THE COMPLETION OF THE LORD’S DELIVERANCE OF HIS PEOPLE. Judges 8:1-17
CRITICAL NOTES.—
Judges 8:1. And the men of Ephraim said, etc.] i.e.—after Gideon had reached the trans-Jordanic side of the river, and when the heads of Oreb and Zeeb were brought to him. It may either have been while he was still pursuing the flying foe, or after he had returned from that pursuit; more probably the former. Though the Ephraimites and the Manassites were the descendants of two brothers, and might have been expected to be on the most friendly terms, the former people had long been characterised by a spirit of jealousy lest they should not have that superiority granted them which had all along been predicted of them from the beginning. Had not old Jacob, when blessing the sons of Joseph, set Ephraim before Manasseh? Had not Moses, in his last blessing, spoken of the ten thousands of Ephraim and only of the thousands of Manasseh? Was not Joshua of the tribe of Ephraim? Was not the tabernacle for a long time placed in Shiloh which belonged to the tribe of Ephraim? And, for a long period, were not their numbers very great so as to justify their being regarded as a leading tribe? (Genesis 48:19; Deuteronomy 33:17; Numbers 13:8 with Joshua 19:50; Joshua 18:1, etc.). Thus envy became something like a besetting sin of the tribe of Ephraim (Isaiah 11:13; Judges 12:1).
Sharply-strong and irritating words. Not that they cared for any part of the booty, but they were most sensitive that they should have the traditional priority conceded to them, and certainly that they should not be left in the background. It was really a question of pride, and, while this is offensive at all times, it was especially so, to introduce it in the midst of the Lord’s most solemn deliverance.
Judges 8:2. What have I now done in comparison of you? Most beautiful! Gideon at once concedes the place of honour to them. He is ready to underrate his own doings, when put in comparison with those of the Ephraimites. He knew the sensitive character of the tribe, and where the sting really lay. Hence without arguing the matter, he at once yields the point of their superiority to Manasseh, or rather, with a refinement of delicacy, he will not commit the whole tribe without their consent, but speaks only in name of his own clan, that of Abi-ezer. He uses a proverbial expression, “Is not the gleaning of the grapes of Ephraim better than the vintage (the full crop) of Abi-ezer?” He at once yields the point which they were most anxious to gain—the acknowledgment of their superiority.
While the proverbial expression employed is susceptible of a general application, probably Gideon’s immediate reference was to the signal service which the tribe of Ephraim had just performed. Gideon and his men bad but destroyed the rank and file of the enemy, while they had slain the two leading generals of the enemy’s army, and doubtless, in doing so, had made a great slaughter of their followers. The first slaughter commenced by Gideon and his men was the vintage, and the smiting down of many afterwards by the Ephraimites, was the gleanings. But these gleanings Gideon was willing to reckon of far greater consequence than all that had been done before, both because the two princes had been slain, and also because an enormous slaughter had been made of the enemy by the tribe of Ephraim (Isaiah 10:26).
The grapes.] The word is not in the Hebrew text, and should be omitted. The reading should be, “Is not the gleaning of Ephraim better than the vintage of Abi-ezer.?” [Pulp. Com.]
Judges 8:3. Their anger was abated.] Lit., their spirit was slackened. “His good words are as victorious as his sword; his pacification of friends better than the execution of enemies.” [Bp. Hall.]
God hath delivered them into your hands.] Whether they should take it well or not, he is faithful to his God in reminding these proud murmurers that the glory of all the achievements of that memorable day really belonged to God.
Judges 8:4. Faint yet pursuing.] (comp. 1 Samuel 30:10). They were exhausted partly from want of sleep, and partly from want of food, and partly from their great exertions in running over a distance of several miles, and contending with the flying enemy all the time. The Sept. adopts the word πεινῶντες but that does not cover the whole meaning. They were both hungry and thirsty, and also greatly fatigued. They were greatly in need of physical nourishment (Job 22:7). Keil renders it, exhausted with pursuing; but the English rendering seems a much happier one, and gives the spirit of the passage better. It was an act of bravery and a work of faith. [Lias.] It was more, it was a sacred duty, stern in character, yet imperative in obligation, not to leave a man alive of those who had been guilty of so great a crime, as ruthlessly to despoil God’s own vineyard. Not till he had reached the most eastern extremity of Gilead, did this zealous vindicator of the name of his God feel himself at liberty to regard his work as done.
Judges 8:5. Succoth.] Booths or tents (Genesis 33:17). This town was in the tribe of Gad, only a little way south of the point whence the Jordan emerges from the Lake of Gennesareth, and not far from the brook Jabbok.
Loaves.] Cakes. Such as might be soon baked, and not occasion any interruption to the pursuit. It was also a modest request. He asked for no fruits or wines, or anything costly. He merely wished the simple necessaries of life. And he gave as his reason that which true Israelites ought to have regarded as the best of all reasons. I am pursuing after the kings of Midian. i.e., I am doing God’s work on behalf of His people. I am acting for the public good.
Judges 8:6. Are the hands of Zebah and Zalmunna now in thine hand?] Instead of showing patriotic sympathy suitable to the occasion, they consulted only their own petty selfish interests. They did not believe, notwithstanding all the wondrous feats of that night and morning, that the kings of Midian were within the grasp of Gideon and his handful of followers. Just as many who stood around the grave of Lazarus, and saw how stern death yielded up his victim at the command of the Lord of life, did not believe in the true character of Jesus, but went their way and told the Pharisees. There are always hardened unbelievers of some kind in the midst of God’s mighty doings. These craven-hearted men of Succoth, overlooking the mighty arm of God which had just been laid bare before all eyes against the Midianitish oppressors of His people, still thought it was absurd to think of 15,000 men being at the mercy of 300. They rather thought that these kings would turn on Gideon’s men, and swallow them up, in which case it would go hard with themselves, should it become known to the kings that they had succoured the small army of their pursuers. Rather than run the risk of falling out with the enemies of their God and their people, these princes will not move a finger to assist the man whom God was employing to reckon with His enemies, and the enemies of His people.
The reply given was not a bare refusal to grant what every true Israelite should have been forward to give. It was not even the language of common respect, but a scornful taunt. This to a man who was performing a duty on which his God had sent him, was a contempt not so much against the servant as against the master. It was adding insolence to unkindness, and that in the special presence of God. The cowardice was the least of it; it was treason to Israel’s God. Compare Nabal’s churlishness (1 Samuel 25:8-11) and by contrast the conduct of Barzillai (2 Samuel 17:27-29; 2 Samuel 19:33-40).
