Judges 14:12-14

“Let me tell you a riddle,” Samson said to them. “If you can give me the answer within the seven days of the feast, I will give you thirty linen garments and thirty sets of clothes. If you can’t tell me the answer, you must give me thirty linen garments and thirty sets of clothes.” “Tell us your riddle,” they said. “Let’s hear it.” He replied, “Out of the eater, something to eat; out of the strong, something sweet.”

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

We cannot approve his conduct in connecting himself with a Philistine woman, though we commend it highly in not forming that connection without having first obtained the consent of his parents. It would seem as if his choice was sanctioned by God, because we are told, that “it was of the Lord that he sought an occasion against the Philistines, verse 4.” But this circumstance does not necessarily make the action good; it may be that God only overruled the evil propensities of Samson, to accomplish his own purposes against the oppressors of his people. See Joshua 11:20; 1 Kings 12:15.

However, in going down with his parents to Timnah, where the woman lived, he turned aside from them into a vineyard, and, when separated from them, was attacked by a young lion; whom, though unarmed, he tore, as easily as he would have torn a goat, verse 6. This he did through the mighty power of God. Yet though the exploit was so astonishing, he concealed it utterly from his parents, and proceeded with them as though nothing particular had happened unto him, verse 6. What a rare instance of modesty was this! How few people are there in the world, who, if they had performed such an act, could have allowed it to remain hidden from their dearest friends!

Having obtained the consent of the woman, he returned home, and, after a time, went to Timnah with his parents again, in order to take her for his wife and complete the nuptials. In his way, he turned aside again, to view the lion, whom he had slain. His intention probably was to revive in his soul a sense of the divine goodness to him, in having given him so signal a deliverance; but behold, to his utter astonishment, he found a swarm of bees and honey in the carcass of the lion! verses 8, 9. Upon this he took of the honey, and ate it, and gave it to his parents; but still concealed the miracle which had been wrought in his favor.

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

We will consider it,

I. As proposed on that occasion.

In the proposing of it we see no evil whatever.

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

But the manner of proposing it was replete with evil.

A wager was laid with all the thirty companions respecting it; and that wager was in itself evil, as being both the root and fruit of covetousness. But, if anyone is disposed to deny that the laying of wagers is evil in its nature, no one, after reading this history, can doubt whether it be evil in its tendency. After three days’ fruitless inquiry, the pride of these thirty companions was greatly mortified, and their covetousness excited to a most fearful degree. Not being able to bear the thought of losing their wager, they were filled with indignation, and threatened to burn the bride, together with her father’s house, if she did not get the secret from her husband, and reveal it unto them. She, partly through fear, and partly from a partiality for them, labored incessantly to gain from her husband the solution of the riddle. With this view, she wept before him during the remaining days of the feast, pretending that his secrecy was a proof of his lack of affection for her; and at last, having quite wearied him with her importunity, she obtained from him the secret, and then revealed it to them, and enabled them to gain the wager.

Samson might justly have disputed the point with them, because they did not find out the riddle themselves, but obtained the knowledge of it by treachery. But, though he told them, “If you had not plowed with my heifer, you had not found out my riddle,” yet he determined to pay the wager. But what a terrible resolution did he adopt! He determined to kill thirty men of the Philistines, and with their garments to pay the wager that he had lost. It is said indeed that “the Spirit of the Lord came upon him, and he went down to Ashkelon and slew them;” nor can we presume to question for a moment the justice of God in inflicting such judgments on the enemies of his people. He may take them off when he will, and by whom he will.

But viewing the action by itself, we see in it altogether a most dreadful exhibition of the effects of gambling:

in his friends, pride, covetousness, wrath, cruelty, and a confederacy to gain by fraud what they could not obtain in any other way;

in his wife, hypocrisy, deceit, and treachery;

in Samson, revenge, robbery, and murder!

Perhaps in the annals of the whole world we shall not find a more striking display of the manner in which gamblings are contracted, acknowledged, and discharged. They are contracted at friendly and convivial meetings; they are acknowledged as of greater obligation than all the common duties of justice and charity; and the peace of whole families, that were wholly unconnected with the transactions, is invaded. Yes, many are reduced to poverty, to prison, and to death, in order to discharge the debts contracted by the cast of a dice, or by the turning up of a card. I may go further still, and say, that of all the sources of suicide, gambling is by far the most fruitful.

As to the endearments of friendship, or the sweets of conjugal affection, gambling almost invariably produces the same result as in Samson’s case, who left the place in disgust, deserted his treacherous wife, and had the mortification to find her afterwards in the embraces of one who had just before professed himself his greatest friend. Would to God that every gambler in the universe would duly consider this history!

We will now proceed to consider the riddle,

II. As applicable to other subjects.

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

With this caution we think the riddle may be applied:

1. To the Lord Jesus Christ himself.

We know that he came down from the bosom of his Father, assumed our nature, sojourned many years upon the earth, and was at last put to death, even the accursed death of the cross. Now what good could we expect to result from this? Must we not rather suppose that the greatest possible evil must accrue from it, even the more aggravated condemnation of the whole world? Yet behold, “out of the eater came forth meat;” out of that, which we would have imagined would prove the destruction of the whole human race, has proceeded the salvation of ruined man!

In this light was this mystery announced to Adam in Paradise, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel! Genesis 3:15.” Here the very wounds which Satan would inflict on the Lord Jesus, are spoken of as the means of effecting his own destruction! Isaiah speaks to the same effect, that the Messiah, by making his own soul an offering for sin, would secure to himself a seed who should live forever! Isaiah 53:10; Isaiah 53:12. In the New Testament, the same mysterious representations are given us of Christ, “He was made in the likeness of sinful flesh, that he might condemn sin in the flesh, Romans 8:3;” and “that through death he might destroy him who had the power of death, that is the devil, and deliver those who through fear of death were all their lifetime subject to bondage, Hebrews 2:14-15. See also 2 Corinthians 5:21; 2 Corinthians 8:9 and 1 Peter 2:24.”

His death would be our life.

His sufferings would be our happiness.

His humiliation would be our glory! Amazing!

Yet so it is; for when he appeared to have been utterly vanquished, he rescued us from the hand of his great adversary, and spoiled all the principalities and powers of Hell, and triumphed over them openly on his cross.”

2. To every member of his mystical body.

Great and multiplied are the trials of the Lord’s people. Yet the very billows that threaten to overwhelm them, bear them forward to their desired haven. View the trials which they have in common with the rest of mankind. These are sent to them by God for their good, Hebrews 12:10-11; to improve their graces Romans 5:3-5, and eventually to augment the eternal weight of glory that shall be given them at their departure hence! 2 Corinthians 4:17.

View the trials which they meet with on account of their Christian profession; these are rather a ground of joy than of sorrow, Matthew 5:10-12, and are occasions of holy glorying, inasmuch as they are the means of bringing to us much richer communications of divine aid, 2 Corinthians 12:9-10, and of advancing that very cause which they are intended to repress, Philippians 1:12.

