Judges 8:1-3

“Now the Ephraimites asked Gideon, “Why have you treated us like this? Why didn’t you call us when you went to fight Midian?” And they criticized him sharply. But he answered them, “What have I accomplished compared to you? Aren’t the gleanings of Ephraim’s grapes better than the full grape harvest of Abiezer? God gave Oreb and Zeeb, the Midianite leaders, into your hands. What was I able to do compared to you?” At this, their resentment against him subsided.”

We are apt to admire great military exploits, and to account men honorable 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 Midianite 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 unreasonable Ephraimites. Solomon has weighed as in a balance, the different characters, and has decided in favor of him whose victory is over his own spirit, “He who is slow to anger is better than the mighty; and he who rules his spirit, than he who takes a city, Proverbs 16:32.”

In the transaction before us we see,

I. Why 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?” James answers by an appeal to our own experience, “Come they not hence, even from the lusts that war in your members, James 4:1.” 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 comes contention,” is the testimony of God himself, Proverbs 13:10. 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, yes, if you do not comply with his humor in everything, he is quite indignant, and bursts forth into a rage. Even the best meant endeavors 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, Proverbs 28:25.

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, Daniel 3:19. Truly there is no principle in the heart more adverse to the peace and happiness of mankind, than pride!

2. From ENVY at others.

Great honor accrued to Gideon and the Abiezrites 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 dwells in us lusts to envy, James 4:5;” and how nearly it is allied with wrath, we see from those words of Eliphaz, “Resentment kills a fool, and envy slays the simple, Job 5:2.” The examples of Cain, Genesis 4:5, and Joseph’s brethren, Genesis 37:11; Genesis 37:18, and Saul, 1 Samuel 18:8-9, sufficiently mark the murderous tendency of this malignant passion. One evil peculiar to envy 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 neighbor, Ecclesiastes 4:4.” Hence that pointed question, “Who can stand before envy? Proverbs 27:4.” Not the benevolence of the Apostles, nor the blameless conduct of our Lord himself, could ward off envy’s malignant shafts; and wherever it exists, it will be attended with “strife, railings, evil surmisings, and perverse disputings! 1 Timothy 6:4; James 3:16.”

3. From IMPETUOSITY of spirit.

The Ephraimites would not give themselves any time for reflection or inquiry, but instantly began with violent invectives. It would seem that they were a hasty people, full of pride and anger; and on another occasion precisely similar to this, they suffered for it in no slight degree; for no less than forty-two thousand of them were slain in consequence of it, Judges 12:1-7.

Had they taken the effort 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 show, 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, 1 Samuel 25:32-35.

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 endeavor, 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 anything 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 “calmness can lay great errors to rest, Ecclesiastes 10:4.” 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, until 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, 2 Samuel 19:41-43.” Silence therefore is the best remedy, at least until 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, “Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out! Proverbs 17:14;” 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 honor me, then 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 does not boast, and seeks not her own, 1 Corinthians 13:4-5.” 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 honor 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 despise those who arrogate honor 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 anything 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 turns away wrath, Proverbs 15:1;” and that, if we would blunt the edge of other men’s displeasure, we should study to conform ourselves to that sublime precept, “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves, Philippians 2:3.”

On this subject we would found a word or two of advice.

1. Be cautious to not too hastily 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. See this illustrated in Joshua 22:11-34. To weigh, and consider, and inquire, is the part of true wisdom; but to be precipitate is a certain indication of folly, Ecclesiastes 7:9.

2. If offence is taken at you, labor to the uttermost to pacify it.

This was a leading feature in the character of Jesus, James 1:19-20; and it must be so in that of all his followers, Ephesians 4:1-3 and Colossians 3:12-13, “To feed our enemies, and heap coals of fire on their heads,” is the Christian’s duty. Therefore, “Do not be overcome by evil, but overcome evil with good! Romans 12:20-21.”