Judges 8:7. Tear your flesh with thorns (Amos 1:3), or thresh your bodies with thorns and briers. It was a cruel mode of putting to death which was practised in these times. “Thorns of the wilderness” meant those that were strong, the desert being the natural ground for yielding thorns and thistles. When captives were thus put to death, the briers and thorns were laid on their naked bodies, and then some heavy implements of husbandry were drawn over them, so crushing them to death. Or sometimes they were whipped, stroke on stroke, with thorns and prickly plants. The Chaldee version has it, “I will mangle your flesh on the thorns, and on the briers.” It was an old punishment “to tie the naked body in a bundle of thorns and roll it on the ground” [Roberts] (2 Samuel 12:31; Isaiah 41:15).
The word דּוּשׁ here used means to punish severely.
When the Lord hath delivered Zebah and Zalmunna into my hand. He does not doubt for a moment but that it shall be so. He is sure of victory, though he has only 300 against 15,000—one man to fifty!
Gideon’s threat seems to have made no impression on the men of Succoth. They remained stubborn in their unbelief. “Reproof entereth more into a wise man than a hundred stripes into a fool.”
Judges 8:8. Went up thence to Penuel.] A place rendered for ever sacred by the fact, that it was the ground where Jacob their father wrestled with the angel and prevailed (Genesis 32:30-31) It was a sad indication of degeneracy, when the very ground under their feet spoke of the victory of faith, that they should distrust the God of Jacob, as if he would not be mindful of His covenant! Penuel was higher up towards the mountains than Succoth, which indeed was in the valley. The “tower” was built to repel invaders from the east, who generally came along the course of the Jabbok. It was a town in Gad, and not far from Succoth.
Judges 8:10. Karkor—a town on the eastern frontiers of Gad—as far away as they could get from the Israelitish army, which had now swollen as a river, from the rush of men out of all the tribes. It was the first spot of ground they had reached since the frightful panic they had experienced in Jezreel, where they reckoned themselves safe, for being now almost beyond the boundary line of the country, they did not suppose the Israelites would care to pursue them farther. The host was secure. They felt they could now draw breath, and were glad to take some repose, after the terrible trouble through which they had passed.
Judges 8:11. Gideon went up by the way of them that dwelt in tents—by the usual route taken by nomads and travellers. He seems to have gone round about somewhat, so as to come upon them from the north-east, which would be a great surprise, and being the season of night, it would renew the terror of the previous night. Not having yet recovered from the panic, they would feel as if new terrors would spring up mysteriously wherever they went, and so they would be unnerved for fighting. They would also very likely be unarmed and laid down to sleep, thus being unprepared for battle. The strength too of Gideon’s army would be unknown to them in the darkness, and doubtless they thought it far larger than it really was. But the principal element of weakness was the superstitious dread they had of Gideon and of Gideon’s God. A mysterious awe fell upon them in connection with the name Jehovah, and with the name of Gideon as His servant.
Judges 8:12. Discomfited all the host.] Struck terror into them. In the previous verse it is said, he smote the host, implying that he put them to death.
He took the two kings of Midian.] Zebah and Zalmunna were the kings proper of Midian. Oreb and Zeeb were but princes, or generals of the army.
Judges 8:13. Returned from battle before the sun rose.] The word Heres here translated the sun, is used with the same meaning in ch. Judges 14:18.; comp. Genesis 19:15, when the morning arose.
Judges 8:14. Described unto him the princes of Succoth.] Rather he wrote down the names of the princes. Seventy-seven men, so that there would be no mistake in punishing the right persons.
Judges 8:15. Ye did upbraid me.] Ye loaded me with reproach as if God could not deliver these kings into my hand. Now behold them!
Judges 8:16. He taught the men of Succoth.] The elders, or chief men יֹּדַע caused them to know to their cost, or by personal experience. He gave them a severe lesson, viz., what a dangerous thing it was to make light of God’s works, or to trifle with the glory of His name. Some think he put them to death, as he did the leading men of Penuel.
Judges 8:17. Beat down the tower.] Their “tower” was their pride. Of that are they first stripped, then of their lives. Gideon was no doubt acting by God’s directions in what he did. It was one of the days of the Lord, when He rises up to vindicate the honour of His name, and when every transgression and disobedience receives a due recompense of reward.
MAIN HOMILETICS.— Judges 8:1-17
I. The hateful character of envy and jealousy.
The view here given of Ephraim’s character is humiliating; yet it has two redeeming points.
(1) This tribe did respond to the call made to take part in the Lord’s deliverance from the presence of the oppressor, and they did materially contribute to the great triumph that was gained over the enemy. For they not only slew Oreb and Zeeb, but they effected a great slaughter of these foreign oppressors at the same time.
(2) They did acknowledge Gideon as the captain of the Lord’s choosing on the occasion, for it was in obedience to his call that they came forth, and when the victory was gained they presented the heads of the princes to him. These were two important features in a picture here given of Ephraim’s character which is otherwise dark. Their conduct forms an unseemly exhibition of envy and jealousy at a solemn moment in the history of the nation. To call it nothing worse, the moral meanness of their present action was to their lasting discredit.
1. They cowardly stood aloof in the moment of danger. We do not hear of the slightest movement made in that tribe when Gideon blew the trumpet to summon volunteers to fight the Lord’s battle. If they were to be the foremost in wearing the honours they ought to have been the foremost in meeting the dangers. Why did not shame fill their faces that they, the so-called mightiest tribe tarried at home till the victory was won, and then only they bestirred themselves to help their brethren? We should have thought they would come to Gideon on this occasion, with many apologies on their lips, and expressions of regret that they had not acted a more manly and a more loyal part to their God than they did. Yet they chid with Gideon sharply, as if they were the injured parties! “They should rather have cried him up for his valour, and blessed God for his victory.”
2. They made little account of Gideon’s Divine commission. They overlooked the fact that Gideon was but a child in the hands of his God, and that from first to last all the directions as to the steps that were to be taken were given by Him. This was a more serious blot still. The first particular we have mentioned was but cowardice, but this is to overlook the hand of God. In finding fault with Gideon in this matter they were really complaining of the management of Him who guided Gideon in all his movements.