Whether therefore the riddle was intended to comprehend these things or not, we are sure that it was not more applicable to the occasion on which it was used, than it is to the trials and deliverances of the Lord’s people.

But, in order to unravel this mystery, we must plough with the Lord’s heifer, and seek the teachings of his Spirit, 1 Corinthians 2:11; Matthew 13:11.

Two words of advice I would suggest as arising out of this subject.

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

There is no one who has not met with mercies and deliverances, on account of which he has reason to bless his God. And if we took frequent occasions of reviewing these mercies, what sweetness might we not extract from them; and that not for our own refreshment only, but for the comfort and refreshment of all connected with us!

Though, as must frequently be the case, there may be things in our private experience which we cannot communicate even to our dearest friends—yet it would be impossible but that they must derive benefit from converse with us, after we ourselves have extracted the honey which God’s dispensations towards us are calculated to afford.

Let us then frequently turn aside even from our dearest friends, or in the midst of the most important business, to contemplate the mercies we have received; and we shall often be surprised at the rich stores of wisdom and consolation which we shall derive from them.

2. Do not be hasty to complain of God’s judgments.

The troubles which we may be called to endure, may appear insupportable; and we may be ready to say, like Jacob, “All these things are against me.” But, if we wait, we shall find that they are all working for our good; and that though “clouds and darkness may be round about the Lord, righteousness and judgment are the basis of his throne!”

How many thousands after a time have been constrained to say with David, “It is good for me that I have been afflicted!” Know Beloved, that there is no trial so heavy, but, if you acknowledge God in it, it shall yield you a rich supply of heavenly consolations. The most striking illustration of this truth will be found in Jehoshaphat’s victory over three confederate armies; he was no less than three days in gathering the spoil, 2 Chronicles 20:2; 2 Chronicles 20:25; Even that last of enemies, death itself, however formidable it may appear, shall yield sweets to the believing soul. The conflict with death may be severe; but the triumph over it shall be complete, and the fruits of victory eternal!

Charles Simeon (1759-1836)

Judges 13:22-23

“We are doomed to die!” he said to his wife. “We have seen God!” But his wife answered, “If the LORD had meant to kill us, he would not have accepted a burnt offering and grain offering from our hands, nor shown us all these things or now told us this.”

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

Let us notice,

I. The revelation made to them.

The Israelites for their iniquities were brought under the power of the Philistines, who oppressed them sorely and for a long period. But God of his own grace and mercy raised up unto them a deliverer. Other deliverers had been raised up at once, and at the precise time that the deliverance was to be effected; but, in the present instance, the person who was to be God’s instrument of good to the nation, was not even conceived in the womb. He was to be born, as Isaac and Jacob had been, of a mother who was barren; in order that he might more eminently appear to be a special gift of God. “Again the Israelites did evil in the eyes of the LORD, so the LORD delivered them into the hands of the Philistines for forty years. A certain man of Zorah, named Manoah, from the clan of the Danites, had a wife who was sterile and remained childless. The angel of the LORD appeared to her and said, “You are sterile and childless, but you are going to conceive and have a son. Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean, because you will conceive and give birth to a son. No razor may be used on his head, because the boy is to be a Nazirite, set apart to God from birth, and he will begin the deliverance of Israel from the hands of the Philistines, Judges 13:1-5.”

The law relating to Nazarites required a total abstinence from wine, or strong drink, or from anything unclean, Numbers 6:2-8; And as his consecration to this state was to commence from his first formation in the womb, his mother was immediately to observe all that kind of abstinence which was required of the Nazarite himself, and to continue it until the child should be both born and weaned. This occurrence she mentioned to her husband, together with the charge given to herself respecting the abstinence that was required verse 6, 7. Manoah, being strong in faith, entertained no doubt respecting the accomplishment of the Angel’s words; but being desirous that the mercy intended to the nation should not be obstructed by any error or neglect on his part—he besought the Lord that the same person should be sent to them again, to teach them more fully whatever was necessary for them to know, or do, respecting the child.

The visit was repeated, according to his desire; and the testimony was confirmed by a visible display of the divine power. Manoah, not knowing who this angel was, whether he was only a man, or an angel in human shape, or whether he was not the Angel of the Covenant, even the Son of God himself in human shape, requested permission to set before him a banquet, or an offering, as might be most suited to his character; but when he had presented an offering, fire, probably from the rock or from Heaven, consumed the sacrifice; and the Angel ascended in the flame to Heaven; and thereby testified the acceptance both of their persons and their sacrifice.

Let us now notice,

II. The effect produced upon them.

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

1. In Manoah, fear.

He now perceived and knew, that the person who had announced these tidings to him was God, in human shape; and Therefore he conceived that both he and his wife must die.

This idea was not without some foundation; for, when Moses had entreated the Lord to show him his glory, the Lord said to him, “You cannot see my face; for no man shall see me and live;” and for this very reason God put him into a cleft of a rock, and permitted him to see, as it were, only “his back parts, Exodus 33:20-23.”

When Jacob had been favored with a visit from the same divine person in the shape of an angel, he expressed his astonishment that “his life was preserved, Genesis 32:29-30.”

Indeed, when only an angel has appeared to some of the most distinguished servants of the Almighty, they have been so agitated, as scarcely to retain possession of their minds, Judges 6:22; Revelation 19:10. We do not wonder therefore at his apprehensions; but we the more admire the composure of his wife.

2. In his wife, confidence.

She argued in a very different way. She considered the mercies already given to them as tokens for good; for why should God confer such singular honor upon them, if he intended to kill them? Why did he accept at their hands the burnt-offering? Why did he stoop to give them such information? Why give them such gracious promises? Was all this done to mock them? Indeed, if he should kill them, how could the promises be fulfilled? Or for what purpose were they given?

This was a just mode of arguing; for such mercies were both evidences, and pledges, of his love; and therefore were rather to be considered as pledges of future blessings, than as harbingers of ill.

This was precisely the view which Paul entertained of the mercies conferred on him by God, “who,” says he, “delivered us from so great a death, and does deliver; in whom we trust that he will yet deliver us, 2 Corinthians 1:10;” and it is the true light in which every instance of his goodness should be considered.

Let us learn then from hence,

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

It is a common thought, even among good people, that their blessings are too great to be of any long duration. This sentiment does not arise from a view of the instability of human affairs, but from an apprehension that a continuance of their blessings is too great a thing to expect even from God himself, and that his grace, though rich, is not sufficiently extensive for such a gift.

But how dishonorable is this to God! and what an unworthy return for all his goodness to us! Why should we entertain such a suspicion? why should we harbor such ungenerous thoughts? why should we so limit his glorious perfections? Let such apprehensions be checked in their very first rise; and let us remember that his disposition to give, exceeds our utmost capacity to receive, Ephesians 3:20.

