the case of Ehud,) that God is not bound by the laws which he has given to us; and that he may dispense with those obligations which men owe to each other, in order to advance his own purposes in the way he sees fit. He may, as we before observed, order Abraham to slay his son: and therefore he might equally order Jael to slay Sisera; and might make known his mind with equal certainty to her as to him. And, that he did give her this commission, we can have no doubt: for, on account of Barak’s unbelief, Deborah told him that he should lose part of the honour which he might have acquired; and that “God would sell Sisera into the hand of a woman.” Moreover, this whole chapter is a tribute of praise to God on account of the transaction, wherein Jael in particular is celebrated as having performed a most acceptable service to the Lord.

Our proud hearts are apt to rise up in rebellion against God on this occasion; and to ask, how such an order could consist with his perfections? But let us be careful how we presume “to reprove God.” We forget that he is the Creator of all, and “may do what he will with his ownb;” and that “he giveth not account of any of his matters.” Let us remember too, that we are no more than mere worms, which, as creatures, have no claim to existence for one moment; and, as sinners, deserve to be in hell: and that, consequently, it is not possible for God to do us any injustice. If, however, we still be disposed to quarrel with this dispensation, the answer of St. Paul to such objectors must be resorted to; “Nay but, O man, who art thou that repliest against God?” Consider the objections to which that reply was made; and it will be found abundantly sufficient for every other objection that can be raised — — —]

Let us next consider this account,

II. As an emblematic record—

The words which close this divine hymn, clearly shew that we are to consider the history in this view. The transaction was an emblematic representation,

1. Of the judgments that await God’s enemies—

[Sisera’s army was, humanly speaking, invincible, especially by such an handful of men as Barak could muster, and even the greater part of them unarmed, except with such weapons as they might hastily collect. Indeed his mother and friends had not the least doubt of a successful issue to the conflict. But when his time was come, he and his army were wholly destroyed: and the very steps which he took for the destruction of God’s people, God himself overruled to effect his overthrow. Thus it shall be with all the oppressors and persecutors of God’s Church and people: how potent soever they may be, and however secure they may think themselves, “their judgment now of a long time lingereth not, and their damnation slumbereth noth.” They exult in the thought of what they will effect: but God “laugheth them to scorn, for he seeth that their day is coming.” The very plans which they concert for the destruction of the Church, God will often overrule for their own destructionk: or, if no particular judgment come upon them in this world, the time is quickly coming, when they would be glad to have “the rocks and mountains fall upon them, to cover them from the wrath ”of an avenging God. They think themselves strong now: but “will they be strong in the day that HE shall deal with them, and will they thunder with a voice like his?” O that they were wise and would consider this, ere they “be suddenly destroyed and without a remedy!”]

2. Of the triumphs that are prepared for the Lord’s people—

[The Church at large, or individuals in it, may be reduced, like Israel of old, to great distress; but they shall surely triumph at last. However weak you may be in yourselves, you have no cause to fear; for God is on your side; and will suffer neither sin nor Satan to have dominion over you. You need not direction or assistance from man; you need not say to any human being, “If thou wilt go with me, I will go; but if thou wilt not go with me, I will not gom:” for God is with you; and “through him you shall be more than conquerors.” His voice to every one of you is, like that of Deborah to Barak, “Up, for this is the day that the Lord hath delivered thine enemies into thine hand: is not the Lord gone out before thee?” The very “stars in their courses shall fight for youo,” rather than that you shall be subdued. This is the testimony of all the prophets; nor shall any one that trusts in it be disappointed of his hope. See how the sun bursts through the clouds that obscured it in the early morn, and shines forth in its might: so shall you rise above all your enemies, and shine forth in everlasting glory.]

The subject ADDRESSES itself particularly,

1. To those who are in affliction—

[What was the remedy to which Israel had recourse, when their affliction pressed sore upon them? It was prayer: “they cried unto the Lord.” And is not the same remedy open to us? is it not also as effectual as ever? Is the Lord’s hand shortened that it cannot save, or his ear heavy that it cannot hear? He has given the direction, “Call upon me in the time of trouble, and I will hear thee, and thou shalt glorify me:” “nor will he ever suffer any to seek his face in vain” — — — ]

2. To those who have been delivered from it—

[Delay not to render thanks to your Almighty Deliverer. Whatever means he may have used, remember that HE is the first great Cause, “the Author and Giver of every good and perfect gift.” Stir up yourselves then to glorify him, like Deborah of old; “Awake, awake, Deborah; awake, awake; utter a song.” Call to mind also the various circumstances both of your affliction and deliverance; that nothing maybe omitted which may enhance the mercy in your eyes, or give glory to your heavenly Benefactor. This is a matter of great importance: if you rest in general acknowledgments, you will feel but weak emotions of gratitude: but if you search out occasions of praise, you will soon be filled with wonder and amazement at the mercies vouchsafed unto you.]

CCLXV

THE PRAYER OF DEBORAH

Judg. 5:31.

So let all thine enemies perish, O Lord: but let them that love him be as the sun when he goeth forth in his might.

OF the victories gained by God’s ancient people, many are so incredible, that we could never believe the histories that record them, if we did not know those histories to have been written by holy men, under the direction and inspiration of the Holy Ghost. The destruction of a mighty army by means of trumpets, and lamps in broken pitchers, seems altogether fabulous: yet was this effected by Gideon, in conformity with the direction given him, and in dependence upon God. The overthrow of Jabin the king of Canaan, by ten thousand men under the command of a woman, was scarcely less miraculous, especially if we consider to what a low state the whole kingdom of Israel was reduced, and how exceeding powerful was the army of their oppressors: yet was Sisera, the captain of Jabin’s army, routed by this little band, and not so much as a single individual of that mighty host survived the contest. The hymn of thanksgiving, wherein Deborah celebrated this wonderful event, is recorded in the chapter before us; and she closes it with a prayer,

I. For the destruction of all God’s enemies—

Imprecations, when personal and vindictive, are contrary to the mind of God: but when uttered as denunciations of God’s determined purpose, they are not unsuited to the most holy character. Even St. Paul said, “If any man love not the Lord Jesus Christ, let him be anathema maran-atha.” Thus, in imprecating destruction on God’s enemies, Deborah must be understood to express,

1. Her approbation of it as just—

[Who does not see, that those who rise in rebellion against their God, deserve punishment? — — — There is not a creature suffering under the displeasure of the Most High, who must not say, “True and righteous are thy judgments, Lord God Almighty.”]

2. Her desire of it as good—

[The Law of God, which denounces a curse against every transgression, is declared to be “holy and just and good.” In like manner, all considerate men are agreed in acknowledging it a blessing to live under laws wisely enacted and faithfully administered. What though the execution of the laws prove fatal to some? it is a benefit to the community, who are thereby enabled to live in peaceful security. So the execution of God’s laws proves doubtless terrible to those who are called to sustain his vengeance; yet to the whole universe is it the means of displaying the justice and holiness of the Deity, which, if sin were unpunished, would be altogether compromised and eclipsed.]

3. Her expectation of it as certain—

[In fact, her imprecation has the force of a prediction; a prediction which shall assuredly be accomplished in its season. Of Sisera’s army not one survived: and of those who die in their sins, there shall not one be found at the right hand of God in the day of judgment. “Though hand join in hand, the wicked shall not be unpunished.”]

To this she adds a prayer,

II. For the advancement of all his loving and obedient people—

Well is the distinction drawn between the enemies and the friends of God. The latter are described as “those who love him.” If, between men, we could admit a medium between love and hatred, we can by no means admit of it between God and his creatures. Indifference towards God would be constructive enmity. Those only who love him can be numbered amongst his friends. In behalf of these, therefore, she prays, that they may “be as the sun when he goeth forth in his might.” Under this beautiful image she prays,

1. That they may shine with ever-increasing splendour—

[The sun in its early dawn casts but feeble light upon the world; but soon proceeds to irradiate the whole horizon, and to burst with splendour upon those who but a little before were immersed in darkness. Thus, the goings-forth of those who seek the Lord diffuse at first but an indistinct and doubtful gleam: but, through the tender mercy of God, they advance; and “their light shines brighter and brighter to the perfect dayg.” How desirable is this to be realized in us! Let us so walk, my Brethren, that “our profiting may appear unto all.”]

2. That they may diffuse benefits whithersoever they come—

[The sun is the fountain of light and life to the whole world. Look at the places where, for months together, the sun never bends its course: the whole face of nature wears the appearance of death: and nothing but the return of his kindlier influences restores her to life. Thus in countries where the friends of God are not found, the whole population are in a state of spiritual and moral death: but “in their light is light seen,” and from them is spread abroad a vital influence, to animate and fructify the sons of men. View the path of the Apostle Paul “from Judea round about unto Illyricum:” in all his way he was the instrument of “turning men from darkness unto light, and from the power of Satan unto God.” Such should we also be, my Brethren, according to the ability which God has given us, and the opportunities he affords us: we should “shine as lights in a dark world, holding forth to all the word of lifek,” for the illumination and salvation of all around us.]

3. That they may reflect honour upon God in the eyes of all who behold them—

[Who ever contemplated the sun shining in his strength, and did not admire the wisdom and goodness and power of Him who created it? “The heavens declare the glory of God, and the firmament sheweth his handy-work; nor is there any speech or language where their voice is not heard.” Such should be the effect of the light diffused by the saints of God: it should constrain all to confess that “we are God’s workmanshipm,” and “so to shine before men, that they may be compelled to glorify our Father which is in heaven.”]

ADDRESS—

[Inquire, Brethren, to which of these classes you belong: for, however they may be confounded now, there will be an awful difference between them ere long; the one “awaking to everlasting shame and contempt,” and the other “shining forth as the sun in the kingdom of their Fatherp.” On the one shall the justice of God be magnified; but in the other shall his love and mercy be glorified, to all eternity.]

CCLXVI

GIDEON’S FLEECE

Judg. 6:36–40.

And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, 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. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.

IT is a comfort to know, that, however afflicted and apparently desperate our state may be in this world, there is no just ground for despondency. God can never want instruments for effecting our deliverance; or fail in effecting it, however weak and inadequate those instruments may be.

We can scarcely conceive a more hopeless condition than that to which the nation of Israel was reduced at this time by “the Midianites and Amalekites and the children of the east.” These enemies “came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their cattle were without number; and annually, for seven years, they entered into the land to destroy it; whilst the children of Israel hid themselves in dens and caves and strong-holds in the mountains, destitute of any sustenance,” and incapable of resisting their invaders.

But, in this extremity, God was pleased to visit them in mercy, and to raise up for them a deliverer, “even Gideon, whilst he was threshing out some wheat, to hide it from the Midianites.” To satisfy the mind of Gideon, who pleaded his utter incapacity for the office devolved upon him, God gave him a sign: he accepted an offering of a kid, prepared as for food with unleavened cakes, and caused “fire to rise up out of the rock, on which the flesh and cakes were placed, to consume them: and then departed out of his sight.” But still, though further encouraged by the success of his endeavour to destroy idolatry in his father’s house and by the willingness which several of the tribes manifested to enlist under his banners, he yet needed to have his faith strengthened; and for that end, he desired a further sign from the Lord, that so he might be assured that the promise made to him should be fulfilled.

In this circumstance we see displayed before our eyes,

I. The weakness of man—

Gideon could not give full credit to the word of God—

[It had been declared to him by the Lord, “Thou shalt save Israel from the hand of the Midianites: have not I sent thee?” On his expressing a doubt how this could possibly be effected by so weak an instrument as he, God had confirmed his word, as with an oath, “Surely I will be with thee; and thou shalt smite the Midianites as one man.” To remove all doubt from his mind, a sign had been given him, similar to that which had been given at the consecration of Aaron to the priestly office. Yet still he wanted fresh signs, to convince him that God would indeed fulfil his word; and even prescribed to God the signs that should be given, desiring that a fleece might be wet with dew, whilst all was dry around; and again, that the fleece might be dry, whilst on all around it the dew should rest.]

Do we not see in this the weakness of all mankind?