3. Their only object appeared to be to gratify their own ambition. To do this at any time was a gross breach of good manners, but on such a day as this was for Israel, and in the presence of such striking proofs of God’s gracious return to His people, who had so long been lying under the heel of the oppressors, was at once infamous and wicked. Their sense of God’s honour was unspeakably small, and their desire for exalting themselves to honour was all-absorbing.
4. They sought their honours at the most serious risk. Had they not found in Gideon a man of great moderation, meek as regards his own rights, and forbearing as regards the conduct of others, a fire might now have been kindled in Israel itself at the very critical moment, when the enemy was yet only partially routed, and the danger was not all past. Thus the work in which God Himself was taking part might have been marred, and a new evil of civil war might have sprung up in Israel, equally if not more disastrous than that which they had with Midian.
5. Envy is one of many sister evils. Pride, jealousy, and envy, especially go together. Pride, indeed, was the first sin—the aspiring to be a god. From this a whole brood of sins spring, and all have a remarkable family likeness. But the parent is pride, which really means making self the most important of all things, and a desire that all things should become subordinate to self. The true balance of things which God has established is that, while every man should cherish self-respect, he is not to over-value himself, as being a dependent creature, and occupying a certain position which God in His providence has assigned to him.
The evil of this sin is seen, in that it thrust proud Nebuchadnezzar out of men’s society, proud Saul out of his kingdom, proud Haman out of court, proud Adam out of paradise, and proud Lucifer out of heaven. [H. Smith.]
Remember what thou wert before the truth—nothing; what thou wert for many years after—weakness; what in all thy life—a great sinner; what in all thy excellencies—a mere debtor to God, to thy parents, to the earth, to all the creatures. Surely nothing is more reasonable than to be humble, and nothing more foolish than to be proud. [Taylor.]
What is a man proud of—money? It will not procure for him one night’s sleep. It will not buy him back a lost friend. It will not bribe off approaching death. Land? a little bit of it will soon be all he will require. Learning? if he be equal to Newton, he has gathered one little pebble on the ocean’s shore, and even that one he must soon lay down again. [S. T. Treasury.]
Those trees bend the most freely which bear the most fully. As a proud heart loves none but itself, so it is beloved by none but itself. Who would attempt to gain those pinnacles, that none have ascended without fears, or descended without falls? Where the river is deepest, the water glides the most smoothly. Empty casks sound most, whereas the well-filled vessel silences its own sound. As the shadow of the sun is largest when his beams are lowest, so we are always least when we make ourselves the greatest. [Secker.]
Pride is an evil that puts men upon all manner of evils. Accius the poet, though a dwarf, yet would be pictured as tall of stature. Psaphon, a proud Libyan, would needs be a god, and having caught some birds, he taught them to prattle “the great god, Psaphon.” Menecrates, a proud physician, wrote thus to King Philip: Menecrates, a god, to Philip, a king. Proud Simon, in Lucian, having got a little wealth, changed his name from Simon to Simonides, because there were so many beggars of his kin; he also set the house on fire where he was born, that no one might point to it. [Brooks.]
The demon of Pride was born with us, and it will not die one hour before us. It is so woven into the very warp and woof of our nature, that till we are wrapped in our winding-sheets we shall never hear the last of it. [Spurgeon]
Like a snake coiled up in a bed of flowers, there is danger lurking under our fairest attainments; like the inflammatory attack, to which those are most liable who are highest fed, whose bones are full of marrow, and whose veius are gorged with blood, so we may be exposed to spiritual pride through the very fulness of our graces; therefore we ought to watch and pray against the great evil, and study to be humble. [Guthrie.]
A minister who on a certain occasion had preached ably and well, at the close of the service was accosted by a hearer with the exclamation, “That was a noble sermon, sir,” “Yes,” was the reply, “the devil told me that before I left the pulpit.”
6. Envy is an intolerant evil. “Who can stand before it?” It grieves that others should possess the good in which it does not share. It fired the breast of Saul, and he cast a javelin at David. It rankled in the bosoms of Joseph’s brethren, and they first cast him into a pit, and then sold him for a slave to strangers. It inflamed the mind of the wicked Cain so that he rose against his brother and slew him. It burned along with pride in the heart of Haman, and moved him to seek the death, not only of Mordecai, but of the whole race to which he belonged. It grudges even to give that to a man which he has fairly earned by his skill and toil (Ecclesiastes 4:4). It refuses even to the closest friends the slightest superiority over one’s self, though it is the Master himself who confers it (Matthew 20:24). From its envenomed assaults the best of men are not exempted (1 Samuel 17:28). It is one of those “roots of bitterness” from which spring “strifes, railings, evil surmisings, and perverse disputings of men of corrupt minds.”
II. The nobility of meek forbearance under false accusation.
What a refreshing contrast have we in the bearing of Gideon to that of the men of Ephraim! His spirit is calm and morally great, beautifully illustrative of Proverbs 16:32. He stands before us like a giant in the midst of peevish children.
1. He refrains from recrimination. He not only had ground for self vindication, but it belonged rather to him to find fault with his accusers. Why did not the men of Ephraim come forward of themselves long ago, and take the lead in rescuing the country from oppression? Why did they need to be called for at all to take part in such a work? There was no refusal of volunteers for such a cause, and why come in now to raise heart-burnings in the very midst of a solemn Divine interposition on behalf of the sacred nation, when they ought as one man to be prostrating themselves in the dust before Jehovah, and pouring out their gratitude from penitent hearts at the deliverance of their land from the incubus of oppression? But this true man of God refrains from rebuke. He knew that, however strong his case, that course would lead to strife (comp. 2 Samuel 19:41-43). He therefore wisely left off contention before meddling with it.
2. He had regard to the great interests that were in his hands. It was the moment of Israel’s redemption, when everything depended on union among themselves. To have got into strife now would have been a suicidal policy for the best interests of the country. It might have led to civil war, and plunged Israel into a deeper distress than that out of which they were just emerging. Besides, Gideon felt that he occupied the sacred position of being in God’s employment, His servant appointed to carry into execution a great work. All controversy among themselves, therefore, was not to be thought of, but gratitude and praise he felt should absorb all their attention. It was these things present to his mind that formed the basis of the answer which he gave. Public considerations, not personal; God’s presence, and God’s authority over him; God’s cause, and Israel’s salvation—these were the grounds on which Gideon made his noble reply.