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

We shall do well to magnify the grace of God in our thoughts, and to inculcate upon others the same heavenly disposition. See how David argued on a review of his past mercies, “You have delivered my soul from death; will you not deliver my feet from falling, that I may walk before God in the light of the living? Psalm 56:13.” And, when under peculiar temptation he was led to doubt the continuance of God’s goodness to him, he checked himself, by calling to mind the marvelous mercies that had already been given unto him, Psalm 77:7-11.

Nor is it for the comfort only of the person himself that God imparts these glorious hopes, but for the encouragement of others also; and this was the improvement which Paul made of his own happy experience, 2 Corinthians 1:3-4. Only let it be recollected what God has done for us, in giving up his Son to the accursed death of the cross; and can we then limit his tender mercies? Can we doubt his willingness to give us anything else, Romans 8:32.

Whether therefore it is for the comfort of our own minds, or for the encouragement of others, this is the thought which we should ever bear in remembrance, and enlarge our own expectations from God in proportion as he multiplies his benefits to us; we should look on all present blessings as the first-fruits that precede the harvest, or as the drop before the shower!

Charles Simeon (1759-1836)

Judges 11:30-31

“And Jephthah made a vow to the LORD: “If you give the Ammonites into my hands, whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the LORD’s, and I will sacrifice it as a burnt offering.”

Vows were common under the Mosaic dispensation; they were even encouraged by God himself, in order that his people might have opportunities of manifesting the love that was in their hearts by offerings that were not enjoined, and services that were not commanded. In cases of difficulty, where it appeared of more than ordinary importance to secure the divine favor and protection, the patriarchs had resorted to vows, and bound themselves, in case God should grant to them the desired blessing, to render unto him according to the benefits he should confer upon them.

Thus Jacob, when he had just left his father and family in order to seek in a foreign land a refuge from his brother’s vengeance, vowed, that, if the Lord would be with him and restore him to his home in peace, he would take God entirely for his God, and devote to him a tenth of all that he should possess, Genesis 28:20-22.

In the time of Moses, the whole people of Israel resorted to the same measure, in order to obtain success against the Canaanites, Numbers 21:2. This, it must be confessed, has a legal appearance, and looks like offering to make a bargain with God; but vows may certainly be made in perfect consistency with the liberal spirit of the Gospel; for it is intimated, that under the Gospel, yes even in the millennial age, such a practice should prevail, Isaiah 19:21.

We know that Paul both made a vow himself, Acts 18:18, and united with others in services to which by a voluntary engagement they had bound themselves, Acts 21:23-24.

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

I. To explain Jephthah’s vow.

It must be confessed, that the Jewish writers in general, together with their great historian Josephus, were of opinion, that Jephthah offered his daughter to the Lord as a burnt-offering. Of the same opinion also were the generality of writers in the early ages of the Christian Church. Multitudes also of the most approved authors among the moderns take the same side of the question.

But we are constrained to differ from them; and the more attentively we have weighed their arguments, the more fully are we persuaded that Jephthah did not offer up his daughter as a burnt-offering, but only devoted her to the service, the exclusive service, of the Lord.

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

1. The making of Jephthah’s vow.

In opposition to the idea of his offering her up for a burnt-offering, we say, that no pious man would have made such a vow. Jephthah was undoubtedly a pious man, as his whole history declares; for at his first acceding to the proposals of his countrymen to stand forth for their deliverance, he laid the matter before the Lord, verse 11; and his vow was expressive of his affiance alone in God for success; besides which, he is celebrated by Paul as one of those eminent men who obtained a good report through their faith, Hebrews 11:32. Moreover, he was at this time under the influence of the Spirit of God, verse 29.

Now can we suppose that such a man, under such influence, should deliberately vow to God that he would commit murder? that he would murder the first person who should come forth to congratulate him, whether it might be man, woman, or child, yes even if it should be his own, his only daughter? Or, if a dog or other unclean animal should come forth, he would offer it up for a burnt-offering? Could he conceive that this would be pleasing to God, and that such a vow as this would be likely to procure success? Had not the law said, “You shall not kill! Exodus 20:13.” and had not God expressly forbidden his people to imitate the heathen in offering human sacrifices? Deuteronomy 12:31. Had not the law prescribed, that if a man should unintentionally kill his slave, he should be punished? Exodus 21:20. And could he imagine that the law permitted him intentionally and deliberately to kill his own daughter? It may be said, that the Spirit ordered him to offer up this sacrifice, just as God commanded Abraham to offer up his son Isaac; but I ask, Where is any such thing expressed in this history? And why, if the Sprit of God had ordered a human sacrifice to be made, and he under the influence of the Spirit had vowed to offer one, whence came the rending of his garment, and all his vehement lamentation, upon finding that his daughter was the appointed victim? If he had been called to Abraham’s trial, we may well suppose that God would have given to him the faith of Abraham; or at least, that, if he had so greatly failed in this duty, he would not have been so highly commended as an example of faith.

But we say again, that there is not the smallest intimation that the Spirit of God did give any such order to him; nor can we conceive that if, for the trial of his faith, God had given it, he would have ever allowed it to be carried into execution; but would rather have interposed to prevent it, as he did in the case of Isaac.

But, as no pious man would have made such a vow, so, if Jephthah had made it, the law itself had provided a ransom for her. We have before said that vows were encouraged under the law; and people, as well as things, might be devoted to God. But if either people, or things, were devoted to him, the law permitted that a valuation should be made of the devoted thing or person, and that the money should be regarded as a ransom for it, or an offering be presented in its stead. If a human being were devoted, the estimation should vary according to the gender and age of the person; but if it were a beast, then the offerer should give in addition one fifth more than the estimated value as the price of its redemption, Leviticus 27:2-13.

When the enemies of God and their cities or possessions were, as accursed things, devoted to destruction, they were not to be redeemed at all; they were accursed of God himself, as the Amalekites and Canaanites were, and were therefore not to be spared, Leviticus 27:29; and Saul, in sparing Agag, whom God had devoted to destruction, sinned as much as if he had murdered one whom God had ordered to be spared, 1 Samuel 15:3; 1 Samuel 15:9; 1 Samuel 15:22-23; 1 Samuel 15:32-33.

Now, if we call to mind how eminently conversant Jephthah was with the history of Israel, so as to be able to refute all the claims of the king of Ammon, verse 12-27, we can feel no doubt but that he was well acquainted with the law that prescribed the mode in which devoted things were to be redeemed; indeed his vow was evidently founded on the knowledge of that law; for if a dog had met him first, he would never have dared to offer that in sacrifice to God; consequently he would never have made his vow so indefinitely, if he had not known that the law admitted of an exchange, in case the devoted thing should be improper to be offered.

But supposing that he was ignorant of this law, were the high-priest and all the priests in the kingdom ignorant of it? And, when the execution of the vow was postponed for two months, and great lamentation was made all that time throughout the kingdom on account of the vow, was there no person in all Israel who once thought of this law? If but one person had thought of it, would he not have been very glad to mention it? And would not the mention of it have been most acceptable to Jephthah, when it would have put an immediate end to all his mourning and lamentation? Would he not have been glad enough to pay thirty shekels, the sum prescribed by the law, to save the life of his daughter?

