| Back to Home Page | Back to Book Index
|
Judges Chapter
Five
Judges 5
Chapter Contents
Praise and glory ascribed to God. (1-5) The distress and
deliverance of Israel. (6-11) Some commended, others censured. (12-23) Sisera's
mother disappointed. (24-31)
Commentary on Judges 5:1-5.
(Read Judges 5:1-5.)
No time should be lost in returning thanks to the Lord
for his mercies; for our praises are most acceptable, pleasant, and profitable,
when they flow from a full heart. By this, love and gratitude would be more
excited and more deeply fixed in the hearts of believers; the events would be
more known and longer remembered. Whatever Deborah, Barak, or the army had
done, the Lord must have all the praise. The will, the power, and the success
were all from Him.
Commentary on Judges 5:6-11.
(Read Judges 5:6-11.)
Deborah describes the distressed state of Israel under
the tyranny of Jabin, that their salvation might appear more gracious. She
shows what brought this misery upon them. It was their idolatry. They chose new
gods, with new names. But under all these images, Satan was worshipped. Deborah
was a mother to Israel, by diligently promoting the salvation of their souls.
She calls on those who shared the advantages of this great salvation, to offer
up thanks to God for it. Let such as are restored, not only to their liberty as
other Israelites, but to their rank, speak God's praises. This is the Lord's
doing. In these acts of his, justice was executed on his enemies. In times of
persecution, God's ordinances, the walls of salvation, whence the waters of
life are drawn, are resorted to at the hazard of the lives of those who attend
them. At all times Satan will endeavour to hinder the believer from drawing
near to the throne of grace. Notice God's kindness to his trembling people. It
is the glory of God to protect those who are most exposed, and to help the
weakest. Let us notice the benefit we have from the public peace, the
inhabitants of villages especially, and give God the praise.
Commentary on Judges 5:12-23
(Read Judges 5:12-23)
Deborah called on her own soul to be in earnest. He that
will set the hearts of other men on fire with the love of Christ, must himself
burn with love. Praising God is a work we should awake to, and awake ourselves
unto. She notices who fought against Israel, who fought for them, and who kept
away. Who fought against them. They were obstinate enemies to God's people,
therefore the more dangerous. Who fought for them. The several tribes that
helped are here spoken of with honour; for though God is above all to be
glorified, those who are employed must have their due praise, to encourage
others. But the whole creation is at war with those to whom God is an enemy.
The river of Kishon fought against their enemies. At most times it was shallow,
yet now, probably by the great rain that fell, it was so swelled, and the
stream so deep and strong, that those who attempted to pass, were drowned.
Deborah's own soul fought against them. When the soul is employed in holy
exercises, and heart-work is made of them, through the grace of God, the
strength of our spiritual enemies will be trodden down, and will fall before
us. She observes who kept away, and did not side with Israel, as might have
been expected. Thus many are kept from doing their duty by the fear of trouble,
the love of ease, and undue affection to their worldly business and advantage.
Narrow, selfish spirits care not what becomes of God's church, so that they can
but get, keep, and save money. All seek their own, Philippians 2:21. A little will serve those for
a pretence to stay at home, who have no mind to engage in needful services,
because there is difficulty and danger in them. But we cannot keep away from
the contest between the Lord and his enemies; and if we do not actively
endeavour to promote his cause in this wicked world, we shall fall under the
curse against the workers of iniquity. Though He needs no human help, yet he is
pleased to accept the services of those who improve their talents to advance
his cause. He requires every man to do so.
Commentary on Judges 5:24-31
(Read Judges 5:24-31)
Jael had a special blessing. Those whose lot is cast in
the tent, in a low and narrow sphere, if they serve God according to the powers
he has given them, shall not lose their reward. The mother of Sisera looked for
his return, not in the least fearing his success. Let us take heed of indulging
eager desires towards any temporal good, particularly toward that which
cherishes vain-glory, for that was what she here doted on. What a picture does
she present of an ungodly and sensual heart! How shameful and childish these
wishes of an aged mother and her attendants for her son! And thus does God
often bring ruin on his enemies when they are most puffed up. Deborah concludes
with a prayer to God for the destruction of all his foes, and for the comfort
of all his friends. Such shall be the honour, and joy of all who love God in
sincerity, they shall shine for ever as the sun in the firmament.
── Matthew Henry《Concise Commentary on Judges》
Judges 5
Verse 1
[1] Then
sang Deborah and Barak the son of Abinoam on that day, saying,
Deborah —
The composer of this song.
Verse 2
[2] Praise ye the LORD for the avenging of Israel, when the people willingly
offered themselves.
The Lord-Give him the praise who hath done
the work. The people — Chiefly Zebulun and Naphtali.
Offered themselves —
When neither Deborah nor Barak had any power to compel them.
Verse 3
[3]
Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I
will sing praise to the LORD God of Israel.
The princes —
You especially that live near, and have evil designs against Israel, know this
for your caution, and terror too, if you presume to molest them.
God of Israel —
Who, as you see by this plain instance, is both able and resolved to defend
them from all their enemies.
Verse 4
[4]
LORD, when thou wentest out of Seir, when thou marchedst out of the field of
Edom, the earth trembled, and the heavens dropped, the clouds also dropped
water.
Edom —
Seir and Edom are the same place; and these two expressions note the same
thing, even God's marching in the head of his people, from Seir or Edom,
towards the land of Canaan: while the Israelites were encompassing mount Seir,
there were none of the following effects; but when once they had done that, and
got Edom on their backs, then they marched directly forward towards the land of
Canaan. The prophetess being to praise God for the present mercies, takes her
rise higher, and begins her song with the commemoration of the ancient
deliverances afforded by God to his people, the rather because of the great
resemblance this had with them, in the miraculous manner of them.
The earth trembled —
God prepared the way for his people, and struck a dread into their enemies, by
earth-quakes as well as by other terrible signs.
Dropped water —
That is, thou didst send storms and tempests, thunder and lightning, and other
tokens of thy displeasure upon thine enemies.
Verse 5
[5] The mountains melted from before the LORD, even that Sinai from before the
LORD God of Israel.
Melted —
Or, flowed, with floods of water powered out of the clouds upon them, and from
them flowing down in a mighty stream upon the lower grounds, and carrying down
part of the mountains with it.
Sinai —
She slides into the mention of a more ancient appearance of God for his people
in Sinai; it being usual in scripture repetitions of former actions, to put
divers together in a narrow compass. The sense is, No wonder that the mountains
of the Amorites and Canaanites melted and trembled, when thou didst lead thy
people toward them; for even Sinai itself could not bear thy presence, but
melted in like manner before thee.
Verse 6
[6] In
the days of Shamgar the son of Anath, in the days of Jael, the highways were
unoccupied, and the travellers walked through byways.
Jael —
Jael, though an illustrious woman, effected nothing for the deliverance of
God's people, 'till God raised me up.
By-ways —
Because of the Philistines and Canaanites, who, besides the public burdens
which they laid upon them, waited for all opportunities to do them mischief
secretly; their soldiers watching for travellers in common roads, as is usual
with such in times of war; and, because of the robbers even of their own
people, who having cast off the fear of God, and there being no king in Israel
to punish them, broke forth into acts of injustice and violence, even against
their own brethren.
Verse 7
[7] The
inhabitants of the villages ceased, they ceased in Israel, until that I Deborah
arose, that I arose a mother in Israel.
Ceased —
The people forsook all their unfortified towns, not being able to protect them
from military insolence.
A mother —
That is, to be to them as a mother, to instruct, and rule, and protect them,
which duties a mother owes to her children.
Verse 8
[8] They
chose new gods; then was war in the gates: was there a shield or spear seen
among forty thousand in Israel?
Chose —
They did not only submit to idolatry when they were forced to it by tyrants,
but they freely chose it.
New gods —
New to them, and unknown to their fathers, and new in comparison of the true
and everlasting God of Israel, being but of yesterday.
The gates —
That is, in their walled cities, which have gates and bars; gates are often put
for cities; then their strong holds fell into the hands of their enemies.
Was there a shield —
There was not, the meaning is not, that all the Israelites had no arms, but,
either they had but few arms among them, being many thousands of them disarmed
by the Canaanites and Philistines, or that they generally neglected the use of
arms, as being without all hope of recovering their liberty.
Verse 9
[9] My
heart is toward the governors of Israel, that offered themselves willingly
among the people. Bless ye the LORD.
My heart is toward — I
honour and love those, who being the chief of the people in wealth and dignity,
did not withdraw themselves from the work, as such usually do; but exposed
themselves to the same hazards, and joined with their brethren in this noble
but dangerous attempt.
The Lord —
Who inclined their hearts to this undertaking, and gave them success in it. As
she gives instruments their due, so she is careful the sovereign cause lose not
his glory.
Verse 10
[10]
Speak, ye that ride on white asses, ye that sit in judgment, and walk by the
way.
Speak —
Celebrate the praise of our mighty God.
That ride on white asses — That is, magistrates and nobles, who used to do so, chap. 10:4; 12:14.
That walk —
That is, you that can safely travel in those high ways, which before you durst
neither ride nor walk in: so great and mean persons are jointly excited to praise
God.
Verse 11
[11] They
that are delivered from the noise of archers in the places of drawing water,
there shall they rehearse the righteous acts of the LORD, even the righteous
acts toward the inhabitants of his villages in Israel: then shall the people of
the LORD go down to the gates.
From the noise —
From the triumphant noise and shout of archers, rejoicing when they meet with
their prey.
Of drawing water — At
those pits or springs of water, which were precious in those hot countries, to
which the people's necessities forced them to resort, and nigh unto which the
archers usually lurked, that they may shoot at them, and kill and spoil them.
There —
When they come to those places with freedom and safety, which before they could
not, they shall with thankfulness rehearse this righteous and gracious work of
God, in rescuing his people.
Of the villages —
Whom she mentions, because as their danger was greater, verse 7, so was their deliverance.
Gates — Of
their cities, which were the chief places to which both city and country
resorted for public business and matters of justice, from which they they had
been debarred by their oppressors; but now they had free access and passage,
either in or out of the gates, as their occasions required; and they who had
been driven from their cities, now returned to them in peace and triumph; so
the citizens deliverance is celebrated here, as the country-mens is in the
foregoing words.
Verse 12
[12]
Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy
captivity captive, thou son of Abinoam.
Awake —
Stir up thyself and all that is within thee, to admire and praise the Lord.
This work needs and well deserves the utmost liveliness and vigour of soul.
Lead captivity captive — How could this be done, when there was none of them left? chap. 4:16. 1. None were left to make head against
them. 2. None is often put for few, and those few might be taken after the
battle, and carried captive, and led in triumph.
Verse 13
[13] Then
he made him that remaineth have dominion over the nobles among the people: the
LORD made me have dominion over the mighty.
He made him, … —
Thus God did not only preserve the poor and despised remnant of his people,
from the fury of the oppressor, and from the destruction which Sisera designed,
but also gave them the victory, and thereby the dominion over the nobles of
Canaan, who were combined against them.
Me — Tho' but a weak
woman.
Verse 14
[14] Out
of Ephraim was there a root of them against Amalek; after thee, Benjamin, among
thy people; out of Machir came down governors, and out of Zebulun they that
handle the pen of the writer.
Ephraim —
Now she relates the carriage of the several tribes in the expedition; and she
begins with Ephraim.
A root — Of
the Ephraimites. By root she seems to mean a branch, as that word is sometimes
used. By which also she may note the fewness of those that came out of Ephraim,
yielding but one branch or an handful of men to this service.
Amalek —
The constant enemy of the Israelites, who were confederate with their last
oppressors the Moabites, chap. 3:13, and in all probability took their
advantage now against the Israelites in the southern or middle parts of Canaan,
while their main force was drawn northward against Jabin and Sisera. Against
these therefore Ephraim sent forth a party, and so did Benjamin.
Benjamin —
Benjamin followed Ephraim's example.
The people —
Among the people of Benjamin, with whom these few Ephraimites united themselves
in this expedition.
Machir —
That is, out of the tribe of Manasseh, which are elsewhere called by the name
of Machir, namely, out of the half tribe which was within Jordan; for of the
other she speaks, verse 17.
Governors —
Either civil governors, princes and great persons, who were as ready to hazard
themselves, as the meanest: or military officers, valiant and expert
commanders, such as some of Machir's posterity are noted to have been.
Writer —
That is, even the Scribes, who gave themselves to study and writing, whereby
they were exempted from military service, did voluntarily enter into this
service.
Verse 15
[15] And
the princes of Issachar were with Deborah; even Issachar, and also Barak: he
was sent on foot into the valley. For the divisions of Reuben there were great
thoughts of heart.
