EXPOSITION
Midian. In Numbers 22:7 we read of the Midianites as allied with the Moabites in their hostility to the children of Israel, and we find them willing agents of Balaam s iniquitous counsels (Numbers 25:6, Numbers 25:17, Numbers 25:18; Numbers 31:7, Numbers 31:8), and suffering a terrible chastisement from the Israelites in consequence. An abiding national feud was the natural consequence; and this, added to their love of plunder, no doubt led to the present invasion in company with the Amalekites (Judges 3:13, note). Observe the contrast between the victory described in Numbers 31:1-4. and the defeat narrated in this chapter.
The dens … and caves. In the writer's time certain hiding-places called by the above names were traditionally known as the places where the Israelites took refuge during the terrible Midianite invasion. The limestone hills of Palestine abounded in such caves.
Children of the east. We first find this term in Genesis 29:1, where it is applied to the people of Haran. Comparing the analogous phrases, "the east country" (Genesis 25:6), the mountains of the east (Numbers 23:7), "the men of the east" (Job 1:3), "the east" (Isaiah 2:3; Matthew 2:1), we gather that the country lying to the east of Palestine as far as the river Euphrates was called the east country, and that the various tribes of Arabs and others who peopled that desert were called "the children of the cast" (see Genesis 29:33 and Judges 7:12; Judges 8:10).
Left no sustenance, etc; i.e. neither grass, nor corn, nor fruit. It is added, neither sheep, nor ox, nor ass. These all either died for want of food or were seized by the Midianites. The next verse explains that the enormous multitudes of their cattle and camels consumed the whole produce of the ground.
As grasshoppers. See the striking description of the destruction caused by locusts in Joel 3:1-29. I have heard travellers in India describe the sudden darkening of the sky by a flight of locusts.
A prophet. Literally, a man, a prophet, just as Deborah was described as a woman, a prophetess (Judges 4:4). It is interesting to observe the flow of the spirit of prophecy in those early days between Moses and Samuel, before the dispensation of the prophets had risen to its height. I brought you up from Egypt. Note the constant reference to the exodus as a fixed point in their national and religious life (see Judges 6:13; Judges 2:1).
HOMILETICS
The fruit of ingratitude.
What a condemnation of Israel there was in the simple statement of facts by the mouth of the prophet, without exaggeration and without comment. God had brought them up from the land of Egypt with a mighty hand and a stretched-out arm; when they were in bondage he had broken their yoke; when they were oppressed he had set them free; when the multitudes of Moabites, and Ammonites, and Midianites, and Canaanites, had opposed their entrance into the land of promise, God had brushed them all away and given their land to the Israelites. He had accompanied these acts of grace and power with a simple command not to worship the idols of Canaan, but to remember that Jehovah was their God, but they had not obeyed his voice. They had forsaken God, to whom they owed all they had, and they had turned to heathen vanities. What need to say any more? They were now reaping what they had sown. They were helpless because they had cast off him who had helped them so wondrously, and who would have been their help in every time of need if they had not so wantonly forsaken him. And in like manner how often will a bare statement of facts be enough to overwhelm us with guilt and shame! Let any man be his own prophet, and with unflinching truth record the incidents of a year or a day of his own life. "God in his abounding grace and love redeemed me by the blood of his dear Son; he freely forgave me my trespasses and sins; he received me into the adoption of children, by Jesus Christ, unto himself; he sealed me with the Holy Spirit of promise; he crowned me with loving-kindness and tender mercy; he showed me the kingdom of heaven, and bid me enter into it; he showed me the deadly evil of sin; he showed me the beauty and loveliness of goodness; he said to me, Abhor that which is evil, and cleave to that which is good. But I have not hearkened to his voice; I have forgotten his love, and despised his grace; I have disbelieved his word, and have believed the lying promises of sin; I have loved the world; I have been the slave of my own lusts, and the subject of my own passions; I have turned aside with the multitude of evil-doers, and I am now eating the fruit of my own doings; I have forsaken God, and so God has forsaken me."
HOMILIES BY A.F. MUIR
Israel's extremity.
With repeated defection a severer punishment is needed and inflicted. Midian is not only a neighbour, but one who encircles Israel on south, south-east, and east. It was a name given to the great Arab tribes living east of the Red Sea, and south and east of Canaan. Unlike a comparatively civilised nation, they are not satisfied with receiving tribute; they render husbandry and the arts of civilised life impossible by lawless raids, ceaseless devastation, and wanton destruction. It is a new terror. Israel may be overwhelmed and stamped out if this curse of the wilderness be not restrained.