But it may be said, that this was a period of gross darkness; and that idolatry with all its horrid rites prevailed to a great extent, Judges 10:6. To this I answer, that though idolatry had recently prevailed, this was a time of singular reformation; for the people had put away the strange gods from among them, and served the Lord, Judges 10:16.” And in such a state of mind, considering what obligations they felt to Jephthah, even if they had not thought of this law, they would have interposed to rescue his innocent daughter from destruction; just as the people, at a later period of their history, rescued Jonathan from the hands of Saul, when the sentence, to which his father’s oath had doomed him, was just ready to be executed, 1 Samuel 14:45.

These arguments, we grant, would have no weight against an express declaration of Holy Writ; but it is nowhere said that such a vow as doomed her to death was ever made. On the contrary we affirm that the terms used by Jephthah do not imply any such thing. The word that is translated and, is frequently used in a disjunctive sense, and should be translated or. In many places it must of necessity be translated or, and actually is so translated in our Bible. See Exodus 21:16-17; Leviticus 6:3; Leviticus 6:5; 2 Samuel 2:19; and in the margin of our Bibles it is so translated in the very passage before us. Thus translated, the words of Jephthah involve no difficulty; he says, Whatever comes forth of the doors of my house to meet me, shall surely be the Lord’s, or I will offer it up for a burnt-offering;” that is, it shall be consecrated to the Lord; or, if it be fit to be offered in sacrifice to the Lord, (as a lamb or goat would be,) it shall be offered to him as a burnt-offering. It is really strange, that, when so easy and obvious a translation occurs, anyone should prefer one so replete with difficulties, as that which has been usually received.

Thus in relation to the making of the vow, we have shown:

1. that no godly man would make such a vow as this is supposed to be;

2. that, if made, the law admitted of an exchange;

3. and that the terms used on the occasion do not imply that she should be put to death.

2. The execution of Jephthah’s vow.

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

Observe the language of his daughter’s acquiescence. There is a delicacy in it which throws considerable light on the subject. In noticing the effect of the vow upon herself, she studiously avoids the mention of it. This, if we understand the vow as subjecting her to a state of perpetual virginity, is what might have been expected from her; but, if she was to be offered in sacrifice to God, there is no reason whatever why so solemn an event should not have been expressed in plainer terms.

In requesting a respite of the sentence, which involved in it a seclusion from the world, somewhat like that which has been practiced by Nuns in later ages, she does express what in the first instance she had only glanced at, “But grant me this one request: Give me two months to roam the hills and weep with my friends, because I will never marry, Judges 11:37.”

Here she mentions that which constituted the substance of the vow. Had she been consigned to death, she would rather have bewailed her premature death, and not merely her virginity. If it is thought, that her piety kept her from bemoaning her death, and that she bemoaned her virginity merely as a circumstance that seemed to render her death opprobrious; I answer, that the same piety that reconciled her to death, would certainly have reconciled her to the opprobrium of dying in a virgin state; exactly as Isaac was willing to forego his prospects in relation to the promised Seed, when he yielded up himself to be slain in sacrifice to God.

If it be said, that, on a supposition she was doomed only to a state of perpetual virginity, there was no occasion for her having two months given her to bewail her fate, since she would have had her whole life wherein to bewail it. I answer, that, in the apprehension of Jewish women, it was a great calamity to be childless, since they had not the honor of increasing the number of the Lord’s people, or a hope that the Messiah might spring from them; and this was a peculiarly heavy calamity to her, because she was the only child of Jephthah, verse 34; and her doom cut her off from all prospect of raising up a seed who should inherit his honors, and follow his example.

Therefore it was proper that there should be a public kind of mourning observed, not only in honor of her who thus freely sacrificed all her prospects in life, but in honor of Jephthah also, who in this instance exercised most eminent self-denial, and might be considered as almost dead.

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

In addition to all this, observe the language in which the commemoration of the event is mentioned, “It was a custom in Israel, that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.” If she was dead, there was scarcely any adequate reason for the daughters of Israel to go four times a year to one particular place to lament her; for they might as well have lamented her at home; but if she was alive, and secluded from company all the rest of the year, there was reason enough why they should visit her then. But the word which we translate to lament, is in the margin of the Bible translated to talk with; and this assigns the true reason of those stated convocations; her female friends went to condole with her on the occasion, and to do her honor.

Even the manner in which she is mentioned in this passage seems to bespeak her a living person; they went to talk with “the daughter of Jephthah the Gileadite.” Had she been offered in sacrifice to God, there would probably have been something more descriptive of her character; but, if she was still living, this is the only description of her that we should expect to find.

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

3. The honor God put upon Jephthah’s vow.

In consequence of this vow, “God delivered the Ammonites into the hands” of Jephthah, verse 32, 33. But would God have sanctioned in this manner a gross act of deliberate murder? Would not this have been the very way to deceive his people, and to make them think that he was pleased with such offerings as the heathen presented unto Moloch? And when in future ages he punished his people for offering human sacrifices, might they not justly have pleaded, that he in this instance had both approved and rewarded them?

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

It may be objected to this, that no other instance of devoting a person to virginity occurs. It is true; but neither does any other instance of devoting a person to death. The instance of Abraham and Isaac is not at all in point; for there the determination to offer Isaac was not the result of a rash vow, but of a divine command; and God had a right to dispose of Isaac’s life in any way he pleased; but Jephthah had no right whatever over his daughter’s life.

The right usurped by wicked Saul over his son Jonathan (which however was properly and successfully resisted) will scarcely be brought in justification and support of such a claim.

It may further be objected, that parents had no right to devote a daughter to perpetual virginity. This also may be true. Some right of this kind however seems to be acknowledged; 1 Corinthians 7:37-38; but much less had they any right to devote her unto death.

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

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

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

II. To suggest some instruction from Jephthah’s vow.

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

1. To avoid the rashness of Jephthah.

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

There is another way also in which we follow the steps of Jephthah, namely, by undertaking so lightly the office of sponsors for the children of our friends. The providing of sponsors to supply the place of parents who shall be removed, or disqualified for the instruction of their children in the fear of God, is excellent; but the engaging solemnly before God to perform their office is no light matter. Let anyone read the baptismal service, and see what it is that he undertakes; and then let him see what little attention is paid to these vows in general, or, perhaps, what little attention he himself has paid to them. It will be well if we lay this to heart in the future.

Perhaps we have, like Jephthah, inconsiderately opened our mouths to the Lord; let us then at least, like Jephthah, proceed to the performance of our vows. The duty we have undertaken may be difficult and self-denying; but if he, after having unintentionally devoted his only daughter to the Lord, would not go back, notwithstanding the sacrifice was so exceeding great, so neither should we hesitate to perform the most difficult of our vows.

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

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

But, whatever be their office or character, two things I would say to all:

1. Be cautious in making vows.

2. Be conscientious in performing them.

Inquire into the nature and extent of any engagements before you enter into them; for, as Solomon says, “It is a trap for a man to dedicate something rashly and only later to consider his vows, Proverbs 20:25.”