Charles Simeon (1759-1836)

Judges 7:19-22

“Gideon and the hundred men with him reached the edge of the camp at the beginning of the middle watch, just after they had changed the guard. They blew their trumpets and broke the jars that were in their hands. The three companies blew the trumpets and smashed the jars. Grasping the torches in their left hands and holding in their right hands the trumpets they were to blow, they shouted, “A sword for the LORD and for Gideon!” While each man held his position around the camp, all the Midianites ran, crying out as they fled. When the three hundred trumpets sounded, the LORD caused the men throughout the camp to turn on each other with their swords.”

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 valor.” 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, “You shall save Israel out of the hands of the Midianites; have not I sent you? Surely I will be with you; and you shall smite the Midianites as one man! Judges 6:11-16.”

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, Judges 6:17-24.

2. His preparation for his work.

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 worshiped, and build an altar to Jehovah, and offer a bullock for a sacrifice upon it. This was impractical by day, because the worshipers 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 worshiper 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, Judges 6:25-32.

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 his work.

The attempt, according to human appearance, was madness itself; so dispirited was the state of Israel, and so great the power of their oppressors, Judges 6:2-6. We do not wonder 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, while 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, while 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 outcome of his contest with them.

Thus encouraged, he entered on the office that had been assigned him; and went with thirty-two 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 laps, 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 people to undertake this arduous work! Judges 6:33-39; Judges 7:8.

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 would be given to 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, verse 9-14. This perfectly satisfied the mind of Gideon; he had no doubt now but that God would fulfill his promise; and in a full assurance of faith he instantly arranged everything for the encounter, verse 15-18.

4. His success in his work.

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! verse 19-25.

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 this narrative.

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 valor,” Gideon did not presume upon his character, or think himself competent to the undertaking; yes, though commissioned by God himself, he shrunk back from the undertaking, saying, “Oh, my Lord, how 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 Zachariah, Luke 1:18; Luke 1:34, and to have flowed from a gracious, rather than an unbelieving, principle.

Thus should we act; our great labor 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, Hebrews 11:32-33. And what can we desire more than a promise of God’s presence and cooperation? “If he is for us, then who can be against us?” God has said, “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, yes, I will help you, yes, I will uphold you 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 outcome of the contest; for “we shall be more than conquerors through Him who loved us”.

4. To take the glory for 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 honor of the victory, instead of giving all the glory of it to God. In like manner has God treasured up for us a fullness of all blessings in Christ Jesus, and required us to live by faith upon him, and to receive out of his fullness 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 forever and ever!

Charles Simeon (1759-1836)

Judges 6:36-40

“Gideon said to God, “If you will save Israel by my hand as you have promised– look, I will place a wool fleece on the threshing floor. If there is dew only on the fleece and all the ground is dry, then I will know that you will save Israel by my hand, as you said.” And that is what happened. Gideon rose early the next day; he squeezed the fleece and wrung out the dew–a bowlful of water. Then Gideon said to God, “Do not be angry with me. Let me make just one more request. Allow me one more test with the fleece. This time make the fleece dry and the ground covered with dew.” That night God did so. Only the fleece was dry; all the ground was covered with dew.”

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 lack 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; while the children of Israel hid themselves in dens and caves and strongholds in the mountains, destitute of any sustenance, verses 2-6,” 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, while he was threshing out some wheat, to hide it from the Midianites, verses 11, 12.” 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 young goat, 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, verses 17-21. It is clear that “the Angel” was no other than Jehovah himself. See verse 14 and verses 22-24.” But still, though further encouraged by the success of his endeavor to destroy idolatry in his father’s house verses 25-32. 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, so that he might be assured that the promise made to him would 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, “You shall save Israel from the hand of the Midianites; have not I sent you? verse 14.” 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 you; and you shall smite the Midianites as one man! verses 15, 16.” To remove all doubt from his mind, a sign had been given to him, similar to that which had been given at the consecration of Aaron to the priestly office, Leviticus 9:24. Yet still he wanted fresh signs, to convince him that God would indeed fulfill his Word; and even prescribed to God the signs that should be given, desiring that a fleece might be wet with dew, while all was dry around; and again, that the fleece might be dry, while 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, Genesis 12:12-13, and Abimelech, Genesis 20:13.