3. He yields the place of honour to those who accuse him. (Philippians 2:3). “What have I done compared with what you have done? To you be the larger share of merit. If I have been first in the field, your gleaning has been more than my vintage. God has given to me to break up the enemy’s camp, but to you He has given the heads of two of the principal leaders in that great army, along with a great slaughter of the rank and file. What have I done to compare with you?” Here is an instance of the spirit that prefers another in honour to one’s self. He gives up his own claims in a moment, when he finds that they might prove an offence to those around him. No man was more humble of all that fought that day than was Gideon. From the shoulders and upward he was higher than any of the people in moral greatness. He that ruled in Israel was willing to take the lowest place. He proves twice a conqueror, first over the hosts of Midian, and then more signally still over himself! The Macedonian monarch conquered the world, but entirely failed to subdue himself. The Bible great man is immeasurably superior to the world’s hero. The one affords a living illustration of “whatsoever things are just, pure, lovely, and of good report.” The other illustrates the case of a man sinking to the level of the brute, acting like a savage to those around him, and at last dying the death of a debauchee. If Gideon is a picture of moral greatness, then this is a picture of moral infamy; and to set it upon a throne is to hold it up to the scorn and reprobation of all time!
4. The spirit which he showed entirely pacified the fault-finders. “Their anger was abated when he said that.” How forcible are right words! Nothing more wise could have come from one who had a large knowledge of human nature. He put his finger on the spot where the soreness was felt, and poured on it the most soothing of oils, which at once produced the desired effect. “A soft tongue breaketh the bone.” “A soft answer turneth away wrath.” It was as if some spirit—perhaps that good angel that called him to this work and inspired him in it—had whispered in his ear the words which He long afterwards spake through a New Testament apostle. “Dearly beloved, avenge not yourself, but rather give place unto wrath.” On this principle he acted, and so “overcame evil with good, and poured coals of fire on the fault-finders’ heads.” All men of right judgment while they look on, involuntarily exclaim, “The righteous man is more excellent than his neighbour.”
The practical good done to Israel was incalculably great. The spark was burning dangerously close to the tinder, and frightfully destructive must have been the explosion, had not a firm foot been instantly put down to extinguish it. A bitter internecine war was prevented just in time, which might have cost the lives of many thousands of the sons of his people, have kindled a spirit of deep hostility among brethren, and have perpetuated feelings of jealousy and malice for many generations. On Gideon’s brow this day was written in letters of white the motto—“Blessed are the peacemakers, for they shall be called the children of God.” He acted from the force of moral principle, to gain precious and Divine ends, and his name shall not die from the page of true fame. “Blessed are the meek, for they shall inherit the earth.”
III. The condition of success in God’s service.
A great work was now being done for God. An enemy had bidden defiance to the God of heaven, had blasphemed His name, and not only wantonly touched, but threatened to extinguish the people whom He had taken into covenant with Himself, and who kept up the knowledge of His name on the earth. For that enemy the day of reckoning was now come. He must be destroyed, and that utterly. The jealousy of Jehovah for His own great name was now awakened. Gideon and his 300 men were the instruments chosen to fulfil the sentence of Heaven on these rebellious ones; and till the work was finished, not a man was at liberty to retire from his post. Though they were all in greater or less degree overcome with fatigue, from long fighting, want of sleep, want of food, and running over many miles of ground, yet they must not relax their efforts. The sacred call of their God was to persevere till their work was done. Thus only could success be legitimately won. It is in this condition that we now find Gideon and his 300 men (Judges 8:4) “faint, yet pursuing.”
These words contain a Paradox. Those who fight the Lord’s battles often faint, and yet they pursue. They are overcome, and yet prove victorious—their strength is gone, and yet they are more than a match for the foe—they are “cast down, but not destroyed”—the cedars become reeds, and yet are able to weather the storm—the confessedly faint do the work of heroes—each can say, “When I am weak then am I strong”—and can add in explanation, “By Thee have I run through a troop; by my God do I leap over a wall.” Or, in New Testament phrase, “I can do all things through Christ, who strengtheneth me.”
Here an important principle is laid down for those who would enter into God’s service. It relates to the condition on which success is to be gained. Even when strength is exhausted, there must be the resolution to persevere. Wearied and weak, with small visible resources, while difficulties and dangers are numerous and formidable, the true worker for God must resolutely persevere. He is allowed to think only of victory—never of defeat. Even should his arm become feeble, and he be scarcely able to drag his limbs along, he must ever keep his face to the foe, and assume the certainty of his being a conqueror in the end.
The idea is not simply that of perseverance, but perseverance when human wisdom can see no natural means of holding out any longer. These men had fought till they could fight no more. Yet they followed on, implicitly obedient to the call of Divinely-appointed duty. Though the requirement of rest and refreshment was imperative, the fear of God was upon their spirits, and not a murmur of complaint was heard along their ranks. There was no call for substitutes to take their places, which could easily have been done. The rule was distinct—“By these three hundred will I save you … and let all the other people go every man unto his place” (Judges 7:7). By them alone they knew the work must be done.
This rule is of general application; for the principles which apply to any one work of God apply to all, and in every age, regard only being had to the change of circumstances. For general use the following particulars are to be noticed:—
1. The condition of success itself—what it is. It implies—
(1.) Every atom of strength must be put forth. Every muscle and bone in his body must be given. Not a drop of blood in his veins must be withheld. Nerves and sinews, all that hands and feet can do, must be absolutely surrendered. It is not enough that there should be a little zeal and some honest work done, or that some great efforts be made, and a man show himself to be in earnest, but a man’s whole being must be given up to the service of his God when the call is given. This, indeed, is simply coming up to the measure of what is reasonable, for we owe to God our whole selves—every faculty we have, and its fullest exercise. He may seldom require us to strain our energies in His service, but absolute dedication to Him of all we are, and have, is simply His just due, so that we are always to hold ourselves in readiness to offer to Him the exercise of our faculties, to any degree that He may require.
Thus as regards work. As to suffering, our Saviour himself is an example of the absolute surrender of every limb and sensitive part, when that is required to illustrate the deep designs of God’s moral government. He submitted to be “poured out like water and to have all His bones out of joint—His heart made like wax, and melted in the midst of His bowels; His strength dried like a potsherd, and brought down to the dust of death” (Psalms 22:14-15).
All this is greatly intensified, when we think that our life, which was forfeited by sin, has been given to us anew as the purchase of the blood of God’s own Son.