I. ISRAEL'S ABANDONMENT OF JEHOVAH IS PUNISHED BY AN APPARENT ABANDONMENT OF ISRAEL BY JEHOVAH. It seems a light punishment; really there could scarcely be a harder one. Let the sinner and the backslider consider what their condition would be were God just to treat them as they treat him. Even the mildest phase of such discipline could not be long bearable. Simply to be left to oneself—let alone—what tragic possibilities does that suggest! But when enemies of the most ruthless description overrun our land, and have us at their mercy, how much does abandonment mean! It is in such times we learn how much we owe to Divine inter- position hour by hour. The moral consciousness of Israel was consequently lowered. So of all in like cases.
II. THE MANNER AND EXTENT OF THEIR DISCIPLINE ARE SUGGESTIVE OF THE HEINOUSNESS or THEIR OFFENCE. Things had come to such a pass that only a full experience of the worst of their heathenish and idolatrous neighbours would avail. There is little or no love of God left; let the consequences of their unbelief teach them a bitter hatred of evil; in time it will drive them back to the doctrine and practice of truth for very life. By and by they will learn to love it again. We have but to think of God's loving nature and infinite tenderness to see how desperate such a measure is. If forbearance failed, no other remedy would suffice but this. All unbelief is this potentially. It was a glimpse of the horror of a godless world.
III. IT WAS A SALUTARY DISCIPLINE, BECAUSE IT LED THEM TO REPENTANCE AND PRAYER. God had no pleasure in this long agony; but neither, on the other hand, would he shorten it until due cause appeared. The result justified the severity. Saints often regard their calamities amongst their greatest mercies. How roughly handled have been some of God's dearest ones I But the worst is not ours to bear, since Christ died. There is no calamity we cannot take to him. He will distil sweetness from wormwood itself, and give us help in time of sorest need. "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." He may be nearer to us in the affliction than in the prosperity.—M.
Judges 6:7, Judges 6:8, Judges 6:11, Judges 6:34
Divine mercy: its adaptation and sufficiency.
The cry of distress is heard instantly by Jehovah, and the answer begins to come at once. But only as is best for the sinning nation. As there was discipline-in the misery to which Israel was reduced, so there is still discipline in the succession and several instalments of the mercy of God. The aim is not merely nor so much to deliver from the material evil to which they were subject, but to root out the unbelief and develop the spiritual life and moral heroism of the people.
I. THE IMMEDIACY OF GOD'S MERCY. "It came to pass, when the children of Israel cried ... that the Lord sent a prophet." There appears to be no interval. God begins to readjust his relations with Israel at once. But the material boon is not granted then. The sting must rankle until true repentance is forthcoming. Deliverance would have been a very questionable blessing under the circumstances. Freedom and independence are responsibilities as well as birthrights. So God hears the cry of the sinner always. "Not what we wish, but what we want," that in the end what we wish may be rendered spiritually advisable and blessed. The measure of comfort here was that God was not silent, prayer was not unavailing. There is hope in the opening of mercy's door, even though it be in reproof.
II. THE SUCCESSIONS OF GOD'S MERCY. First the cry of desperation and repentance, then the outward reproof, then the direction, encouragement, and training of a deliverer, then the recovery of national freedom, prosperity, and prestige. Flowerlike. So God adapts his blessings to the moral and spiritual capacity of his people. The Divine view of our misery and its requirements is the reverse of the human; we think of the material suffering, God of the moral defect and sin. These mercies as they come in train are manifestly education, that the work of grace may be effectual. "Grace for grace" is a law of his kingdom. And the dignity of God is never lost.
III. MERCY IN ITS CULMINATION. God did not stop short of ultimate deliverance, although it was not achieved at once. So "he crowneth us with his loving-kindness and tender mercy." It is no mere secular and vulgar deliverance. It is national re-creation. The chivalry of Israel is called forth. It is even more a religious than a military triumph. So the salvation of the soul has its splendours and glories. It is absolute, complete, and magnificent, crowning the life of the faithful. "An abundant entrance will be ministered" into the kingdom of his Son. "We are more than conquerors" through him.—M.
Merciful reproof.
The answer to prayer begins in reproof. An anonymous messenger is sent, a prophet probably from amongst the Israelites themselves. In such a season of distress and seclusion they would become strangers even to themselves. No biography is given of the prophet. He is raised for the occasion. His message is simple. But it is the utterance of the people's own national and individual conscience. He is a "voice crying in the wilderness," and saying, "Repent!"
