EXPOSITION
An angel, etc. Rather, the angel of the Lord, otherwise called "the angel of his presence" (Isaiah 63:9). In Judges 6:14, Judges 6:16, Judges 6:23, for the angel of the Lord we have simply the Lord (see Judges 2:1, note). An oak. Rather the oak, or terebinth, as it should be rendered. It was doubtless a well-known tree still standing in the writer's time (see Judges 6:19). Compare the mention of the oak (terebinth) at Shechem (Genesis 35:4); the great oak (terebinth) in which Absalom was caught (2 Samuel 18:9); Deborah's palm tree (Judges 4:5, where see note). Observe the simple way in which the ministration of the angel is introduced, as if it were a matter of course in the eyes of him who is the Lord of the millions of the heavenly host, those ministers of his who do his pleasure. Human scepticism, the twin sister of human selfishness, would blot out all creation except itself. To hide it, etc. These graphic touches give a lively picture of the straits to which the Israelites were reduced by the Midianite occupation.
Appeared. Angels were not always visible when present (see Num 22:31; 2 Samuel 24:17; 2 Kings 6:19, etc.).
If the Lord be with us, etc. The utter dejection caused by the Midianite oppression breathes in every word spoken by Gideon. But how reassuring the angel's words were. Which our fathers told us of. This is a distinct reference to the national traditions, which are elsewhere alluded to (cf. Exodus 12:26, Exodus 12:27; Psalms 44:1; Psalms 78:3-19; Jeremiah 16:14).
Wherewith shall I save Israel? etc. Compare the unwillingness of Moses (Exodus 3:11; Exodus 4:10, Exodus 4:13), of Saul (1 Samuel 10:21, 1 Samuel 10:22), of Jeremiah (Jeremiah 1:6), of Amos (Amos 7:14, Amos 7:15), and of St. Peter (Luke 5:8). Also in ecclesiastical history that of Ambrose, Gregory the Great, and others. The least fit are usually the most forward, the most fit the most backward, to undertake great offices (Judges 9:8-7). True humility is the usual companion of true greatness (see 2 Corinthians 2:16; 2 Corinthians 3:5).
A sign that thou talkest with me—that it is indeed thou thyself that speakest to me, even God, and that there is no illusion.
My present. Minehah means sometimes a present made to man, as in Judges 3:18; but it more commonly means a sacrificial offering (Genesis 4:3-1), which seems to be its meaning here, as explained Judges 3:19, Judges 3:20. When coupled with zevach, the animal sacrifice, minchah means the meat and drink offering.
Unleavened cakes (Genesis 19:3; 1 Samuel 28:24). The necessary haste gave no time for the use of leaven, which is one explanation of the unleavened bread at the passover (Exodus 12:33, Exodus 12:34, Exodus 12:39). Presented it. A word specially used of sacrifices and offerings (Amos 5:25).
Lay them upon this rock, as upon an altar, and pour out the broth, as a drink offering or a libation (see Judges 13:19).
There rose up fire, etc. The consuming of the sacrifice by fire from heaven was the token of its being accepted (cf. Judges 13:20, Judges 13:23; also 1 Kings 18:23, 1 Kings 18:33, 1 Kings 18:38; 1 Chronicles 21:26). The angel of the Lord departed, etc. In the very similar case of the angel who appeared to Manoah (Judges 13:15-7), the angel ascended in the flame of the altar. It is probable that he did so in the present instance, though it is not expressly stated how he disappeared (cf. Acts 8:39).
Gideon perceived, etc. Gideon's suspicious were now turned into a certainty. It was indeed God that had spoken to him by his angel (Judges 6:17). Alas, etc. Gideon speaks thus in terror of the death which he thought must be the penalty of seeing the angel of the Lord (see Judges 13:22, and note). Because. Rather, therefore, or to this end, viz; that I should die.
Peace, etc. Cf. Daniel 10:19, and John 20:21, John 20:26; Luke 24:36-42. Hence the name of the altar, Jehovah-shalom—"The Lord is peace," is at peace with me.