With Deborah —
Ready to assist her.
Issachar —
Heb. and Issachar, that is, the tribe or people of Issachar, following the
counsel and example of their princes.
Barak —
That is, they were as hearty and valiant as Barak their general; and as he
marched on foot against their enemies horses and chariots, and that into the
valley, where the main use of horses and chariots lies; so did they with no
less courage and resolution.
Divisions —
Or, separations, not so much one from another, (for they seem to be all so well
agreed in abiding at home with their sheep) as all from their brethren, from
whom they were divided no less in their designs and affections, than in their
situation by the river Jordan: and they would not join their interests and
forces with them in this common cause.
Great thoughts —
Or, great searchings, great and sad thoughts, and debates, and perplexities of
mind among the Israelites, to see themselves deserted by so great and potent a
tribe as Reuben was.
Verse 16
[16] Why
abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the
divisions of Reuben there were great searchings of heart.
Why abodest —
Why wast thou so unworthy and cowardly, that thou wouldest not engage thyself
in so just, so necessary, and so noble a cause, but didst prefer the care of
this sheep, and thy own ease and safety, before this generous undertaking?
Reuben thought neutrality their wisest course; being very rich in cattle, Numbers 32:1. They were loath to run the hazard
of so great a loss, by taking up arms against so potent an enemy as Jabin: and
the bleatings of their sheep were so loud in their ears, that they could not
hear the call of Deborah and Barak.
Verse 17
[17]
Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on
the sea shore, and abode in his breaches.
Gilead —
Sometimes taken strictly for that part of the land beyond Jordan which fell to
the half-tribe of Manasseh, and sometimes both for that part of Manasseh's, and
for Gad's portion, as Joshua 13:24-25,29-31, and so it seems to be
understood here; and the land Gilead is here put for the people or inhabitants
of it, Gad and Manasseh.
Beyond Jordan — In
their own portions, and did not come over Jordan to the help of the Lord, and
of his people, as they ought to have done.
In ships —
Dan, whose coast was near the sea, was wholly intent upon his merchandise, and
therefore could not join in this land expedition.
Sea-shore —
Where their lot lay.
His breaches —
Either in the creeks of the sea, or, in their broken and craggy rocks and
caves.
Verse 18
[18]
Zebulun and Naphtali were a people that jeoparded their lives unto the death in
the high places of the field.
Jeoparded —
Heb. despised, comparatively; they chose rather to venture upon a generous and
honourable death, than to enjoy a shameful and servile life.
High-places —
That is, upon that large and eminent plain in the top of mount Tabor, where
they put themselves in battle array, and expected the enemy; though when they
saw they did not come up to them, they marched down to meet them.
Verse 19
[19] The
kings came and fought, then fought the kings of Canaan in Taanach by the waters
of Megiddo; they took no gain of money.
The kings —
There were divers petty kings in those parts who were subject to Jabin.
Megiddo —
Taanah and Megiddo were two eminent cities, not far from mount Tabor, nor from
the river Kishon.
No gain —
They fought without pay, whether from mere hatred of the Israelites, and a
desire to be revenged upon them: or from a full hope and confidence of paying
themselves abundantly out of Israel's spoils.
Verse 20
[20] They
fought from heaven; the stars in their courses fought against Sisera.
From heaven —
Or, they from heaven, or the heavenly host fought, by thunder, and lightning,
and hail-stones, possibly mingled with fire.
The stars —
Raising these storms by their influences, which they do naturally.
Courses —
Or, from their paths, or stations. As soldiers fight in their ranks and places
assigned them, so did these.
Verse 21
[21] The
river of Kishon swept them away, that ancient river, the river Kishon. O my
soul, thou hast trodden down strength.
River of Kishon — Which,
though not great in itself, was now much swelled by the foregoing storm and
rain, and therefore drowned those who being pursued by the hand of God, and by
the Israelites, were forced into it, and thought to pass over it, as they did
before.
Ancient river — So
called, either, first, in opposition to those rivers which are of a later date,
being made by the hand and art of man. Or, secondly, because it was a river
anciently famous for remarkable exploits, for which it was celebrated by the
ancient poets or writers, though not here mentioned.
Trodden down —
Thou, O Deborah, though but a weak woman, hast by God's assistance subdued a
potent enemy. Such abrupt speeches are frequent in poetical scriptures.
Verse 22
[22] Then
were the horsehoofs broken by the means of the pransings, the pransings of
their mighty ones.
Horses hoofs —
Their horses, in which they put most confidence, had their hoofs, which are
their support and strength, broken, either by dreadful hail-stones, or rather,
by their swift and violent running over the stony grounds, when they fled with
all possible speed from God and from Israel.
Pransings — Or
because of their fierce or swift courses.
Mighty ones — Of
their strong and valiant riders, who forced their horses to run away as fast as
they could.
Verse 23
[23]
Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants
thereof; because they came not to the help of the LORD, to the help of the LORD
against the mighty.
Meroz — A
place then, no doubt, eminent and considerable, tho' now there be no
remembrance of it left, which possibly might be the effect of this bitter
curse; as God curseth Amalek in this manner, that he would utterly blot out
their remembrance. And this place above all others may be thus severely cursed;
because it was near the place of the fight, and therefore had the greatest
opportunity and obligation to assist their brethren.
The angel, … —
She signifies, that this curse proceeded not from her ill-will towards that
place, but from divine inspiration; and that if all the rest of the song should
be taken but for the breathings of a pious soul, but liable to mistake, yet
this branch of it was immediately directed to her by the Lord, the angel of the
covenant.
Of the Lord — Of
the Lord's people: for God takes what is done for, or against his people, as if
it was done to himself. The cause between God and the mighty, the
principalities and powers of the kingdom of darkness, will not admit of a
neutrality.
Verse 24
[24]
Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall
she be above women in the tent.
Blessed —
Celebrated, and endowed with all sorts of blessings more than they.
In the tent — In
her tent or habitation, in her house and family, and all her affairs: for she
and hers dwelt in tents. The tent is here mentioned as an allusion to the place
where the fact was done.
Verse 25
[25] He
asked water, and she gave him milk; she brought forth butter in a lordly dish.
Butter —
Or, cream, that is, the choicest of her milk: so the same thing is repeated in
different words.
Lordly dish —
Which you are not to understand of such a costly dish as the luxury of after
ages brought in, which is not agreeable to the simplicity either of this
family, or of those ancient times; but of a comely and convenient dish, the
best which she had, and such as the better sort of persons then used. Probably
Jael at that time intended him no other than kindness, 'till God by an
immediate impulse on her mind, directed her to do otherwise.
Verse 28
[28] The
mother of Sisera looked out at a window, and cried through the lattice, Why is
his chariot so long in coming? why tarry the wheels of his chariots?
Looked out —
Expecting to see him returning: for she concluded, that he went forth not so
much to fight, as to take the spoil.
Verse 30
[30] Have
they not sped? have they not divided the prey; to every man a damsel or two; to
Sisera a prey of divers colours, a prey of divers colours of needlework, of
divers colours of needlework on both sides, meet for the necks of them that
take the spoil?
Have they not, … —
That is, it is certain they have got the prey, only they tarry to distribute
it, according to every man's quality and merit.
Verse 31
[31] So
let all thine enemies perish, O LORD: but let them that love him be as the sun
when he goeth forth in his might. And the land had rest forty years.
So let —
That is, so suddenly, so surely, so effectual and irrecoverably. Deborah was a
prophetess and this prayer was a prediction, that in due time all God's enemies
shall perish.
In his might —
When he first riseth, and so goeth on in his course, which he doth with great
might, even as a strong man that runneth a race, and so as no creature can
stop, or hinder him; even so irresistible let thy people be. Such shall be the
honour and such the joy of all that love God in sincerity, and they shall shine
for ever as the sun in the kingdom of their father.
── John Wesley《Explanatory Notes on Judges》
05 Chapter 5
Verses 1-11
Then sang Deborah and Barak.
Leaders who lead
This is far better given in the Revised Version: “For that the
leaders took the lead in Israel, for that the people offered themselves
willingly, bless ye the Lord.” The poetess gives two reasons why her enterprise
was successful.
I. The first
reason of success was that the leaders took the lead. They were not engaged
elsewhere; they did not linger; they were not too excessively modest. They were
in the forefront of the enterprise in resource and enthusiasm and execution.
The leaders in those days in Israel were the heads of the tribes. In ancient
society there was always an arrangement which provided natural leaders to whom
the people could look. In spite of what some people may say to the contrary,
there is a great deal of loyalty still in the people to what might be called
their natural leaders, and I may say this, that our aristocracy have immense
advantages on their side if only they have the heart to give themselves to
public work. It is the man with the biggest and clearest and keenest brain that
is the leader in modern times. The thinker, the orator, the author, the
journalist, the inventor, the scientist--these are the men to whom we now look
to give the watchword and lead us in public work. I think it is vain to deny
that money is great power in modern times, and the making of it is a rough test
of ability, although it is a very humble illustration of my text. In politics
and in reforms in the Church and the municipality we should get quit of those
awful wrongs and abuses which disfigure our life, and we could raise our people
to higher and nobler life if only the leaders would take the lead.
Unfortunately they do not do it. Very often the best causes have to do without
those that should be the leaders. They do not get the people with ten talents,
and have to struggle along as best they can with the people who have one
talent, and who use it for the glory of God and the good of men. This may be
due to the fact that those who should be leaders are occupied with their own
affairs, and have no heart for the public interest. Those who have most of this
world’s means and influence
are often living a life of frivolity and selfishness. Those who are engaged in
the struggle of life are often thinking of nothing but enriching them selves.
Those who have the finest culture often keep aloof from the profane multitude.
Or the fact that the leaders do not take the lead may be due to timidity and
over-caution. Any change that alters the status quo must give annoyance
and cause loss to somebody. When once a reform is matter of history, and is put down in books
of history, all men praise it, but while it is being accomplished few men
praise and many oppose. I remember a few years ago there was hardly a newspaper
in the country in which there was not a leader in praise of Wilberforce and the
noble men who co-operated with him in that great reform. But in his own day
Wilberforee and his coadjutors were not praised at all. They were even exposed
to personal violence. Every evil name was flung at them. Drunkenness is
inflicting on our country evils so vast and potent that any considerable
diminution of it, say the reduction of it by half, would be a reform infinitely
greater than those reforms by which our statesmen are at present winning their
laurels. But if a statesman of the first mark, a man of the calibre of Mr.
Balfour or Mr. Chamberlain or Mr. Morley, were to take the lead on this
subject, he would simply be shrieked at by all who are engaged in that traffic.
II. The other
reason given by this ancient heroine for her success was that the people
willingly followed. Leaders cannot win a cause; it is won by the followers. Now
sometimes the people do not follow even when the leaders take the lead.
1. Instead of that, they wish themselves to take the lead. Many a
cause has been wrecked by the jealousies and suspicions of those who have
thought they were fit for positions greater than were assigned to them. We
often hear of the need of first-class leaders, but I sometimes think what the
world needs most is great numbers of men who are willing to take the second
place, or the third place, or the fourth place, and to work as heartily there
as if they were in the first place. That requires even more heroism. The man
who is in the first place attracts the eyes of all, and may receive his reward
in fame, but the man who works well in an obscure place only receives the
reward of the cause itself.
2. Another reason why the people do not always follow is that they are
criticising instead of following. Now I should not like to conclude without
referring to the last words of my text, “Bless ye the Lord.” Deborah attributed
the success to the leaders taking the lead and the people following willingly,
but she went beyond these means, and traced all to the Lord. (J. Stalker, D.
D.)
Leaders
Now in this text we are called upon to celebrate our leaders, “for
that the leaders took the lead in Israel.” Deborah, with a fine instinct,
perceived the singular value of great and heroic leaders. In some directions
to-day there is a disposition to obscure greatness, to deny, I was going to
say, the supreme value of splendid talents. Oh, let us recognise the rights of
the people. We must never forget in this world the wonderful importance of the
man as against the multitude. The Roman soldier was a master in his art and
profession, but what would all the Roman soldiers have been but a rabble
without Caesar? I dare say those sailors four centuries ago were brave and
skilful Italians and Spaniards, but they would have done very little with that
barque on the Atlantic without Columbus. You may have fine masons and painters,
but if St. Peter’s is to be built in Rome or St. Paul’s in London you must have
Michael Angelo in one place and Sir Christopher Wren in the other. Oh, no, let
us acknowledge the multitude, and all the rights that pertain to them, but that
need not for a moment obscure our mind as to the appreciation of men of supreme
genius. “For the leaders that took the lead bless ye the Lord.” The great
architects, the great navigators, the great captains; they are all great gifts
of God to humanity. Outside a great leader is the architect of civilisation,
and in the Church a great leader is the organiser of victory. (W. L.