If we have rashly engaged ourselves to do what the law of God positively prohibits, we must recede from our vow, and humble ourselves before God for our temerity. The forty conspirators who swore that they would neither eat nor drink until they had killed Paul, and Herod who swore that he would give his daughter whatever she should ask of him—had no right to bind themselves to such an extent, and would have sinned less in violating, than they did in keeping, their engagements.

But where our vows are practical, they must be kept, even though the observance of them be attended with great cost and trouble, Deuteronomy 23:21-23; and the attempting to set them aside by the plea of inadvertence or of difficulties attending the observance of them, will only deceive our own souls, and bring upon us the heavy displeasure of our God, Ecclesiastes 5:4-6. We remember the judgments which God inflicted upon the whole Jewish nation in the time of David, for Saul’s impiety in violating an engagement which had been hastily contracted by Joshua four hundred years before in favor of the Gibeonites, Joshua 9:19 with 2 Samuel 21:1; and much more will God visit upon us in the eternal world the violation of engagements entered into by ourselves. “Vow then unto the Lord,” if you see it good, “but pay it, Psalm 76:11;” and say with David, “I will go into your house with burnt-offerings; I will pay you my vows, which my lips have uttered, and my mouth has spoken, when I was in trouble, Psalm 66:13-14.”

2. To imitate the piety of his daughter.

Very eminent was her deportment on this occasion.

Great was her love of her country,

great her love towards her father,

great her reverence for an oath,

and great her zeal for God.

O that there were such a spirit in all the daughters of our land! Assuredly the conduct of this pious female may lead them to consider how much they are bound to consult the judgment of their parents in relation to marriage; for though we do not think that a parent’s authority extends to a prohibition of marriage, which is an ordinance instituted by God himself—yet we have no doubt but that it is the duty of children to pay a deference to the judgment of their parents, and never, unless in extreme cases, to form a marriage connection contrary to their commands.

Need I say however, that when engagements are formed, they are not to be broken. The whole world unites in condemning so base, so iniquitous a conduct, as that of repudiating a person betrothed. But it has been thought by some, that if one who has in his unconverted state formed an engagement, becomes converted, he may then break his engagement, because he is “not to be unequally yoked with an unbeliever.” But does religion justify the violation of our vows? God forbid! The very thought is a libel upon God himself. None but the person with whom the engagement is made, can liberate us from our vows. If indeed a woman to whom one was engaged, were to disgrace herself by some gross immorality, it might be a reason for refusing to continue the engagement with her, because she has ceased to be the person with whom the engagement was formed.

So, if an engagement were formed with a person on account of his supposed piety, and he were to cast off all regard for piety, his change of character would warrant a termination of the contract that had been made with him; because the very grounds of the engagement are subverted. But where, for the gratifying of our own inclination, excuses are sought out for receding from an engagement, God himself will be the avenger of the injured party.

There is one point in particular which the conduct of this pious virgin may well impress on the minds of all who belong to the Established Church. I mean, the observance of those vows which were made for us in baptism; Of those vows our parents will never have reason to repent; nor can we ever regret that they were made for us. No mournings, no lamentations will ever be excited by our performance of them. The ungodly world indeed may regret that we have renounced its ways and vanities; and Satan may regret that we have cast off his yoke; but all the saints and angels will rejoice; yes, “there is joy among the angels in the presence of God over one sinner who repents.” Even God himself will “be glad and make merry with us,” and will “rejoice over us to do us good.” True it is, that such a consecration of ourselves to God is difficult and self-denying; but it is our truest wisdom, and our highest joy. To all of you then I say, “Dedicate yourselves to God by a perpetual covenant not to be forgotten! Jeremiah 50:5.” Yes, “I beseech you by the mercies of God that you yield yourselves to God a living sacrifice, holy and acceptable to God, which is your reasonable service, Romans 12:1.”

Charles Simeon (1759-1836)

Judges 9:7-15

“When Jotham was told about this, he climbed up on the top of Mount Gerizim and shouted to them, “Listen to me, citizens of Shechem, so that God may listen to you. One day the trees went out to anoint a king for themselves. They said to the olive tree, ‘Be our king.’ “But the olive tree answered, ‘Should I give up my oil, by which both gods and men are honored, to hold sway over the trees?’ “Next, the trees said to the fig tree, ‘Come and be our king.’ “But the fig tree replied, ‘Should I give up my fruit, so good and sweet, to hold sway over the trees?’ “Then the trees said to the vine, ‘Come and be our king.’ “But the vine answered, ‘Should I give up my wine, which cheers both gods and men, to hold sway over the trees?’ “Finally all the trees said to the thornbush, ‘Come and be our king.’ “The thornbush said to the trees, ‘If you really want to anoint me king over you, come and take refuge in my shade; but if not, then let fire come out of the thornbush and consume the cedars of Lebanon!'”

The method of instructing by parables is of great antiquity; it prevailed among the Jews from the earliest period of their history; but the first parable that is recorded, and indeed the first extant in the world, is that which we have just read. The peculiar excellence of that mode of instruction is, that it arrests the attention more forcibly, and conveys knowledge more easily, than a train of reasoning could do; and convinces the judgment, before that prejudice has had time to bar the entrance of truth into the mind.

The parable before us is exceeding beautiful, and admirably adapted to the occasion on which it was spoken. That we may open it fully, we shall consider,

I. The occasion of it.

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

After the expulsion of the Midianites, “the men of Israel proposed to make Gideon their king, and to perpetuate that honor in his family; but Gideon, having no reason to think that this invitation was from God, and being desirous that God alone should be the king of his people, declined the honor, saying, “The Lord shall rule over you! Judges 8:22-23.”

At the same time, wishing to preserve the remembrance of those astonishing victories which God had wrought for them by him, he requested his victorious soldiers to give him the golden earrings which they had taken from the Midianites, together with the chains which were about the necks of their camels; and with them he made a very splendid ephod, which was consecrated unto God. Whether he intended to make use of this ephod in the place of that which had been made for Aaron, Exodus 28:6-12, we cannot say; but we have no doubt of his having sincerely intended to honor God by it; though, alas! through the proneness of the heart to superstition and idolatry, “it became a snare to him, and to his house! Judges 8:27.” In a word, he affected not honor for himself and his family, but desired only that God should be glorified.

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

Gideon had seventy sons by many different wives; and, by a concubine, one, whom he called Abimelech. This bastard son, being of an ambitious mind, made use of his mother’s relations to impress the minds of the Shechemites with an idea that all the seventy sons of Gideon would be so many petty tyrants among them; and that it would be better for them to have one king over them, than so many; and that, if they were of that opinion, they would do better to choose Abimelech, who was related to them, than any of the others, who had no particular interest in their welfare.

Having thus insinuated himself into the favor of the Shechemites, he prevailed upon them to supply him with money out of the treasury of Baal-berith, their idol; and with that “he hired reckless people” to go with him and murder all his seventy brethren.