[Abraham repeatedly resorted to a base subterfuge in denying his wife, because he could not trust in God for his protection from Pharaoh, and Abimelechi. Sarah, too, though commended for her faith, could not believe that, at her advanced period of life, she should bear to Abraham a son. When Moses was commissioned to bring Israel out of Egypt, no less than three successive signs were given to him, for the conviction of his own mind, and of the minds of those to whom he was sent: his rod was turned into a serpent, and restored from a living serpent to a rod again; his hand was rendered both leprous, and whole again; and the water which he poured out was converted into blood. David also, under circumstances of great trial, found doubts arise in his mind; but confessed, upon reflection, “This is mine infirmity.” And who amongst us has not, on many occasions, “staggered at the promises through unbelief?” The disciples themselves, when a storm arose, were fearful that they should perish, notwithstanding their Lord and Master was embarked with them in the vesseln: and the intrepid Peter’s heart began to fail him, when walking on the sea, because the wind became more boisterous than when he first descended from the ship. So, in seasons of trial, we have found it exceeding difficult to place such confidence in God, as to dismiss all fear, and commit our cause to him without any anxiety about the issue of it. We can know but little of the workings of our own hearts, if we have not discovered, that “there is in us an evil heart of unbelief,” and that to place perfect confidence in God is the highest of all attainments. To say under such accumulated trials as Job sustained, “Though he slay me, yet will I trust in him,” is little short of absolute perfection.]

But this weakness of Gideon was the means of displaying,

II. The condescension of God—

God, instead of being offended with his servant, acceded to his request—

[A fellow-creature, who had given such solemn promises, would have been quite indignant at finding his veracity called in question. How offensive was the request, “If thou wilt save Israel by mine hand, and do as thou hast said, 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.” Nor did even this suffice: no: he must “prove” God a second time by reversing this request, before he can believe “that God will do as he has said.” Yet, astonishing to behold! God, instead of being offended with him, gives him the satisfaction he desires, and accommodates himself to the wishes of his yet doubting servant.

A similar instance of condescension we behold in Jesus towards his unbelieving disciple. All the disciples had seen our Lord, except Thomas; and all bare the most decided testimony to his resurrection. But Thomas would not believe: no: the testimony of all his brethren was of no avail: he would not even believe his own eyes, if he should see his Lord: he would not believe, unless he should put his fingers into the print of the nails made in the hands and feet of his Lord, and thrust his hand into the side that had been pierced by the spear. How justly might he have been left to the perverseness of his own mind, and to all the bitter consequences of his unbelief! But no: the Saviour appears to him also, and gives him the very evidence he desired.]

And the same condescension may we also expect—

[It is true, we are not authorized to specify the terms on which we will credit the divine testimony, or to expect any visible signs in confirmation of God’s word: yet are we not a whit less assured of his condescension and grace, than Gideon and Thomas were. We shall find, in his very covenant which he has made with us, the very same condescension to our weakness, and the very same desire to satisfy our minds: for “he has confirmed his covenant with an oath, that by two immutable things, in which it was impossible for God to lie, we might have the stronger consolation.” And, if we look at the promises, we shall find that they are made in a way purposely to counteract and sustain the weakness of our minds. Mark the repetitions: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.” “Fear not, thou worm Jacob: thou shalt thresh the mountains.” Mark his answers to the objections arising in our minds: “Shall the prey be taken from the mighty, or the lawful captive delivered? Yes; thus saith the Lord: The captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.” We see, then, that at this day God is the same as in the days of old; and that still, as formerly, “he will not break the bruised reed, nor quench the smoking flax, till he bring forth judgment unto victoryu.”]

In all this, however, we discern,

III. The efficacy of prayer—

It was prayer that prevailed in the instance before us—

[Gideon, with much humility and tenderness of spirit, besought the Lord; even as the Prophet Isaiah afterwards did in behalf of Hezekiah. God promised to Hezekiah that his disorder should be healed, and that he should “on the third day go up to the house of the Lord.” A sign was then offered to him, and a choice was given him in relation to it: and he, thinking it a much harder thing for the shadow on the sun-dial to go back, than to advance, ten degrees, fixed upon that which he conceived to be the more difficult: and “the Prophet Isaiah,” who in God’s name had offered him the sign, “cried unto the Lord; and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.”]

To us, also, will God vouchsafe his mercies, in answer to our prayers—

[We are told that “the effectual fervent prayer of a righteous man availeth much.” And in this respect Elijah is held forth to us as an example: for he, “though a man subject to like passions as we are, prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain; and the earth brought forth her fruit.” Thus also shall it be with us, under circumstances of peculiar trial. I mean not to say, that we shall have any miraculous answers to our prayers; for the age of miracles is past: but I must say, that, even in relation to temporal matters, our prayers shall not go forth in vain; and, in reference to spiritual mercies, they shall descend almost in visible answers on our souls. Let us suppose the whole neighbourhood where we dwell, to be in a state of barrenness, so far as it respects the blessings of salvation: if a man cry earnestly to God, the dew of his blessing shall descend upon him in the richest abundance; (a whole bowl-full shall, if I may so speak, be wrung out from his contracted fleece:) on the other hand, if God’s judgments are poured forth on all around him, a merciful exemption shall be given to him; even as it is said, “A thousand shall fall beside thee, and ten thousand at thy right hand; but it shall not come nigh thee.” No man can conceive to what an extent God will magnify his condescension and grace towards an humble suppliant, till he has himself besought the Lord, and obtained an answer of peace unto his soul. “We may ask what we will, and it shall be done unto us.”]

What now shall I further say to you? This only would I ADD—

Let your faith in God’s blessed word be firm and uniform—

[Think not of difficulties: “There is nothing too hard for the Lord.” Were your enemies as numerous as the Midianites, and you had nothing wherewith to combat them but a pitcher and a lamp, they should all fall before you. Only be strong in faith: and you shall find, that “all things are possible to him that believeth.”]

CCLXVII

GIDEON’S VICTORY OVER MIDIAN

Judg. 7:19–22.

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. 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 they stood every man in his place round about the camp: and all the host ran, and cried, and fled. And the three hundred blew the trumpets, and the Lord set every man’s sword against his fellow, even throughout all the host.

WE are so familiar with scripture history, that we cease to be struck with the most astonishing events. Great events in profane history are handed down from generation to generation, and are made subjects of universal admiration: but those which are related in the Bible are passed over with little notice. How can we account for this? Is it that, in the one, the feats of men are seen, and in the other the feats of God? and that we are gratified with contemplating whatever advances the glory of man, but have no disposition to magnify and adore our God? We fear that this is the true solution of the difficulty. But, if we feel as we ought, we cannot be insensible to the display of God’s power and goodness in the passage we have now read. Indeed the whole history of Gideon is so curious and instructive, that, instead of confining ourselves to the particular action specified in the text, it will be desirable,

I. To notice the circumstances which led to this victory—

Here we must notice,

1. His call to his work—

[He was by nature qualified for the office of a deliverer, being “a mighty man of valour.” Yet that circumstance would not have justified so hopeless an attempt as that which he engaged in, if he had not been called to it by God himself. But God (under the appearance of an angel) called him to it, and assured him of his presence in the undertaking, and of ultimate success in it: “Thou shalt save Israel out of the hands of the Midianites: have not I sent thee? Surely I will be with thee; and thou shalt smite the Midianites as one man.”

In confirmation of his call, God accepted his offering, which he caused to be miraculously consumed by fire out of the rock; and thereby gave him an undoubted evidence that he was that same Almighty Being, who had formerly commissioned Moses to deliver Israel from their Egyptian bondage.]

2. His preparation for it—

[The work to which he was called was exceeding arduous; and it was desirable that before he undertook it, he should have an opportunity of proving his zeal for God, and of seeing the sufficiency of God to carry him through it. God therefore ordered him to begin the work of reformation in his father’s house; to cast down the altar of Baal, and cut down the grove where that idol was worshipped, and build an altar to Jehovah, and offer a bullock for a sacrifice upon it. This was impracticable by day, because the worshippers of Baal would have interfered to prevent it: but he effected it by night; and executed in every respect the divine mandate. The people, as might be expected, demanded that he should be given up and put to death: but, notwithstanding his father was a worshipper of Baal, he was overruled by God to protect his son, and to threaten with death any that should take part with Baal; since, if he was a god, he was able to plead for himself; and, if he was not, his worship ought not to be upheld.

Thus, by this successful effort, Gideon was prepared for that far greater work which he was now to undertake against the Midianites.]

3. His encouragement to it—

[The attempt, according to human appearance, was madness itself; so dispirited was the state of Israel, and so great the power of their oppressors. We wonder not therefore that he should request of the Lord a sign, whereby he might be assured of success in his enterprise. He begged of God that a fleece of wool should be put out into the open air, and be filled with dew, whilst all the surrounding ground was dry: and on that sign being given him, he entreated permission to reverse the sign, the fleece being kept dry, whilst all the earth around it was wet. The events corresponding with his desires, he was assured, that God could make that distinction between the Midianites and him, which was necessary to a successful issue of his contest with them.

Thus encouraged, he entered on the office that had been assigned him; and went with two and thirty thousand men whom he had assembled, to attack the Midianites. But God knew that if so many were to go down to the attack, they would ascribe the victory to their own prowess: and therefore he ordered Gideon to dismiss from his army all who were afraid: in consequence of which no less than twenty-two thousand forsook his standard in one night. Still there was the same objection to his retaining ten thousand; and therefore God undertook to determine, by a particular test, who should go to the attack: those who on being taken to the water bowed down on their knees to drink, were not to go; but those who in a more temperate and self-denying way took up water in their hands and lapped it, as a dog lappeth, were to be the chosen band. But by this test no less than nine thousand seven hundred were cut off from his army, and he was left with only three hundred persons to undertake this arduous work.

It should seem that this reduction of his numbers filled him with some secret misgivings. God therefore graciously offered him a further sign, whereby his faith should be confirmed, and his fear altogether dispelled. This was a sign that should be given him by the enemy themselves. He was to go down with his servant to the enemy’s camp, and hear what they themselves said. Accordingly he went, and heard one telling a dream that he had had, namely, that a cake of barley-bread had rolled down a hill into the camp, and had overturned a tent: which dream was immediately interpreted by his comrade, as importing that this cake was no other than the sword of Gideon, and that God had delivered Midian into Gideon’s hand. This perfectly satisfied the mind of Gideon: he had no doubt now but that God would fulfil his promise: and in a full assurance of faith he instantly arranged every thing for the encounterg.]

4. His success in it—

[The means he used were, no doubt, suggested to him by God himself. The little band were armed, not with sword and shield, but with a pitcher, a lamp, and a trumpet. They were instructed to surround the camp, and, at a given signal, to break their pitchers, display their lights, and sound their trumpets, and, without moving from their places, to cry, “The sword of the Lord and of Gideon.” This was executed in due order: and instantly a panic struck the whole host of Midian, who in their fright destroyed each other; and, when put to flight, were followed by the other troops that had been dismissed, and were thus entirely destroyed.

Thus have we taken a connected view of the most important circumstances, in order that we may have our minds fully prepared for such observations as naturally arise from them.]