Watkinson.)
Deborah: a mother in Israel
Deborah was an extraordinary woman. In strength of understanding,
in strength of will, in soundness of judgment, in splendid courage, in warmth
of heart, and, withal, in what we would nowadays call literary genius, Deborah
was an absolute miracle of many sides. There was neither king, nor captain, nor
judge, nor prophet, nor psalmist, nor a man to be called a man in all Israel in
those evil days till Deborah arose with all those things in herself. To begin
with, Deborah’s name came to be known outside of her own house by her strong
sense and her open, fair, masculine mind. Her neighbours were constantly
falling into disputes and quarrels, and the way Deborah dealt with all those
disputes and quarrels
soon made her name famous. Her house in Mount Ephraim was a refuge to all the
oppressed. Her palm tree was a strong tower to which all the afflicted people
continually came up. At the same time, with all that, Deborah’s name would
never have come down to us had it not been for the terrible oppression that lay
on all Israel from their enemies round about. But while all this went on
Deborah was only walking all the closer with her God at Bethel. Deborah does
not put it into her song--she cannot put everything into one song--but how she
would go out to meditate and to pray under Jacob’s ladder after her day’s work
was done! How she would seek wisdom and direction at that House of God. What
was it that made Deborah arise at last and come forth from her own house to be
the mother in all Israel she was and is? Was it the death of Lapidoth, her
husband, that made her a widow indeed, and set her free to fellow out her
mighty hopes for the house of Israel? Had her sons been carried into captivity
of the King of Canaan; and had it been better for her daughters that they had
never been born? It was some of these things, it was all these things taken
together that at last roused up the slumbering lioness in Deborah’s bosom, and
made her swear beside the sacred stone in Bethel that Israel should be set
free. But, after all, Deborah was only a woman. And to discomfit Sisera and his
nine hundred chariots of iron demanded a man at the head of ten thousand men;
while in all the tribe of Ephraim there was nothing but women. And Deborah
sent, says her history, and called Barak the son of Abiuoam out of
Kadesh-Naphtali, and said unto him, Hath not the Lord God of Israel commanded,
saying, go, and draw toward Mount Tabor, and I will draw out Sisera the captain
of Jabin’s army, and I will deliver him into thine hand. Arise, Barak, and lead
captivity captive, thou son of Abinoam. In what is perhaps the most beautiful
volume of sermons that has been published in England since Dr. Newman came down
from the English pulpit, though a very different volume in many ways, the late
Master of Balliol says that the first of Christian duties in our day is the
removal of the evils of our great towns. Now one of the two worst evils of all
our great towns will never be removed till a mother like Deborah arises in our
Israel. There is one evil in all our great towns that our Barak-like men may
and must remove. And my heart is toward the governors of Israel that offered
themselves willingly among the people. But the other great evil is one that the
women, and more especially the mothers, of our great towns must take into their
own hands. It will need Deborah and Barak too. It will need all Deborah’s
strength of understanding, and all her strength of will, and all her soundness
of judgment, and all her warmth of heart, and all her splendour of courage, and
all her wholeness of devotion, as well as all her genius, to speak it home and
to write it home to our slow and selfish hearts. But you are not a queen, or a
princess, or a peeress, and because you cannot do everything you sit still and
do nothing. No. But have you not a fire-side, and a lady friend or two, and a
spare hour on a Saturday or a Sabbath night? Have you no imagination? Have you
no heart? Have you no apprehension? Have you no son or nephew? (A. Whyte, D.
D.)
National mercies and national sins
I. The grounds of
thankfulness which Deborah thought she and the whole nation had.
1. She insists, first, upon the cheerful willingness of the people,
their ready alacrity in obeying the call of the Lord their God, when by her
voice He summoned them to arms. Oh! that there were such a heart in each one of
us! Spiritual readiness is the attitude and the grace of angels. God desires,
and will have, from us all, hearty service. Whether as regards our substance or
our time, our talents or our affections, the Word declares, “God loveth a
cheerful giver.”
2. Deborah notices gratefully the interference of God Himself in
behalf of the nation. What could Israel, in their enslaved and enfeebled state,
have done against Jabin’s nine hundred chariots? Of what avail would have been
the willingness of the people or the valour of the chiefs if the Lord had
provided no succours? But the Lord had provided them. And like mercies have
been vouchsafed to us with regard to our personal and individual conflicts with
sin and Satan. Satan is especially called the “prince of the power of the air
“; what would the rude implements of earthly warfare avail against such an
antagonist? No; God puts the spiritual against the spiritual; He brings the
arms of an invisible providence to bear upon the spiritual fortunes of a child
of God, and to keep him from falling. Angels are ministering to us whilst we
sleep; the elements are combining for our good, even when we know not the very
existence of evil; and never till we are beyond the reach of evil and sin shall
we know how the Lord “fought” for our souls “from heaven,” or how “the stars in
their courses fought against Sisera.”
3. Deborah finds matter of thankfulness in the peaceful and happy
state of the country contrasted with its condition under the oppressions of
Jabin; and to this part of Deborah’s song I entreat your special attention. Her
picture of two countries, or at least of the same country under two different
governments, will be found to have such an astonishing parallel that I hope
every heart amongst us will be lifted up to God with silent thankfulness.
Observe, then, first, Deborah speaks of a country where all trade was stopped:
“In the days of Shamgar the son of Anath, in the days of Jael, the highways
were unoccupied.” The great public thoroughfares were all closed; the caravans
could no longer convey their merchandise from city to city; the merchants found
their occupation gone. Then, secondly, she says that in this country travelling
had become unsafe: “The travellers walked through byways.” The complete
lawlessness of the people and the bold effrontery of the robber made those who
had occasion to travel seek the
most lonely and unfrequented byways. Every step they took was
taken with fear; they saw death or danger at every turn. Then, thirdly, she
says that there was no tilling of the ground: “The inhabitants of the villages
ceased.” The constant incursions of lawless hordes had driven the villagers
from their peaceful employments; the cessation of commerce throughout the land
had closed the market for their grain; whilst for the sake of personal safety
the poor villagers were obliged to leave their humble abodes and take refuge in
walled and fenced cities. Fourthly, she says that there was no administration of
justice. The “people of the Lord” could not “go down to the gates”--“the gates”
signifying, as you are aware, in the Jewish language, the courts of justice. In
the eighth verse she gives the reason why all judicial proceedings were
suspended: “Then was war in the gates.” The courts of justice resounded with
the noise of arms; the gravity of the judge was merged in the zeal of the
soldier; the magistrates had lost all dignity and the people all respect for
law. Lastly, she says that no dependence could be placed on the military
strength of the country: “Was there a shield or spear seen among forty thousand
in Israel?” All energy was now gone; all public spirit had decayed; anarchy and
misrule held sovereign away, and order and good government were banished from
the land. I need not stay to tell you where this awful picture of national
misery and misrule has but a too faithful counterpart. I pass on to another
picture, which, God be praised, hath its counterpart also. “What is the state
of our country now?” asks Deborah. “Why, our nobles ride secure on white asses;
our judges, without fear, sit in judgment at the gates, undisturbed by the
noise of archers in the places of drawing water; and the people, as they walk
by the way, rehearse the righteous acts of the Lord. Now all is peaceful among
us; our ships ride upon the sea; our caravans throng the highways; our villages
revive amid the busy industry of pruning-hook and ploughshare; and now all that
remains for us is to testify, by a song of thankfulness, our gratitude to God.”
Neither should there be lost upon us Deborah’s invitation to different classes
of society to join in this song of gratitude. First, you will perceive, she
calls upon the noble and the wealthy: “’Speak, ye that ride on white asses.’
Who gave you your wealth? Who has preserved to you your wealth? To whom alone
is the praise due that your substance has not been wrested from you by bands of
marauders; that you have not been driven from your country by the insecurity of
property; that, under the protecting shadow of equal laws, you can now lie down
with safety, none making you afraid?” Then, secondly, she speaks to magistrates
and judges. “’Speak, ye that sit in judgment.’ Who has preserved your office in
all its reverence? Who has continued your lives in all their sacredness? Who
has kept your authority in all the respect in which the people hold it?” Then,
thirdly, she addresses herself to those who are engaged in the ordinary
occupations of life. “‘Speak, ye that walk by the way’; following your peaceful
employments without fear of the public robber, without dread of lawless
assemblages, reposing under your own vine and your own fig-tree; rehearse the
wonderful works of God. Yes, ‘high and low, rich and poor,’ rehearse the
righteous acts of the Lord, even His righteous acts towards the inhabitants of
the villages of Israel.” And have we no part to bear in Deborah’s song? Oh!
shall there be a British heart cold or British tongue dumb while we think of
our signal, eminent--I might almost say solitarily enjoyed blessings? “Awake,
awake,” England; “awake, awake, utter a song.” Let us, while we bewail her sins
and confess her pride, mourn over her luxurious living when thousands are
starving for the bread of life--let us also bless God for His mercies to this
our land. Let us bless Him that blood hath not yet stained our streets; that
our ears tingle not with the sound of artillery; that the file and the hammer
are yet heard in our shops; and that our churches are still open, where we may
praise and worship God.
II. Some causes of
sorrow and stern rebuke. The Lord’s cause had triumphed, as triumph it ever
will, whether we “come to the help of the Lord” or not. Still the names of
those shall be told up who come to the Lord’s help, in order that it may be
seen who are to be shutout from the triumph, who are to have no part in the
joy, who are to have no mention in God’s book of remembrance, save to their
dishonour and their shame.
1. First, some are noticed reprehensibly by Deborah because of the
contentions and strifes among them: “For the divisions of Reuben there were
great searchings of heart.” Oh! take ye good heed; for if at this moment you
are cherishing an unkind feeling towards any human being, you are cherishing
that which is an eternal foe to godliness; you are cherishing that which may
drive the Spirit of God from your souls; you are cherishing that which in your
dying hour will cause you bitter searchings of heart.
2. But another sin which Deborah notices, as excluding the parties who had committed
it from all part in Israel’s triumph, is the sin of slothfulness--the love of
ease, an unwillingness to endure the hardships and encounter the difficulties
of the Christian life: “Why abodest thou among the sheepfolds, to hear the
bleatings of the flocks?” Are there not many who never make a sacrifice, never
impose on themselves any form of restraint, who are conscious of nothing worthy
of the name of effort, whose life is one of gilded, cushioned, luxurious ease,
without one struggle or one act of self-denial?
3. But another occasion of unfaithfulness to the Lord’s cause is an
absorbing interest in worldly engagements: “Dan remained in ships,” and “Asher
continued on the sea-shore.” Oh! be not deceived by that refined artifice of
Satan which tempts you to persist in the pursuit of that which he persuades you
is lawful. Heaven has fixed its own law of preferences, has determined which of
two interests shall be sacrificed if an occasion arise in which we must
sacrifice one. What amount of “corn and wine and oil” will compensate us for
the loss of the “light of God’s countenance”? What emergency or extremity in
our domestic affairs could ever supersede that imperative law, “Seek first the
kingdom of God and His righteousness, and all other things shall be added unto
you”?
4. There is one more excluding sin mentioned by Deborah, the sin of
religious indifference--the sin of a Gallio-like, uncaring, unthinking
spirit--the sin of a Loadicean lukewarmness about the things of God. “Curse ye
Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof.”
Why? For any positive sin which they had committed? For any great scandal which
they had brought on the Lord’s name and cause? No, but “because they came not
to the help of the Lord, to the help of the Lord against the mighty.” It seems
as if God were speaking from the thick cloud to each one amongst us, and
asking, not “What have you left undone?” but “What have you done?”--done for
God, done for eternity, done for “the help of the Lord against the mighty”? And
think not to escape with the plea that opportunity is wanting for thus serving
God. I tell you that every relation in life affords scope for this pious
activity. As masters, you may counsel; as parents, you may teach; as friends,
you may speak “a word in season”; as rich, you may give of your substance to
promote good works; as poor, you may promote benevolent objects by daily and
earnest prayer. But if in none of these ways you are conscious of helping the
Lord, if neither by your counsel, nor by your encouragement, nor by your
example, nor by your prayers, you come to the Lord’s help, then are you
included among “the inhabitants of Meroz,” and the curse of Meroz abides upon
your souls. (D. Moore, M. A.)
I, even I--
The big “I”
Archdeacon Hare tells us that of all peoples, so far as he knows,
the English people are the only people who write the first personal pronoun in
one capital letter, “I.” He further tells us that this fact lets in a good deal
of light upon the English character, much that is favourable to the Englishman,
and perhaps a good deal that is unfavourable. Now I will dwell--
I. Upon two of the
favourable things he mentions.