For naming altars built in commemoration of particular events see Genesis 22:14; Genesis 31:47-1; Genesis 33:20; Joshua 22:34, etc.
The grove. See Judges 3:7. The size of the asherah is indicated by the order in Judges 3:26 to use it for the altar fire.
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.
EXPOSITION
An angel, etc. Rather, the angel of the Lord, otherwise called "the angel of his presence" (Isaiah 63:9). In Judges 6:14, Judges 6:16, Judges 6:23, for the angel of the Lord we have simply the Lord (see Judges 2:1, note). An oak. Rather the oak, or terebinth, as it should be rendered. It was doubtless a well-known tree still standing in the writer's time (see Judges 6:19). Compare the mention of the oak (terebinth) at Shechem (Genesis 35:4); the great oak (terebinth) in which Absalom was caught (2 Samuel 18:9); Deborah's palm tree (Judges 4:5, where see note). Observe the simple way in which the ministration of the angel is introduced, as if it were a matter of course in the eyes of him who is the Lord of the millions of the heavenly host, those ministers of his who do his pleasure. Human scepticism, the twin sister of human selfishness, would blot out all creation except itself. To hide it, etc. These graphic touches give a lively picture of the straits to which the Israelites were reduced by the Midianite occupation.
Appeared. Angels were not always visible when present (see Num 22:31; 2 Samuel 24:17; 2 Kings 6:19, etc.).
If the Lord be with us, etc. The utter dejection caused by the Midianite oppression breathes in every word spoken by Gideon. But how reassuring the angel's words were. Which our fathers told us of. This is a distinct reference to the national traditions, which are elsewhere alluded to (cf. Exodus 12:26, Exodus 12:27; Psalms 44:1; Psalms 78:3-19; Jeremiah 16:14).
Wherewith shall I save Israel? etc. Compare the unwillingness of Moses (Exodus 3:11; Exodus 4:10, Exodus 4:13), of Saul (1 Samuel 10:21, 1 Samuel 10:22), of Jeremiah (Jeremiah 1:6), of Amos (Amos 7:14, Amos 7:15), and of St. Peter (Luke 5:8). Also in ecclesiastical history that of Ambrose, Gregory the Great, and others. The least fit are usually the most forward, the most fit the most backward, to undertake great offices (Judges 9:8-7). True humility is the usual companion of true greatness (see 2 Corinthians 2:16; 2 Corinthians 3:5).
A sign that thou talkest with me—that it is indeed thou thyself that speakest to me, even God, and that there is no illusion.
My present. Minehah means sometimes a present made to man, as in Judges 3:18; but it more commonly means a sacrificial offering (Genesis 4:3-1), which seems to be its meaning here, as explained Judges 3:19, Judges 3:20. When coupled with zevach, the animal sacrifice, minchah means the meat and drink offering.
Unleavened cakes (Genesis 19:3; 1 Samuel 28:24). The necessary haste gave no time for the use of leaven, which is one explanation of the unleavened bread at the passover (Exodus 12:33, Exodus 12:34, Exodus 12:39). Presented it. A word specially used of sacrifices and offerings (Amos 5:25).
Lay them upon this rock, as upon an altar, and pour out the broth, as a drink offering or a libation (see Judges 13:19).
There rose up fire, etc. The consuming of the sacrifice by fire from heaven was the token of its being accepted (cf. Judges 13:20, Judges 13:23; also 1 Kings 18:23, 1 Kings 18:33, 1 Kings 18:38; 1 Chronicles 21:26). The angel of the Lord departed, etc. In the very similar case of the angel who appeared to Manoah (Judges 13:15-7), the angel ascended in the flame of the altar. It is probable that he did so in the present instance, though it is not expressly stated how he disappeared (cf. Acts 8:39).