Sarah, too, though commended for her faith, could not believe that, at her advanced period of life, she should bear to Abraham a son, Genesis 18:11-12.

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 then restored from a living serpent to a rod again;

his hand was rendered both leprous, and then whole again;

and the water which he poured out was converted into blood, Exodus 4:1-9.

David also, under circumstances of great trial, found doubts arise in his mind; but confessed, upon reflection, “This is my infirmity, Psalm 77:7-10.”

And who among 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 vessel, Mark 4:38.

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, Matthew 14:28-31.

Just 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 outcome 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 slays me—yet will I trust in him! Job 13:15,” is little short of 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 into question. How offensive was the request, “Then Gideon said to God: If You will deliver Israel through me, as You have spoken, behold, I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on all the ground, then I will know that You will deliver Israel through me, as You have spoken, Judges 6:36-37.”

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 bore 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 Savior 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, Hebrews 6:17-18.”

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:

“So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand! Isaiah 41:10.”

“Fear not, you worm Jacob; you shall thresh the mountains, Isaiah 41:14-16.”

Mark God’s answers to the objections arising in our minds, “Can plunder be taken from warriors, or captives rescued from the fierce? But this is what the LORD says: “Yes, captives will be taken from warriors, and plunder retrieved from the fierce; I will contend with those who contend with you, and your children I will save! Isaiah 49:24-25.”

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, until he brings forth judgment unto victory, Matthew 12:20.”

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! 2 Kings 20:8-11.”

To us, also, will God grant his mercies, in answer to our prayers.

We are told that “the effectual fervent prayer of a righteous man avails much.” And in this respect Elijah is held forth to us as an example, “The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops! James 5:16-18.”

Thus also shall it be with us, under circumstances of peculiar trial. I do not mean 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 neighborhood where we dwell, to be in a state of spiritual barrenness, so far as it respects the blessings of salvation; if a man cries 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 you, and ten thousand at your right hand; but it shall not come near you! Psalm 91:7.”

No man can conceive to what an extent God will magnify his condescension and grace towards a humble suppliant, until 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 with which to combat them but a pitcher and a lamp, they would all fall before you. Only be strong in faith; and you shall find, that “all things are possible to him who believes.”

Charles Simeon (1759-1836)

Judges 5:31

“So may all your enemies perish, O LORD! But may they who love you be like the sun when it rises in its strength.” Then the land had peace forty years.”

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 Spirit.

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, Judges 4:16. 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 Paul said, “If any man loves not the Lord Jesus Christ, let him be accursed! Maranatha. 1 Corinthians 16:22.” 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 your judgments, Lord God Almighty! Revelation 15:3.”

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, Romans 7:12.” 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 doubtless proves 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, Ephesians 6:24.” 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 alone who love him can be numbered among his friends. In behalf of these, therefore, she prays, that they may “be as the sun when he goes forth in his might.” Under this beautiful image she prays:

1. That they may shine with ever-increasing splendor.

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 splendor upon those who but a little before were immersed in darkness. Just so, the goings-forth of those who seek the Lord diffuse at first but an indistinct and doubtful gleam, Hosea 6:3; but, through the tender mercy of God, they advance; and “their light shines brighter and brighter to the perfect day, Proverbs 4:18.” 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 wherever 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.

Just so, 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, Psalm 36:9,” 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! Acts 26:18.” 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 life, Philippians 2:15-16,” for the illumination and salvation of all around us!

3. That they may reflect honor 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 shows his handy-work; nor is there any speech or language where their voice is not heard, Psalm 19:1-3.” 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 workmanship, Ephesians 2:10,” and “so to shine before men, that they may be compelled to glorify our Father who is in Heaven! Matthew 5:16.”