1. He says that the letter “I,” that stands up by itself, expresses
the freedom and independency of the Englishman. It is a good thing to be free
and independent. But I don’t want you children to be independent in the wrong
sense. You are very dependent little creatures, and have all been very
dependent ever since you were born--so dependent upon your mother’s care and
your father’s love. I want you to feel that you are very dependent indeed, and
above all that you are very dependent upon God. But yet there is a sense in
which we ought to be independent and free. The boy who does not insist upon
exercising his own freedom and independency is very soon despised, and he very
soon goes to the bad.
2. The letter “I” also denotes the Englishman’s firmness. It is
wonderful how firm we can be if we have planted our foot in the right place. No
one is so firm as the man who has planted his foot upon the Rock of Ages, or
the Truth as it
is in Jesus. When a man has learnt what the Saviour expects of him, and says,
“God helping me, I will do it,” he puts down his foot upon a foundation which
can never give way.
II. I will mention
now two of the unfavourable things referred to by Archdeacon Hare.
1. He tells us that the letter “I” shows a certain amount of
arrogance. He says that the proudest word in English, to judge by its way of
carrying itself, is this “I.” There it is, lifting its head up above everybody
else, and looking down with contempt upon its little neighbours. Now theft is
not a good thing. That is utterly unlike the Lord Jesus. He was meek and gentle
in spirit: He never looked down upon any one, but welcomed poor broken-down
sinners to His presence, and ever spoke a kind word to the world’s outcasts.
2. The capital “I” represents the Englishman’s reserve and isolation.
It loves to stand alone, and does not believe in mixing up with others. Let us
no longer hold ourselves aloof, but be kind and gentle to all. Whenever you
meet another, do not gather yourself up in your little coat, and conclude that
you must be better than he; but be ready to draw near and shake hands with
another little boy; and, if he is poorer than you, there is a special chance
for you to do him a little kindness. Remember that it is the will of Jesus that
we should be very kind to each other, and in His name, yea, and for His sake,
bless all. (D. Davies.)
They chose new gods; then
was war in the gates.
The soldier’s honour
Here is--
1. The apostasy of the people: “They chose new gods.” This I call the
alarm; for ungodliness calls to war. If we fight against God, we provoke God to
fight against us. Then--
2. A laying on of punishment. God meets their abomination with
desolation; the hand of justice against the hand of unrighteousness: “Then was
war in the gates.” This I call the battle. Then--
3. A destitution of remedy: “Was there a shield or spear seen among
forty thousand in Israel?” Sin had not only brought war, but taken away
defence--sent them unarmed to fight. And this I call the forlorn hope.
I. The alarm:
“They chose new gods.” Their idolatry may be aggravated by three circumstances
or degrees. They are all declining and downwards: there is evil, worse, and
worst of all.
1. “They chose.” Here is a frank choice, no compelling. They
voluntarily took to themselves, and betook themselves to, other gods. There is
evil, the first degree.
2. “Gods.” What! a people trained up in the knowledge of one God:
“Jehovah, I am; and there is none besides Me.” The bees have but one king,
flocks and herds but one leader, the sky but one sun, the world but one God.
3. “New gods.” Will any nation change their gods? No; the Ekronites
will keep their god, though it be Beelzebub; the Ammonites will keep their god,
though it be Melchom; the Syrians will stick to their god, though it be Rimmon;
the Philistines will not part with their god, though it be Dagon. And shall
Israel change Jehovah, the living God? This is worst of all.
II. We come now to
the battle: “Then was war in the gates.” If Israel give God an alarm of
wickedness, God will give them a battle of desolation. Idolatry is an extreme
impiety; therefore against it the gate of heaven is barred (1 Corinthians 6:9). Let us view the
punishment as it is described: “Then was war in the gates.”
1. The nature of it: “War.” War is that miserable desolation that
finds a land before it like Eden, and leaves it behind it like Sodom and Gomorrah, a desolate
and forsaken wilderness. Let it be sowed with the seed of man and beast, as a
field with wheat, war will eat it up. In itself it is a miserable punishment.
2. The time: “Then.” When was this war? In the time of idolatry.
“They chose new gods; then.” When we fight against God, we incense Him to fight
against us. Yet if timely repentance step in, we escape His blows, though He
hath not escaped ours. But if Israel’s sins strike up alarm, Israel’s God will
give battle. If they choose new gods, the true God will punish. “Then was war.”
It is a fearful thing when God fights.
3. The place: “In the gates.” This is an extreme progress of war, to
come so near as the gates. If it had been in the land of their enemies, a preparation of war
a great way off, the noise of war--yea, if it had come but to the coasts and
invaded the borders, as the Philistines did often forage the skirts of Israel,
yet it had been somewhat tolerable, for then they had but seen it only. “Thou hast
shewed Thy people grievous things” (Psalms 60:3)--shewed, but not inflicted;
shaken the rod, but not scourged us. But here war is come to their thresholds,
yea, to the heart of the land, to defy them in the very gates. And now they
more than hear or see it; they feel it. You now see the punishment. Happy are
we that cannot judge the terrors of war but by report, that never saw our towns
and cities burning, our houses rifled, our temples spoiled. We have been
strangers to this misery in passion, let us not be so in compassion. Let us
think we have seen these calamities with our neighbours’ eyes, and felt them
through their sides.
III. We now come to
the forlorn hope: “Was there a shield or spear seen among forty thousand in
Israel?” Was there? There was not.This question is a plain negative. Here is
the want of help; great misery, but no remedy; not a spear to offend, no, not a
shield to defend. War, and war in the gates, and yet neither offensive nor
defensive weapon! It takes away all, both present possession and future
possibility; help and hope. You see now all the parts of the affliction: the
alarm in sin, the battle in war, and the forlorn hope in the want of remedy.
Two useful observations may hence be deduced--
1. That war at some times is just and necessary; indeed, just when it
is necessary: as here. For shall it come to the gates, and shall we not meet
it? Yea, shall we not meet it before it come near the gates? There is, then, a
season when war is good and lawful. Now there are two cautions observable in
the justness of wars--
(a) The peace of the people; for we must aim by war to make way for
peace. We must not desire truce to this end, that we may gather force for an
unjust war; but we desire a just war that we may settle a true peace.
(b) The health and safety of our country: some must be endangered that
all may not be destroyed.
(c) The glory of the kingdom; and that is, the gospel of Jesus Christ.
Wars for God are called God’s battles. The destruction of their cities that
revolt from God to idols, and the whole spoil, is for the Lord; it is the
Lord’s battle and the Lord’s spoil (Deuteronomy 13:16).
2. The other inference that may hence be deduced is this, that
munition and arms should at all times be in readiness. Wise men in fair weather
repair their houses against winter storms; the ant labours in harvest that she
may feast at Christmas. Be long in preparing for war, that thou mayest overcome
with more speed. A long preparation makes a short and quick victory. I have
held you long in the battle; it is now high time to sound a retreat. But as I
have spoken much of Israel’s affliction, so give me leave to speak one word of
the prophetess’s affection, and of this only by way of exhortation: “My heart
is set on the governors of Israel, that offered themselves willingly among the
people. Bless ye the Lord.” Here is the subject in which this affection resides
and the object on which this affection reflects. The subject wherein it abides
is the heart--a great zeal of love. Not only the affection of the heart, but
the heart of affection: “My heart is set.” The object on which it reflects is
double, man and God; the excellent creature, and the most excellent Creator;
the men of God, and the God of men. Upon men: “My heart is towards the
governors of Israel, that offered themselves willingly among the people.” Upon
God: “Bless ye the Lord.” Among men two sorts are objected to this love:
superiors in the first place, inferiors in the latter. To the commanders
primarily, but not only; for if they offered themselves willingly among the
people, as we read it, then certainly the people also willingly offered
themselves, as the other translations read it, “Those that were willing amongst
the people.”
1. To the governors of our Israel; that they offer for themselves
willingly to these military designs, not on compulsion. His brows deserve no
wreathed coronet that is enforced. Come with a willing mind. In every good work
there must be cheerfulness in the affection and carefulness in the action. God
loves a cheerful giver; so thou gainest no small thing by it, but even the love
of God. “Whatsoever good thing thou doest,” saith Augustine, “do it cheerfully
and willingly, and thou doest it well.” You that have the places of government,
offer willingly your hands, your purses, yourselves, to this noble exercise.
Your good example shall hearten others.
2. Now for you that are the materials of all this, let me say to you
without flattery, Go forth with courage in the fear of God, and the Lord be
with you. Preserve unity among yourselves, lest as in a town on fire, whilst
all good hands are helping to quench it, thieves are most busy to steal
booties; so whilst you contend, murmur, or repine one at the honour of another,
that subtle thief, Satan, through the crack of your divisions, step in, and
steal away your peace. Offer yourselves willingly; and being offered, step not
back. Remember that it is base for a soldier to fly. And remember always the
burden of this song, which everything that hath breath must sing, “Bless ye the
Lord.” (T. Adams.)
Delivered from the noise
of archers in the places of drawing water.--
Songs of deliverance
I. Our text tells
us of wells cleared from the foe, and speaks of those who “are delivered from
the noise of archers in the places of drawing water.”
1. We thank God that we who are children of the Most High have wells
to go to. The world is a wilderness, say what we will of it. “This is not our
rest; it is polluted.” Our great inexhaustible well is the Lord Jesus Christ.
He is, indeed, the great “deep that lieth under,” the “deep that coucheth
beneath,” the secret spring and source from which the crystal streams of life
flow, through the wells of instrumentality and ordinance. “All my fresh springs
are in Thee.” Whenever we come to the Lord Jesus Christ, we drink and are
refreshed. No thirst can abide where He is. Arising out of this greatest
fountain, we have wells from which we draw the waters of comfort. First there
is this book, this golden book, this book of God, the Word of God, with its
thousands of promises, suitable to every case, applicable to all seasons. So it
is also with the well of ordinances--baptism and the Lord’s Supper. I must not
forget the mercy-seat. What a well that is to the Christian when he can draw
nigh unto God with true heart! It is a glorious thing to have such a well as
that in the family, where, in prayer with the children, you can bring all the
necessities of the household before God. Let us never give up that well. But,
as for private prayer, this world were drear indeed if we could not pour out
our sorrows into our Father’s ear. Over and above this, every form of fellowship
with Jesus, wrought in us by the Spirit, is a well of salvation. He is our dear
companion, our ever present help in time of trouble.
2. Thus have I mentioned some of the wells. Now, concerning them all,
it may be said, that they can never be stopped up by our foes. If outward
ordinances be stopped, yet the great deep that lieth under will find a vent
somewhere.
3. Moreover, as they cannot be stopped, so neither can they be taken
away from us. They are ours by covenant engagements; they are guaranteed to us by
the solemn league of the Eternal Three; and none of these covenant blessings
shall be wrested from the heirs of life, who are heirs of all things in Christ
Jesus.
4. Though these fountains cannot be stopped up or taken away, yet we
can be molested in coming near to them. It seems that archers and wells
frequently go together. It was the blessing of Joseph.--“Joseph is a fruitful
bough, even a fruitful bough by a well; whose branches run over the wall.” But
what next? “The archers have sorely grieved him, and shot at him, and hated
him.” And so in the text: here are wells, but there is the noise of archers,
which greatly disturbs those who go to draw water. I think you know what the
noise of archers has been to you when you have tried to draw water. Years ago,
with some of us, our sins were the archers that shot at us when we would fain
come to Christ and drink of His salvation. When we bowed the knee in prayer a
fiery arrow would dart into our hearts--“How dare you pray? God heareth not
sinners!” When we read the Word of God another barbed shaft would be shot
against us”--What hast thou to do with God’s Word? There can be no promise
there for such as thou art.” I thank God, when our faith is in exercise, and
our hope is dear, we can see our interest in Christ; we come to Him just as we
came at first, and cast ourselves wholly upon him. Then we no longer fear the
archers, but are rid of every fear. I should not wonder if another band of
archers has sometimes attacked you when you have been at the wells, namely,
your cares. Dear mother, the thought of the children at home has frequently
disturbed your devotions in the assembly of the saints. Good friend, engaged in
business, you do not always find it easy to put a hedge between Saturday and
Sunday. The cares of the week will stray into the sacred enclosure of the day
of rest, and thus the cruel archers worry you. It is well to be able to cast
all our cares on Him who careth for us, and thus, by an act of faith in our
heavenly Father, to be delivered from the noise of these archers.