Gideon perceived, etc. Gideon's suspicious were now turned into a certainty. It was indeed God that had spoken to him by his angel (Judges 6:17). Alas, etc. Gideon speaks thus in terror of the death which he thought must be the penalty of seeing the angel of the Lord (see Judges 13:22, and note). Because. Rather, therefore, or to this end, viz; that I should die.
Peace, etc. Cf. Daniel 10:19, and John 20:21, John 20:26; Luke 24:36-42. Hence the name of the altar, Jehovah-shalom—"The Lord is peace," is at peace with me.
For naming altars built in commemoration of particular events see Genesis 22:14; Genesis 31:47-1; Genesis 33:20; Joshua 22:34, etc.
The grove. See Judges 3:7. The size of the asherah is indicated by the order in Judges 3:26 to use it for the altar fire.
HOMILETICS
The preparation.
God's agents, whether kings, or judges, or prophets, or apostles, are reasonable agents. They are not inanimate machines or blind instruments; they are living, thinking, feeling, reasonable, men. When they are called to great and heroic works they must be endued with great and heroic thoughts. A high sense of justice (2 Samuel 23:3), a noble contempt of gain (1 Samuel 13:3), wisdom with lofty courage (Ezekiel 2:6, Ezekiel 2:7), the enthusiasm of love with the moderation of prudence (2 Corinthians 6:3-47), are the qualities that must be found in them respectively. The sword which is to pierce must first be sharpened; the intelligence which is to guide must first be enlightened; the arm which is to prevail must be strengthened; the spirit which is to triumph over difficulties and obstacles must be awakened, and fed, and sustained. The work to which Gideon was called was no common work. A nation to be upheaved from the lowest vassalage of spiritless slaves and dejected helots into victory and freedom; another nation to be dragged down from power, and possession, and supremacy, and dominion, with no apparent instruments with which to effect it. And who was Gideon? The least considered member of a poor family, of a divided tribe, of which no name was famous in the annals of his country; a man unknown and unheard of, whose occupation was to thresh corn stealthily, lest the Midianites should take it; a man thought nothing of by his own countrymen, and contemptuously overlooked by his foreign masters. But he was the chosen instrument for delivering Israel. HE MUST THEN BE PREPARED. And two things were necessary in the first place: one to awaken in him a thorough trust in God; the other to inspire him with a proper trust in himself, springing from his trust in God. And so the angel began at once with the startling words, "The Lord is with thee." And the answer of doubt and despair from the lips of Gideon was met by a look of God—a turning of God's face upon him, a lifting up of the light of God's countenance upon him, with a power of unutterable grace, and a word of further encouragement: "Go in this thy might;… have not I sent thee?" and again he said, "Surely I will be with thee!" And the scene that followed—the tarrying of the angel till his return with the kid and the unleavened cakes; the solemn sacrifice on the altar of rock; the outstretched staff in the angel's hand touching the flesh and the cakes; the bursting forth of the fire from the rock; the word of comfort, Peace be unto thee! and the disappearance of the angel as mysteriously as he came—was all directed to the same end, to work in Gideon's mind the deepest possible conviction that God was with him, and that the whole love and power of the Almighty was on his side.
But it was also necessary to inspire him with a proper trust in himself. As long as he thought of himself only as the drudge of the family, a thresher of wheat, a skulker by the wine-press; as long as he felt himself one of a degraded caste, as long as he had no hope, no spirit, no sense of having a mission, he would and could do nothing great. The man, the warrior, the captain, the deliverer, the hero, the martyr, must be aroused within him. And so the voice of God addresses him, "The Lord is with thee, thou mighty man of valour. Go in thy might, and thou shalt save Israel from the hand of the Midianites. Surely I will be with thee, and thou shalt smite Midian as one man." And if these words fell, as no doubt they did, upon a spirit already chafed with a sense of his country's degradation; if burning thoughts of shame and humiliation were smouldering in his mind as he threshed his wheat in secret, trembling at every sound, and casting suspicious glances on every side, for fear some Midianite should be near, how would these words of homage and respect from the mysterious stranger awaken his soul to a new estimate of his place in the world. It was no longer a time to hide, and despair, and complain, and whine, and use the weapons of the weak, guile and subtlety, it was a time to rise, and act, and dare, and risk, and he was the man to be at the head of this new movement. This was Gideon's preparation.