We proceed then,

II. To suggest some instructions arising from them—

Every part of the history is truly instructive: we may learn from it,

1. To undertake nothing in our own strength—

[Though God addressed Gideon as “a mighty man of valour,” Gideon did not presume upon his character, or think himself competent to the undertaking: yea, though commissioned by God himself, he shrunk back from the undertaking, saying, “Oh, my Lord, wherewith shall I save Israel? behold my family is poor in Manasseh, and I am the least in my father’s house.” We mean not to commend unbelief, but to express our approbation of humility. It is well to be diffident of ourselves, and to confide only in the Lord our God. We are all called to “wrestle, not only against flesh and blood, but against all the powers of darkness:” but “who is sufficient for these things?” Let us bear in mind that “we are not of ourselves sufficient even to think a good thought as of ourselves,” and that “our whole sufficiency is of God” — — —]

2. To draw back from nothing to which we are called—

[When Gideon was assured that God had called him to the work, he cheerfully addressed himself to the performance of it. His question seems to have resembled that of the blessed Virgin, rather than of Zacharias, and to have flowed from a gracious, rather than an unbelieving, principle. Thus should we act: our great labour should be to ascertain the mind and will of God; and being informed of that, we should, like Paul, when he was called to preach the Gospel, “not confer with flesh and blood,” but set ourselves to discharge our duty to the uttermost. We indeed cannot expect our call to any particular office to be made as clear as Gideon’s; but, having discovered the duties of our respective callings, we should make no account either of difficulties or of danger, but determine instantly, and in all things, to approve ourselves faithful unto God — — —]

3. To doubt of nothing wherein God promises his aid—

[Gideon is particularly commended for his faith, to which his success in this enterprise is more especially ascribed. And what can we desire more than a promise of God’s presence and co-operation? “If he be for us, who can be against us?” God has said, “Fear not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness:” though therefore our enemies come forth like Goliath, and we be only like David with a sling and a stone, we need not fear the issue of the contest; for “we shall be more than conquerors through Him that loved us” — — —]

4. To take the glory of nothing which God does by us—

[God is a jealous God: and the ground of his reducing Gideon’s army to three hundred men was, lest, if their numbers bore ever so small a proportion to the number of their enemies, they should ascribe to themselves the honour of the victory, instead of giving all the glory of it to God. In like manner has God treasured up for us a fulness of all blessings in Christ Jesus, and required us to live by faith upon him, and to receive out of his fulness our daily supplies of grace and strength. He would have us to glory in Christ alone, and to possess now the very spirit which we shall have in heaven, when with all the glorified saints we shall cast our crowns at his feet, and ascribe salvation to God and to the Lamb for ever and ever — — —]

CCLXVIII

GIDEON PACIFIES THE EPHRAIMITES

Judg. 8:1–3.

And the men of Ephraim said unto him, Why hast thou served its thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply. And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer? 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.

WE are apt to admire great military exploits, and to account men honourable in proportion to the victories they have gained: but there is a victory over ourselves that far more dignifies a man, than the most extended conquests over others. We certainly regard Gideon as one highly renowned in the feats of war: but his defeat of all the Midianitish hosts with only three hundred men, armed with pitchers, lamps, and trumpets, is less worthy of admiration, than the self-possession he exercised towards the offended and objurgatory Ephraimites. Solomon has weighed as in a balance the different characters, and has decided in favour of him whose victory is over his own spirit: “He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city.”

In the transaction before us we see,

I. Whence it is that unreasonable men take offence—

There is scarcely a society or even a single family to be found, where the different members walk in perfect harmony together: in most circles there are frequent disagreements: one or other of the members is unreasonable in his expectations, and by the unquietness of his own dispositions spreads dissatisfaction and disquietude all around him. The inquiry, “Whence come wars and fightings among you?” St. James answers by an appeal to our own experience; “Come they not hence, even from the lusts that war in your members?” The chief sources of offence are discernible in the conduct of the Ephraimites. It arises,

1. From the pride of our own hearts—

[The Ephraimites had evidently a high conceit of their own dignity, and were offended that Gideon had not paid as much deference to them, as they supposed themselves entitled to. And from this root of bitterness it is that so many disputes arise. “Only by pride cometh contention,” is the testimony of God himself. See the proud man, swelling with a sense of his own importance: if you differ from him in judgment, or act contrary to his will, yea, if you do not comply with his humour in every thing, he is quite indignant, and bursts forth into a rage. Even the best-meant endeavours cannot always please him: as an inferior, he cannot brook the least restraint: as a superior, he never thinks that sufficient homage is paid him: and as an equal, he cannot endure that others should exercise the liberty which he arrogates to himself. To what an extent this domineering principle will prevail, we may see in the instance of Nebuchadnezzar; who, because of the conscientious refusal of the Hebrew youths to bow down to his idol, “was full of fury; and the form of his visage was changed against them; and he ordered the furnace to be made seven times hotter than usual,” in order to destroy them. Truly there is no principle in the heart more adverse to the peace and happiness of mankind than this.]

2. From envy at others—

[Great honour accrued to Gideon and the Abi-ezrites from the victory that had been gained: and the Ephraimites were grieved that others should possess a glory, in which themselves had no share. Hence they broke forth into revilings against Gideon. The same principle also prevails more or less in all: “The spirit that dwelleth in us lusteth to envy:” and how nearly it is allied with wrath, we see from those words of Eliphaz, “Wrath killeth the foolish man; and envy slayeth the silly one.” The examples of Cainh, and Joseph’s brethren, and Saulk, sufficiently mark the murderous tendency of this malignant passion. One evil peculiar to it is, that it makes excellence itself the object of its attack; as Solomon has observed, “For every right work a man is envied of his neighbour.” Hence that pointed question, “Who can stand before envym?” Not the benevolence of the Apostles, nor the blameless conduct of our Lord himself, could ward off its malignant shafts: and wherever it exists, it will be attended with “strife, railings, evil surmisings, and perverse disputings.”]

3. From impetuosity of spirit—

[The Ephraimites would not give themselves any time for reflection or inquiry, but instantly began with violent invectives. It should seem that they were a hasty people, full of pride and wrath: and on another occasion precisely similar to this, they suffered for it in no slight degree; for no less than two and forty thousand of them were slain in consequence of it. Had they been at the pains of making inquiry, they would have found that Gideon had committed no offence at all: he had acted altogether by the direction of God: and so far was he from being at liberty to increase his army by the accession of the Ephraimites, that he was necessitated to reduce the thirty-two thousand troops which he had raised to three hundred. Thus it is that innumerable quarrels arise, when a moment’s inquiry would shew, that no reason for them exists, or at least no reason for such resentment as is felt by the offended person. Behold David, when Nabal had refused him the refreshments which he desired: nothing short of the death of Nabal and all his adherents was deemed a sufficient atonement for his offence. But when Abigail had brought David to reflection, he found that his vindictive purposes were highly criminal; and that, if his anger was not groundless, it far exceeded that which the occasion called for. In a word, this hastiness of temper prevents men from listening to the dictates of reason, and makes them deaf to every consideration of truth and equity.]

The readiness with which unreasonable men take offence, makes it important to inquire,

II. How judicious men may pacify it—

Truly admirable was the conduct of Gideon on this occasion: and his success may well recommend it to our imitation. Indeed the general rules deducible from it are as good as any that can be suggested. When a person is offended at us without a cause, we should endeavour, as far as circumstances will admit of it, to calm his mind,

1. By patience and forbearance—

[Not a word of recrimination dropped from the mouth of Gideon. He might perhaps have justly said, that when the Ephraimites knew his determination to oppose the Midianites, they had never offered their services, or come forward to assist him in the undertaking: but, when the danger was over, they were ready to impute evil to him for omissions which were chargeable only on themselves. But he did not so much as glance at any thing that might either betray irritation in his own mind, or strengthen it in theirs. Though “they did chide sharply with him,” he bore it with a meekness that was truly amiable and praiseworthy. Now this was an excellent way to conciliate their minds, even if he had deserved all the blame that they imputed to him: Solomon justly observes, that “yielding pacifieth great offences.” It is recrimination that fans the flame, and causes it to burst forth into destructive quarrels. The common progress of disputes may be seen in the case of Israel and Judah after the death of Absalom; where, each of them justifying his own cause, the result was, that the dispute on both sides grew, till the accused were more incensed than even the accusers; and “the words of the men of Judah were fiercer than the words of the men of Israel.” Silence therefore is the best remedy, at least till the offended person is so far calmed as to listen readily to the voice of reason: and though the advice of Solomon appears at first sight as paradoxical and absurd, yet it is the best that can be offered; “Leave off contention before it be meddled withs:” for it will be difficult enough to leave it off when once it is begun.]

2. By humility and self-denial—

[Gideon might justly have said, “If God has been pleased to honour me, why should that give any umbrage to you?” But he forbore to take to himself the credit that was his due, or to claim from them the approbation he had merited at their hands. Thus he hid from them the light which had pained their eyes, and cast a veil over the actions which had provoked their jealousy. This was a striking instance of that “charity which vaunteth not itself, and seeketh not her own.” This is a disposition which tends no less to the preservation of our own happiness than it does to the conciliating of those who are offended at us: for when once we are willing to forego the honour to which we are entitled, it will appear a small thing to us to be censured without a cause; seeing that such censures only reduce us to the place which we were previously in our own minds prepared to occupy. And it will almost invariably be found true, that, as men are ready to hate those who arrogate honour to themselves, so will they be more easily reconciled to those who are humble and unassuming.]

3. By commendation and love—

[Gideon, instead of loading his adversaries with blame, was glad to search out causes for commending them. The Ephraimites, though they offered not themselves in the first instance, were of great service in pursuing and destroying the routed foe. They took the two hostile princes, Oreb and Zeeb: and though this was only the gleaning of Gideon’s vintage, yet does Gideon speak of it as incomparably greater than any thing that had been done by him. And it is particularly deserving of notice, that this was the word which produced the desired effect; “Then their anger was abated, when he had said that.” Thus it appears, that “a soft answer turneth away wrath;” and that, if we would blunt the edge of other men’s displeasure, we should study to conform ourselves to that sublime precept; “Let nothing be done through strife and vain-glory; but in lowhness of mind let each esteem other better than themselves.”]

On this subject we would found a word or two of ADVICE—

1. Be cautious not too hastily to take offence—

[Innumerable circumstances may exist, which, if known to us, would, make us form a very different judgment of men and things, from that which at first sight we have entertained. To weigh, and consider, and inquire, is the part of true wisdom: but to be precipitate is a certain indication of follyz — — —]

2. If offence be taken at you, labour to the uttermost to pacify it—

[This was a leading feature in the character of Jesus; and it must be so in that of all his followersb — — — “To feed our enemies, and heap coals of fire on their heads,” is the Christian’s duty: therefore, “Be not overcome of evil, but overcome evil with good.”]

CCLXIX

FAINT, YET PURSUING

Judg. 8:4.

Faint, yet pursuing.

THERE are those who speak of Gideon as a type of Christ. But, excepting as a deliverer raised up in an extraordinary manner to Israel, there is scarcely sufficient correspondence between him and our blessed Lord to justify such a representation of him. As an example to the Church in all ages, and especially as illustrating for our benefit the power and efficacy of faith, we can have no hesitation in commending him to your most particular attention: for he is not only set forth in Scripture under that character in common with many other eminent men, but, together with David and Samuel, he is proposed to us as a pattern which we are bound to follow: “Seeing that we are encompassed with such a cloud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us.” I would notice him, therefore, under the two-fold character of A deliverer to Israel, and A model to us: or, rather, instead of separating the two, I will combine them; that so the whole subject may come before us in a more luminous and useful point of view.

Let us, then, notice respecting Gideon,

I. His ready obedience to the divine call—

When convinced that God had called him to fight for Israel, he delayed not to execute his commission—

[The Midianites had grievously oppressed Israel. By a kind of predatory warfare, they annually desolated the whole land. Gideon was threshing out some corn, in order to hide it from the Midianites: and God sent an angel to inform him, that, through his instrumentality, the country should be delivered from its invaders. This seemed to be an hopeless and almost impossible event: but when God had shewn him, by repeated signs, that the office of delivering Israel was committed to him, he cheerfully obeyed the call, and addressed himself to the work assigned him — — —]

The same promptitude, Brethren, is expected at your hands—

[You are called to war against the enemies of God and his people. Satan has exercised a most tyrannic sway over the whole world, “leading them captive at his will.” But the Lord Jesus Christ has commanded the trumpet to be sounded throughout all your coasts, that you may flock to his standard, and arm yourselves for the combat. Let none say, The enemy is too powerful for me; I cannot venture to oppose him. The command is absolute; and every one of you must gird on his armour, and prepare to “war a good warfare.” Let there be no reluctance, Brethren, no timidity, no “conferring with flesh and blood.” It is a disgraceful bondage to which you have been subjected: and the time is come for you to free yourselves from it. I call on all of you, therefore, to obey the summons, and in every possible way to approve yourselves “good soldiers of Jesus Christ.”]