(2.) When strength is exhausted the fight must be continued by faith. When our resources are exhausted, and the work is not done, we are still to believe that God’s resources can never fail, and that, if the work in hand is really for His glory, and needful to be done, it shall be done without fail, sooner or later, as to time, and in the manner which He sees to be best as to means. To carry on the fight by faith is most glorifying to God, because it trusts His power to bring out the issue though the steps are not seen; it trusts His wisdom to find out the means; and it trusts His faithfulness, that He will never make light of His word of promise. The dependence of the creature on the fountain head is more distinctly seen, and seen to be absolute; while gratitude flows in a purer form, and from a deeper well-spring in the heart (Isaiah 26:4; Genesis 18:14; Psalms 147:5; Proverbs 15:11; Numbers 23:19). Hence we often find that though God does not despise the use of a man’s natural faculties, for they are His own gift, yet He often blocks up our way that we may see what a short way one can travel when left to themselves, and how necessary it is to keep close to Him who has said, “As thy days, so shall thy strength be,” and who always keeps His word (Isaiah 40:30-31).
(3.) We must never lose the hope of victory. The true soldier in God’s service must assume that he is invincible while doing God’s work faithfully and from right motives. To suppose failure would be to distrust Omnipotence, or to suppose that a Divine promise could be broken. When God undertakes a work it cannot prove abortive. He is the “Lord of hosts, mighty in battle” (Psalms 48:1, etc.; Job 9:4; Psalms 9:19-20; Deuteronomy 32:30; Isaiah 46:9-10). Yet, notwithstanding all assurances, faith is often weak and gives way. Even the conqueror of Goliath, when wearied out with perpetual harassment, gave way to despondency, and said “I shall one day perish by the hand of Saul; there is nothing better for me than that I should escape into the land of the Philistines.” A sad illustration of the weakness of faith on the part of one who had been solemnly taken under the protection of the God of Israel, through his being anointed with the holy oil, and who had already for several years been marvellously delivered from the malicious designs made on his life by a bloodthirsty man.
(4.) We must endure every possible hardship for the cause of God. Gideon’s men of faith had to fight all the night long without intermission, without sleep or refreshment, and to travel laboriously over hill and dale for many a weary mile, while they cheerfully submitted to the lines marked out for them. They were required not to “confer with flesh and blood,” but rather to “crucify the flesh” when it was necessary to serve the ends of high principle (Hebrews 11:36-37; comp. Acts 9:16; Acts 21:13). Love of our own ease must never exceed our love to the Saviour, or to the cause of our God. We dare not take up the cause of religion merely when it is comfortable, but turn aside when we meet with briers and thorns. Pliable could say, “come on, brother, let us mend our pace,” so long as his ear was soothed with pleasant talk about the crowns and sceptres of the better land on high; but when the Slough of Despond came in his way, he very quickly turned his back on the christian pilgrimage. The man that is wanted for God’s service must work on, even when he begins to faint, must keep to his oars even when he goes against the stream, and must go resolutely forward even when there is a lion in the way. A true servant of our Divine Master must be content to bear a real cross for His sake, never to keep back from duty through fear of man, or dread of the world’s scorn, but at all times to “endure hardness as a good soldier of Jesus Christ.”
(5.) We must never give up till the work is done. It was not enough for Gideon to read the enemy a lesson by crippling his strength and scattering his army. All the members of that proud host had been guilty of a capital crime, and must have the sentence of death executed upon them in the day of the Lord, when judgment was being laid to the line and righteousness to the plummet. Gideon’s commission was to “smite the Midianites as one man” (ch. Judges 6:16). Their sin in despising the God of Israel was very offensive. All had been guilty, and all must perish, for now the Divine jealousy was awakened. So it was in other cases (Deuteronomy 20:16-18; Deuteronomy 25:17-19; Joshua 11:20; 1 Samuel 15:3).
2. The difficulty of complying with this condition. Because “fainting” is so frequent an experience of those who are resolved to persevere at the line of duty. This arises from—
(1.) The weakness of the natural faculties. “We are dust.” “Our spirits dwell in houses of clay, and we are crushed before the moth.” “All flesh is grass.” Many of those who are enrolled in God’s service are “bruised reeds.” None can say—“My strength is the strength of stones, and my flesh is of brass.” How is it to be expected that such persons should persevere when real difficulties in the way of duty arise? The most intrepid soldier sometimes trembles; the most robust labourer is not always free from languor; the soul of the most persevering pilgrim is oftentimes “much discouraged because of the way.” So in the discharge of the duties which every good man has before him in his place, partly through their toilsome character, partly through their multitude, and partly through their long continuance; his strength fails, his spirit droops, and he feels utterly unequal to the work set before him. “The spirit is willing, but the flesh is weak.”
(2.) The small success which crowns great efforts. This produces fainting. “I have laboured in vain, I have spent my strength for nought.” “We have toiled all the night and caught nothing.” “We have borne the burden and heat of the day,” and only earned a penny. Sometimes the Missionary has but a single convert after years of sacrifice and privation. The Christian Minister, with the most indefatigable toil, can barely keep up his small number of adherents. The Christian Teacher of the young cannot sometimes point to a single case of a striking conversion.
(3.) The opposition of those who know not God. There are still outside the Christian city the Sanballats the (Horonite), and the Geshems the (Arabian), to hinder those who would build the walls of Jerusalem, and the race is scarcely less numerous than of old. Moses met with them in the Egyptian magicians; Hezekiah, in the blaspheming Sennacherib; Daniel, in the princes and presidents set over the kingdom of Darius; Paul, in Elymas the sorcerer, and in Alexander the coppersmith, who did him much evil. The advocates of gospel truth still meet with them in those who would exalt reason so as to destroy faith; in those who would magnify charity so as to efface the distinctions of moral character; and in those who would stretch out liberty, until it become all one with laxity. There are many who openly oppose, and there are still more who would secretly undermine, the pillar of gospel truth. No wonder, if those who are in charge of the building of Sion’s walls, should oftentimes find their hearts giving way, and their souls fainting within them.
(4.) The hanging back of those who ought to be friends. Nothing is more helpful to the Christian cause than the warm sympathy, and timely aid of true fearers of the Lord. How greatly was Paul comforted by the coming of Titus on one occasion (2 Corinthians 7:5-6); and how much were his hands strengthened and his spirit cheered by such true yoke-fellows as Timothy and Epaphroditus on another occasion (Philippians 2:19-20; Philippians 2:27). But how many hung back. Demas, who loved this present world; Hymeneus and Alexander, who made shipwreck of the faith; Phyletus, Phygellus and Hermogenes, with nearly all that were in Asia, who left their spiritual teacher (2 Timothy 4:10; 1 Timothy 1:20; 1 Timothy 1 Tim. 2:17; 2 Timothy 1:15), and a large number undefined (Philippians 2:21). How much greater would have been the success that crowned the efforts of the Apostles, if those who at first did run well had continued true to the end!