HOMILIES BY A.F. MUIR
The call of Gideon.
Unexpected by himself and undreamt of by the nation. The whole land is given over to idolatry and wretchedness, but God is at no loss to find his servant. A strong man—a hero, ignominiously concealed, he is a symbol of Israel's helplessness.
I. THE PERSONALITY AND RELATIONS OF GIDEON ARE A REBUKE TO ISRAEL, A VINDICATION OF THE SOVEREIGN WILL OF GOD, AND A REVELATION OF THE SOURCE OF ALL TRUE POWER. He is the youngest scion of an insignificant family in a secondary tribe. Not only has he had no special religious or political training, he is an idolater, or at any rate belongs to an idolatrous family.. And he is addressed whilst acting in a manner of which he must have felt ashamed. Hidden, helpless, a sceptic regarding Divine existence or intervention. The culture and religion of Israel are ignored. So God always chooses whom he will to act, to preach: to suffer. There was no danger that Gideon would be credited with the work of deliverance as an achievement of his own originality and innate power.
II. THE OCCASION WAS SIGNIFICANT OF THE HELP GOD INTENDED TO GIVE. He comes when things are at the worst. It was a sign that he would work out a radical deliverance. Not partial help, but complete salvation would be due to him.
III. GIDEON IS AN INSTANCE OF THE POWER OF RELIGIOUS KNOWLEDGE. He has heard in some way or another of God's works in his nation's history. Evidently his thoughts have been occupied with them. A rough interpretation has been arrived at, helping him to grasp the meaning of the situation. His was not total ignorance, but a knowledge preparing for higher revelations and corresponding achievements. Truth smoulders in the mind until it bursts into flame. Inward impressions and realisations of sacred knowledge prepare for the Divinely-arranged circumstances of life, critical moments, and heavenly visitations,
IV. GOD'S MANNER OF DEALING WITH THE DIFFICULTIES AND OBJECTIONS OF HIS INTENDED SERVANT IS VERY INSTRUCTIVE. He accommodates himself to the thoughts passing through Gideon's mind. By his words he drives the brooding mind into distressful paradox. The past achievements of Gideon are remembered, and a corresponding respect shown him. The revelation of himself is gradual. He is considerate, gracious, and painstaking with the heart he intends to make his own. "Have not I sent thee" is sufficient guarantee for God's servant. There ought to be no misgiving when that assurance has been given.—M.
The paradox of the Divine presence.
It has ever been the case that spiritual blessing is hard to be realised in the absence of material prosperity. There is something almost ironical in the contrast between the assertion "Jehovah is with thee," and the actual condition.of the person addressed. It was the more inconceivable because of the external nature of the religious sanctions and rewards of the age. Mosaicism abounds in material and temporal blessings. A natural question, then, for Gideon was, "Where are these?" There are many who think very similarly today. Are they right or are they wrong? If God be with a man ought he not to prosper? Notice first—
I. THE DIFFICULTY OF GIDEON. It was to reconcile the assurance of God's presence with the signs of actual weakness and distress all around him. There is something very ingenuous in the identification of himself with his people. "Thee" is altered by him to "us." It is full of promise for the future of the hero. He knows of no blessing in which his country does not share. And that is the right temper in which to face all such problems. The glorious past of Israel rose up before his mind's eye. How different from the days in which his lot had fallen! Had God any favour to his people? Why, then, this utter inaction? this absence of all miraculous intervention? If the old records were to be credited God had delivered his people with a "high hand and an outstretched arm;" now to all appearance the heavens had "withdrawn, and become astronomical." And yet how great and immediate the need for God's help! Day by day deeds were wrought under the sun that could not be spoken of. So there are times in these days when crimes are committed, nascent movements of religious and secular moment are withered, and the dial of civilisation is set back. The great calamities of war, pestilence, earthquake, etc; seem to call to heaven, but it is silent. Is it indifferent? Has the hope of man been a dream?