ADDRESS.

Inquire, brethren, to which of these classes you belong; for, however they may be confounded now, there will be a solemn difference between them before long; the one “awaking to everlasting shame and contempt, Daniel 12:2-3,” and the other “shining forth as the sun in the kingdom of their Father! Matthew 13:41-43.” On the one shall the justice of God be magnified; but in the other shall his love and mercy be glorified, to all eternity! 2 Thessalonians 1:6-10.

Charles Simeon (1759-1836)

Judges 5:24-27

“Most blessed of women be Jael, the wife of Heber the Kenite, most blessed of tent-dwelling women. He asked for water, and she gave him milk; in a bowl fit for nobles she brought him curdled milk. Her hand reached for the tent peg, her right hand for the workman’s hammer. She struck Sisera, she crushed his head, she shattered and pierced his temple. At her feet he sank, he fell; there he lay. At her feet he sank, he fell; where he sank, there he fell–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, that 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 a 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 outcome 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 God, we cannot hesitate to pronounce it one of the vilest crimes that ever was perpetrated! Some have endeavored 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 does it come to be so highly commended? How does it befit 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 honor which he might have acquired; and that “God would give 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, Job 40:2.” We forget that he is the Creator of all, and “may do what he will with his own, Matthew 20:15;” and that “he gives no account of any of his matters, Job 33:13.” 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 any injustice to us.

If, however, we still are disposed to quarrel with this dispensation, the answer of Paul to such objectors must be resorted to, “Nay but, O man, who are you that replies 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, Romans 9:16-24.

Let us next consider this account,

II. As an emblematic record.

The words which close this divine hymn, clearly show that we are to consider the history in this view. Compare verse 31 with Psalm 83:2-4; Psalm 83:9-10.

1. The transaction was an emblematic representation of the judgments that await God’s enemies.

Sisera’s army was, humanly speaking, invincible, especially by such a handful of men as Barak could muster, and even the greater part of them unarmed, except with such weapons as they might hastily collect, Judges 4:13 with 5:8. Indeed his mother and friends had not the least doubt of a successful outcome 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, Judges 4:6-7.

Thus it shall be with all the oppressors and persecutors of God’s Church and people; however potent they may be, and however secure they may think themselves, “their judgment now of a long time lingers not, and their damnation slumbers not! 2 Peter 2:3.”

They exult in the thought of what they will effect; but God “laughs them to scorn, for he sees that their day is coming. Compare Psalm 2:3-4 with 37:12, 13.” The very plans which they concert for the destruction of the Church, God will often overrule for their own destruction, Micah 4:11-12. Or, if no particular judgment comes 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, before they “be suddenly destroyed and without a remedy!”

2. The transaction was an emblematic representation 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 allow neither sin nor Satan to have dominion over you, Romans 6:14; Romans 16:20. You need not direction or assistance from man; you need not say to any human being, “If you will go with me, I will go; but if you will not go with me, I will not go, Judges 4:8;” 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 has delivered your enemies into your hand! Has not the Lord gone out before you? Judges 4:14.” The very “stars in their courses shall fight for you, verse 20,” rather than that you shall be subdued.

This is the testimony of all the prophets; nor shall anyone 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! verse 31.

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 you, and you shall glorify me!” “Nor will he ever allow any to seek his face in vain.”

2. To those who have been delivered from affliction.

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 delivering 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 given unto you!

Charles Simeon (1759-1836)

Judges 3:20-21

“Ehud then approached him (king Eglon) while he was sitting alone in the upper room of his summer palace and said, “I have a message from God for you.” As the king rose from his seat, Ehud reached with his left hand, drew the sword from his right thigh and plunged it into the king’s belly!”

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 motives of their actions.

Thus he dealt with Sennacherib, who was only gratifying his own ambition, while, 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 people 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 handle 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 leader.