But be sure to follow in this,

II. His simple dependence on divine aid—

Admirably did Gideon’s faith display itself on this occasion—

[Most particularly is this noticed in the Epistle to the Hebrews: “By faith Gideon and the others subdued kingdoms.” There came, in obedience to his summons, two-and-thirty thousand men. But God directed him to dismiss from amongst them all who were timid: and instantly was his army reduced to ten thousand men. But even these were more than God chose to employ: and therefore Gideon was ordered to bring them down to a stream, and to separate those who lapped like a dog, from those who bowed down to drink like cattle; and to reserve the former only for his companions in arms. Of those who lapped, there were only three hundred; and these were all who were left him to go against the Midianites, who amounted in all to one hundred and thirty-five thousand men. But not even these were to be employed in one compact body: no: scarcely two of them were to be together: they were to occupy an immense tract of ground, surrounding the whole camp of Midian. Nor were they to make a simultaneous attack: but to take, every one of them, a pitcher and a lamp and a trumpet, and to break their pitchers and blow their trumpets, and to stand in their place, crying, “The sword of the Lord and of Gideon.” What an armament, and what a disposal of the troops, according to the judgment of sense, was this! It was the direct way to have every soul amongst them slain in an instant: for not one of them could escape through darkness; since every one held his lamp, as it were, for the express purpose of making himself a mark for the spear or sword of his enemy. But Gideon presumed not to sit in judgment on the directions given him. It was sufficient for him to know what God’s appointment was; and to that he submitted, without hesitation or delay.]

It is also the good fight of faith which you are now called to fight—

[There must be no dependence on an arm of flesh. You must “go forth in the strength of the Lord,” and of him only. To overcome through the simple exercise of faith, may appear strange; but it is the way appointed by God himself, who will have all the honour of your success, and will suffer “no flesh to glory in his presence.” “To stand still, and see the salvation of God” with you, may appear to savour of presumption: but it is infinitely greater presumption to invade the prerogative of God, and to take on ourselves the work that belongs to him alone. The proclamation of his name, and the exhibition of his light, are doubtless proper, as his appointed means for advancing his own glory; but of themselves they can effect no more for the subjugation of our enemies, than could the blowing of trumpets to destroy the walls of Jericho, or the breaking of pitchers to subdue the armies of Midian and of Amalek. It is “by faith you are to walk, and not by sight:” and “according to your faith it shall be done unto you.”]

You must further imitate,

III. His full determination never to relax his efforts—

Gideon, “though faint” from the excess of his exertions, “yet pursued” his enemies—

[A panic having struck the Midianites, they, by mistake, slew one another, so that not less than one-hundred-and-twenty thousand of them fell that night. The remaining fifteen thousand fled. Now Gideon might well have said, The enemy is so weakened, that they cannot invade us any more: I will now, therefore, with my little band of soldiers, take my rest. But he would not on any account act thus. As long as there were any of his enemies remaining, he would pursue them. Though he was quite “faint” with fatigue, he would not cease from his exertions; but followed them, and fell upon them, and slew them, and took captive both their kings, both Zebah and Zalmunna.]

What a bright example is here for us!

[There must, of necessity, be times and seasons when we are ready to faint in our great warfare, and to wish, as it were, for some relaxation from our labour. Who has not experienced both weariness in duties, and dejection of mind, too, in the conflicts which he has had to sustain? But it must be time enough for us to rest when we get to heaven. St. Paul was “troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed:” “for which cause he fainted notf.” So must it be with us: whatever progress we have made, we must “forget the things which are behind, and press forward to that which is before.” “We must never be weary in well-doing,” or, if weary in it, we must never be weary of it. Whoever sees us, must see us still “pursuing,” and determining never to rest, till every enemy be subdued, and “Satan himself be for ever bruised under our feet.”]

Above all, we must follow him in,

IV. His assured expectation of ultimate success—

This was very conspicuous—

[His own countrymen, both of Succoth and Penuel, refused even to administer food to his weary soldiers, lest the Midianites should visit it with signal judgments, after having recovered from their present panic. They even ridiculed the sanguine expectations of Gideon, saying, “Are Zebah and Zalmunna yet fallen into thy hands, that I should incense them by giving relief to thee?” But, notwithstanding the Midianites were fifty times as numerous as he, he expresses no doubt of final victory over them, and declares to his ungrateful countrymen how he will punish their ingratitude on his return from the expedition.]

Thus should we also “hold fast our confidence firm unto the end”—

[Whatever victories we may have gained, our enemies would soon vanquish us, if we were left to ourselves. But we should never for a moment give way to unbelieving fears. We should neither consider our own weakness, nor the strength of our enemies; but should regard the mightiest foes merely “as bread for us;” as bread, which we shall devour, even “as the ox licketh up the grass of the field.” We should “know in whom we have believed;” and “be confident of this very thing, that He who hath begun the good work in us will carry it on, and perfect it until the day of Christ.” However powerful our adversaries may appear, we should say to them, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” Has God said, “No weapon that is formed against us shall prosper?” We should go on in full anticipation of victory, and in a certain assurance, that, whatever conflicts we may have to maintain, we shall be “more than conquerors, through Him that loved us.”]

APPLICATION—

[Are any of you faint, my beloved Brethren? I will not act the part of the men of Penuel or Succoth, but will most gladly set before you all the richest provisions which we possess. Here is bread of the finest quality, “the very bread that came down from heaven,” that will not only strengthen and refresh your souls, but actually give life to the dead: and, if you eat to the full of that, you shall go on in the strength of it to the latest hour of your lives. Consider under whose banners you fight; even under the banners of the Lord Jesus Christ himself — — — Consider with whom you are contending: they are vanquished enemies; as our Lord himself has told us: “Be of good cheer, I have overcome the world” — — — Consider where your strength lies: not in yourselves, but in the Captain of your salvation, who has said, that “his grace shall be sufficient for you,” and “his strength be perfected in your weakness” — — — Consider, finally, what will be the fruits of victory; even glory and honour and immortality, in the presence, and in the bosom, of your God — — — Will you, then, draw back? God forbid! Let me rather urge you to proceed: for, faint as ye are, ye shall surely overcome. Of Gideon’s army, so far as we know, there died not one; whilst the entire host of his enemies were slain. So shall all the powers of darkness fall before you, and not so much as a hair of your head shall perish. “It is not the will of your Father that one of his little ones should perish.” In a word, “Be not weary in well-doing: for in due season you shall reap, if you faint not.”]

CCLXX

GIDEON CHASTISES THE MEN OF SUCCOTH AND PENUEL

Judg. 8:15–17.

And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary? And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. And he beat down the tower of Penuel, and slew the men of the city.

CONSISTENCY is essential to the character of a child of God. But pious persons are very apt to err in judging of the consistency of others: they would have been ready to condemn the conduct of Paul in relation to many things which he did at one time and forbore to do at another. We do not in general make sufficient allowance for a change of circumstances, which may not only warrant, but demand, a change of conduct. All would admire the gentleness and forbearance of Gideon, when the Ephraimites blamed him so vehemently for not summoning them to the battle against the Midianites; but probably they would accuse him of severity and injustice towards the men of Succoth and of Penuel: whereas his firmness in chastising these was no less proper under his peculiar circumstances, than his kindness in forgiving them. The two cases were not at all parallel: the Ephraimites at least thought honourably of the cause in which Gideon was embarked; but the men of Succoth and of Penuel treated it with contempt. Now the cause was that of God himself: and for despising it, the men of Succoth and of Penuel deserved all that they suffered. Let us consider,

I. The punishment inflicted on them—

The provocation they gave was exceeding great—

[Gideon had already destroyed one-hundred-and-twenty thousand of the Midianitish army; and was now pursuing with his three hundred men the remnant, who had escaped the general carnage. He had crossed over Jordan, and was following them with all possible ardour; but his men having been engaged all the preceding night and day without any intermission or any refreshment, were faint: Gideon therefore, in passing through Succoth, a city of the tribe of Gad, requested in the kindest manner some provisions for his men: but the elders of the city only insulted him, and endeavoured to weaken his hands by deriding the vanity of his attempts. Gideon would not lose any time in debating the matter with them, but warned them, that when God should have delivered the Midianites into his hand, he would scourge them all with briers and thorns. He then went forward to Penuel, a neighbouring city; but was insulted by its elders precisely as he had been by the men of Succoth. It should seem that the men of Penuel confided in a tower which they had, and thought themselves safer in that, than they could be by any efforts of Gideon, or of God himself in their behalf. Gideon therefore threatened them with heavier vengeance, when God should have delivered Zebah and Zalmunna into his hands: for, though their ingratitude was the same with that of the men of Succoth, there was in their answer somewhat more of atheistical impiety, which was the ground of a severer sentence against them.]

The punishment he inflicted on them was just—

[Gideon pressed forward, weak and faint as he was, and came upon the Midianites, when they conceived themselves to be perfectly secure: and God blessed his efforts, so that the fifteen thousand Midianites were destroyed, and their two kings, Zebah and Zalmunna, taken, without the loss of a man belonging to the host of Gideon. Instantly did Gideon return, with his royal captives, to the two ungrateful cities which had refused him sustenance; and executed on their elders the vengeance he had threatened: he punished those of Succoth with briers and thorns; and those of Penuel with death, and the destruction of their boasted tower.

Now we say that this was just. Had the injury which he had sustained been purely personal, it would have become him to pass it by, and to leave the punishment of it to a righteous God, who says, “Vengeance is mine; I will repay.” But he acted as a magistrate who was authorized to punish the treason of which these persons had been guilty. Considered as an act of ingratitude only, it was exceeding sinful; for what could be more base than to refuse a meal to those who had at the peril of their own lives delivered the whole nation from the yoke of Midian; and were now, though only three hundred in number, following the remaining fugitives, fifty times as numerous as themselves, in order to extirpate them entirely? But it was treason, both against the state, and against God: it was the very way to prevent the execution of Gideon’s designs against the enemies of God and his people: and, if God had not miraculously renewed the strength of the victors, this refusal of food to them would have done more to vanquish them than all the hosts of Midian had been able to effect. If Gideon had demanded that the men of Succoth and of Penuel should join in the pursuit, he would have required no more than he was authorized to do: and he might justly, considering whose cause he was engaged in, have punished them severely for a refusal: but when his request was so moderate, and his necessity so urgent, and the probable consequences of their refusal so injurious to the whole nation, he did right in making an example of such wicked traitors.]

Having vindicated this act of justice, let us proceed to notice,

II. The lessons it suggests to us—

It is very instructive to us both,

1. In a civil view—

[The men of Succoth and of Penuel well illustrate the character and conduct of many amongst ourselves. The burthens of war must of necessity be borne by all the nation: and methinks they should be cheerfully borne by every member of the community: for, to whom do we owe our security, but to those who are standing forth in our defence, and, under God, are combating our enemies with success? It is true, we feel the pressure of the taxes as a burthen; and by means of them we are deprived of comforts which we might otherwise enjoy: but what are our privations in comparison of those which are experienced by our fleets and armies? Little do we think what they have to bear; or what obligations we owe to them for exposing themselves to so many fatigues and dangers in our defence. Shall we then grudge to the state whatever is necessary for their support? Is not the murmuring on account of our burthens, and the striving to elude them, highly criminal? The men of Succoth and of Penuel had some excuse for their ungenerous conduct: for they intimated, that, by contributing to aid Gideon in the pursuit, they should only bring on themselves the heavier vengeance from the Midianites, as soon as ever they should have recovered from their panic. But what excuse have we? Their interest seemed to lie on the side of neutrality; but ours is altogether on the side of energy and exertion. Let us only consider what our enemies would exact of us, if they were to reduce us under their power: truly “their little finger would be heavier than the loins” of our own governors: instead therefore of grudging what is necessary for the support of our government, we should rejoice and bless God for the security that we enjoy under their watchful care.]