II. The songs by
the well. As when the people came to the wells of old they were wont to talk
with one another if all was peaceful, so when we come up to the ordinances of
God’s house, and enjoy fellowship with Jesus, we should not spend our time in
idle chat, but we should rehearse the works of the Lord. Around all the wells,
whichever they may be, of which we drink, let our conversation be concerning
Christ and His dying love; concerning the Holy Spirit and His conquering power;
concerning the providence of God and its goodness and its faithfulness; and
then, as we wend our way to our different homes, let us go with music in our
hearts, and music on our lips, to take music to our household, each man and
woman magnifying the name of the Lord. Did you observe carefully what it was
they sang of?--“The acts of the Lord.” But there is an adjective appended, “The
righteous acts of the Lord.” Righteousness is that attribute which the
carnal man fears, but he who sees the righteousness of God satisfied by the
atonement of Christ is charmed even by the severe aspect of God dressed as a
judge. Then, if you observe, it was “the righteous acts of the Lord toward His
people.” Yes, the very marrow of the gospel lies in special, discriminating,
distinguishing grace. Note with care that the works which are to be rehearsed
are done towards the inhabitants of the villages of Israel. Does not this
suggest that we ought frequently to magnify the Lord’s choice favour and tender
indulgence towards the least and feeblest of His family?
III. The text says,
“Then shall the people of the Lord go down to the gates,” by which several
things may be intended.
1. When the people of God are altogether delivered from their sins,
and their cares, and their troubles, by the great redemption of the Lord Jesus
and the power of His Spirit, then they enjoy great liberty. The liberty of the
man of the world is liberty to commit evil without restraint; the liberty of a
child of God is to walk in holiness without hindrance. When the believer’s ways
are enlarged, he delights to run in the statutes of the Lord; obedience is
freedom to the Lord’s servant. It is a most glorious liberty which a man
possesses when he is no longer in bondage to men, to smart under their threats
or to fatten in their smiles. Glorious was that ancient father who threw back
the threatenings of his enemies, and laughed them to scorn.
2. To go down to the gates, however, means something else, for
citizens went down to the gates to exercise authority and judgment. He that is
in Christ discerneth spirits, and separateth between the excellent and the
reprobate. “The spiritual judgeth all things, yet he himself is judged of no
man.” Instead of being judged and following others, they who love God become
the leaders in right, and are as God’s mouth rebuking iniquity.
3. To go down to the gates signified also to go forth to war. When a
Christian man is saved, he is not content with his own safety, he longs to see
others blessed. He can now go out of the gates to attack the foe who once held
him in bondage, and therefore he girds on his weapon. When will the Church of
God be inflamed by the sacred desire of carrying the war for Christ into the
enemy’s territory? (C. H. Spurgeon.)
The noise of archer’s in the places of drawing water
I. These words
make intelligible what has been called the savage act of jael in killing
sisera, and the fierce words with which deborah praises the act. We see the
place of drawing water--the well belonging to some little town or village.
Thither in the still summer evening come the women and children. The men are
absent at the wars. The women come to draw water for household and flock. As
they wait their turn, the elder women talk together of their common cares and
interests. The fair young maidens group together apart for the merry jest or
confidential intercourse. Amongst them, moving in and out, are the laughing,
bright-eyed children. What a pretty picture it makes--pretty, peaceful, glad!
And then suddenly the whole is changed. The cruel, hated Canaanite is at hand.
“The noise of archers” is heard. The mothers fly to guard the little ones, some
of whom are laid low by the arrows. In the confusion the band sweeps down upon
the group of fair maidens. The brightest and youngest and most beautiful are
taken to be the slaves of the tyrant conquerors. Oh, who wonders now at Jael’s
cruelty and Deborah’s vindictive triumph? It was not because the fair gardens
were laid waste, the homes burned, the cattle and household treasures carried
off, that these women so hated the oppressors; but because in the division of
the spoil there would always fall “to every man a damsel or two,” each the
bright, sweet flower of some home, to be degraded, spoiled, trampled down, and
brought to shame. We from our lofty standpoint, in the very midst of the full
light of Christ’s gospel--we who have learned to be patient, long-suffering,
forgiving, tender-hearted--may be able to condemn them. They lived in a darker
age; they had not our advantages. And yet I sometimes think that if we fully
realised what that twenty years of mighty oppression must have been, how the
hearts of the people will have burned with indignation at the cruelties and
abominations they had to witness, we should be forced to acknowledge that Jael
and Deborah would have been either more or less than women if they had acted
otherwise. Deborah’s song is a thanksgiving to God for deliverance. The one
point she wishes to be ever remembered is that the victory was of God alone.
II. There is ever
going on around us the great battle of good against evil, in which each of us
is called to take our part. He who does not hate the evil with earnest hatred,
who rests in selfish indolence like Asher, who lets his searchings of heart and
all his religious purpose end in talk like Reuben, who is indifferent and
lukewarm like Meroz, he must needs fall under the scathing curse of those who
come not to the help of the Lord against the mighty. We are all bound to range
ourselves on the side of the good; to fight bravely for it; if need be, to
suffer or to die for it. Again, as Sisera fell at last, so will all God’s
enemies fall for ever one day.
III. “The noise of
archers in the places of drawing water”--that is to say, the attack of the
enemy upon those who only seek for peace, as they go about the innocent
employment of daily life. How this makes us think of one great mystery of
temptation. How depressing and terrifying to many a poor soul! “I began the day
with prayer not to be led into temptation; I resolved to be so careful. I was
careful, and then all at once in my work it came. I was not thinking of it,
till I found myself wounded with the poisoned arrows of temper, lust,
selfishness, sloth, avarice, or pride.” More mysterious still, even amid our
religious duties, the enemy can make his deadly onslaught--the distraction, the
vain thought, the cruel doubt, even the blasphemous suggestion, come whistling
like the deadly arrow, striking us back and wounding us, and marking us, as we
think, for death. Well, all this is at least no difficulty to us who believe.
The arrows do not come by chance. An enemy has done this. Whilst the war lasts,
he is to be hated, avoided with watchful care. But there is deliverance. Even
now the victory has been won, and protection assured, and none need fear the
arrows who are willing to dwell under the defence of the Most High. And there
shall be a hereafter, when the noise
of archers shall be no longer heard; when we shall have our noble work assigned
to us, such work as God has for His saints to do; when we shall go about the
work in perfect security; when we shall rehearse one to another the righteous
acts of the Lord who has wrought mightily for the deliverance of His people. (R.
H. Parr, M. A.)
Verses 12-22
Awake, awake, Deborah: awake, awake, utter a song: arise, Barak,
and lead thy captivity captive.
Magnificat
I. First, then, a
stirring up, of all our powers to praise God, according to the words of the holy
woman in the text, “Awake, awake”--repeated yet again--“Awake, awake.”
1. What is there that we need to awaken if we would praise God? I
reply, we ought to arouse all the bodily powers. Our flesh is sluggish; we have
been busy with the world, our limbs have grown fatigued, but there is power in
Divine joy to arouse even the body itself, to make the heavy eyelids light, to
reanimate the drowsy eye, and quicken the weary brain. We should call upon our
bodies to awake, especially our tongue, “the glory of our frame.” Let it put
itself in tune like David’s harp of old. Surely we should call on all our
mental powers to awake. Wake up, my memory, and find matter for the song. Tell
what God has done for me in days gone by. Awake, my judgment, and give measure
to the music. Come forth, my understanding, and weigh His loving-kindness in
scales, and His goodness in the balances. See if thou canst count the small
dust of His mercies. See if thou canst understand the riches unsearchable which
He hath given to thee in that unspeakable gift of Christ Jesus my Lord. Awake,
my imagination, and dance to the holy melody. Gather pictures from all worlds.
Bid sun and moon stay in their courses, and join in thy new song. But
especially let us cry to all the graces of our spirit--“Awake.” Wake up, my
love, for thou must strike the keynote and lead the strain. Wake up, my hope,
and join hands with thy sister--love; and sing of blessings yet to come. Sing
of my dying hour, when He shall be with me on my couch. Sing of the rising morning,
when my body shall leap from its tomb into her Saviour’s arms! Sing of the
expected advent, for which thou lookest with delight! And oh, my soul, sing of
that heaven which He has gone before to prepare for thee. And thou, my faith,
awake also. Sing of the promise sure and certain. Then let us wake up the
energy of all those powers--the energy of the body, the energy of the mind, the
energy of the spirit. You know what it is to do thing coldly, weakly. As well
might we not praise at all. You know also what it is to praise God
passionately--to throw energy into all the song, and so to exult in His name.
So do ye, each one of you, this day.
2. But you say unto me: “Why and wherefore should we this day awake
and sing unto our God?” There be many reasons; and if your hearts be right, one
may well satisfy. Come, ye children of God, and bless His dear name; for doth
not all nature around you sing? If you were silent, you would be an exception
to the universe. But, believer, shall not thy God be praised? I ask thee. Shall
not thy God be praised? When men behold a hero, they fall at his feet and
worship him. Garibaldi emancipates a nation, and lo, they bow before him and do
him homage. And Thou, Jesus, the Redeemer of the multitudes of Thine elect,
shalt Thou have no song? Shalt Thou have no triumphal entry into our hearts?
Shall Thy name have no glory? Thou sayest, believer, “Why should I praise Him?”
Let me ask thee a question too. Is it not heaven’s employment to praise Him?
And what can make earth more like heaven than to bring down from heaven the
employment of glory, and to be occupied with it here! Besides, Christian, dost
thou not know that it is a good thing for thee to praise thy God? Mourning
weakens thee, doubts destroy thy strength; thy groping among the ashes makes
thee of the earth, earthy. Arise, for praise is pleasant and profitable to
thee. “The joy of the Lord is our strength.” But I ask you one other question,
believer. Thou sayest, “Why should I awake this morning to sing unto my God?” I
reply to thee, “Hast thou not a cause? Hath He not done great things for thee,
and art thou not glad thereof?”
3. “But,” saith one, “when shall I do this? When shall I praise my
God?” I answer, “Praise ye the Lord, all His people, at all times, and give
thanks at every remembrance of Him.”
4. Yet once more, you reply to me, “But how can I praise my God?” I
will be teacher of music to thee, and may the Comforter be with me. Wilt thou
think this morning how great are thy mercies. Thou art not blind, nor deaf, nor
dumb; thou art not a lunatic; thou art not decrepit; thou art not vexed with
piercing pains; thou art not going down to the grave; thou art not in torments,
not in hell. And is not this a theme for praise? Oh, must not you praise him,
ye chief of sinners, whose natures have been changed, whose hearts have been
renewed!
II. “Arise, Barak,
and lead thy captivity captive, thou son of Abinoam.” You understand the exact
picture here. Barak had routed Sisera, Jabin’s captain, and all his hosts. She
now exhorts Barak to celebrate his triumph. This is a picture which is often
used in Scripture. Christ is said to have led captivity captive when He
ascended on high. He led principalities and powers captive at His
chariot-wheels. But here is a picture for us--not concerning Christ, but
concerning ourselves. We are exhorted to-day to lead captivity captive. Come
up, come up, ye grim hosts of sins once my terror and dismay. Come up, ye sins,
come up, for ye are prisoners now; ye are bound in fetters of iron, nay, more
than this, ye are utterly slain, consumed, destroyed; you have been covered
with Jesus’ blood; ye have been blotted out by His mercy. Arise, celebrate your
triumph, oh ye people of God! Arise, my trials; ye have been very great and
very numerous; ye came against me as a great host, and ye were tall and strong
like the sons of Anak. Oh, my soul, thou hast trodden down strength; by the
help of our God have we leaped over a wall; by His power have we broken through
the troops of our troubles, our difficulties, and our fears! Arise, and let us
lead captive all our temptations. You have been foully tempted to the vilest
sins. Satan has shot a thousand darts at you, and hurled his javelin multitudes
of times; bring out the darts and snap them before his eyes, for he has never
been able to reach your heart. Come, break the bow and cut the spear in sunder;
burn the chariot in the fire. (C. H. Spurgeon.)
God’s cause carried on by human agency
I. The cause of
true religion is eminently and emphatically the cause of God.
1. It was His cause; for--
2. We have in view, under the blessing of God, the evangelisation of
all mankind; and this is unquestionably the cause of God.
II. In carrying on
this great work God has been pleased to demand and to bless human efforts. In
the case before us the power of God was supernaturally exerted. The stars in
their courses, the swelling of the river, the thunder and the tempest, were all
effects of supernatural interposition. But, even in that age of miracles, these
supernatural means were not intended to supersede those means which were
ordinary. Deborah and Barak exerted themselves to the utmost; and, with many
others, were required to come up to the help of the Lord, to the help of the
God of miracles. And similar is the case as to the conversion of the world to
Christianity. God “gave some, apostles; and some, evangelists; and some,
pastors and teachers; for the work of the ministry, for the edifying of the
body of Christ.” It was by the instrumentality of holy, enlightened, zealous
missionaries that our own country first received the glad tidings of salvation;
it was through their agency that our rude ancestors were induced to change Thor
and Woden, and all their bloody rites and awful abominations, for the simple
and holy truths of the gospel. And the work we have to do must be done by the
same agency. Ambassadors must be sent to the heathen, and they must declare
God’s message, trusting in His power and help. This is the established order of
God, that they who love His cause should help it by their various
instrumentality.