I. THERE IS ENCOURAGEMENT EVEN IN GOD'S CHIDINGS. For—
1. They are better than absolute and final silence.
2. They are meant to bring us back to him, and not to drive us away.
3. His severity is to prepare us for his gentleness.
II. IT IS OFTEN AS NECESSARY AND PROFITABLE TO BE IMPRESSED WITH WHAT WE ALREADY KNOW AS TO RECEIVE NEW TRUTH. Revelation is not primarily intended to satisfy intellectual cravings, but to stimulate and enrich the moral nature. A sermon may be a mere exhortation, an impressive resume of acknowledged truth, and yet more valuable than if it were full of theological discoveries. Knowledge of God becomes religious and living when it is realized and acted upon. In this connection notice—
1. How impressive the personality of the prophet.
2. The heightening of the conscience of sin by contrast with remembered and recited mercies.
3. The tone and style of the discourse. It was short, direct, spoken to the conscience. Its chief message and its sting is in the conclusion. No word of comfort is uttered. The people are left with their consciousness of sin. But this in itself is a gracious work, and preparatory for everything that is good. Thorough repentance is the condition of deep and lasting piety.—M.
HOMILIES BY W.F. ADENEY
God sought and found in times of trouble.
I. TROUBLE DRIVES MEN TO GOD. The people forsook God in their prosperity, and neglected his service so long as they enjoyed their comfortable homes in peace. But now they are miserable fugitives hiding in wild mountain caves, they remember his goodness and cry to him for help. This is a common experience. It is to our shame that it must be confessed. We ought to seek God for his own sake, to worship him in the beauty of holiness, not merely to obtain blessings for ourselves. In prosperity we should recognise tokens of his love, and so lift up our thoughts to him in grateful recognition of his goodness. To turn to God only in the hour of our need is a sign of base selfishness. Nevertheless it is better to seek him then than not at all. And if it is disgraceful in us that trouble should be needed to drive us to God, it is merciful in him to send the trouble for that object. The calamity which leads to this result is the greatest blessing. Herein we may see the end of many of the most severe forms of adversity. They are sent to us in our indifference to rouse us to our need of God, and lead us to seek him. Hence we may conclude that if we sought God aright in happy circumstances we might be spared some of the troubles which our spiritual negligence renders necessary to our soul's welfare (Hosea 5:15).
II. IF GOD IS TRULY SOUGHT IN TROUBLE HE WILL CERTAINLY BE FOUND. As soon as the people cried God heard them, and sent them first a prophet and then the deliverer Gideon. If we forsook God in our prosperity it would be reasonable that God should forsake us in our need. But he does not deal with us according to our sins. Our claim does not lie in our merit, in our obedience and fidelity, in anything of ours, but in his nature, and character, and conduct. Because God is our Father he hears us not out of consideration for our rights, but out of pity for our distresses. Therefore we need not fear that he will not respond to our call. To doubt is not to show our humility, but our distrust in the mercy of God and influence of Christ's sacrifice and intercession (Jeremiah 29:11-24).
III. WHEN GOD IS FOUND IN TROUBLE HE DOES NOT ALWAYS BRING IMMEDIATE DELIVERANCE. Israel called for help in need. God did not send the help at once. The people expected a deliverer, God sent a prophet. No word of promise is given by the prophet that relief will be accorded to the temporal distress of the nation. He speaks only of sin, and shows the ingratitude of the people, that they may feel how richly they deserve the calamities which have fallen upon them. They think most of their distresses, God of their sins. They cry for deliverance from the yoke of the Midianites, God wishes first to deliver them from the yoke of iniquity. Therefore the prophet of repentance comes before Gideon the deliverer. So we must expect that when God visits us in our sins he will deal with us so as to save us from spiritual evil before relieving us of physical distress. Christ bore the sicknesses and infirmities of his people, but his great work was to save them from their sins (Matthew 1:21).
IV. THE CONSCIOUSNESS OF SIN WHICH MUST PRECEDE DELIVERANCE IS PRODUCED BY A PROPHET'S MESSAGE IN THE MIDST OF TROUBLE. The trouble is necessary to soften the hearts of the people, and make them willing to listen to the prophet. Yet the trouble does not produce repentance. For this a prophet is needed. The prophet does not make any prediction, nor does he give any revelation of God; he simply reveals his hearers to themselves. We need prophets to show to us our own true character. Much of the Bible is a revelation of human nature which would not have been possible without the aid of prophetic inspiration. The call to repentance consists
(1) in recounting the ancient mercy of God, for it is in the light of God's goodness that we see most clearly our own wickedness; and
(2) in directly charging Israel with ingratitude and apostasy. All sin includes the sin of ingratitude. Till we feel this it is not well that God should show us more mercy. Therefore the stern John the Baptist must precede the saviour Christ; bat as Gideon followed the prophet, full salvation will follow repentance and submission.—A.