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

1. Ehud’s conduct, as voluntarily undertaken.

In this view it was altogether indefensible. Treachery and murder can never be justified! Though Eglon was a 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 he had no right to become an assassin; 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. Ehud’s conduct, 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 man 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.

Just 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 befitting zeal for the glory of God—yet for the action itself, he was rewarded even to the fourth generation. “The LORD said to Jehu: Because you have done well in accomplishing what is right in my eyes and have done to the house of Ahab all I had in mind to do, your descendants will sit on the throne of Israel to the fourth generation,” 2 Kings 10:30.”

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, verse 15.”

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 has 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 Ehud’s conduct.

Supposing Ehud to have been divinely commissioned, he might well say to Eglon, “I have a message from God to you!” 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, Romans 1:20; Psalm 19:1-4.

Every providential dispensation also has some important lesson to communicate. The mercies of God declare his goodness to us, and invite us to repentance, Romans 2:4, and his judgments are intended to reveal to us some truths which we did not previously discern, “Hear the rod,” says the prophet, “and Him who has appointed it! Micah 6:9.”

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! Isaiah 55:1-3.”

2. That, by whoever God’s messages are delivered—we should attend to them with the profoundest reverence.

Though Eglon was a king, and Ehud an oppressed servant, yes, 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, Nehemiah 8:3; Nehemiah 8:5-6; 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 people, 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, Acts 10:33; 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 God! 1 Thessalonians 2:13.” O that the spirit of Samuel were more visible in us, 1 Samuel 3:10, and that we sought instruction from the word, only in order to obey it, John 9:36.”

3. That we should ever be prepared for whatever message God 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 your house in order; for you shall 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 minds, the more likely are we to receive such a message from God, 1 Thessalonians 5:3. It was when the rich fool was looking forward to years of enjoyment, that God said to him, “This night your soul shall be required of you!” And it was when Job fondly expected that he should “die in his nest,” Job 29:18 (see also Psalm 30:6-7,) 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 itself, Proverbs 27:1; 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

This may be more appropriate or more general; in the former case, a message may be delivered as from God himself to Oppressors, and the Oppressed; (to awe the one, as Isaiah 10:5-18 and encourage the other, as Isaiah 10:24-27.) In the latter case, an Address may be made to the Careless, the Backsliding, and the Faithful, with the prefatory remark to each, “I have a message from God to you!”

Charles Simeon (1759-1836)

Judges 2:1-5

“The angel of the LORD went up from Gilgal to Bokim and said, “I brought you up out of Egypt and led you into the land that I swore to give to your forefathers. I said, ‘I will never break my covenant with you, and you shall not make a covenant with the people of this land, but you shall break down their altars.’ Yet you have disobeyed me. Why have you done this? Now therefore I tell you that I will not drive them out before you; they will be thorns in your sides and their gods will be a snare to you.” When the angel of the LORD had spoken these things to all the Israelites, the people wept aloud, and they called that place Bokim. There they offered sacrifices to the LORD.”

We admire the condescension of Jehovah towards his chosen people, in that he raised up prophets to instruct them, and frequently sent angels also to minister unto them. But the person who is here called “the 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 Gomorrah. Just so, 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. 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 allowed 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 army;” 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, Deuteronomy 7:2;” and on their performance of this condition, was suspended the continuance of God’s interposition in their favor. 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.”

We are to “come out from worldly people, and be separate.”

We are to be “dead to” all its cares and pleasures.

We are to be “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.”

We must “crucify the flesh with its 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.”

We must slay our lusts.

We must “show them no mercy! Deuteronomy 7:2.”

Our hatred of them must be irreconcilable and incessant.

But what is our state? Do we find this zeal in ourselves? 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 endeavors 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 practical for “light to have communion with darkness, or Christ with Belial;” or that the soul can flourish while 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 do harm to his conscience in order to prosecute his ends, and to adopt some practices which in his heart he disapproved?