II. HOW IT MAY BE ANSWERED. Other things being equal, the blessing of God ought to make rich, and happy, and prosperous. But that is not its chief end in the present. It is first to make right. And God is in the seed as much as in the plant. He has many ways of fulfilling his premises. The blessing of Gideon was a potential one. It began even then in him, but it was to be communicated to others. It was as really a blessing for Israel as if the oppressor bad been driven from her borders, etc. Spiritual influences begin deeply, secretly, and mysteriously; but they are ere long known by their fruits. God was with Israel repentant in the moment of her repentance. And yet the external evils of her condition were as yet unchecked. God can be with a man in fulness of blessing and help, even when he is poor, and wretched, and helpless; but he will not continue so if he be obedient to the heavenly will. Spiritual blessing then should be expected to show itself, at least first, spiritually and inwardly; and an individual may be the holder of it vicariously for a nation or the race.—M.
The assuring thought of God's servant.
"Have not I sent thee?" This is one of those words by which the saint has often been "strengthened with all might in the inner man." It lifted the heroes of Israel, the reformers, the men of the commonwealth of England, above the common weaknesses of their age and race. "A man, a woman, with a mission"—why not? Some careers are wholly explained by it; some simple achievement critical in history; and many unostentatious, secret services rendered in the Master' s name, under the influence of overpowering impulses, more or less transient or permanent.
I. THE LIFE IS THEREBY CONSECRATED AND DIRECTED. A man is not at liberty to follow his own private aims when the heavenly voice speaks thus within him. A higher plane of life and action is thereby created. An unseen influence isolates and consecrates him. This usually imparts greater definiteness to his conduct. He does not "beat the air."
II. THE MOST DIFFICULT DUTIES ARE IN THIS FAITH RENDERED PRACTICABLE. "If God be for us, who can be against us?" "All things are possible to them that believe." The fatalists of history—Caesars and Napoleons—have left their mark and proved the strength of a ruling idea. But this conviction is reasonable and of infinite power. The greatest changes the world has seen have been wrought under its influence—apostolic mission, reformation, missionary enterprise at home and abroad, Sunday school origin and extension. And so in the things of the individual life and private sphere.
III. THROUGH ITS INFLUENCE A PRESENT CONSOLATION AND AN ETERNAL REWARD ARE SECURED. Has God sent us? Then he will take note of our behaviour, and sustain our flagging strength. Has God sent us? our service cannot be for earthly gain. He is our Master; and as he sends no man "a warfare at his own charges," so the saint is sustained by the hope of the "crown of glory that fadeth not away."—M.
Asking for a sign.
The stranger said, Have not I sent thee? I will be with thee. Gideon wanted a proof that he was one who had authority, etc; to use such words. That he was a supernatural visitor he suspected; he wanted to be sure. But it was rather to ascertain the reality of his own heavenly calling, which at first he could hardly believe. There was no other evidence open to him; and he asked the evidence peculiar to his epoch. He was altogether different therefore from the Jews of Christ's time, who required a sign, but no sign would be given them, save the sign of the prophet Jonas. They had signs enough already, but had no spiritual perception.
I. THIS REQUEST AROSE NOT FROM WANT OF FAITH, BUT FROM SELF-DISTRUST. Might not this all be a dream? And who was he himself? It is the doubt of a mind suspicious of its own sanity, etc. All this argues a deep humility than which nothing could fit him better for the work he has to do. God forgives a desire like this, and answers it; but doubts as to himself and his character, etc; are of another sort.