III. The calls of
God to engage in this cause experience a very various reception from those to
whom they are addressed.
1. Some are hearty in the cause of God.
2. Others cherish a spirit of indolence and carelessness.
IV. God takes
especial notice of the conduct of His people in reference to the demand made
upon them for this cause; and He makes an important distinction in His conduct
towards those who come forward, or refuse to come forward, in His cause. Those
who refused to come forward are recorded as infamous, and are covered with
everlasting disgrace; those who came forward are mentioned with distinguished
honour, and were no doubt blessed ever afterwards. For God will be no man’s
debtor; He may make us wait for payment, but, such is His condescension and
grace, He will be in no man’s debt. Come up to the help of the Lord, and you
shall have the approbation of Almighty God. Come up to the help of the Lord,
and you will gain the esteem and good wishes of your fellow-Christians and
ministers, who, when they see their humble efforts are not unfruitful, but that
you are becoming complete in every good word and work, will gladly spend and be
spent in your service. Come up to the help of the Lord against His enemies, and
you shall have the increasing influence of God to render beneficial all the
means you enjoy. Come up to the help of the Lord, and your happiness shall
increase, your consolations shall abound--you shall be blessed in the Lord.
Come up to the help of the Lord against the mighty, and you shall have the
satisfaction of knowing that your labour is not in vain. For the Word of the
Lord shall not return unto Him void. You shall reap in due season, if you faint
not. (J. Bunting, M. A.)
By the watercourses of
Reuben there were great resolves of heart.
The apology of the non-fighters
On account of their unfaithfulness the children of Israel
were oppressed by Jabin for twenty years; then the oppressed people cried unto
God, and Deborah and Barak were called to lead them to freedom. In this great
song Deborah brings out the characteristics of the several tribes at the
national crisis. She sets forth how some of them promptly entered upon the
struggle for liberty; how others were miserably indifferent and unpatriotic;
and in the text a vivid stroke or two shows that whilst Reuben was deeply
interested and agitated by what was transpiring, he refrained from taking any
part in the actual fight. “By the watercourses of Reuben there were great
searchings of heart,” and that was all. “Great were the debates,” “great were
the resolves”; but they never proceeded to action.
I. The text is a
rebuke to the theorist. The Reubenites were the thinkers of their age. They
were not indifferent to public questions; they recognised the problems of their
day, and mentally wrestled with them; but they drew the line at action. All
action seemed so unsatisfactory that they could not persuade themselves to
reduce their splendid patriotic theories to experiment. So to-day there is a
tribe of idealists. They are full of thought, rich in ideas, masterly in
systems; but they find it impossible to pass from reflection to effort. Thought
is large, action is insignificant; thought is swift, action is tardy; thought
is triumphant, action is full of interruption, shortcoming, and failure; and so
the theorist abides in his arm-chair watching pictures in the fire. To follow
the facts and movements of the world as a supreme game of chess delights the
philosophic mind, but to interest ourselves in any commonplace practical
endeavour to aid the needy is voted a belittling vulgarism. Amiel says,
“Reverie is the Sunday of the mind”; and the whole life of some men is a
Sunday, they know no working-days. They deplore personal defects, yet they do
not bravely take themselves to task and struggle into a better life; they
ponder social evils, but nothing comes of the intellectual agitation; they have
their ideas and aspirations concerning the heathen world, yet they take no part
in missionary enterprise. Their whole life is spent in observation, reasoning,
and soliloquy. This will not do. Deborah scorns the idle theorists, and their
position is always ignoble. We account men meritorious as they master the
difficult conditions of human life; society has no prizes for mere dreamers. He
who gives a cup of cold water to a thirsty soul is infinitely better than the
idealist whose sparkling fountains and flowing rivers are mere mirages of the
brain. We must have thought, theory, programme; we must have the dreamer, the
philosopher, the debater, only the pondering of the mind must be succeeded by
the labour of the hands. When Cavour died, Elizabeth B. Browning wrote: “That
noble soul who meditated and made Italy has gone to the diviner country.”
“Meditated and made.” It is all there. We must meditate and make. Not that we
can by any means realise all our dream, but we must strive thereunto. Some hit
of reality must testify to the genuineness of our great thought and purpose.
II. The text is a
rebuke to the critical. The Reubenites were the critics of the age. “Great were
the debates.” They read the minutes of the last meeting; they submitted a
resolution as to what might be done; then they ably discussed the whole
situation; the ornaments of debate shone out; an amendment was proposed that
nothing be done, the vote was taken,
the amendment was declared to be carried by a large majority, and the assembly
retired to lunch. And one can easily imagine the course of the debate. Some
would object to a movement led by a woman; others would question the
qualifications of Barak; many would think that it was not the psychological
moment; and those with a flavour of military genius would doubt the plan of
campaign. The critical tribe is with us still. We have a host of people who are
interested in the great struggle of light and darkness, but whose interest ends
with information, discussion, and opinion. We have such critics outside the
Church. They are prepared, at five minutes’ notice, to discuss any religious,
moral, social, or political question; yet they make no practical effort
whatever to grapple with the evils they dissect. Especially do these critics
love to scourge the Church. How well they can describe the evil! How clearly
they can see what ought to be done! How rough they are upon the blunders of
philanthropists and evangelists! But all ends there; they spend no time, or
gold, or blood in any form of practical amelioration. How false is the position
of the critic, and how ignoble the whole spirit of barren criticism! How
contemptible the carpet knight lecturing the scarred heroes of the battlefield!
How ridiculous the musical amateur exposing the faults of Handel and Mozart!
How despicable the scribbler of a day making merry over the shortcoming of
literary masterpieces! “Why abodest thou among the sheepfolds?” is the derisive
question of Deborah. The Reubenites thought themselves superior persons, but
the singer suggests a cutting contrary. A love of ease partly explained their
conduct. They liked the shepherd’s lute better than the war-trumpet with its
toils and sufferings. The love of gain also explained the absence of the
Reubenites from battle. And they were cowards. There was not a spear in Israel,
and Jabin had thousands of chariots of iron. Deborah pours scorn on the windy
orators. The day is coming, too, when God will pour scorn upon the
phrase-makers. He will laugh at the laughers, criticise the critics, scorn the
scorners. Let us act. “God’s words are things,” says Luther; and unless we
strive to make our words things they become falsities, vanities, mockeries. One
of the great heroes of to-day is the hero of the paper-knife, the critic who
flourishes his wooden weapon as if it were some famous blade of victory. The
poorest plough that will scratch the ground, the most ramshackle basket that
will carry a little seed, the rustiest hook that will serve for a sickle, is
better than the paper-knife. A drop of blood is more than a vat of ink or a
world of talk. The poorest methods of service, the homeliest instruments of
practical endeavour, count for far more in the sight of God than a magazine of
polished and attenuated shafts which neither smite nor bite. Let us not waste
life in opinion, discussion, or criticism, but deny ourselves in daily efforts
seeking some real good. Our Master did not redeem us by words, but by tears and
blood; and the best thing for us is with fewest words to take up our cross and
follow Him.
III. The text is a
rebuke to the sentimentalist. There were “great searchings of heart.” The
Reubenites were men of fine feeling, of intense emotion; only the emotion
evaporated when the resolution was duly entered upon the minutes. A large
circle of these sentimentalists survive. They pride themselves on the depth and
tenderness of their feeling, yet their feeling never compels action and
sacrifice. They feel for the poor, the ignorant, the suffering, the fallen, and
most for themselves. In prayers, sermons, hymns, and sacraments the fountains
of the deep are broken up without leaving any fertilising stream. It is really
a fearful thing that sentiment should be so constantly wasted that the very
word itself comes at last to be regarded as expressing something unreal.
Sympathy is the richest element in the human heart, and it is an awful loss to
society that so much of it should be vainly lavished on unsubstantial scenes
and images, on airy nothings. We talk of the loss of force in Niagara, but
there is a far more terrible loss of precious energy in the unavailing stream
of feeling which passes away in imaginative moods. If we could harness the
Niagara of human sympathy, and set it to work in educating the ignorant, in
helping the helpless, in nursing the sick, in reclaiming the fallen, what
gracious revolutions would be worked in a day! Feeling is worth nothing if it
bear no tangible fruit. Our Master wept, but He also bled. (W. L. Watkinson.)
Why abodest thou among the
sheepfolds?--
On shirking duty
There is a touch of scorn, as well as of reproach, in the question
of the prophetess.
And the question is one which, in the spirit of it, may be addressed to
thousands to-day. There is a great battle now going on in the world--the battle
between truth and error, right and wrong, love and misery. The conflict
involves self-denial; and we have simply no right to “abide in the sheepfolds.”
I. We have no
right to sacrifice duty to comfort. We are all tempted thus to prefer our own ease to the doing
of our duty. There are multitudes, indeed, who will sacrifice comfort for the
sake of some selfish end: their love of money, or of fame, or of pleasure, will
lead them to take upon themselves a large amount of toil and trouble. But when
it is a question of simple duty there are many who will shirk such duties
rather than sacrifice their own personal ease. They would like to do good in
the world; but it is too much trouble! Many a man shirks the duties of
citizenship on the plea that he has no ambition to distinguish himself in
public life. He finds his fireside very comfortable; the bosom of his family is
his “sheepfold.” Others shirk their duty to the Church and the cause of Christ
simply through their love of selfish ease; they will not take the trouble to
“do good as they have opportunity.”
II. We have no
right to sacrifice duty to peace. It is right that you should shrink from the
din of controversy and strife, and that you should prefer to live in concord
with your neighbours; but it is wrong that, on this account, you should
withhold your testimony and your influence from the cause of truth and justice.
III. We have no
right to sacrifice duty to gain. When Christ calls you into the conflict
against the world’s evil, when He calls you to protest by your own example
against all dishonesty and falsehood, then you must be prepared to sacrifice
some of the profits which fall to the lot of less scrupulous men, and you must
be content, if necessary, with a smaller sheepfold. (T. C. Finlayson.)
The divisions of Reuben.--
The attitude of Reuben
Could such a thing as actual neutrality have been possible under
the circumstances, the men of Reuben would have represented such an attitude.
But under the circumstances it was impossible. No member of the favoured race
could be actually neutral when his brethren were struggling for liberty and
life. Not to assist was to oppose. To look on coldly was to help the foe. They
saw their brethren gathering on the opposite bank. They heard the sound of the
trumpet and the noise of war. Would they not arise and join them? Could they be
indifferent when the very existence of their nation was at stake? But against
this higher impulse had to be set considerations of worldly profit and loss.
“Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?”
It was this fatal sound that decided them. It was with them as it so often is
with us--the nearer the temptation, the more powerful it becomes. Had they
marshalled themselves for war, and left their homes, the bleatings of the
sheepfold would never have reached their ears, and the higher impulse would
have prevailed; but as they lingered vacillating by the sheepfolds, the nearer
attractions of home and prosperity proved too strong. The great opportunity
passed away, leaving an indelible stain on the history of the tribe. “Unstable
as water, thou shalt not excel.” Were they happy? A double-minded man is never
happy. Unstable in all his ways, he can neither enjoy the world nor God. They
might escape danger, but they could not escape the “great searchings of heart.”
Their conscience smote them, even while their worldly prosperity continued.
They lost the power to enjoy what they had sacrificed their character to
retain. Ah, how many Reubens have we still in the Church of Christ!--men who
make fair promises under the influence of a momentary excitement or a higher
emotion, but whose hearts are not fully surrendered to God. They grasp after
the good things of the world, and love them. They seek the good opinion of
their fellow-men, and love it. If a Christianity can be discovered which shall
cost them nothing, which shall not even lower them in the estimation in which
men of the world hold them, such a Christianity they are ready to accept; but
the Christianity of the manger and of the Cross, of Gethsemane and Calvary,
they shirk from with ill-concealed aversion. (W. Hay Aitken, M. A.)