2. In a religious view—

[The whole of that astonishing transaction tends to inspire us with confidence in God, and to encourage our exertions in his cause. But there are two lessons in particular which we shall do well to learn from it: the one is, To prosecute the spiritual warfare under all discouragements ourselves; and the other is, To put no discouragements in the way of others.

That we shall find discouragements in our warfare is certain; sometimes from the number and power of our enemies; sometimes from the fewness and weakness of our friends; sometimes from the inefficacy of our past exertions; and sometimes from the protracted continuance of a struggle which we had fondly hoped to have seen terminated long before. But we must go forth, like Gideon, in the strength of the Lord, and, though “faint, must yet be pursuing;” nor must we ever look for rest, till we have gotten the final victory over all our enemies. We must remember, Whose cause it is; Under whose banners we are enlisted; Whom we have for our Guide and Protector; and, Whose word is pledged for our final success. What though he reduce the number of our friends to ever so low an ebb? What though he send us forth with no better armour than a trumpet and a lamp? What though our enemies be so great and numerous, that, after having been vanquished by us a thousand times, they still appear, according to human apprehension, invincible by such an arm as ours? What though we be so feeble that we seem incapable of continuing the contest any longer? Shall we give over? No: we must still fight on, assured of victory; knowing, that “when we are weak, then are we strong;” that “God will perfect his own strength in our weakness;” and that, “if God be for us, none can” possibly succeed “against us.”

At the same time that other lesson must be attended to, Not to put any discouragement in the way of others. Almost all people are ready to obstruct, rather than to aid, the Christian in his spiritual progress. Those of the same family and kindred will discountenance his zeal; and even some who profess to be of the true Israel, will represent his duties as impracticable, and his efforts as hopeless. But God is indignant with those who would weaken the hands of his people. He would have us rather encourage one another to the utmost of our power. His command is, “Strengthen ye the weak hands, and confirm the feeble knees; say unto them that are of a fearful heart, Be strong, fear not; your God will come and help you.” It is said of our Lord, that “he will not break the bruised reed, nor quench the smoking flax, but will bring forth judgment unto victory:” let us, like him, “carry the lambs in our bosom, and gently lead those that are with young;” yea, let us so unite our efforts with theirs, that we may be sharers in their triumphs, and partakers of their glory.]

CCLXXI

JOTHAM’S PARABLE

Judg. 9:7–15.

And when they told it to Jotham, he went and stood in the top of Mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you. The trees went forth on a time to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? Then said the trees unto the vine, Come thou, and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? Then said all the trees unto the bramble, Come thou, and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

THE method of instructing by parables is of great antiquity: it obtained among the Jews from the earliest period of their history: but the first that is recorded, and indeed the first extant in the world, is that which we have just read. The peculiar excellence of that mode of instruction is, that it arrests the attention more forcibly, and conveys knowledge more easily, than a train of reasoning could do; and convinces the judgment, before that prejudice has had time to bar the entrance of truth into the mind. The parable before us is exceeding beautiful, and admirably adapted to the occasion on which it was spoken. That we may open it fully, we shall consider,

I. The occasion of it—

Gideon had refused the promotion which all Israel had offered him—

[After the expulsion of the Midianites, “the men of Israel proposed to make Gideon their king, and to perpetuate that honour in his family: but Gideon, having no reason to think that this invitation was from God, and being desirous that God alone should be the king of his people, declined the honour, saying, “The Lord shall rule over you.” At the same time, wishing to preserve the remembrance of those astonishing victories which God had wrought for them by him, he requested his victorious soldiers to give him the golden earrings which they had taken from the Midianites, together with the chains which were about the necks of their camels: and with them he made a very splendid ephod, which was consecrated unto God. Whether he intended to make use of this ephod in the place of that which had been made for Aaron, we cannot say; but we have no doubt of his having sincerely intended to honour God by it; though, alas! through the proneness of the heart to superstition and idolatry, “it became a snare to him, and to his housec.” In a word, he affected not honour for himself and his family, but desired only that God should be glorified.]

After his death however, Abimelech aspired to, and gained, the throne of Israel—

[Gideon had seventy sons by many different wives; and, by a concubine, one, whom he called Abimelech. This bastard son, being of an ambitious mind, made use of his mother’s relations to impress the minds of the Shechemites with an idea, that all the seventy sons of Gideon would be so many petty tyrants among them; and that it would be better for them to have one king over them, than so many; and that, if they were of that opinion, they would do better to choose Abimelech, who was related to them, than any of the others, who had no particular interest in their welfare. Having thus insinuated himself into the favour of the Shechemites, he prevailed upon them to supply him with money out of the treasury of Baal-berith, their idol: and with that “he hired vain and light persons” to go with him and murder all his seventy brethren. What an awful proof is this, of the cruel nature of ambition, which could instigate him to such an inhuman act; and of the ease with which instruments may be procured to perpetrate any evil that the human heart can conceive! The deliberation with which this bloody man executed his project, was truly astonishing: one would have supposed, at least, that he would murder them all hastily in their beds; but, as though he delighted in that accursed work, he brought them all forth, and “slew them all on one stone.” Jotham alone, the youngest of them all, escaped: and, when he was informed that Abimelech had been made king, he availed himself of an opportunity which some public meeting of the Shechemites afforded him, to stand on Mount Gerizim, and address the principal inhabitants. His address was short, as one would naturally expect: but it was much to the purpose; and it was contained in the parable which we have read, together with a brief application of it to their own conduct.]

Such was the occasion of the parable: we proceed to explain,

II. The import—

Two leading truths are contained in it;

1. That worthless men affect the honours which the wise and good decline—

[The character of the wise and good is fitly represented by those valuable trees, the olive, the fig, and the vine. The olive-tree was useful for the honouring of God in the sacrifices, and man in his attainment of royal or priestly honours: the fig-tree was productive of most delicious fruit: and the vine, by its generous juices, cheered the heart of man, at the same time that it afforded acceptable libations unto God. What more beautiful images could have been found, whereby to portray the character of a man who lives only to honour God, and to benefit his fellow-creatures? Such a man was Gideon; who, sensible of the snares and difficulties of royalty, was desirous rather to do good in the station in which God had placed him, than, by an elevation to a higher sphere, to encumber himself with anxious and unproductive cares.

On the other hand, the bramble fitly represented a worthless person, who, grasping at power, is ready to obtain it by any means; and, whilst he is extravagant in his demands of confidence, is cruel and oppressive to all who are not subservient to his will. Such exactly was Abimelech: he promised great things to Shechem, whilst he gave them, in the first moment of his advancement, an evidence of his atrocity, and a sure pledge of his future tyranny.

What was primarily intended to mark the characters of Gideon and Abimelech, is applicable to man in every age. The wise and good are unambitious. If clearly called of God to any office, they undertake it, as Gideon did, for the Lord’s sake: but they do not seek advancement for themselves: they do not affect situations of dignity and power: they cultivate an humble and contented mind; and study rather to be good than great. Not so the noisy demagogue, who depreciates and defames others, only the more effectually to exalt himself.]

2. That they who unduly affect honour, and they who unjustly confer it, will prove sources of misery to each other—

[This was intimated in the parable, but more fully explained in the subsequent application of it. Jotham appealed to the consciences of the men of Shechem, whether they had acted as they ought to have done towards Gideon and his family: if they could say they had, he wished them every benefit from Abimelech’s administration, which they themselves could desire: but, if not, then he warned them that they would prove a curse to each other.

And this also is a general truth, that usurpers seldom fail of being a curse to the people whom they govern, and that those who aided them in their usurpation rarely continue faithful to them in a day of adversity. Were an instance wanted to confirm this truth, we need only look at all the powers of Europe who have been successively cajoled and injured by the great oppressor of the continent; who, having waded to his throne through seas of blood, stops not at any measures that may consolidate or extend his ill-gotten authority. And what returns he will receive from those who have contributed to his exaltation, time will shew: but, as he is even now regarded by them as a plague to the earth, it will be a miracle if they do not, when a fit opportunity occurs, prove also a plague to him.]

This parable was in the nature of a prophecy; of which we now proceed to consider,

III. The accomplishment—

[Never was a prophecy more exactly fulfilled. “The triumph of the wicked is short.” For three years Abimelech enjoyed the fruit of his wickedness: but then God “sent an evil spirit between him and the Shechemites,” and stirred them up to “deal treacherously with him.” What the cause of their disaffection was, we know not: but they so hated him, as to set assassins to lie in wait for him, and destroy himi. Their disloyalty appearing, one soon rose up to foment the division, and to head the conspiracy. Turbulent persons are never wanting to fan the flames of discord, and to seek their own elevation on the ruin of others. Such an one was Gaal, who, though probably a Canaanite, proposed himself as the fitter person to govern the state, and encouraged them at a drunken revel to curse and execrate Abimelech. Zebul however, a chief officer in the city, retained, though covertly, his allegiance to Abimelech; and sent him word of all that passed, together with directions for crushing the conspiracy. At the same time he endeavoured to lull asleep the fears of Gaal, so that he might be taken by surprise; and, when Gaal could no longer be deceived, he urged him, in the same derisive strain, to go forth and meet his adversary in the field of battle: but no sooner had Gaal gone forth, than Zebul interposed to cut off his retreat to the city. The plan of Zebul succeeded: Abimelech speedily overthrew Gaal and his adherents; then he proceeded to fight against the other conspirators in the city; and, having taken the city, he slew all its inhabitants. Some indeed took refuge in a tower; which however, by cutting down branches of trees from an adjacent wood, and setting them on fire, he instantly destroyed, together with a thousand people that were in it. Having desolated thus the whole place, he beat down the city, and sowed it with salt, in token that its destruction should be perpetual.

The revenge of Abimelech, one might have supposed, would by this time have been satisfied: but it was not so: for, as there were many dissatisfied persons at Thebez also, a neighbouring city, he went and slew them also: and, when some of them also took refuge in a tower, he proceeded to use the same stratagem against them: but being grown incautious from success, he went too near the tower, so that a woman threw a piece of a millstone upon his head, and brake his skull: and he, indignant at the thought of being killed by a woman, “ordered his armour-bearer to slay him, that it might not be said, A woman slew him.”

Behold now how exactly the parable was verified! “God sent an evil spirit between Abimelech and his subjects,” on purpose that their ingratitude to Gideon and his family might be punished; and the issue of the contest, as’ the historian remarks, was a literal accomplishment of Jotham’s prediction; Abimelech and the Shechemites mutually proving a scourge and a curse to each other.]

From this history then we may LEARN,

1. To be unambitious in prosperity—

[Never had man a better opportunity to gratify ambition than Gideon: yet he forbore to do it, and preferred the station which God in his providence had assigned him. In this he was truly wise. The acquisition of power is, in fact, the dereliction of ease. The increase of comforts by means of it bears no proportion to the increase of cares. Solomon in all his grandeur found nothing but “vanity and vexation of spirit.” Jeremiah’s advice to Baruch is worthy the attention of all: “Seekest thou great things unto thyself? seek them not.”]

2. To be patient in adversity—

[Great indeed was the cause of complaint which Jotham had both against Abimelech and the Shechemites: yet behold, here were no invectives against them: he contented himself with simply declaring in God’s name his testimony against them. Had he been an uninterested person, he could not have borne his testimony in milder terms. This is a pattern which we shall do well to follow. Let us therefore “not render evil for evil, or railing for railing,” but “commit ourselves to Him who judgeth righteously.”]

3. To look forward to a future time of retribution—

[We may appear for a season to succeed, and to reap a pleasant fruit from the iniquities we have sown. But what did Abimelech’s success avail him at the end of three years? and what thinks he of all his murders at this hour? So we may appear to succeed in the acquisition of unlawful pleasures or dishonest gains: but what shall we reap from such practices in a little time? and what comfort will our confederates in iniquity afford us at the last day? Now the vile seducer or the base adulterer may rejoice in, and with, his guilty companions: but what execrations will they mutually vent against each other, when God’s time is come! Know ye, Beloved, that “evil pursueth sinners;” and “though hand join in hand, the wicked shall not be unpunished.”]