II. GOD ENCOURAGES ALL TRUE SERVANTS BY SOME TOKEN OF HIS PRESENCE AND HELP. Moses at Horeb; Paul in the temple in his trance—"Depart: for I will send thee far hence unto the Gentiles" (Acts 22:21). Many holy men have had such inward urgings and impulses. And all earnest service is accompanied by tokens of the Divine blessing. We are encouraged, therefore, to look for these signs. Their absence ought to cause no concern. Their nature will depend upon the kind of work we are doing.—M.
The sign-the present turned into a sacrifice.
The narrative speaks for itself; it is a picture of Eastern hospitality. Gideon's sense of the extraordinary nature of the visit expresses itself in his taking upon himself the duties of servant as well as host, to keep it secret. As the angel said to Manoah, "I will not eat of thy bread" (Judges 13:16), so the visitor betrays his true character as an angel of Jehovah in abstaining from the food. Of the phrase "and they did eat" in Genesis 18:8, the Targum gives the gloss,." they seemed to him to eat." Angels, not having a corporeal nature, do not require mortal sustenance. But the most striking incident in the narrative is the touching of the flesh and cakes with the angel's staff, and their being consumed by fire from the rock. This circumstance betokened not rejection of the gift, but its acceptance in a higher sense; the present becomes a sacrifice.
I. ALL BEST GIFTS ARE SACRIFICIAL. That which is given in order to a return; from gratification of self-love, ostentation, vanity; from custom; or without any real sense of loss, sacrifice, etc; is not accounted great by generous minds, however intrinsically precious it may be. As the sentiment enhances the value of the gift, even trifling in our eyes, so that which has cost pain, effort, loss of loving hearts, is "above rubies." Personality often thwarts the purpose of a well-intended gift; therefore it has often to be effaced ere the true end is attained.
II. How GOD OFTEN DEALS THUS WITH THE GIFTS OF HIS SERVANTS. It is not in a few isolated miracles that this has taken place. The mode of procedure is a principle of his kingdom, and is seen in every true life.
1. In carrying on a spiritual work to unforeseen developments, and so that demands are made the agent did not at first contemplate. Some kinds of spiritual effort are like sinking a shaft for a mine, the ultimate expenditure of labour and means is not ascertainable. That which was almost a pastime becomes a serious task. Consequences are evolved that call for heroism and generous self-devotion.
2. Results which were aimed at in the first instance are withheld, and the labourer has to continue steadfast amidst apparent want of success.
3. The labour itself becomes dear, and enthusiasm makes the greatest efforts easy, and the heaviest burdens light. At first it is "our" work; by-and-bye it is God s work. We lose ourselves m the presence of the "not ourselves that maketh for righteousness," who accepts our feeble labours and turns them towards infinite and inconceivable purposes.
III. WHAT IS SUBSERVED BY THIS CONVERSION.
1. It is educative. The subject of it is being taught a nobler life. He is wooed gradually out of the narrow shell of self into the larger atmosphere and arena of Divine love. At first God provokes us to the disinterested passion for himself, then he surprises us into fitting expression of it. The bridges of retreat are cut.
2. Our vague intention is interpreted to our spirits, and is set free. The alchemy of Divine love turns our dross into gold, our water into wine.
3. The permanent utility of man's work is thereby secured. Like the devotion of Christ, it receives an absolute worth in perfected sacrifice.—M.
Jehovah Shalom, or spiritual forebodings stilled.
The religious experience of one is often of help to others. At all times has the commerce of man with the unseen taken place; it is a necessary element in his spiritual life. The test of true religion is the sentiment thus awakened.
I. THE NATURAL FEAR OF GOD, AND ITS CAUSE. The sentiment expressed by Gideon a general one, but peculiar to Israelites. The Greek knew not this fear, because his conception of the nature of the gods was different. They were but as men, only more glorious and powerful. To the Israelite God was the Supreme in holiness and authority. Reverence for the character of God deepened into fear, because of the tradition that a visitation such as he now received meant death, either immediate or near at hand, and because of the sense of sin. No man could see God and live. We have the remnant and echoes of this belief still among us, in the fear of supernatural appearances and intimations. It is the dread of the simple, absolute holiness and goodness of God, deepened by our sense of sinfulness. The culprit trembles in presence of the judge. Had Israel rightly served God, this dread would have disappeared. Were men's hearts right with him, they would welcome his presence and prize his visitations.