Let the person who harbors 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 allowed 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, James 3:6 with Deuteronomy 32:22,” and “burn to the lowest Hell.”

Lastly, Let the person who listens to the temptations of Satan, say whether there is any way of making him flee, but by perpetual resistance? James 4:7.

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

II. The DUTY of those who are convicted of the sin of indecision.

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

1. A humiliation of soul before God.

The people “lifted up their voice and wept.” And who among 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, Job 31:25; Job 31:28; it shows 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! Is not the sparing of inveterate lusts as wicked as sparing the wicked Canaanites? Does it not betray an equal lack:

of reverence for God,

of love to his name,

and of zeal for his honor?

Behold then, the duty of every one among 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! James 4:9-10.”

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 a single sin. The blood of atonement is necessary, for “without shedding of blood there is no remission of sin.” 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!”

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, yes, and came from Heaven on purpose to perform? But it may be said that we alarm men, and make them melancholy. This is true; we show 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! We are sure 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, Galatians 4:14.” 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 forever!

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

During the days of Joshua and the elders that outlived 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 you 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, “until there was no remedy! 2 Chronicles 36:15-17.”

And how often is this seen among ourselves! Many are deeply affected on some particular occasion; they will weep, and pray, and think of the Savior. But in process of time they lose all their good impressions, and “return with the dog to his vomit, and the sow that was washed to the wallowing in the mire.”

May 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 passes away;” but rather as the sun, which shines brighter and brighter unto the perfect day!

Charles Simeon (1759-1836)

Judges 1:6-7

“Adoni-Bezek fled, but they chased him and caught him, and cut off his thumbs and big toes. Then Adoni-Bezek said, “Seventy kings with their thumbs and big toes cut off have picked up scraps under my table. Now God has paid me back for what I did to them.” They brought him to Jerusalem, and he died there.”

There are times and seasons afforded to 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 befitting zeal, their difficulties would have been comparatively light; but at no time did they advance with that ardor which they should have manifested in such a cause. Joshua had reproved them for their indolence Joshua 18:3, 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 to them.

The Israelites had increased, and now wanted the whole of their inheritance; but the Canaanites had increased also, and, possessing still their strongholds, were able to cope with Israel in battle. Now therefore the different tribes found the bitter consequences of their past indifference; and, as it would 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. They treated Adoni-bezek 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 king Adoni-Bezek had been most cruel.

What occasions he had had for waging war against seventy kings, we know not; ambition never lacks a pretext for its bloody projects; but to insult over their misfortunes in such a manner as to maim their people, 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.

Here we are constrained to acknowledge how empty is human greatness; how uncertain the continuance of those honors 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!

While we see the dispositions of this man exhibited in such awful colors, let us not suppose that we ourselves are altogether exempt from them. The truth is, that these wicked dispositions themselves are common to every 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, Leviticus 24:19-20; 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 has 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 executes”.

God has not relinquished the government of the earth; he orders and overrules everything 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, 2 Chronicles 26:19; 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, 2 Samuel 24:15; 2 Samuel 24:17.

Sometimes he inflicts the judgment immediately, as on Herod who was eaten up with worms, Acts 12:23; and sometimes after a long season, as on the sons of Saul for their father’s cruelty to the Gibeonites many years before, 2 Samuel 21:1; 2 Samuel 21:6; 2 Samuel 21:9.

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, Numbers 16:24-35; and sometimes after the offenders themselves have been forgiven, as was experienced by David in his family, 2 Samuel 12:13-14, and by Manasseh, whose iniquities were visited upon Israel after he himself had been received up to glory, 2 Kings 24:2-4. 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 2 Chronicles 21:4; 2 Chronicles 21:17; 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 Uriah 2 Samuel 12:10-12; 2 Samuel 16:21-22.

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, Numbers 14:33-34; 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 murdered! 1 Kings 21:19; 1 Kings 22:38.