What a solemn proof is this, of the cruel nature of ambition, which could instigate him to such an inhuman act; and of the ease with which instruments may be procured to perpetrate any evil that the human heart can conceive! The deliberation with which this bloody man executed his project, was truly astonishing; one would have supposed, at least, that he would murder them all hastily in their beds; but, as though he delighted in that accursed work, he brought them all forth, and “slew them all on one stone, verses 5, 18.”

Jotham alone, the youngest of them all, escaped; and, when he was informed that Abimelech had been made king, he availed himself of an opportunity which some public meeting of the Shechemites afforded him, to stand on Mount Gerizim, and address the principal inhabitants. His address was short, as one would naturally expect; but it was much to the purpose; and it was contained in the parable which we have read, together with a brief application of it to their own conduct.

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

II. The import.

Two leading truths are contained in it:

1. That worthless men desire the honors which the wise and good decline.

The character of the wise and good is fitly represented by those valuable trees, the olive, the fig, and the vine. The olive-tree was useful for the honoring of God in the sacrifices, and man in his attainment of royal or priestly honors; the fig-tree was productive of most delicious fruit; and the vine, by its generous juices, cheered the heart of man, at the same time that it afforded acceptable libations unto God.

What more beautiful images could have been found, whereby to portray the character of a man who lives only to honor God, and to benefit his fellow-creatures? Such a man was Gideon; who, sensible of the snares and difficulties of royalty, was desirous rather to do good in the station in which God had placed him, than, by an elevation to a higher sphere, to encumber himself with anxious and unproductive cares.

On the other hand, the bramble fitly represented a worthless person, who, grasping at power, is ready to obtain it by any means; and, while he is extravagant in his demands of confidence, is cruel and oppressive to all who are not subservient to his will.

Such exactly was Abimelech; he promised great things to Shechem, while he gave them, in the first moment of his advancement, an evidence of his atrocity, and a sure pledge of his future tyranny!

What was primarily intended to mark the characters of Gideon and Abimelech, is applicable to man in every age.

The wise and good are unambitious. If clearly called of God to any office, they undertake it, as Gideon did, for the Lord’s sake; but they do not seek advancement for themselves; they do not affect situations of dignity and power; they cultivate a humble and contented mind; and study rather to be good than great.

Not so the noisy demagogue, who depreciates and defames others, only the more effectually to exalt himself.

2. That they who unduly desire honor, and they who unjustly confer it, will prove sources of misery to each other.

This was intimated in the parable, but more fully explained in the subsequent application of it. Jotham appealed to the consciences of the men of Shechem, whether they had acted as they ought to have done towards Gideon and his family; if they could say they had, he wished them every benefit from Abimelech’s administration, which they themselves could desire; but, if not, then he warned them that they would prove a curse to each other, verse 16-20.

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

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

III. The accomplishment.

Never was a prophecy more exactly fulfilled. “The triumph of the wicked is short!” For three years Abimelech enjoyed the fruit of his wickedness; but then God “sent an evil spirit between him and the Shechemites,” and stirred them up to “deal treacherously with him, verse 23.” What the cause of their disaffection was, we know not; but they so hated him, as to set assassins to lie in wait for him, and destroy him, verse 25. Their disloyalty appearing, one soon rose up to foment the division, and to head the conspiracy. Turbulent people are never lacking to fan the flames of discord, and to seek their own elevation on the ruin of others. Such a one was Gaal, who, though probably a Canaanite, proposed himself as the fitter person to govern the state, and encouraged them at a drunken revel to curse and execrate Abimelech.

Zebul however, a chief officer in the city, retained, though covertly, his allegiance to Abimelech; and sent him word of all that passed, together with directions for crushing the conspiracy. At the same time he endeavored to lull asleep the fears of Gaal, so that he might be taken by surprise; and, when Gaal could no longer be deceived, he urged him, in the same derisive strain, to go forth and meet his adversary in the field of battle; but no sooner had Gaal gone forth, than Zebul interposed to cut off his retreat to the city, verse 26-38, 41.

The plan of Zebul succeeded; Abimelech speedily overthrew Gaal and his adherents; then he proceeded to fight against the other conspirators in the city; and, having taken the city, he slew all its inhabitants. Some indeed took refuge in a tower; which however, by cutting down branches of trees from an adjacent wood, and setting them on fire, he instantly destroyed, together with a thousand people that were in it. Having desolated thus the whole place, he beat down the city, and sowed it with salt, in token that its destruction should be perpetual, verse 39-49.

The revenge of Abimelech, one might have supposed, would by this time have been satisfied; but it was not so; for, as there were many dissatisfied people at Thebez also, a neighboring city, he went and slew them also; and, when some of them also took refuge in a tower, he proceeded to use the same stratagem against them; but being grown incautious from success, he went too near the tower, so that a woman threw a piece of a millstone upon his head, and broke his skull; and he, indignant at the thought of being killed by a woman, “ordered his armor-bearer to slay him, that it might not be said: A woman slew him! verse 50-54.”

Behold now how exactly the parable was verified! “God sent an evil spirit between Abimelech and his subjects,” on purpose that their ingratitude to Gideon and his family might be punished, verse 23, 24; and the outcome of the contest, as the historian remarks, was a literal accomplishment of Jotham’s prediction; Abimelech and the Shechemites mutually proving a scourge and a curse to each other, verse 56, 57.

From this history then we may learn,

1. To be unambitious in prosperity.

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

2. To be patient in adversity.

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

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

We may appear for a season to succeed, and to reap a pleasant fruit from the iniquities we have sown. But what did Abimelech’s success avail him at the end of three years? What does he think of all his murders at this hour? Just so, we may appear to succeed in the acquisition of unlawful pleasures or dishonest gains; but what shall we reap from such practices in a little time? and what comfort will our confederates in iniquity afford us at the last day?

Now the vile seducer or the base adulterer may rejoice in, and with, his guilty companions; but what execrations will they mutually vent against each other, when God’s time is come! Know , Beloved, that “evil pursues sinners;” and “though hand join in hand, the wicked shall not be unpunished!”

Charles Simeon (1759-1836)

Judges 8:15-17

“Then Gideon came and said to the men of Succoth, “Here are Zebah and Zalmunna, about whom you taunted me by saying, ‘Do you already have the hands of Zebah and Zalmunna in your possession? Why should we give bread to your exhausted men?'” He took the elders of the town and taught the men of Succoth a lesson by punishing them with desert thorns and briers. He also pulled down the tower of Peniel and killed the men of the town!”

[Preached at the time of the French Revolution.]

Consistency is essential to the character of a child of God. But pious people are very apt to err in judging of the consistency of others; they would have been ready to condemn the conduct of Paul in relation to many things which he did at one time and forbore to do at another. We do not in general make sufficient allowance for a change of circumstances, which may not only warrant, but demand, a change of conduct.

