EXPOSITION
The Midianites, etc. See Judges 6:3, note. The valley of Jezreel. Rather, the plain, "the great plain of Esdraelon," as the Book of Judith styles it (Judith 1:8; see Judges 4:13, note). The great plain of Jezreel, or Esdraelon (which is the Greek form of the name), through which the Kishon flows, is eight hours in length from east to west, and five hours (twelve miles) in breadth from north to south. It is described as "a very extensive and fertile plain shut in between the mountain ranges of Samaria and Mount Carmel on the south, and of Galilee on the north," and extending from the Mediterranean at the Gulf of Caipha, or Haipha, to the valley of the Jordan. The access to it from the fords of Jordan in the neighbourhood of Bethshan (or Beishan, called by the Greeks Scythopolis) made it the natural place for invasion by the wild tribes east of Jordan, as it is to this day. Particular parts of this great ,plain are called "the valley, of Megiddo" and "the plain of Samaria." For a full account of the plain of Esdraelon see Stanley, 'Sinai and Palestine,' ch. 9. Went over, i.e. crossed the Jordan. It appears from verses 3-5 that these invasions were repeated at certain seasons. When they had plundered all they could get, and eaten up all the produce of the land, they would go back for a while to their own country east of Jordan, and then return again. So they did now, but they met with a different reception this time.
The Spirit of the Lord, etc. See Judges 3:10; Judges 11:29; Judges 13:25; Judges 14:6, Judges 14:19; cf. Isaiah 11:2; Isaiah 61:1; John 20:22; Acts 13:2; Acts 20:28; and 1 Corinthians 12:4. Abi-ezer. His own family (1 Corinthians 12:11; see Joshua 17:2). In Numbers 26:30 the name appears as Jeezer, by a very defective transliteration—Aiezer represents the Hebrew letters. The b has probably fallen out by accident. Here we have the immediate fruit of Gideon s daring in the cause of God. The whole family of Abi-ezer, numbering probably thousands, sprang to his side.
He sent messengers, etc. Manasseh, Asher, Zebulun, and Naphtali were the adjacent tribes—Manasseh (i.e. the half tribe of Manasseh, west of Jordan) on the south, Asher on the west, and Zebulun and Naphtali on the north. Three of these were the very tribes who had fought under Barak, and it is pleasing to see Asher now joined with them instead of abiding in his breaches. This ready compliance with the call was the consequence of the Spirit of the Lord being upon Gideon. Came up. No doubt Gideon was eneamped upon one of the southern hills that overlooked the plain, probably Gilboa, just as Barak was on Mount Tabor (see ch. 8:8-12). To meet them, i.e. Gideon and the Abi-ezrites.
If thou wilt save, etc. There is something touching in Gideon's diffidence of himself, even now that he found himself at the head of a large force. The thought that he was "the least in his father's house" seems still to possess him, and he can hardly believe it possible that he is to save Israel. In his humility he craves a sign that he is indeed chosen and called.
It is difficult to guess what led to this somewhat quaint sign which Gideon asked. Possibly the dews were usually heavy upon the hill of Gilead (Judges 7:3, note) where Gideon was encamped, as they seem to have been on Mount Gilboa (2 Samuel 1:21) and on Hermon (Psalms 133:3), and sheep-skins may have been a common protection against the cold nights, as in Afghanistan; and he may have noticed how often in the morning both the skin that covered him, and the ground around, was wet with the heavy dew. And this may have suggested the double test, by which his faith was, through God's condescending mercy, confirmed and established.
HOMILETICS
The Divine side of human history.
This section reveals an extraordinary change in the whole aspect of things in Israel. At the beginning of the chapter we see the people utterly cowed before their enemies, skulking in caves and dens and hiding-places, while their insolent masters take possession of their land, their food, their substance, and all that they had. For seven years had this state of things endured. It had become a matter of course that, when the season came, the Midianites and their allies should swarm across the Jordan, cover the land, devour everything, stay as long as they pleased, and then return unresisted to their own country. But at the close of the chapter a change, like the sudden melting of the snow in the spring, has taken place. There are indeed the same Midianite hosts, "like grasshoppers for multitude, and their camels without number, as the sand by the sea side for multitude" (Judges 7:12); there are the same kings in all their pride of power, and the same princes as greedy as ravens for their prey, and as hungry as wolves in pursuit of the spoil (Judges 7:25, note). But when they have reached the well-known plain of Jezreel, instead of tame submission, instead of the frightened people running like rabbits to their holes, they find a nation in arms. Manasseh was up and in the field; Naphtali and Zebulun had flocked armed to the national standard; Asher had answered the call of the trumpet; and 32,000 men were at the feet of their leader. Instead of running, hiding, and yielding, there was arming, and combining, and defiance throughout the land. Now what was the cause of this great change? The respective numbers of the Midianites and Israelites were the same, the respective qualities of the nations were the same, the shape of the ground was the same, the resources of the two peoples were the same; whence the difference? The difference lay in the motive power of the will of God. Before, his will was to give Israel up into the hands of Midian to punish their idolatry; now, his will was to deliver them on their true repentance. It is just the lesson taught by the prophet Isaiah in the sublime message which he delivered to Sennacherib: "Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass that thou shouldest be to lay waste fenced cities into ruinous heaps. Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the house-tops, and as corn blasted before it be grown up." What regulates the world is the motive power of the will of God acting upon and through the wills and the capacities of men. There are in the men virtue, courage, sagacity, ability, prudence, wisdom, counsel, on the one hand; or meanness, cowardice, blindness, weakness, rashness, folly, inconsequence, on the other; and these qualities have each their own proper force and momentum; but it is the will of God which gives to them their direction and their results. It is to be noted too that God in his providence raises the instruments and gives the qualities which are to accomplish his will. As was observed before, God's agents are reasonable men, and it is by their great qualities that they accomplish the work committed to them. But who gives them those great qualities? How came Abraham, and Joseph, and Moses, and Samuel, and David, and Judas Maccabeus to appear on the world's stage just when they did? It is very true that Abraham's faith, and Joseph's prudence, and the wisdom of Moses, and the integrity of Samuel, and the heroism of David and Judas accomplished those great results at critical moments in their country's history which have made their names famous for ever. And if we are looking at events on their human side, it is quite true to say that Abraham founded the Hebrew race, and that David founded the Jewish monarchy, and Judas rescued his country from destruction. But it is of supreme importance, if we would see God in history, and in the history of our own times in particular, to recognise in the sages, and heroes, and reformers, and also in the philosophers, and discoverers, and inventors, whose several labours have changed the aspect of the world at particular epochs, God's special instruments sent for that very thing; and to recognise in the changes brought about, not merely the action of those instruments, but the results of the will of God. As long as God is pleased to preserve a nation in greatness and power, he continues to raise up among them warriors, divines, men of genius, and statesmen. When the set time of decadence is come there arise no great men among them; their mighty men become as women (Jeremiah 51:30), and counsel perishes from the wise (Jeremiah 18:18). In applying these truths to our own Church and country it behoves us to remember that we owe all our own national prosperity, both in spiritual and temporal things, to the undeserved mercy of God; that the continuance of that prosperity depends upon the continuance of his favour; and that the only way by which to preserve that favour is to walk in righteousness and godliness. Unless God wills to maintain our power and greatness among the nations, all the courage and policy in the world will not suffice to do so; and even courage and policy may cease to grow among us. The example of Gideon further teaches us that boldness on God's side is the prelude of triumph over foes, and that what makes leaders of the right stamp is their investiture by the Holy Spirit of God.
HOMILIES BY A.F. MUIR
The crisis and the confirmation.
Gideon's first task demanded moral rather than physical courage. It was restricted in its sphere. It witnessed to the principle that sin must be removed ere national or individual calamities can be permanently cured, or God's help vouchsafed. The stage now clears for the larger life and wider influence.
I. THE ENEMY PRESENTS HIMSELF IN SUDDEN, OVERWHELMING FORCE. A remarkable juncture. Esdraelon, the battle-field of Canaan. Here thrones and kingdoms had been lost and won. To the heart of flesh it would have been the death-knell of hope. There was no proportion between the extent of his possible preparation and the magnitude of the crisis. Many would have advised a policy of temporizing inaction. To the sent of God the circumstances pointed all the other way. Elijah at Horeb. Paul at Athens. The Son of man longing for his "hour." Are you in a minority; the only Christian in your office; with everything to discourage and tempt you? "Let not your heart be troubled." Outward difficulties are balanced and overpowered by spiritual reinforcements. "The Spirit of the Lord came upon him."
II. GIDEON'S SUMMONS TO ARMS MEETS WITH UNEXPECTED SUCCESS. "He blew a trumpet," i.e. he used the means. But probably he did not expect anything like the result. He was touching chords that vibrated in unforeseen directions. He didn't know the moral power he had acquired by his first work. We never can gauge the extent of our moral influence. Jerubbaal is the magnet. Strong in God, in himself, at home, throughout the nation. We are all guilty herein; we think God's people fewer and worse than they are. How much one steadfast, heroic soul can effect; how many others he can fire with enthusiasm and endue with courage by his example and actions!
III. SUDDEN SUCCESS OCCASIONS HUMILITY AND DOUBT. Clearly this man is not as others. He becomes strong against odds and vast oppositions, weak and hesitating when all goes well. Adversity and difficulty are plainer in their problems to the spiritual man than prosperity. But perhaps it was the quality of his soldiery he mistrusted. They did not seem of the right stuff for a duel a outrance. Perhaps the very suddenness of his power terrified him.
IV. HE SEEKS FOR WISDOM AND CONFIRMATION OF THE HEAVENLY GRACE.
1. Probably the very scene of his first vision—Association helps an imaginative, spirit. Spiritual associations are mightiest.
2. He proposes a sign that shall reveal his duty. Under ordinary circumstances this is dangerous and misleading. But the whole background of Gideon's career is miraculous, and he had a warrant to expect miracles. We have a complete revelation and a Divine example. The dew abundant in Canaan; the wetting of the fleece a rustic idea. The doubt is then suggested, What if all this be natural? Therefore—
3. The proof is reversed. As in experimental science the test of variations is employed, so here in spiritual divination. God accommodates himself to our weakness that he may vanquish it. Henceforth the path is clear and his mind is made up. Have we done all that conscience and revelation have made plain and obligatory? Have we gone to the Divine footstool for the wisdom and strength we required?—M.