(5.) The stream of circumstances is often against us. It might be supposed to be otherwise, when the cause is God’s own, and His glory is concerned in its progress. Having all events at His disposal, why should not the Ruler of Providence arrange, so that the stream should ever flow in favour of the truth. Yet the balance of circumstances seems much rather to favour its enemies than its friends. So many occurrences are happening to hinder the cause of Christ, so many disappointments take place when there was a fair hope of success, breaches of engagements happen, rival competitors step in, the interests of selfishness come into collision with those of God and His cause, changes of opinion, and still worse, changes of feeling among friends are ever occurring, we are constantly being surrounded by new conditions of life, old friends pass away, and new friends are with difficulty made, strifes and divisions arise, and the gospel chariot is beset with hindrance on all sides.
(6.) Anxieties as to the issue of our efforts. This also leads to fainting, as they are long continued. This anxiety is greater or less as natural fear gets the better of faith. This, however, has in it more of weakness than of unbelief. The timid spirit exclaims—“Who shall roll us away the stone?” But strong faith calls out—“Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.” The Israelites of Ezekiel’s days gave up the cause of God among them as lost. The life seemed to have gone out of the Church, and in their own minds they were likening themselves to a multitude of dry bones, which no preaching could put life into. “Our bones are dried, and our hope is lost; we are cut off for our parts.” But God, by His prophet, shows them that when the “wind” comes, along with the prophesying, the bones come together, and they stand upon their feet an exceeding great army (Ezekiel 37:11).
(7.) Struggles with indwelling sin (Habakkuk 1:2). “O, wretched man, etc.” (Romans 7:24). Sin is ever destructive of strength. It produces the hiding of God’s countenance, and so cuts off the soul from the supply of its strength. No calamity is so great as to lose the shining of that countenance. How earnestly do those pray for the help of that countenance who know from experience its value (Psalms 80:3; Psalms 42:5; Psalms 51:12; Exodus 33:18; Psalms 4:6-7). But there is only trouble when that countenance is hid (Psalms 30:7; Isaiah 40:27). Sin produces fear, and so unhinges every faculty. The soul cannot act with the firmness and resolution of one who has well-grounded hope, but is more than half paralysed at the thought that all things are against it. Sin acts like an incubus of mysterious weight upon the soul, crushing it down irresistibly (Psalms 38:4; Psalms 32:3-4; Psalms 39:10).
From all these and many similar causes, it is a frequent experience on the part of those who are engaged in any service for God, to faint in the fulfilment of their duty. Yet the rule is that though faint, they must be determined to persevere.
3. High purposes are served by this arrangement.
(1.) It shows the worth of the cause in which God’s workers are engaged. The excellence of the cause is to be estimated by what is paid for its maintenance. Here every atom of a man’s strength is first required. To that is to be added his faith, that God will put forth the resources of omnipotence, in so far as that is needed, to make the work a perfect work. The work is supposed to be so sacred that nothing must be wanting that man, the instrument, or God, the worker, can do to have the end accomplished. That end is really the honour of God’s great name. For this the universe arose; for this it stands. The glory of the heavens above, and of the earth around, is the glory of Him who made them. This is the one end of all existence, and the only supreme object for which man lives. Hence all the toil and sacrifice of which a man’s nature is susceptible, is not too much to give for the keeping up of the honour of the Divine name. To require this of a man shows the tribute of reverence which is due.
(2.) It is a test of loyalty to their God. This condition imposed on Gideon’s men showed how far they were willing to go in fidelity to Him whom they accepted as their God. Were they resolved that nothing whatever would turn them from their allegiance? The taunts and sneers of their fellows, the ease and rest which they would have secured, had they obtained substitutes to finish the work which they had begun, the trials arising from hunger and thirst, exposure and weariness, from which they intensely suffered, all were insufficient to make them depart by a single hairbreadth from the prescribed path of duty. The word of their God was more sacred to them than their life was dear, and they were prepared to die at their post, rather than show slackness in their reverence, or fail to carry it out both in letter and spirit. Their language was—it is not necessary for us to live; it is essential that we be loyal to our God.
Similar examples—Paul (Acts 21:13), Job (ch. Judges 13:15), Peter and the disciples (Matthew 19:27-29), Jonathan (1 Samuel 14), Mary, in choosing the teaching of Jesus as the “one thing needful” (Luke 10:41-42).
(3.) It illustrates the power of God’s grace in sustaining those men in their heroic resolution. There was more than natural courage, and power of natural endurance in that splendid example of self-sacrifice. There was an illustration given of what Divine grace could do, to sustain the soul under a great trial. Who could deny that the Spirit of the Lord came upon them as upon Gideon (Judges 6:34), for they shared with him in the doing of this work, so that they needed in some measure the same qualifications. The very fact that they were chosen specially by God Himself for the work implied, that from Him they would receive the qualifications needed (Judges 7:5-7).
On this needful sustaining grace, all who have any work to do in God’s service may at all times count. The constant assurance is, “I am with thee. I will not fail thee. My grace is sufficient for thee.” It gives victory over “the wicked one” in all that he can do (Luke 10:19; Ephesians 6:16; 1 John 5:18; Romans 16:20) victory over the world (1 John 5:4; John 16:33); victory over indwelling corruption; which is in some sense the greatest victory of all, for nothing so hinders the doing of any work for God as the working of sin in the heart. Sin is essentially a rebellion against God, and kills the spirit of obedience. It draws harsh inferences from God’s arrangements, and leads to the cherishing of hard thoughts about God’s character and ways. Yet Divine grace can make the spark of spiritual life exist in the soul amid a sea of corruption, and though it only glimmers like a feeble taper, it must continue to burn, notwithstanding all the rough winds that blow upon it from every side.
But where this seed of the new life exists in the heart, it must show itself in good works in the life to some extent. At any moment too, through some special quickening of God’s grace, there is provision for enabling a man to persevere in the doing of God’s work, even though he is at the point of fainting.