CCLXXII

JEPHTHAH’S VOW

Judg. 11:30, 31.

And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hands, then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Amman, shall surely be the Lord’s, and I will offer it up for a burnt-offering.

VOWS were common under the Mosaic dispensation: they were even encouraged by God himself, in order that his people might have opportunities of manifesting the love that was in their hearts by offerings that were not enjoined, and services that were not commanded. In cases of difficulty, where it appeared of more than ordinary importance to secure the divine favour and protection, the patriarchs had resorted to vows, and bound themselves, in case he should vouchsafe to them the desired blessing, to render unto him according to the benefits he should confer upon them. Thus Jacob, when he had just left his father and family in order to seek in a foreign land a refuge from his brother’s vengeance, vowed, that, if the Lord would be with him and restore him to his home in peace, he would take God entirely for his God, and devote to him a tenth of all that he should possess. In the time of Moses, the whole people of Israel resorted to the same measure, in order to obtain success against the Canaanitesb. This, it must be confessed, has a legal appearance, and looks like offering to make a bargain with God: but vows may certainly be made in perfect consistency with the liberal spirit of the Gospel: for it is intimated, that under the Gospel, yea even in the millennial age, such a practice should obtain; and we know that Paul both made a vow himselfd, and united with others in services to which by a voluntary engagement they had bound themselves.

The vow of Jephthah has engaged the attention of learned men in all ages: but they are by no means agreed as to the import of it. We propose,

I. To explain his vow—

It must be confessed, that the Jewish writers in general, together with their great historian Josephus, were of opinion, that Jephthah offered his daughter to the Lord as a burnt-offering. Of the same opinion also were the generality of writers in the early ages of the Christian Church. Multitudes also of the most approved authors amongst the moderns take the same side of the question. But we are constrained to differ from them; and the more attentively we have weighed their arguments, the more fully are we persuaded that Jephthah did not offer up his daughter as a burnt-offering, but only devoted her to the service, the exclusive service, of the Lord.

In confirmation of this opinion, we would call your attention to the particular circumstances of the vow:

1. The making of it—

[In opposition to the idea of his offering her up for a burnt-offering, we say, that No pious man would have made such a vow. Jephthah was undoubtedly a pious man, as his whole history declares: for at his first acceding to the proposals of his countrymen to stand forth for their deliverance, he laid the matter before the Lord: and his vow was expressive of his affiance alone in God for success: besides which, he is celebrated by St. Paul as one of those eminent men who obtained a good report through their faithg. Moreover, he was at this time under the influence of the Spirit of God. Now can we suppose that such a man, under such influence, should deliberately vow to God that he would commit murder? that he would murder the first person who should come forth to congratulate him, whether it might be man, woman, or child, yea even if it should be his own, his only daughter? or, if a dog or other unclean animal should come forth, he would offer it up for a burnt-offering? Could he conceive that this would be pleasing to the Deity, and that such a vow as this would be likely to procure success? Had not the law said, “Thou shalt not kill?” and had not God expressly forbidden his people to imitate the heathen in offering human sacrifices? Had not the law prescribed, that if a man should unintentionally kill his slave, he should be punished? and could he imagine that the law permitted him intentionally and deliberately to kill his own daughter? It may be said, that the Spirit ordered him to offer up this sacrifice, just as God commanded Abraham to offer up his son Isaac: but I ask, Where if any such thing expressed in this history? and why, if the Sprit of God had ordered a human sacrifice to be made, and he under the influence of the Spirit had vowed to offer one, whence came the rending of his garment, and all his vehement lamentation, upon finding that his daughter was the appointed victim? If he had been called to Abraham’s trial, we may well suppose that God would have given to him the faith of Abraham; or at least, that, if he had so greatly failed in this duty, he would not have been so highly commended as an example of faith. But, we say again, that there is not the smallest intimation that the Spirit of God did give any such order to him: nor can we conceive that if, for the trial of his faith, God had given it, he would have ever suffered it to be carried into execution; but would rather have interposed to prevent it, as he did in the case of Isaac.

But, as no pious man would have made such a vow, so, if Jephthah had made it, the law itself had provided a ransom for her. We have before said, that vows were encouraged under the law; and persons, as well as things, might be devoted to God. But if either persons, or things, were devoted to him, the law permitted that a valuation should be made of the devoted thing or person, and that the money should be regarded as a ransom for it, or an offering be presented in its stead. If a human being were devoted, the estimation should vary according to the sex and age of the person: but if it were a beast, then the offerer should give in addition one fifth more than the estimated value as the price of its redemption. When the enemies of God and their cities or possessions were, as accursed things, devoted to destruction, they were not to be redeemed at all: they were accursed of God himself, as the Amalekites and Canaanites were, and were therefore not to be spared: and Saul, in sparing Agag, whom God had devoted to destruction, sinned as much as if he had murdered one whom God had ordered to be spared. Now, if we call to mind how eminently conversant Jephthah was with the history of Israel, so as to be able to refute all the claims of the king of Ammon, we can feel no doubt but that he was well acquainted with the law that prescribed the mode in which devoted things were to be redeemed: indeed his vow was evidently founded on the knowledge of that law: for if a dog had met him first, he would never have dared to offer that in sacrifice to God: consequently he would never have made his vow so indefinitely, if he had not known that the law admitted of an exchange, in case the devoted thing should be improper to be offered.

But supposing that he was ignorant of this law, were the high-priest and all the priests in the kingdom ignorant of it? and, when the execution of the vow was postponed for two months, and great lamentation was made all that time throughout the kingdom on account of the vow, was there no person in all Israel who once thought of this law? If but one person had thought of it, would he not have been very glad to mention it? and would not the mention of it have been most acceptable to Jephthah, when it would have put an immediate end to all his mourning and lamentation? Would he not have been glad enough to pay thirty shekels, about 3l. 8s. 6d., the sum prescribed by the law, to save the life of his daughter? But it may be said, that this was a period of gross darkness; and that idolatry with all its horrid rites prevailed to a great extent. To this I answer, that though idolatry had recently prevailed, this was a time of singular reformation; for the people had put away the strange gods from among them, and served the Lord:” and in such a state of mind, considering what obligations they felt to Jephthah, even if they had not thought of this law, they would have interposed to rescue his innocent daughter from destruction; just as the people, at a later period of their history, rescued Jonathan from the hands of Saul, when the sentence, to which his father’s oath had doomed him, was just ready to be executed.

These arguments, we grant, would have no weight against an express declaration of Holy Writ: but it is no-where said, that such a vow as doomed her to death was ever made. On the contrary we affirm, that the terms used by Jephthah do not imply any such thing. The word that is translated And, is not unfrequently used in a disjunctive sense, and should be translated Or. In many places it must of necessity be translated Or, and actually is so translated in our Bible: and in the margin of our Bibles it is so translated in the very passage before us. Thus translated, the words of Jephthah involve no difficulty: he says, Whatsoever cometh forth of the doors of my house to meet me, shall surely be the Lord’s, OR I will offer it up for a burnt-offering;” that is, it shall be consecrated to the Lord; or, if it be fit to be offered in sacrifice to the Lord, (as a lamb or kid would be,) it shall be offered to him as a burnt-offering. It is really strange, that, when so easy and obvious a translation occurs, any one should prefer one so replete with difficulties, as that which has been usually received.

Thus in relation to the making of the vow, we have shewn, that no good man would make such a vow as this is supposed to be; that, if made, the law admitted of an exchange; and that the terms used on the occasion do not imply that she should be put to death.]

2. The execution of it—

[Observe the language used by all parties on this occasion, and it will manifestly lead to a very different conclusion from that which has been usually adopted.

Observe the language of his daughter’s acquiescence. There is a delicacy in it which throws considerable light on the subject. In noticing the effect of the vow upon herself, she studiously avoids the mention of it. This, if we understand the vow as subjecting her to a state of perpetual virginity, is what might have been expected from her; but, if she was to be offered in sacrifice to God, there is no reason whatever why so solemn an event should not have been expressed in plainer terms. In requesting a respite of the sentence, which involved in it a seclusion from the world, somewhat like that which has been practised by Nuns in later ages, she does express what in the first instance she had only glanced at; “Let me alone two months, that I may go up and down upon the mountains and bewail my virginity, I and my fellows.” Here she mentions that which constituted the substance of the vow. Had she been consigned to death, she would rather have bewailed her premature death, and not merely her virginity. If it be thought, that her piety kept her from bemoaning her death, and that she bemoaned her virginity merely as a circumstance that seemed to render her death opprobrious; I answer, that the same piety that reconciled her to death, would certainly have reconciled her to the opprobrium of dying in a virgin state; exactly as Isaac was willing to forego his prospects in relation to the promised Seed, when he yielded up himself to be slain in sacrifice to God.

If it be said, that, on a supposition she was doomed only to a state of perpetual virginity, there was no occasion for her having two months given her to bewail her fate, since she would have had her whole life wherein to bewail it; I answer, that, in the apprehension of Jewish women, it was a great calamity to be childless, since they had not the honour of increasing the number of the Lord’s people, or a hope that the Messiah might spring from them: and this was a peculiarly heavy calamity to her, because she was the only child of Jephthah; and her doom cut her off from all prospect of raising up a seed who should inherit his honours, and follow his example. Therefore it was proper that there should be a public kind of mourning observed, not only in honour of her who thus freely sacrificed all her prospects in life, but in honour of Jephthah also, who in this instance exercised most eminent self-denial, and might be considered as almost dead.

Next observe the language in which is recorded his performance of his vow: “Her father did with her according to his vow which he had vowed: and she knew no man.” Why is this latter circumstance mentioned, but to shew wherein the accomplishment of the vow consisted? Is it not strange that this should be mentioned so often, and her death be never once noticed, if indeed she was put to death? But, if she was only doomed to a state of perpetual virginity, the reason of the expression is clear enough.

In addition to all this, observe the language in which the commemoration of the event is mentioned: “It was a custom in Israel, that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.” If she was dead, there was scarcely any adequate reason for the daughters of Israel to go four times a year to one particular place to lament her; for they might as well have lamented her at home: but if she was alive, and secluded from company all the rest of the year, there was reason enough why they should visit her then. But the word which we translate to lament, is in the margin of the Bible translated to talk with: and this assigns the true reason of those stated convocations: her female friends went to condole with her on the occasion, and to do her honour. Even the manner in which she is mentioned in this passage seems to bespeak her a living person; they went to talk with “the daughter of Jephthah the Gileadite.” Had she been offered in sacrifice to God, there would probably have been something more descriptive of her character; but, if she was still living, this is the only description of her that we should expect to find.]

But there is yet a third source from whence we may derive arguments in confirmation of this point. We have noticed the vow in reference both to the making, and the execution of it: let us now proceed to notice,

3. The honour God put upon it—

[In consequence of this vow, “God delivered the Ammonites into the hands” of Jephthah. But would God have sanctioned in this manner a gross act of deliberate murder? Would not this have been the very way to deceive his people, and to make them think that he was pleased with such offerings as the heathen presented unto Moloch? And when in future ages he punished his people for offering human sacrifices, might they not justly have pleaded, that he in this instance had both approved and rewarded them?

Again: St. Paul, in his catalogue of eminent believers, particularly mentions Jephthah, and with an express reference to this event. Jephthah had shewn his faith by looking to God for victory, and by going forth against the Ammonites in an assured dependence upon him, as the protector of Israel, and the rewarder of all that trust in him: and this act of his is a subject of high commendation with God himself. Now I ask, Would this act have been so commended, if it had been ushered in with such an impious vow, and been followed by such a deliberate murder? But if the vow imported only that whatsoever met him first at his return should be consecrated to God, and if, in consequence of that vow, he did with such steady self-denial proceed to the performance of it, then is God’s approbation easily accounted for, even whilst we condemn the indefiniteness and rashness with which the vow was made.