All would admire the gentleness and forbearance of Gideon, when the Ephraimites blamed him so vehemently for not summoning them to the battle against the Midianites, verse 1-3; but probably they would accuse him of severity and injustice towards the men of Succoth and of Penuel; whereas his firmness in chastising these was no less proper under his peculiar circumstances, than his kindness in forgiving them.

The two cases were not at all parallel; the Ephraimites at least thought honorably of the cause in which Gideon was embarked; but the men of Succoth and of Penuel treated it with contempt. Now the cause was that of God himself; and for despising it, the men of Succoth and of Penuel deserved all that they suffered. Let us consider,

I. The punishment inflicted on the men of Succoth and of Penuel.

The provocation they gave was exceeding great.

Gideon had already destroyed one hundred and twenty thousand of the Midianite army; and was now pursuing with his three hundred men the remnant, who had escaped the general carnage. He had crossed over Jordan, and was following them with all possible ardor; but his men having been engaged all the preceding night and day without any intermission or any refreshment, were faint. Gideon therefore, in passing through Succoth, a city of the tribe of Gad, requested in the kindest manner some provisions for his men; but the elders of the city only insulted him, and endeavored to weaken his hands by deriding the vanity of his attempts. Gideon would not lose any time in debating the matter with them, but warned them that when God delivered the Midianites into his hand, he would return and scourge them all with briers and thorns, verse 7.

He then went forward to Penuel, a neighboring city; but was insulted by its elders precisely as he had been by the men of Succoth. It should seem that the men of Penuel confided in a tower which they had, and thought themselves safer in that, than they could be by any efforts of Gideon, or of God himself in their behalf. Gideon therefore threatened them with heavier vengeance, when God delivered Zebah and Zalmunna into his hands; for, though their ingratitude was the same with that of the men of Succoth, there was in their answer somewhat more of atheistic impiety, which was the ground of a severer sentence against them, verse 9.

The punishment he inflicted on them was just.

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

Now we say that this was just. Had the injury which he had sustained been purely personal, it would have befit him to pass it by, and to leave the punishment of it to a righteous God, who says, “Vengeance is mine! I will repay!” But he acted as a magistrate who was authorized to punish the treason of which these people had been guilty.

Considered as an act of ingratitude only, it was exceeding sinful; for what could be more base than to refuse a meal to those who had at the peril of their own lives delivered the whole nation from the yoke of Midian; and were now, though only three hundred in number, following the remaining fugitives, fifty times as numerous as themselves, in order to extirpate them entirely?

But it was treason, both against the state, and against God; it was the very way to prevent the execution of Gideon’s designs against the enemies of God and his people. And if God had not miraculously renewed the strength of the victors, this refusal of food to them would have done more to vanquish them than all the hosts of Midian had been able to effect.

If Gideon had demanded that the men of Succoth and of Penuel should join in the pursuit, he would have required no more than he was authorized to do. The Ephraimites had not only acknowledged this, but had thought themselves slighted because it had not been done, verse 1; and he might justly, considering whose cause he was engaged in, have punished them severely for a refusal, see Judges 5:23; but when his request was so moderate, and his necessity so urgent, and the probable consequences of their refusal so injurious to the whole nation, he did right in making an example of such wicked traitors.

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

II. The lessons it suggests to us.

It is very instructive to us both,

1. In a civil view.

The men of Succoth and of Penuel well illustrate the character and conduct of many among ourselves. The burdens of war must of necessity be borne by all the nation. But it will be found generally applicable in a time of war; and methinks they should be cheerfully borne by every member of the community; for, to whom do we owe our security, but to those who are standing forth in our defense, and, under God, are combating our enemies with success? It is true, we feel the pressure of the taxes as a burden; and by means of them we are deprived of comforts which we might otherwise enjoy; but what are our privations in comparison with those which are experienced by our fleets and armies? Little do we think what they have to bear; or what obligations we owe to them for exposing themselves to so many fatigues and dangers in our defense. Shall we then grudge to the state whatever is necessary for their support? Is not the murmuring on account of our burdens, and the striving to elude them, highly criminal?

The men of Succoth and of Penuel had some excuse for their ungenerous conduct; for they intimated that by contributing to aid Gideon in the pursuit, they should only bring on themselves the heavier vengeance from the Midianites, as soon as ever they should have recovered from their panic.

But what excuse have we? Their interest seemed to lie on the side of neutrality; but ours is altogether on the side of energy and exertion. Let us only consider what our enemies would exact of us, if they were to reduce us under their power; truly “their little finger would be heavier than the loins” of our own governors; instead therefore of grudging what is necessary for the support of our government, we should rejoice and bless God for the security that we enjoy under their watchful care.

2. In a religious view.

The whole of that astonishing transaction tends to inspire us with confidence in God, and to encourage our exertions in his cause. But there are two lessons in particular which we shall do well to learn from it:

1. To prosecute the spiritual warfare under all discouragements ourselves.

2. To put no discouragements in the way of others.

That we shall find discouragements in our warfare is certain:

sometimes from the number and power of our enemies;

sometimes from the fewness and weakness of our friends;

sometimes from the inefficacy of our past exertions;

and sometimes from the protracted continuance of a struggle which we had fondly hoped to have seen terminated long before.

But we must go forth, like Gideon, in the strength of the Lord, and, though “faint, we must yet be pursuing, verse 4;” nor must we ever look for rest, until we have gotten the final victory over all our enemies.

We must remember:

1. Whose cause it is.

2. Under whose banners we are enlisted.

3. Whom we have for our Guide and Protector.

4. Whose word is pledged for our final success.

What though God reduces the number of our friends to ever so low an ebb?

What though God sends us forth with no better armor than a trumpet and a lamp?

What though our enemies are so great and numerous, that, after having been vanquished by us a thousand times, they still appear, according to human apprehension, invincible by such an arm as ours?

What though we are so feeble that we seem incapable of continuing the contest any longer?

Shall we give up? No! We must still fight on, assured of victory; knowing, that “when we are weak, then we are strong;” that “God will perfect his own strength in our weakness;” and that, “if God be for us, none can” possibly succeed “against us!”

At the same time that other lesson must be attended to: Not to put any discouragement in the way of others. Almost all people are ready to obstruct, rather than to aid, the Christian in his spiritual progress. Those of the same family and kindred will discountenance his zeal; and even some who profess to be of the true Israel, will represent his duties as impractical, and his efforts as hopeless.

But God is indignant with those who would weaken the hands of his people. He would have us rather encourage one another to the utmost of our power. His command is, “Strengthen the weak hands, and confirm the feeble knees; say unto them that are of a fearful heart, Be strong, fear not; your God will come and help you! Isaiah 35:3-4 and Hebrews 12:13.”

It is said of our Lord, that “he will not break the bruised reed, nor quench the smoking flax, but will bring forth judgment unto victory!” Let us, like him, “carry the lambs in our bosom, and gently lead those that are with young;” yes, let us so unite our efforts with theirs, that we may be sharers in their triumphs, and partakers of their glory!