II. THE WHISPER OF TRACE. It is a token of good-will. The terror which overcame the strong man is allayed. Christ gives a deeper tranquillity. He fills the breast with the sense of spiritual reconciliation—"the peace of God which passeth all understanding." And this is felt in the trial hours of life, and in the agony of dying. It steadies and evens the spirit amidst the most afflicting circumstances. In conversion the fear of the sinner under conviction is often intense. But who shall tell the rapture when peace is found?
III. THE MEMORIAL. HOW fitting that it should be commemorated, and by such a symbol! The altar is the meeting-place of man and God. The monument. The church. It told to others of an individual, secret transaction and experience. Here was won a victory over self, a triumph of duty more signal than Marathon, Bannock-burn, or Morgarten. It is well to tell men of God's mercies to us; and this intimation was an eloquent appeal to men to draw near and receive a like blessing.—M.
HOMILIES BY W.F. ADENEY
Diffidence.
Gideon was a great and gifted man who distrusted his own powers, and was in danger of failing to follow his true vocation through modest diffidence. When the angel accosted him as a "mighty man of valour," the expression overwhelmed him with astonishment. It came upon him as a new revelation. While there are conceited persons who value themselves too highly, and are over-ready to undertake rash enterprises for which they are quite incompetent, there are also good and able men like Gideon who are not aware of their own powers, and are in danger of neglecting the high trusts God has committed to them from self-distrust and modesty.
I. THE GROUNDS OF DIFFIDENCE.
1. Adversity. Gideon could not believe in the presence of God and the possibility of relief for his country, because the troubles of the time seemed to preclude all hope. We are tempted to distrust while the prospect is dark. Yet God is often nearest to us when the distress is deepest.
2. The absence of any sign of God's presence. Gideon saw no miracle, and he could not discern the presence of God in less striking events. As sensationalism in religion is a dissipation which unfits the soul for quiet, natural modes of worship, so the habit of depending on marvels and prodigies for faith in Divine truth weakens the sense of the Divine in the calm and orderly movements of nature and providence.
3. Lowly circumstances. Gideon considered himself the least important member of a poor and obscure family (Judges 6:15). Possibly he was despised in the household for his retiring habits. Men are often taken at their own estimate of themselves until their true character is put to the test. A man's own relatives are sometimes the last to recognise his merits. We are all more or less influenced by surrounding circumstances, and given too much to judge by appearances.
II. THE MEANS FOR OVERCOMING DIFFIDENCE.
1. God knows his servants' true nature and powers. He takes no note of outward appearances. Rank, riches or poverty, family honour, count for little with him. He seeks out the right man wherever he is to be found—at the threshing-floor, by the sheep-fold, in the fishing-boat. God never calls any man to any task for which the man does not possess the requisite talents.
2. God is with his servants when they are obeying his voice. He never calls a man to a special task without giving him special grace to perform it. If he commands his servant to undertake a difficult mission, he is certain to go with him and stand by him in the time of need. Diffidence comes from regarding self; true confidence from looking away to God. So Moses was diffident as he thought of his own weakness, but made brave to face Pharaoh by the assurance of God's presence (Exodus 3:11, Exodus 3:12); and Paul dared to stand alone before Caesar with confidence because "the Lord stood with" him (2 Timothy 4:17).
3. God sometimes uses special means to confirm the. faith of his servants. Gideon asked for a sign, and it was given him. To some no sign can be granted (Matthew 12:39). If no special signs are granted us now, we should remember
(1) we are not called to Gideon's work, and
(2) we are not left in the religious obscurity of Gideon's age, but have the revelation of God in Christ, the greatest of "signs."—A.