Divisions should be avoided
How strong it makes a family when all the sisters and
brothers stand together, and what an awful wreck when they disintegrate,
quarrelling about a father’s will and making the surrogate’s office horrible
with their wrangle! If you only knew it, your interests are identical. Of all
the families of the earth that ever stood together, perhaps the most
conspicuous is the family of the Rothschilds. As Meyer Anselm Rothschild was
about to die in 1812 he gathered his children about him, Anselm, Nathan,
Charles, and James, and made them promise that they would always be united on
“‘Change.” Obeying that injunction, they have been the mightiest commercial
power on earth, and at the raising or lowering of their sceptre nations have
risen or fallen. That illustrates how much on a large scale, and for selfish
purposes, a united family may achieve. But suppose that, instead of a magnitude
of dollars as the object, it be doing good and making salutary impression and
raising this sunken world, how much more ennobling! Sister, you do your part,
and brother will do his part. (T. De Witt Talmage.)
Why did Dan remain in
ships?--
Why did Dan remain in ships
I dare say Dan could have given what might have seemed to
himself a very sensible answer. Surely it would never have done for Dan to lose
his commerce. Surely it was most important that he should retain his mercantile
position. To leave his ships and go to fight the Lord’s battle in the field
would have been to turn his back upon his most obvious interests. He had no men
to spare; no time to spare; no money to spare. Far too busy were the Danites to
think of their brethren in the field. It mattered not that national liberty and
religion might be lost so long as Dan retained his ships. Go to the streets of
one of our great towns, and you will see the same thing re-enacted. Men running
to and fro as though life were at stake in every effort, toiling at their
business all day long, and when night comes too wearied to think of spiritual
things. They have too much to do--are far too busy to think of the business of
life! . . . Why! does he not know that his ships are doomed sooner or later to
fearful shipwreck? Dost thou not know, O lover of the world, that the day must
come when thou and thy darling idols will have to part? What profit on thy dying
bed to remember that thou hast laboured here for that which thou canst not
carry with thee? Thou hast enlarged thy barns, increased thy merchandise,
raised thy family in the world, and left thy children in prosperity; and now
the sentence falls upon thy trembling soul, “Give an account of thy
stewardship, for thou mayest be no longer steward.” Poor consolation under the
sentence of doom to remember that thy coffers are full while thy soul was
starved. (W. Hay Aitken, M. A.)
Why did Dan remain in ships?
Early in this century a minister in England, who has since spent
many years in the foreign missionary field, was requested to preach, at a
meeting of some of his brethren, on the too prevalent disposition among
professing Christians to inactivity in religion. Somewhat to their surprise, he
read as his text, “Why did Dan remain in ships?” After explaining the text in
its connection, and that the Danites resembled many Christians at present, he
showed their inactivity to be--
1. Unreasonable. They knew the state of the country, its dangers, and
the assurance of victory;--how unreasonable that a whole tribe should under
such circumstances remain inactive.
2. It was injurious. By their inactivity the hands of their brethren
were weakened, an opportunity was given to the enemy to triumph, and personal
injury was sustained.
3. It was sinful. The command of God was disregarded; they availed
not themselves of opportunities to be useful, and forbore to destroy their
enemies.
That jeoparded their lives
unto the death in the high places of the field.--
Life jeoparded in heroic service
The late Wilmot Brooke, the pioneer missionary to the Soudan, who
died on March 19th, anticipated his swiftly-approaching end. At the
Church Missionary House just before starting on his last expedition in May,
1891, he remarked: “I have five times had African fever of the most deadly
kind. No one is ever known to have recovered seven times from this fever. You
must expect that some of us will fall; I shall not be surprised if my call
comes in six months. Still I am determined to go. Friends tell me what madness
it is to run such risks. But when men were called to storm Delhi and Lucknow,
they cheerfully came forward, knowing that death was certain. The strongholds
of heathenism and Mohammedanism can only be stormed by acting for God in the
same spirit. My action is not the outcome of rashness on my part. I am going
after the calmest and fullest consideration.”
The stars in their courses
fought against Sisera.--
Sisera no match for the stars
All things, even the stars in their courses, fight against every
one who, like Sisera, puts himself in opposition to the plans of the Ruler of
the universe. If you co-operate with, and act according to the laws of God,
then you will in the long run prove victorious; if you do not, why then these
laws will crush you. They are stronger than you. A man is powerful or powerless
just in proportion as he submits to God’s laws. And, first, to speak of
physical laws, or those relating to matter. It is by obeying nature that we
learn her secrets. A medical man in the kingdom of nature cures or kills, just
in proportion as he has carefully or carelessly studied the laws of health and
obeys them. By studying and making use of the physical laws of God’s universe
we can improve health and prolong life. On the other hand, there is no
favourite of nature who can be intemperate and not suffer from ill-health, or
live near bad drainage and escape fever. No matter how intellectual or even
religious you may be, if you hold your hand in the fire it will certainly be
burned. A Christian is as liable to losses in his business if he does not
conform to the laws of commerce, on which wealth depends, as an atheist is.
Transgress God’s physical laws, and even the stars in their courses fight
against you. Just so there are spiritual and moral laws, by compliance with
which we receive blessings, and which, if not obeyed, are as ready as the stars
to fight against us. Such laws are these: “If we love one another, God dwelleth
in us.” “If any man will do His will, he shall know of the doctrine.” Without
God we can do nothing. Let us conduct ourselves in every relation and
occupation of life as if we believed we were what we are--“workers together
with God”--and all things must work together for good. Let us put ourselves in
opposition to Him, and all things, even the stars in their courses, shall fight
against us. (E. J. Hardy, M. A.)
The stars fought against Sisera
I. The literal
sense.
1. This lesson is a song of thanksgiving. It reminds us at once of
the duty of gratitude to God at all times, but especially after any great
deliverance. The miracle of the cleansing of the lepers puts in a picture the
rarity of thanksgiving--when ten pray, but one gives thanks.
2. Then, this song was a spontaneous outburst of praise immediately
after the reception of the blessing. Thanksgiving was, as it should be, prompt.
3. The victory was ascribed to God: “Praise ye the Lord for the
avenging of Israel.” Thanksgiving is only possible when there is faith, when the
eye of the soul penetrates beyond what are called “second causes,” and traces
the events of this life to the providence of God.
4. But a particular instrument which God employed for carrying out
His purposes is recognised in the text: “the stars,” etc. Viewed literally,
what is meant by this? It is the description of some wonder wrought by God in
the battle, which aided the overthrow of Jabin’s host and Jabin’s general.
II. The figurative
sense.
1. “The stars in their courses” have been supposed to represent the
angels of God.
2. Warfare against evil is one part of the angels’ functions. Holy
Scripture recounts their military operations (Revelation 12:7). St. Jude describes
another altercation (verse 9). Daniel relates a third (Daniel 10:13). And again, at the end of
the world (1 Thessalonians 4:16; 2 Thessalonians 2:8), the angels
“shall sever the wicked from among the just,” and consign them to punishment (Matthew 13:49-50).
3. We may not know how these spiritual beings “fought against
Sisera,” any more than we can tell how the angel of the Lord caused the
pestilence in the days of David (1 Chronicles 21:15); but we do know
that angels are the ministers of God (Psalms 104:4), and carry out His behests.
4. If the stars represent the angels of God, then, on the other hand,
the victory over Sisera, and the instrument by which it was achieved, form an
apt image of the overthrow of Satan’s power by the Cross.
III. Lessons.
1. When this lesson is said to contain “praise of Jael’s perfidy,”
and that from the lips of an inspired prophetess, it may be urged in reply,
that it is a commendation of the brave deed of Jael and her disinterested zeal
for the welfare of God’s people, whilst the treachery which accompanied it was
in keeping with the low moral condition of the age and person--with “the light
of the times.”
2. We may learn from the general subject the duty of thanksgiving,
and that its fulfilment involves a belief in the doctrine of Divine providence.
3. According to the literal interpretation of the text, we are led to
the conviction that even such matters as the weather may be guided by God to
fulfil His purposes, and that His directing touch is effective in a region far
beyond the ken of human science, which can only extend to the proximate causes
of things.
4. The spiritual meaning should remind us that the angels of God
assist us in our conflict with the evil one, and by Divine appointment “succour
and defend us on earth”; so that, in our struggles with the power of darkness,
we may take the words of the prophet as a ground of confidence, “Fear not: for
they that be with us are more than they that be with them” (2 Kings 6:16). (Canon Hutchings.)
O my soul, thou hast;
trodden down strength.--
Interposition and victory
I. The
interposition by which the soul treads down all opposition and gains the
victory. It matters not how weak the creature may be if the Lord interpose.
They had nothing to do but follow on: it was the Lord that took spirit out of
the enemy, and that caused the enemy to err. These things remind us of what an
awful thing it is to be an enemy to God--under sin, under the wrath of God,
under the curse of the law, and under the powers of darkness; and all the time
we are there, we are reckoned enemies, and we are under judgment. What a
fearful position! and yet we are by nature unconscious of it, and unconcerned
about it. Let us, then, look at these interposing stars, by which we tread down
strength. But in so doing we must be careful not to forget one thing, and that
is the chief thing; and that is Jesus Christ, the Morning Star. He is that
interposing light, by whom we have the victory. But it says, “the stars in
their courses.” The people of God at large are called stars, but ministers
especially. Hence you read of His holding the seven stars in His right hand;
the seven stars are the angels or messengers of the Churches. And so I take the
stars, then, if I spiritualise it, fighting against Sisera, to mean the
prophets testimonially standing against the powers of darkness.
II. The vain
attempt of the enemy to escape The river Kishon swept the enemy away. Many
people say, “Well, I am no enemy.” You are, unless you are a friend. (James
Wells.)
Verse 23
Curse ye Meroz . . . because they came not to the help of
the Lord.
The doom of Meroz
I. The sin of the
men of meroz is described in very remarkable terms, although we have grown so
familiar with them as scarce perhaps to notice their strange character: “They
came not to the help of the Lord.” Everywhere we read of the Lord’s coming to
the help of man; but man coming to the help of the Lord seems strange. The Lord
employs instruments for the executing of His purposes, though He needs them
not. The tribes of Israel were summoned to this war, and the inhabitants of
Meroz declined the summons. Well; but God had entered into marriage covenant
with Israel. The kingdom of Israel was His kingdom. The interests of Israel
were His interests; and He had bound up with them the glory of His own name.
Accordingly it is not now said of the men of Meroz that they came not to
Deborah’s help, nor to Barak’s help, nor even to the help of Israel, but that
“they came not to the help of the Lord.”
1. A little more specifically, the sin of the men of Meroz had in it
unbelief--criminal distrust of the word and promise and power of the living
God. No doubt it was largely cowardice that led them to refuse their aid. But
whence the cowardice? They did not believe that the Canaanites could be
subdued. They would keep on good terms with the oppressors to save their own
heads.
2. But besides criminal unbelief--that root and strength of all other
iniquities--the sin of the men of Meroz had in it a vile preference of their
own ease, and fancied present interest before the authority and honour and
interest of the God of Israel.
3. And thus, further, their sin was nothing less than enmity, war,
against the living God. Doubtless they would be fain to say, “What have we done
so much against Him? we have but sat still in our quiet homes.” Aye, and
therein fought against Him. Oh, there is no possible medium between the love of
the adorable God and the hatred of Him--between willing, active service
rendered to God and hostility, war, against Him--“He that is not with Me is
against Me; and he that gathereth not with Me scattereth abroad.”
4. It was to “the help of the Lord against the mighty” they refused
to come--against the mighty. Had the enemy, that is to say, been a feeble,
contemptible one in numbers and strength, they might have had some plausible
pretext for leaving the struggle to others. But all was in reality at stake.
II. Notice the
judgment of the Lord against the men of Meroz for this sin. I think there can
be very little doubt that there must have been some special aggravation in the
case of Meroz which has not been placed on record--perhaps its having been in
the immediate neighbourhood of the field of action, together with some more
emphatic treachery of dealing in its refusal of aid. Lessons:
1. First, a lesson of duty--very urgent duty. It will help to bring
both the duty and the urgency of it better out if it is borne in mind that,
from the fall of our race downwards, the Lord has had a controversy, so to
speak--a quarrel in this fallen world--a war with mighty adversaries, Satan,
sin, the world that lieth in the wicked one--His gracious purpose having all
along been in that war to call a people out of the world for the glory of His
own name--an innumerable multitude of all kindreds and peoples and tongues, to
be “washed, and sanctified, and justified, in the name of the Lord Jesus, and
by the Spirit of our God.”
2. Observe a second lesson of a different character, one of precious
and varied encouragement to all such as are disposed humbly, yet resolutely and
prayerfully, to offer themselves to the help of the Lord against the mighty.
See, for example, how He will condescend to receive and welcome your aid (Judges 5:9). And see the grateful
mention, if I might so speak with reverence, which God makes of particular
services (Judges 5:14).