Charles Simeon (1759-1836)

Judges 8:4

“Faint, yet pursuing!”

There are those who speak of Gideon as a type of Christ. But, excepting as a deliverer raised up in an extraordinary manner to Israel, there is scarcely sufficient correspondence between him and our blessed Lord to justify such a representation of him.

As an example to the Church in all ages, and especially as illustrating for our benefit the power and efficacy of faith, we can have no hesitation in commending him to your most particular attention; for he is not only set forth in Scripture under that character in common with many other eminent men, but, together with David and Samuel, he is proposed to us as a pattern which we are bound to follow, “Seeing that we are encompassed with such a cloud of witnesses, let us lay aside every weight, and the sin that does so easily beset us, and let us run with patience the race that is set before us, Hebrews 11:32-33; Hebrews 12:1.”

I would notice him, therefore, under the two-fold character of:

a deliverer to Israel,

and a model to us.

Or, rather, instead of separating the two, I will combine them; so that the whole subject may come before us in a more luminous and useful point of view.

Let us, then, notice respecting Gideon,

I. His ready obedience to the divine call.

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

The Midianites had grievously oppressed Israel. By a kind of predatory warfare, they annually desolated the whole land. Gideon was threshing out some corn, in order to hide it from the Midianites; and God sent an angel to inform him, that, through his instrumentality, the country should be delivered from its invaders. This seemed to be a hopeless and almost impossible event; but when God had shown him, by repeated signs, that the office of delivering Israel was committed to him, he cheerfully obeyed the call, and addressed himself to the work assigned to him, Judges 6:1-35.

The same promptitude, brethren, is expected at your hands.

You are called to war against the enemies of God and his people. Satan has exercised a most tyrannic sway over the whole world, “leading them captive at his will.” But the Lord Jesus Christ has commanded the trumpet to be sounded throughout all your coasts, that you may flock to his standard, and arm yourselves for the combat. Let none say: The enemy is too powerful for me; I cannot venture to oppose him. The command is absolute; and every one of you must gird on his armor, and prepare to “war a good warfare.”

Let there be no reluctance, brethren, no timidity, no “conferring with flesh and blood.” It is a disgraceful bondage to which you have been subjected; and the time is come for you to free yourselves from it. I call on all of you, therefore, to obey the summons, and in every possible way to approve yourselves “good soldiers of Jesus Christ.”

But be sure to follow Gideon in this,

II. His simple dependence on divine aid.

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

Most particularly is this noticed in the Epistle to the Hebrews, “By faith Gideon and the others subdued kingdoms, Hebrews 11:33.” There came, in obedience to his summons, thirty-two thousand men. But God directed him to dismiss from among them all who were timid; and instantly was his army reduced to ten thousand men. But even these were more than God chose to employ; and therefore Gideon was ordered to bring them down to a stream, and to separate those who lapped like a dog, from those who bowed down to drink like cattle; and to reserve the former only for his companions in arms. Of those who lapped, there were only three hundred; and these were all who were left to him to go against the Midianites, who amounted in all to one hundred and thirty-five thousand men.

But not even these were to be employed in one compact body; no; scarcely two of them were to be together; they were to occupy an immense tract of ground, surrounding the whole camp of Midian. Nor were they to make a simultaneous attack; but every one of them was to take a pitcher and a lamp and a trumpet, and to break their pitchers and blow their trumpets, and to stand in their place, crying, “The sword of the Lord and of Gideon.”

What an armament, and what a disposal of the troops, according to the judgment of sense, was this! It was the direct way to have every soul among them slain in an instant; for not one of them could escape through darkness; since every one held his lamp, as it were, for the express purpose of making himself a mark for the spear or sword of his enemy, Judges 7:1-21. But Gideon presumed not to sit in judgment on the directions given him. It was sufficient for him to know what God’s appointment was; and to that he submitted, without hesitation or delay.

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

There must be no dependence on an arm of flesh. You must “go forth in the strength of the Lord,” and of him only. To overcome through the simple exercise of faith, may appear strange; but it is the way appointed by God himself, who will have all the honor of your success, and will allow “no flesh to glory in his presence.” “To stand still, and see the salvation of God” with you, may appear to savor of presumption; but it is infinitely greater presumption to invade the prerogative of God, and to take on ourselves the work that belongs to him alone.

The proclamation of his name, and the exhibition of his light, are doubtless proper, as his appointed means for advancing his own glory; but of themselves they can effect no more for the subjugation of our enemies, than could the blowing of trumpets to destroy the walls of Jericho, or the breaking of pitchers to subdue the armies of Midian and of Amalek. It is “by faith you are to walk, and not by sight;” and “according to your faith, it shall be done unto you.”

You must further imitate Gideon in,

III. His full determination never to relax his efforts.

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

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

What a bright example Gideon is for us!

There must, of necessity, be times and seasons when we are ready to faint in our great warfare, and to wish, as it were, for some relaxation from our labor. Who has not experienced both weariness in duties, and dejection of mind, too, in the conflicts which he has had to sustain? But it will be time enough for us to rest when we get to Heaven. Paul was “troubled on every side—yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed, 2 Corinthians 4:8-9;” “for which cause he fainted not, 2 Corinthians 4:16.” So must it be with us; whatever progress we have made, we must “forget the things which are behind, and press forward to that which is ahead.” “We must never be weary in well-doing,” or, if weary in it, we must never be weary of it. Whoever sees us, must see us still “pursuing,” and determining never to rest, until every enemy be subdued, and “Satan himself be forever bruised under our feet!”

Above all, we must follow Gideon in,

IV. His assured expectation of ultimate success.

This was very conspicuous.

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

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

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

APPLICATION.

Are any of you faint, my beloved brethren? I will not act the part of the men of Penuel or Succoth, but will most gladly set before you all the richest provisions which we possess. Here is bread of the finest quality, “the very bread that came down from Heaven,” that will not only strengthen and refresh your souls, but actually give life to the dead; and, if you eat to the full of that, you shall go on in the strength of it to the last hour of your lives.

1. Consider whose banners you fight under; even under the banners of the Lord Jesus Christ himself.

2. Consider with whom you are contending; they are vanquished enemies; as our Lord himself has told us, “Be of good cheer, I have overcome the world!”

3. Consider where your strength lies; not in yourselves, but in the Captain of your salvation, who has said, that “his grace shall be sufficient for you,” and “his strength be perfected in your weakness!”

4. Consider, finally, what will be the fruits of victory; even glory and honor and immortality in the presence of, and in the bosom of your God!

Will you, then, draw back? God forbid! Let me rather urge you to proceed; for as faint as you are, you shall surely overcome. Of Gideon’s army, so far as we know, not one died; while the entire host of his enemies were slain. So shall all the powers of darkness fall before you, and not so much as a hair of your head shall perish. “It is not the will of your Father that one of his little ones should perish.” In a word, “Do not be weary in well-doing; for in due season you shall reap, if you faint not!”

Charles Simeon (1759-1836)

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)