It may be objected to this, that no other instance of devoting a person to virginity occurs. It is true: but neither does any other instance of devoting a person to death. The instance of Abraham and Isaac is not at all in point: for there the determination to offer Isaac was not the result of a rash vow, but of a divine command: and God had a right to dispose of Isaac’s life in any way he pleased; but Jephthah had no right whatever over his daughter’s life. The right usurped by wicked Saul over his son Jonathan (which however was properly and successfully resisted) will scarcely be brought in justification and support of such a claim.

It may further be objected, that parents had no right to devote a daughter to perpetual virginity. This also may be true; but much less had they any right to devote her unto death.

The most specious objection however against our interpretation is, that, supposing he only devoted her to God, there was no reason why she should remain unmarried; since Samson and Samuel, both of whom were devoted to God from the womb, were both married. But the case is extremely different between a man and a woman: they were at liberty to serve God in any way that they judged to be agreeable to his will; but she, if she had married, would have been under the control of her husband, who might in a variety of ways have interfered with such a discharge of her duties as the vow implied: and therefore it was necessary that she should remain unmarried, and that she should also be secluded in a great measure from society itself; that being the way in which a woman might serve the Lord, as men served him by waiting on him continually in the tabernacle.

As to the objection, that if he had only devoted her in the sense that we maintain, he would not have so deplored her fate, it has no weight; for as she was his only child, all the distress occasioned to her came with double force on him, who was thereby doomed, and by his own folly too, to have his name and posterity cut off from Israel.]

Such, we are persuaded, was the vow that Jephthah made: we proceed,

II. To suggest some instruction from it—

Both the father and the daughter afford us very instructive lessons. We may learn,

1. To avoid the rashness of Jephthah—

[We cannot be wrong in condemning this, since Jephthah himself lamented it. It may be thought that we are in no danger of imitating it: but what do we in rash oaths? do we not tread in the very steps of Jephthah? There is scarcely an office to which we can be introduced, whether civil or religious, that is not entered upon by first taking an oath to fulfil the duties of it. Yet if there be a post of honour or profit to be obtained, how little do men in general think of the oaths by which they are to gain access to it! Would to God that this matter were considered by the legislature; and that penalties were substituted in the place of oaths! Verily “by reason of oaths the land mourneth,” and the consciences of thousands are greatly burthened. I cannot but consider the frequency of oaths, the ease with which they are administered, and the indifference with which they are taken, as among the most crying sins of the nation.

There is another way also in which we follow the steps of Jephthah, namely, by undertaking so lightly the office of sponsors for the children of our friends. The providing of sponsors to supply the place of parents who shall be removed, or disqualified for the instruction of their children in the fear of God, is excellent: but the engaging solemnly before God to perform their office is no light matter. Let any one read the baptismal service, and see what it is that he undertakes; and then let him see what little attention is paid to these vows in general, or, perhaps, what little attention he himself has paid to them. It will be well if we lay this to heart in future. Peradventure we have, like Jephthah, inconsiderately opened our mouths to the Lord: let us then at least, like Jephthah, proceed to the performance of our vows. The duty we have undertaken may be difficult and self-denying; but if he, after having unintentionally devoted his only daughter to the Lord, would not go back, notwithstanding the sacrifice was so exceeding great, so neither should we hesitate to perform the most difficult of our vows.

But there is yet another way in which we follow the steps of Jephthah. Who has not in a time of sickness, or danger, or trouble, or alarm, determined with himself, that, if he should be delivered, he would devote himself more unto the Lord, and to the pursuit of heavenly things? Look back, all ye who have been restored from sickness, ye who have been delivered from the pangs of childbirth, ye who have seen your friends or relatives cut off by death, ye who have been in a storm at sea, or been alarmed by thunder and lightning; look back, and call to mind the vows that are upon you; and see how Jephthah will rise up in judgment against you for your violation of them.

How this subject applies to Ministers, I need not say: but if I were addressing them, methinks the subject would apply with ten-fold force to them, seeing that their vows were all taken with foresight and solemnity, and involve duties more important than pertain to any other situation under heaven.

But, whatever be their office or character, two things I would say to all: first, Be cautious in making vows; and next, Be conscientious in performing them. Inquire into the nature and extent of any engagements before you enter into them: for, as Solomon says, “It is a snare to a man to devour that which is holy, and after vows to make inquiry.” If we have rashly engaged ourselves to do what the law of God positively prohibits, we must recede from our vow, and humble ourselves before God for our temerity. The forty conspirators who swore that they would neither eat nor drink till they had killed Paul, and Herod who swore that he would give his daughter whatsoever she should ask of him, had no right to bind themselves to such an extent, and would have sinned less in violating, than they did in keeping, their engagements. But where our vows are practicable, they must be kept, even though the observance of them be attended with great cost and trouble: and the attempting to set them aside by the plea of inadvertence or of difficulties attending the observance of them, will only deceive our own souls, and bring upon us the heavy displeasure of our God. We remember the judgments which God inflicted upon the whole Jewish nation in the time of David, for Saul’s impiety in violating an engagement which had been hastily contracted by Joshua four hundred years before in favour of the Gibeonites: and much more will God visit upon us in the eternal world the violation of engagements entered into by ourselves. “Vow then unto the Lord,” if ye see it good, “but pay it;” and say with David, “I will go into thy house with burnt-offerings; I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in troublee.”]

2. To imitate the piety of his daughter—

[Very eminent was her deportment on this occasion. Great was her love of her country, great her love towards her father, great her reverence for an oath, and great her zeal for God. O that there were such a spirit in all the daughters of our land! Assuredly the conduct of this pious female may lead them to consider how much they are bound to consult the judgment of their parents in relation to marriage: for though we do not think that a parent’s authority extends to a prohibition of marriage, which is an ordinance instituted by God himself, yet we have no doubt but that it is the duty of children to pay a deference to the judgment of their parents, and never, unless in extreme cases, to form a connexion contrary to their commands.

Need I say however, that when engagements are formed, they are not to be broken? The whole world unites in condemning so base, so iniquitous a conduct, as that of repudiating a person betrothed. But it has been thought by some, that if one who has in his unconverted state formed an engagement, becomes converted, he may then break his engagement, because he is “not to be unequally yoked with an unbeliever.” But does religion justify the violation of our vows? God forbid! The very thought is a libel upon God himself. None but the person with whom the engagement is made, can liberate us from our vows. If indeed a woman to whom one was engaged, were to disgrace herself by some gross misconduct, it might be a reason for refusing to continue the engagement with her, because she has ceased to be the person with whom the engagement was formed. So, if an engagement were formed with a person on account of his supposed piety, and he were to cast off all regard for piety, his change of character would warrant a termination of the contract that had been made with him; because the very grounds of the engagement are subverted. But where, for the gratifying of our own inclination, excuses are sought out for receding from an engagement, God himself will be the avenger of the injured party.

There is one point in particular which the conduct of this pious virgin may well impress on the minds of all who belong to the Established Church; I mean, the observance of those vows which were made for us in baptism — — — Of those vows our parents will never have reason to repent; nor can we ever regret that they were made for us. No mournings, no lamentations will ever be excited by our performance of them. The ungodly world indeed may regret that we have renounced its ways and vanities; and Satan may regret that we have cast off his yoke; but all the saints and angels will rejoice; yea, “there is joy among the angels in the presence of God over one sinner that repenteth.” Even God himself will “be glad and make merry with us,” and will “rejoice over us to do us good.” True it is, that such a consecration of ourselves to God is difficult and self-denying; but it is our truest wisdom, and our highest joy. To all of you then I say, “Dedicate yourselves to God by a perpetual covenant not to be forgotten;” yea, “I beseech you by the mercies of God that ye yield yourselves to God a living sacrifice, holy and acceptable to God, which is your reasonable service.”]

CCLXXIII

MANOAH’S VISION

Judg. 13:22, 23.

And Manoah said unto his wife, We shall surely die, because we have seen God. But his wife said unto him, If the Lord were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.

AFTER a brief mention of several judges who successively bore sway in Israel, we are led to the contemplation of one, whose birth, as well as life, deserves particular consideration. To his parents a revelation was made respecting him; which revelation, together with the effects of it on their minds, will form the subject of our present discourse.

Let us notice,

I. The revelation made to them—

[The Israelites for their iniquities were brought under the power of the Philistines, who oppressed them sorely and for a long period. But God of his own grace and mercy raised up unto them a deliverer. Other deliverers had been raised up at once, and at the precise time that the deliverance was to be effected: but, in the present instance, the person who was to be God’s instrument of good to the nation, was not even conceived in the womb. He was to be born, as Isaac and Jacob had been, of a mother who was barren; in order that he might more eminently appear to be a special gift of God. “There was a man of the family of the Danites, whose name was Manoah: and his wife was barren, and bare not. And the Angel of the Lord appeared unto the woman, and told her, that she should conceive and bear a son,” who should be devoted as a Nazarite to the Lord, and should in due time become, in part at least, a saviour to his country. The law relating to Nazarites required a total abstinence from wine, or strong drink, or from any thing unclean — — — And as his consecration to this state was to commence from his first formation in the womb, his mother was immediately to observe all that kind of abstinence which was required of the Nazarite himself, and to continue it till the child should be both born and weaned. This occurrence she mentioned to her husband, together with the charge given to herself respecting the abstinence that was required. Manoah, being strong in faith, entertained no doubt respecting the accomplishment of the Angel’s words: but being desirous that the mercy intended to the nation should not be obstructed by any error or neglect on his part, he besought the Lord, that the same person should be sent to them again, to teach them more fully whatever was necessary for them to know, or do, respecting the child. The visit was repeated, according to his desire; and the testimony was confirmed by a visible display of the divine power. Manoah, not knowing who this angel was, whether he was only a man, or an angel in human shape, or whether he was not the Angel of the Covenant, even the Son of God himself in human shape, requested permission to set before him a banquet, or an offering, as might be most suited to his character: but when he had presented an offering, fire, probably from the rock or from heaven, consumed the sacrifice; and the Angel ascended in the flame to heaven; and thereby testified the acceptance both of their persons and their sacrifice.]

Let us now notice,

II. The effect produced upon them—

Great was the faith both of Manoah and his wife: but she, being the more eminent of the two, experienced a very different effect. The revelation produced,

1. In Manoah, fear—

[He now perceived and knew, that the person who had announced these tidings to him was God, in human shape: and Therefore he conceived that both he and his wife must die. This idea was not without some foundation; for, when Moses had entreated the Lord to shew him his glory, the Lord said to him, “Thou canst not see my face; for there shall no man see me and live:” and for this very reason God put him into a clift of a rock, and permitted him to see, as it were, only “his back parts.” And, when Jacob had been favoured with a visit from the same divine person in the shape of an angel, he expressed his astonishment that “his life was preservede.” Indeed, when only an angel has appeared to some of the most distinguished servants of the Almighty, they have been so agitated, as scarcely to retain possession of their minds. We wonder not therefore at his apprehensions; but we the more admire the composure of his wife.]

2. In his wife, confidence—

[She argued in a very different way. She considered the mercies already vouchsafed to them as tokens for good: for why should God confer such singular honour upon them, if he intended to kill them? Why did he accept at their hands the burnt-offering? Why did he stoop to give them such information? Why give them such gracious promises? Was all this done to mock them? Indeed, if he should kill them, how could the promises be fulfilled? or for what purpose were they given? This was a just mode of arguing; for such mercies were both evidences, and pledges, of his love: and therefore were rather to be considered as earnests of future blessings, than as harbingers of ill. This was precisely the view which Paul entertained of the mercies conferred on him by God, “who,” says he, “delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us:” and it is the true light in which every instance of his goodness should be considered.]

Let us LEARN then from hence,

1. To guard against low and unworthy thoughts of God—

[It is realty no uncommon thought, even among good people, that their blessings are too great to be of any long duration. This sentiment does not arise from a view of the instability of human affairs, but from an apprehension that a continuance of their blessings is too great a thing to expect even from God himself, and that his grace, though rich, is not sufficiently extensive for such a gift. But how dishonourable is this to God! and what an unworthy return for all his goodness to us! Why should we entertain such a suspicion? why should we harbour such ungenerous thoughts? why should we so limit his glorious perfections? Let such apprehensions be checked in their very first rise; and let us remember that his disposition to give exceeds our utmost capacity to receive.]