(4.) This arrangement furnishes strong cases of unswerving fidelity to God and His cause. Strong cases are needed to show to what heights true piety can reach. The garden of the Lord not only has its many specimens of little flowers, tender saplings, and all the ordinary growths, but there must also be the noble elms, the tall cedars, and the majestic oaks. So also in the Christian church, there must not only be the children, the feeble, and the mass of the inexperienced, and the undisciplined, but also some types of the strong, the mature, and those of princely features. There must be those who can represent the Christian character to advantage. One such case as we have here is worth more than a hundred, or even a thousand examples of the ordinary type. In regard to these latter cases, little impression is made on the world by them. They differ so little from the world’s own type of a devoted character. But these noble 300 are all of a class whom the world cannot match, before whom it bows and confesses its marked inferiority. Here are a handful of men absolutely overcome with fatigue, only 300 in number, all told, pursuing an army still 15,000 strong. They are parched with thirst, and famishing for want of food, while they have several miles to traverse on foot, ere they reach the enemy. They are all faint as regards their bodily condition, though not one of them is faint in spirit. They have still to fight against fifty times their number, but now they are utterly exhausted and wearied out, whereas then they were fresh and vigorous, so that in reality they were now fighting a more unequal battle than at first, when they had to face a foe nine times multiplied in number. Faith had need to be strong indeed, that could take victory for certain, under such circumstances as these. Truly, “these elders by faith obtained a good report.”
(5.) The creature’s insufficiency without Divine aid must be shown. When human resources dry up like the wady in the desert, and can no farther go, then is brought out the incomparable superiority of the ocean with its exhaustless fulness.
4. Great encouragements to persevere.
(1.) The constant presence of the Captain of Salvation. “Lo, I am with you always.” He was with His people when they were suffering in the iron furnace of Egypt earnestly looking on, for it was the members of His body that were suffering. “He was with the Church in the wilderness,” to protect and lead them; and, in every period of that remarkable history, His presence was made known as the Saviour of His redeemed ones, at one time “taking them by the arms teaching them how to go,” at another, “bearing them as on eagles’ wings,” and on a third occasion, rising up as a wall of fire round about them. They are sacred to Him, one and all, as those who are purchased by His blood, and whom He has received in charge to bring home in due time to glory. He utters all in one word when He says, “I will never leave—never, never forsake thee” (Isaiah 54:10).
(2.) Divine assurance is given of victory.” I will contend with him that contendeth with thee.” “No weapon that is formed against thee shall prosper.” “Fear not, thou worm Jacob, for thou shalt thresh the mountains,” etc. (see Isaiah 41:14-15, also 10). The enemy at most shall only be able to bruise the heel; thou shalt bruise his head. On this occasion, not one of the 300 men fell down slain; nay, not one of them was wounded. God was “a covering to their head in the day of battle.” “A thousand fell by their side, and ten thousand at their right hand, yet to them it did not come nigh; for the Eternal God was their refuge, and underneath them were the everlasting arms.” Not a hair of their heads was touched. It was special, as when at the exodus from the land of bondage “there was not one feeble person in all their tribes” (Psalms 105:37). “Whosoever will lose his life for my sake shall find it” (Matthew 16:25). Nothing is more uncertain, in most cases, than the issue of a battle. Napoleon said at the battle of Waterloo, “By all the rules of war I ought to have won, but my good genius forsook me.” But all who serve under a greater commander will without fail be able to finish by saying, “We are more than conquerors through Him that loveth us.”
“The weakest saint shall win the day,
Though earth and hell oppose the way.”
(3.) The good man is already begun to be victorious. He is faint, but not down. He is so far from being vanquished, that he is already “pursuing.” The tide of battle is turned in his favour, and ere long the field will be his own. The enemy’s ranks are broken, and he is a retreating foe. The Captain of Salvation has borne the brunt of the contest, and has decided the day; all that remains for His followers, is to follow up the victory. The soldier of Christ often fails to see that the position is won, for he feels himself grappling with circumstances that threaten to overmaster him, and with influences that are ever throwing him back rather than forward. Forces and events come upon him which are too mighty for his unaided strength, so that he is continually made to say, “O! when shall this terrible struggle have an end!” He is like a straw among the giant billows. But all is meant to teach the lesson of absolute reliance on his Saviour God, to bring him through the conflict. The rule is, that where Christ has already overcome, all His people must overcome after Him (John 14:19; John 16:33; Romans 6:14; Romans 6:4; Romans 6:6; Romans 16:20).
4. Many others have fought and overcome in the service of God. All the good from Abel and Abraham downward to the present hour. Many have passed through a hard struggle, but there has been only one termination in the end. “This is the Father’s will … that I should lose nothing” (John 6:39). The twelve times twelve thousand who were sealed in Revelation 7, before passing through the great convulsions recorded in subsequent Chapter s, all re-appear as the complete number of 144,000 (not a single unit awanting) standing with the Lamb, safe and joyful, on the heights of Mount Sion, free for ever from all the assaults of enemies, in Judges 14.
5. The reward of God’s service is unspeakably great. The world’s hero has for his prize wealth, honours, high station, a name on the page of history, an ovation from the multitude when he appears in public, perhaps a monument to tell to the future world his victorious deeds. Yet all that is but the applause of perishing men. The faithful good-doer in the service of God shall be received into the country of sinless perfection as his home, shall wear an incorruptible crown, shall have angels for his companions and ministering spirits, shall stand for ever in the presence of his Lord, shall receive robes, palms, sceptres, and harps from His royal hand, and shall rejoice for ever in His gracious smile.
5. Applications of this rule.
(1.) To the church of God collectively, in the great work of keeping up a standard for God’s truth in the world, and extending it to the ends of the earth. God’s servants are often “weary and faint in their minds” while endeavouring to fulfil this responsible duty; yet, though surrounded with dark clouds, and disheartened a thousand times, their resolution must be to persevere.
(2.) To any particular church or congregation, whose duty it is to shine as a light, holding forth the lamp of the Gospel to dispel the darkness of error and sin, and to persevere in doing so, even if the flame should be blown out by cold easterly winds, and nothing be left but “smoking flax.”
(3.) To any pious man who embraces opportunities for working among the ungodly, and who tries in the strength of his God to turn the wilderness around him into a fruitful field, but who finds the soil to be very hard, so that his work resembles that of boring through solid rock; yet, though baffled many times, he must not give up, but continue his efforts, hoping on against hope, and laying hold of promised Divine resources, and at last a great success shall come. The exhaustion of his own resources, while there is nothing but failure, proves all the more distinctly the need of prayer and the exercise of faith.