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, Psalm 81:11-12;” those who abandon themselves to all manner of wickedness, he gives up to vile affections and a reprobate mind, Romans 1:26-28; and those who “will not receive his truth in order to salvation, he gives up to their own delusions, that they may be damned! 2 Thessalonians 2:10-12.”

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, Isaiah 33:1, and has taught us to expect that he will do so to the end of time, Revelation 18:5-6.

Wherever God 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 earth 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 certainly judge all in the world to come! 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 recompense! “God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you!” 2 Thessalonians 1:6-10.”

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 would 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 fullness of his prosperity he had overlooked; so he often, by a particular chastisement, shows 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 who has appointed it.” If you see not the reason of it, go unto your God, and say, “Show me why you contend with me?” Let no cross be allowed 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, while 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, he 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 patience as any proof of his approbation; he is recording everything 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.

Proverbs 11:31, “If the righteous receive their due on earth, how much more the ungodly and the sinner!”

Proverbs 13:21, “Misfortune pursues the sinner, but prosperity is the reward of the righteous.”

1 Timothy 4:8 “Godliness has value for all things, holding promise for both the present life and the life 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 near to God, and he will draw near to you.”

“Honor God, and he will honor you.”

“Serve God, and he will gird himself and serve you.”

Visit and relieve your sick neighbor, and “God will be with you in trouble, and make all your bed in sickness, Psalm 41:1; Psalm 41:3.”

“Nor shall even a cup of cold water given to a disciple, in any way lose its reward.”

Would you then have testimonies of God’s approbation here? endeavor 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 the eternal world!

Charles Simeon (1759-1836)

Joshua 24:21-27

But the people said to Joshua, “No! We will serve the LORD.” Then Joshua said, “You are witnesses against yourselves that you have chosen to serve the LORD.” “Yes, we are witnesses,” they replied. “Now then,” said Joshua, “throw away the foreign gods that are among you and yield your hearts to the LORD, the God of Israel.” And the people said to Joshua, “We will serve the LORD our God and obey him.” On that day Joshua made a covenant for the people, and there at Shechem he drew up for them decrees and laws. And Joshua recorded these things in the Book of the Law of God. Then he took a large stone and set it up there under the oak near the holy place of the LORD. “See!” he said to all the people. “This stone will be a witness against us. It has heard all the words the LORD has said to us. It will be a witness against you if you are untrue to 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 lack in effective labors, they will endeavor 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, Deuteronomy 29:1; 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; so that 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, verse 14.”

They must also serve him resolutely. It might “seem evil to them to serve the Lord,” yes, 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, verse 15.”

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 people 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 while they retained these idols; 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 23rd verse, show 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, verse 16; and then, assigning their obligations to Jehovah as a reason for their determination, they declare their fixed purpose to serve him, and him only, verse 17, 18. 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, verse 21. 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 seal, verse 22; 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, verse 23, 24.

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 forever without excuse before God and man, if they should ever forget and deny their God, verse 26, 27.

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

II. We 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 permission to retrace, with application to yourselves,

1. The engagements you have entered into.

You are bound to serve the Lord your God, sincerely, resolutely, and 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 obey the things which he says.”

His word must be the rule of your obedience.

His will must be the reason of your obedience.

His glory must be 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 leads 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 harboring any “idol in your heart! Ezekiel 14:3-4.” 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 is willingly retained, or any one service willfully neglected, or any sacrifice deliberately withheld—then 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 alone who 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, Habakkuk 2:11,” 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 searches the heart, and tries the thoughts, and will give to every man according to his works!”

APPLICATION.

“Choose now whom you will serve.” To unite God and Mammon is impossible, “if Baal is God, serve him; but if the Lord be God, then serve him!”

Charles Simeon (1759-1836)

Joshua 23:14

“Now I am about to go the way of all the earth. You know with all your heart and soul that not one of all the good promises the LORD your God gave you has failed. Every promise has been fulfilled; not one has failed!”

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 shown 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 honor 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. “For no matter how many promises God has made, they are “Yes” in Christ! 2 Corinthians 1:20.”