2. To make a just improvement of the mercies he bestows upon us—

[We shall do well to magnify the grace of God in our thoughts, and to inculcate upon others the same heavenly disposition. See how David argued, on a review of his past mercies; “Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before God in the light of the living?” And, when under peculiar temptation he was led to doubt the continuance of God’s goodness to him, he checked himself, by calling to mind the marvellous mercies that had already been vouchsafed unto himk.

Nor is it for the comfort only of the person himself that God imparts these glorious hopes, but for the encouragement of others also: and this was the improvement which St. Paul made of his own happy experience. Only let it be recollected what God has done for us, in giving up his Son to the accursed death of the cross; and can we then limit his tender mercies? can we doubt his willingness to give us any thing else? Whether therefore it be for the comfort of our own minds, or for the encouragement of others, this is the thought which we should ever bear in remembrance, and enlarge our own expectations from God in proportion as he multiplies his benefits to us: we should look on all present blessings as the first-fruits that precede the harvest, or as the drop before the shower.]

CCLXXIV

SAMSON’S RIDDLE

Judg. 14:12–14.

And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: but if ye cannot declare it me, then shall ye give me thirty sheets, and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness.

OF all the Judges that were in Israel, there was not one who committed so many faults, or by whom God wrought so many miracles, as Samson. His character is dark and inexplicable; insomuch that, if he had not been celebrated in the New Testament as an eminent Believer, we might reasonably have doubted whether he was possessed of any true piety. It must be recollected however, that his history is very short, and that the peculiarity of the dispensation under which he lived may account for many things, which, if done at this time and without the special appointment of Heaven, would be highly criminal. Besides, there might be in him many exercises of true piety, which, if they had been recorded, would have reflected a different light upon his character. The circumstances of his birth we have noticed: those of his marriage are next to be considered.

We cannot approve his conduct in connecting himself with a Philistine woman, though we commend it highly in not forming that connexion without having first obtained the consent of his parents. It should seem as if his choice was sanctioned by God, because we are told, that “it was of the Lord that he sought an occasion against the Philistines.” But this circumstance does not necessarily make the action good: it may be that God only overruled the evil propensities of Samson, to accomplish his own purposes against the oppressors of his peopleb. However, in going down with his parents to Timnath, where the woman lived, he turned aside from them into a vineyard, and, when separated from them, was attacked by a young lion; whom, though unarmed, he rent, as easily as he would have rent a kid. This he did through the mighty power of God: yet though the exploit was so astonishing, he concealed it utterly from his parents, and proceeded with them as though nothing particular had happened unto him. What a rare instance of modesty was this! How few people are there in the world, who, if they had performed such an act, could have suffered it to remain hid from their dearest friends!

Having obtained the consent of the woman, he returned home, and, after a time, went to Timnath with his parents again, in order to take her for his wife and complete the nuptials. In his way, he turned aside again, to view the lion, whom he had slain. His intention probably was, to revive in his soul a sense of the divine goodness to him, in having vouchsafed him so signal a deliverance: but behold, to his utter astonishment, he found a swarm of bees and honey in the carcase of the lion. Upon this he took of the honey, and ate it, and gave it to his parents; but still concealed the miracle which had been wrought in his favour.

Every thing being prepared for the nuptials, he, according to the custom of the country, made a feast of seven days’ continuance, at which thirty young men of the Philistines attended as his friends and companions. On this occasion he proposed to them a riddle, which will be profitable for our present consideration.

We will consider it,

I. As proposed on that occasion—

In the proposing of it we see no evil whatever—

[There was nothing improper in the riddle itself; it had nothing of an unbecoming nature couched under it; and it served as a trial of their ingenuity, and as an occasion of innocent mirth. Indeed its ultimate design was good, inasmuch us it would of necessity lead to a disclosure of the miracle that had been wrought, and consequently to a display of the power and goodness of Israel’s God.]

But the manner of proposing it was replete with evil—

[A wager was laid with all the thirty companions respecting it: and that wager was in itself evil, as being both the root and fruit of covetousness. But, if any one be disposed to deny that the laying of wagers is evil in its nature, no one, after reading this history, can doubt whether it be evil in its tendency. After three days’ fruitless inquiry, the pride of these thirty companions was greatly mortified, and their covetousness excited to a most fearful degree. Not being able to bear the thought of losing their wager, they were filled with indignation, and threatened to burn the bride, together with her father’s house, if she did not get the secret from her husband, and reveal it unto them. She, partly through fear, and partly from a partiality for them, laboured incessantly to gain from her husband the solution of the riddle. With this view, she wept before him during the remaining days of the feast, pretending that his reserve was a proof of his want of affection for her: and at last, having quite wearied him with her importunity, she obtained from him the secret, and then revealed it to them, and enabled them to gain the wager. He might justly have disputed the point with them, because they did not find out the riddle themselves, but obtained the knowledge of it by treachery. But, though he told them, “If ye had not plowed with my heifer, ye had not found out my riddle,” yet he determined to pay the wager. But what a terrible resolution did he adopt! He determined to kill thirty men of the Philistines, and with their garments to pay the wager that he had lost. It is said indeed that “the Spirit of the Lord came upon him, and he went down to Askelon and slew them:” nor can we presume to question for a moment the justice of God in inflicting such judgments on the enemies of his people: He may take them off when he will, and by whom he will. But viewing the action by itself, we see in it altogether a most dreadful exhibition of the EFFECTS OF GAMING: in his friends, pride, covetousness, wrath, cruelty, and a confederacy to gain by fraud what they could not obtain in any other way: in his wife, hypocrisy, deceit, and treachery: in Samson, revenge, robbery, and murder. Perhaps in the annals of the whole world we shall not find a more striking display of the manner in which DEBTS OF HONOUR, as they are called, are contracted, acknowledged, and discharged. They are contracted at friendly and convivial meetings; they are acknowledged as of greater obligation than all the common duties of justice and charity; and the peace of whole families, that were wholly unconnected with the transactions, is invaded, yea, many are reduced to poverty, to prison, and to death, in order to discharge the debts contracted by the cast of a die, or by the turning up of a card. I may go further still, and say, that of all the sources of SUICIDE, this is by far the most fruitful. As to the endearments of friendship, or the sweets of conjugal affection, GAMING almost invariably produces the same result as in Samson’s case, who left the place in disgust, deserted his treacherous wife, and had the mortification to find her afterwards in the embraces of one, who had just before professed himself his greatest friend. Would to God that every gambler in the universe would duly consider this history!]

We will now proceed to consider the riddle,

II. As applicable to other subjects—

We mean not to assert that it was intended to be applied to other subjects; though, considering the nature of that dispensation, and the peculiar circumstances of his history, it seems highly probable that every thing related of him had either a typical aspect or a mysterious import. We wish, however, always to lean to the safer side, and to suggest only in an accommodated sense any observations, which would admit of doubt, if applied to the Scripture as expressive of its real import.

With this caution we think the riddle may be applied,

1. To the Lord Jesus Christ himself—

[We know that he came down from the bosom of his Father, assumed our nature, sojourned many years upon the earth, and was at last put to death, even the accursed death of the cross. Now what good could we expect to result from this? Must we not rather suppose that the greatest possible evil must accrue from it, even the more aggravated condemnation of the whole world? Yet behold, “out of the eater came forth meat;” out of that, which we should have imagined would prove the destruction of the whole human race, has proceeded the salvation of ruined man! In this light was this mystery announced to Adam in Paradise; “I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.” Here the very wounds which Satan should inflict on the Lord Jesus, are spoken of as the means of effecting his own destruction. Isaiah speaks to the same effect, that the Messiah, by making his own soul an offering for sin, should secure to himself a seed who should live for ever. In the New Testament, the same mysterious representations are given us of Christ: “He was made in the likeness of sinful flesh, that he might condemn sin in the fleshh;” and “that through death he might destroy him that had the power of death, that is the devil, and deliver those who through fear of death were all their lifetime subject to bondage” — — — Amazing! that his death should be our life; his sufferings, our happiness; his humiliation, our glory! Yet so it is; for when he appeared to have been utterly vanquished, he rescued us from the hand of his great adversary, and spoiled all the principalities and powers of hell, and triumphed over them openly on his cross.”]

2. To every member of his mystical body—

[Great and multiplied are the trials of the Lord’s people; yet the very billows that threaten to overwhelm them, bear them forward to their desired haven. View the trials which they have in common with the rest of mankind; these are sent them by God for their good, to improve their gracesl, and eventually to augment the eternal weight of glory that shall be given them at their departure hence — — — View the trials which they meet with on account of their Christian profession; these are rather a ground of joy than of sorrown, and are occasions of holy glorying, inasmuch as they are the means of bringing to us much richer communications of divine aid, and of advancing that very cause which they are intended to repressp.

Whether therefore the riddle was intended to comprehend these things or not, sure we are that it was not more applicable to the occasion on which it was used, than it is to the trials and deliverances of the Lord’s people. But, in order to unravel this mystery, we must plough with the Lord’s heifer, and seek the teachings of his Spirit.]

Two words of ADVICE I would suggest as arising out of this subject—

1. Be frequent in reviewing the mercies of your God—

[There is no one who has not met with mercies and deliverances, on account of which he has reason to bless his God. And if we took frequent occasions of reviewing these mercies, what sweetness might we not extract from them; and that not for our own refreshment only, but for the comfort and refreshment of all connected with us! Though, as must frequently be the case, there may be things in our private experience which we cannot communicate even to our dearest friends, yet it would be impossible but that they must derive benefit from converse with us, after we ourselves have extracted the honey which God’s dispensations towards us are calculated to afford. Let us then frequently turn aside even from our dearest friends, or in the midst of the most important business, to contemplate the mercies we have received; and we shall often be surprised at the rich stores of wisdom and consolation which we shall derive from them.]

2. Be not hasty to complain of his judgments—

[The troubles which we may be called to endure, may appear insupportable; and we may be ready to say, like Jacob, “All these things are against me.” But, if we wait, we shall find, that they are all working for our good; and that though “clouds and darkness may be round about the Lord, righteousness and judgment are the basis of his throne.” How many thousands after a time have been constrained to say with David, “It is good for me that I have been afflicted!” Know ye, Beloved, that there is no trial so heavy, but, if you acknowledge God in it, it shall yield you a rich supply of heavenly consolations. The most striking illustration of this truth will be found in Jehoshaphat’s victory over three confederate armies: he was no less than three days in gathering the spoil — — — Even that last of enemies, death itself, however formidable he may appear, shall yield sweets to the believing soul: the conflict with him may be severe; but the triumph over him shall be complete, and the fruits of victory eternal.]

CCLXXV

SAMSON’S CHARACTER AND END

Judg. 16:28.

And Samson called unto the Lord, and said, O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.

SCARCELY any part of Scripture has afforded more occasion for the doubts of sceptics or the scoffs of infidels, than the history of Samson. True it is, that many strange things are contained in it; but there is nothing in it which may not easily be accounted for by those who consider the nature of that dispensation, and the power of the God of Israel. The doctrine of the Resurrection appeared to many incredible: but our Lord said to them, “Ye do err, not knowing the Scriptures, nor the power of God.” The same reply we would make to any persons who would question the facts contained in this history. Samson was raised up by God on purpose to chastise the oppressors of Israel: and he was strengthened by God to effect that by his own arm, which seemed to require the united exertions of the whole nation. The circumstance of his being recorded as a man of faith and piety, gives a great additional interest to his history; because it is difficult to conceive how such inconsistencies should be combined in one person. We must not however attempt to cloke his impieties, because he was a saint; nor must we contradict an inspired Apostle, because he was a sinner: we should rather examine the different parts of his conduct, that so we may form a just estimate of his character: and we shall find our labour well repaid by many instructive lessons which his history will afford us.

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