(4.) To all individual workers in the Church—to Christian ministers, to standard-bearers and office-bearers, to teachers, benevolent agents, conductors of prayer meetings, spiritual advisers, messengers of comfort, and good-doers of every class in the church as in the garden, in contrast with the open field whose aim is not only to bring in, but to build up, to nourish, to lead on, to counsel and warn, to stimulate and cheer, to admonish and to encourage. Though, both with the evangelist and the instructor, the work proceeds but slowly, and “all day long” they complain that “they have stretched out their hands to a disobedient and gainsaying people,” yet the motto ever is, Though faint, still pursue.
(5.) To every good man who strives to live a consistently righteous life in an ungodly world. He has constant sacrifices to make for the sake of righteous principle, living among those who know no such principle, or who practically disregard it. His worldly interest suffers, he is assailed with sneers and reproaches, he has to count on the world’s ill-will and persecution, and he has to fight his battles for the most part alone, except such help as he gets from the Divine countenance smiling upon him. Yet, though “rivers of waters run down his eyes while men do not keep God’s law,” and though he often raises the complaint, “Woe is me that I dwell in Mesech,” &c., he must ever resolve to pursue.
(6.) To the fearer of God in carrying on the work of his personal sanctification. While the work of Christ secures to every one who rests on it a complete title to heaven, a change of personal character is not less necessary to secure fitness for that holy world. Every expectant of heavenly bliss is called upon therefore to “work out his salvation with fear and trembling, for God worketh in him” (comp. 2 Corinthians 7:1, and 1 John 3:3). “Without holiness no man shall see the Lord.” He must become “conformed to the image of God’s Son, and so made meet to become a partaker of the inheritance of the saints in light.” To get this work accomplished requires time, many wrestlings in prayer, much diligence in the use of the means of grace, and much of the Holy Spirit’s influences to work on the heart; yet all the while, he “sees a law in the members warring against the law of the mind,” &c. He is faint with struggling against the native depravity of the heart, and yet as the condition of success he must persevere.
Brevities on Perseverance.—One may go far after he is tired—French. Perseverance is rather a state of standing still than going on; perseverance kills the game—Spanish. “Hard pounding, gentlemen; but we will see who can pound the longest”—Wellington at Waterloo. It was perseverance that made Newton, Columbus, Washington, Stephenson, Wilberforce what they were. Perseverando vinces is a time-honoured motto.
IV. The blindness and obduracy of unbelief.
Blindness of mind and hardness of heart always go together. Those who remained deaf to all God’s pleadings with His people in every age are generally said to be a “people of no understanding.” The men who came around the Saviour during His public ministry, and saw most of His mighty works, still remained unconvinced to the end of His Divine character. After they had seen all, they spoke as if they had seen nothing; and near the close of His ministry, they still put the question, “What sign showest thou that we may believe?” “Having eyes they did not see, neither did they understand.”
It is the same here. These men of the tribe of Gad, whose ancestors in the days of Deborah “abode among the sheepfolds” rather than step forward with their brethren to the “help of the Lord against the mighty,” now show themselves utterly unconcerned about the great deliverance which the God of Israel was working out for His people with a high hand and a stretched out arm. The mighty fact which smote on the ears of men with the force of thunder, that in one night 120,000 of the dead bodies of Israel’s enemies were scattered all the way from Jezreel to the banks of the Jordan and beyond it, seemed to make no impression on these callous-hearted men of Succoth and Penuel. They could not discern from this stupendous fact, that this was the hour of Jehovah’s jealousy for the honour of His name, and of His indignation against the oppressors of His people.
They were thus blind because they would not see. They had long been living in the habit of rejecting the God of Israel, for we scarcely ever hear of any revival of the old spirit of loyalty to the God of the Covenant (Judges 5:17) on the eastern banks of the Jordan up to this period.[6] They seem to have settled down into a chronic state of apostacy, and had become stone blind to all spiritual interpretations of the events of Divine providence. Their hearts were in their pastures and their flocks. They “loved this present world, and the love of the Father was not in them.” The flash of light thrown upon their characters by Gideon’s brief interview with them revealed that.
[6] Gilead means Gad and a portion of Mannasseh (p. 283.)
1. They did not see God’s hand in what was passing before their eyes.
2. They were callously ungrateful for the solemn deliverance wrought by the Divine hand.
3. They stubbornly refused when called upon to take any hand in helping on God’s great work.
4. They measured the issues of the case by sight and not by faith.
No wonder that such obstinacy of unbelief should become a mark for the outpouring of the Divine indignation.
V. The stern character of Old Testament punishments.
Admitting that the daring impiety of these men of Succoth and Penuel was eminently provocative of the Divine anger, there is an aspect of severity in the punishment to which they were subjected, as compared with the dealings in criminal cases in New Testament times. We hear of no formal indictment drawn out against the evil doers, no jury is empanelled, no witnesses are summoned, no evidence is led, no impersonation of the law sits in the place of judgment to keep the balance even, and there is no passing of a judicial sentence founded on the evidence presented. The one moment records the act of irreverence shown to the God of Israel, the next moment tells of the sentence swift and irremediable, which is to fall on the heads of the guilty. Where God himself is judge, and where conscience is at work, roused from its sleep, there is no need for any forms of law.
But why such severity of punishment? For doubtless Gideon did not now give way merely to a feeling of personal revenge. The moment was too solemn for that. In this, as in all else that he did, in conducting this sacred transaction in the service of His God, he would be guided by the secret directions of that Spirit of God that rested upon him till his work was done. We fear that the aggravated evil of the sin is not sufficiently appreciated by those who imagine there is too much rigour in the sentence inflicted. All sin deserves death; and for daring and defiant sin to God’s own face, it is fit that there should be a special sting in the penalty to correspond with the sting in the sin. It is farther to be remembered that this was one of the “days of the Lord,” when “judgment is laid to the line and righteousness to the plummet,” in order to show, on the one hand, what is due to the majesty and holiness of God, and on the other what is due to the evil of sin (see pp. 296, 297).
The difference of tone and attitude in the Divine dealings with sin under the Old and under the New Testament Dispensations is specially to be noticed. Under the former, there had been as yet no public standard vindication made of God’s claims on His rebellious creatures, so that an aspect of severity in enforcing these claims was absolutely necessary. Now that the Lamb of God has been laid on the altar, and the great propitiation has been made, the jealous God becomes “the God of peace,” and He speaks of repentance and pardon through the blood of Christ (p. 165, also 163–4, 138–9, 378–9).