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, Genesis 3:15; Genesis 22:18; Deuteronomy 18:18; Isaiah 7:14; Isaiah 9:6; Isaiah 53:6; Daniel 9:24; Jeremiah 23:6;

the abiding presence of his Spirit Proverbs 1:23; Isaiah 32:15; Ezekiel 36:25-27; John 15:26; John 16:14; John 16:8; Zechariah 12:10; Romans 5:5; 2 Corinthians 1:22;

and a final triumph over all our enemies Isaiah 27:2; Isaiah 33:20; Isaiah 54:17; Jeremiah 31:35-37; Matthew 16:18.

2. To individual believers 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, Isaiah 66:2; James 4:6; Isaiah 57:15;

to the weak, Isaiah 42:3-4; Isaiah 40:11; Isaiah 41:14-15; Isaiah 41:17-18; 2 Corinthians 12:9; Amos 9:9;

to the tempted, 1 Corinthians 10:13; Hebrews 2:18;

to the backslidden, Jeremiah 3:14; Jeremiah 3:22; Hosea 14:4;

and especially to those who trust God, Isaiah 26:3; Psalm 125:1; Jeremiah 17:7-8. In that class is every rank and order of true Christians comprehended, “Truly it shall be well with the righteous! Isaiah 3:10.”

These are “exceeding great and precious promises, 2 Peter 1:4;” and the people 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. Show 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, Joshua 21:43-45, 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 all other respects also. We do not indeed allow our convictions to operate as they ought; yet we revolt at the idea that “God should lie, Numbers 23:19,” and we know that “he cannot deny himself, 2 Timothy 2:13.”

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 needs? If we look back to seasons of peculiar trial, shall we not find some manifestations of his mercy, sufficient to show, 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? Jeremiah 2:31.” What penitent, believing, and obedient soul has he ever forsaken? Hebrews 13:5; Isaiah 49:14-15; Isaiah 54:7-10. He himself bids you to “testify against him, Micah 6:3.” But we defy the whole world to impeach his veracity, or to contradict our assertion, when we say, that “all which he has promised to us is come to pass; not one thing has 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 labors in the most earnest manner to persuade us, Ezekiel 24:13-14. 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? 2 Peter 3:3-4,” 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 is 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 forever! Stay not then until death overtakes you; but join yourselves to the Lord, and to his people. “Come with us, and we will do you good; for the Lord has spoken good concerning Israel, Numbers 10:29.”

2. Those who are tempted to doubt his faithfulness.

Let not delays lead you to harbor unbelieving fears. God sent not his Son until four thousand years after he had announced his purpose to the world; nor did he bring Israel out of Egypt until 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; yes, 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, Exodus 12:51.

Tarry then the Lord’s timing. Take the promises of God as your support, and “claim them as your heritage forever, Psalm 119:111.” Be not hasty in concluding that God will not accomplish them, 1 Samuel 27:1; Ezekiel 37:11; but take them with you to the throne of grace, and plead them as the saints of old were accustomed to do, Genesis 32:12; then you shall find them all to be “yes, and amen, in Christ, 2 Corinthians 1:20.” “If things seem astonishing in your eyes, do not imagine that they must therefore be so in the eyes of God, Zechariah 8:6;” 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, 1 John 1:9,

to deliver us from temptation, 1 Corinthians 10:13,

to further in us the great work of sanctification, 1 Thessalonians 5:23-24,

and to preserve us to the end, 2 Thessalonians 3:3.

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, 2 Samuel 22:31.” Solomon’s testimony was precisely that which is given in the text, 1 Kings 8:56; and, the more we trust in God, the more evidence shall we have that “he keeps covenant and mercy to a thousand generations, Deuteronomy 7:9.”

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, Hebrews 10:23.”

Labor to be found “children that will not lie; so will He be” your faithful and almighty “Savior Isaiah 63:8.”

Charles Simeon (1759-1836)