3. Once more, we have a lesson here of solemn warning--duty,
encouragement, warning. For observe that it is by no means any and every kind
of help and service that will suffice to separate us from the class, and save
us from the curse, of the inhabitants of Meroz. A man may come, for example,
with a help so stinted and grudging as to make it quite manifest that it is but
the covering up of a desire to be let alone altogether. Or he may come with a
help not so stinted in the simple amount of it, yet not offered to the Lord
Himself, which is the hinge, you will carefully observe, of this whole matter,
“they came not to the help of the Lord”--“Ye did it,” or, “ye did it not, to
Me.” Assuredly, by how much the Lord has revealed His condescension and grace,
in making offer to us of so marvellous a oneness of cause and interest and
blessedness with Himself, by so much the more aggravated a judgment and doom
must the contempt and rejection of that grace bring with it. (C. J.
Brown, D. D.)
Co-operation in God’s cause required of all
I. From the
earliest periods of time God has been graciously pleased to provide for the
deliverance of His people from the thraldom and bondage into which they have
been brought by sin.
II. In the
prosecution of this work Jehovah meets with much and mighty opposition.
III. The people of
God are required to co-operate with Jehovah in reference to His designs as to
the children of men.
IV. Among those who
are thus summoned to the help of the Lord, there are some who disregard the
call.
V. To withhold our
co-operative aid in reference to the designs of God to bring the world from the
bondage of sin to His own blessed service is most criminal and destructive. (W.
Roby.)
Why was Meroz cursed?
What had Meroz done to deserve the punishment of God? In the first
place, Meroz had omitted to do a positive and plain duty. They did not join
with the enemy, but they refused to help the people of God. Then again, the sin
of Meroz was a sin of lukewarmness, carelessness. Supposing England to have
been overrun by an hostile army. Supposing that at last, gathering all her
strength to repel her enemies from her fair country, one town in an important
position refused to join in the battle at a critical moment, so that the
enemies of England were not crushed as we desired to see them. Surely all
England would ring with words of hatred for the people that could so act. Meroz
was guilty of lack of patriotism, but a lack of patriotism in the case of the
children of Israel was also a lack of proper religious zeal. Well, then, in the
third place, Meroz let slip an opportunity; it neglected a crisis in its life.
The war led up to the gates of Meroz, the opportunity was given to them of
striking a blow for God against sinners. The opportunity was refused.
1. From the conduct of the people of Meroz, then, we may take three
great warnings; and in the first place a warning against sins of omission.
People are apt to think a very great deal too little about sins of omission. We
are all of us apt to slur over the good things which we have left undone, and
to think that the only thing hateful in the sight of God or offensive to Him
whom we call our heavenly Father are the gross sins which attract perhaps the
observation and hatred of others, and from which our own consciences do
naturally recoil. How very often do you hear a person say in a satisfied way
that they have never done harm to anybody. Such persons who say that are in
great danger. They seem to see no sins though there may be many in their lives;
but they have forgotten altogether that the object of their own crisis, the
very object of their coming into the world, was not to do no sin, but to
glorify God by their lives. Neglecting prayers. When we lift up our hands to
God on high and call Him our Father, when we have that mighty privilege and
that great duty accorded to us and yet neglect it, is it no sin, I say, to go
day by day with careless prayers, or neglected prayers, to God? Surely there is
some sin in neglecting our Church and our duties of public worship. And then
again, while we think of habits of evil and so forth, we are inclined not to
think half enough about encouraging habits of good, doing what is right as well
as avoiding what is wrong. Then again, faith--a great duty to us. Yet how many
go on through life without ever troubling themselves to look into the matters
of their faith, or how many dare to live on through life with a sort of lurking
or lingering doubt at their hearts, which chills all their acts of devotion and
makes their lives unlovely in the sight of God. The curse of God came down on
Meroz; doomed to judgment was the city, not because it did that which was wrong
in opposing the people of God, but because she neglected a plain duty that God
had put before her plainly.
2. Then we see, in the second place, that the sin of Meroz was a sin
of lukewarmness. We are warned very frequently and very earnestly in Holy
Scripture about the sin of lukewarmness, not being eager to take the part of
God, not being eager to proclaim ourselves His children and to show ourselves
worthy of the membership of His Church. There are many warnings to this effect,
notably, the character of Esau in the Old Testament. And then you remember,
surely, those awful denunciations in the Book of the Revelation against the
lukewarm Laodicea. We are inclined to be very hot and earnest and keen about
matters of business, or about matters of pleasure, or about matters of
politics, or perhaps we may even add about matters of Church partisanship. But
how about true religion? Oh, we say, “Let us take that easy. Our fathers did,
perhaps, before us, why should not we? Do not let us take any trouble about
that. That will come all right in the end.”
3. And again, in the last place, we notice that the sin of Meroz was
neglecting to seize an opportunity, letting a crisis in its history pass by
without making use of it. The opportunity was given for striking a blow for
God, and it was let slip by. We are in danger in this way. There are crises in
every man and woman’s life, crises in the lives of all of us, which God gives
to us; some of very vital importance--opportunities, which may perhaps never
come again, of striking some blow for God, or of gaining some great spiritual
victory over the sins which beset us. It is very important to remember this. (Cecil
Hook, M. A.)
Coming to the help of the Lord
1. Meroz is never again mentioned in Scripture, and its exact site is
unknown. Its sin resulted in its extinction. What was that sin?
2. Meroz has perished; but did none of its inhabitants escape? Have they
not had a numerous progeny and become a great people spread over the face of
the earth? Their descendants are not unknown among ourselves. Is there nothing
in our life that corresponds to the sin of Meroz? Consider our position in
relation to the gospel of Christ, and we shall see. Our Lord has summoned us to
the conquest of the world. All souls are His--His by right of creation and
redemption, as they should also be by willing submission. That submission is
hindered by men’s ignorance and error, by reckless indifference and deliberate
sin, by calculating worldliness not less than by unbridled self-indulgence.
Against these foes the whole force of the gospel is directed. Every man, be he
learned or ignorant, an Englishman or a Hindoo, is interested in that fact, and
needs the help of which it is at once the pledge and the source. Christ, and
Christ only, is the Saviour of the world; even as, on the other hand, every man
belongs unto Christ, and is bound by the most stringent and absolute obligation
to Him who is Lord of all. Christ comes not to this conquest alone, but as
“Captain of the Lord’s host.” He summons His people to His side, gives them
spear and shield, and equips them for the fight. We have, of course, the power
of refusal. Our Lord asks for willing service, and will have no pressed men in
the ranks. You can escape this service if you are so minded, meeting Christ’s
call and your brother’s need with a flat denial.
Multitudes do so fail, and why?
1. Some are influenced by a false intellectualism. Let us, as far as
it is in our power, know the best that has been thought and said, come in
contact with master minds, understand their working, see things as with their
eyes, and catch the glow of their enthusiasm. To gaze on the fair forms of
truth and beauty, to listen to the harmonies of perfect music, is a pure
delight, and imparts an added charm to life. But such an aim touches only a
small part of our duty. The knowledge of Christ--the crown of all science--can
only be acquired by the obedience of faith and love; while no amount of
self-culture or of aesthetic worship will justify us in ignoring the sins and
sorrows of mankind, or in neglecting the opportunities we possess of meeting
the terrible pressure of human need.
2. Other men are absorbed in business. Their main aim is to get on in
the world, to become rich and prosperous, to make good bargains, and to ensure
at any rate a steady increase of their capital or their savings. Coal, steam,
and iron have their devout, if not their disinterested, worshippers. Money,
which is designed to be a means, becomes an end in itself--committed to men in
trust, it is hoarded or used as if it were their own, and they do nothing to
rescue the heathen, because they are themselves the slaves of “covetousness,
which is idolatry.”
3. A third class make no response to the call of Christ because of
their love of pleasure. They care only for amusement, for sensuous excitement,
or something to relieve the weariness and ennui of life, and to make it
bright, eager, and thrilling. Enslaved and befooled by passion, “all that is
within them doth condemn itself for being there.”
4. Yet others are prevented from joining us in our campaign because
of their theological laxity. One religion, they urge, is as good as another,
and to convert the heathen is a superfluous, if it be not an impossible, task.
And similarly when men excuse their indifference to this great work on the
ground of the coldness, the worldliness, and the strife of the Churches at
home. The best of Christians are no doubt imperfect, the ideal of their life is
but inadequately realised, and many who profess to be Christ’s are sadly
inconsistent. We deplore the fact, but it does not exempt us from a plain duty.
Still the Saviour asks, “What is that to thee? follow thou Me.” (James
Stuart.)
Religious
indifference:--
I. The Lord’s
people identified with their Lord. Observe the bearing of this principle on--
1. Sympathy (Acts 9:4).
2. Power (Ephesians 1:22).
3. Life and grace (John 15:1-27.).
4. Reproach (Luke 10:16).
II. The sin of
Meroz. This disregard of God’s people implies--
1. Ignorance of God’s love to His children.
2. An imperfect sense of the scheme of Divine government. By human
means, etc.
3. An imperfect sense of personal responsibility--Cain (Genesis 4:9).
4. Indifference to God’s truth and honour--Pilate.
5. Selfishness--Balaam.
6. Indecision--Peter in the judgment hall.
III. The sin
remains. It is ever displaying itself in new forms.
1. The Church at home indifferent to the evangelisation of the
heathen.
2. Wealthy congregations indifferent to poorer localities.
3. Women of ease and leisure to their burdened and weary sisters.
4. Parents unwilling to give their sons for the ministry.
5. Indifference to the conversion of souls.
IV. The result is
that punishment comes upon the defaulters.
1. Of old it was, “If the Lord be God,” etc. (1 Kings 18:21). Not less solemn and
critical is the question now, “What think ye of Christ?” Not to confess Him is
to deny Him (Matthew 10:33).
2. So with our employment of gifts and opportunities. The buried
talent and the hidden pound, or their ill-using, involve the “darkness that is
without.”
3. So of the “brotherhood.” We are to love it, to promote and defend
it. There may be flaws, but this does not justify separation. It calls for
prayer and the active operation of faith, sincerity, and truth. “They shall
prosper that love thee.”
V. Shun
indifference and indecision. They bring men to perish, like Balaam, with the
ungodly. Be decided as Paul, though, it bring the loss of all things. What is
there so noble as to “fill up that which is behind of the sufferings of Christ
for His body’s sake, which is the Church“? (Colossians 1:24). (H. W. Dearden, M.
A.)
The moral of the curse of Meroz
In a way that in some respects reminds us of the German prophetess
Velleda, of the British queen Boadicea, and of the French peasant girl Joan of
Arc, does Deborah revive the national spirit, and summon the people to repel
the national foes. In this verse she utters true scorn for those who were
inactive and self-contained in a time when the nation was in its throes for
liberty and independence.
I. Our work for
Christ is very analogous to war.
1. In its fierce opposition.
2. In its reverses of victory and defeat.
3. In its call for a sacrifice.
II. Neglect of such
work involves us in a curse.
1. The reproachful cry of the world’s sin and sorrow.
2. Conscious separation from God. Common aim and common work are
indispensable for true fellowship.
3. Loss of the rewards of true service.
4. Rebuke of Christ: “Ye did it not.” (U. R. Thomas.)
Inaction
Notice, first of all, that the sin for which Meroz is cursed is
pure inaction. There are in all our cities a great multitude of useless men and
of men perfectly contented with their uselessness. Consider some of the various
points which uselessness assumes.
I. The first
source of the uselessness of good men is moral cowardice. The vice is
wonderfully common. The fear is concentrated on no individual, but is there not
a sense of hostile or contemptuous surroundings that lies like a chilling hand
upon what ought to be the most exuberant and spontaneous utterance of life? Men
do not escape from their cowardice by having it proved to them that it is a
foolish thing to be afraid. Nothing but the knowledge of God’s love, taking
such possession of a man that his one wish and thought in life is to glorify
and serve God, can liberate him from, because it makes him totally forget, the
fear of man.
II. The second
cause of uselessness is false humility. Humility is good when it stimulates, it
is bad when it paralyses, the active powers of a man. If conscious weakness
causes a man to believe that it makes no difference whether he works or not,
then his humility is his curse. Remember--
1. That man judges by the size of things; God judges by their
fitness.
2. That small as you think you are, you are the average size of moral
and intellectual humanity.
3. That such a humility as yours comes, if you get at its root, from
an over-thought about yourself, an over-sense of your own personality, and so
is closely akin to pride.
III. The third cause
of uselessness is indolence. There is only one permanent escape from indolence
and self-indulgence--the grateful and obedient dedication to God through
Christ, which makes all good work, all self-sacrifice, a privilege and joy
instead of a hardship, since it is done for Him. (Bp. Phillips Brooks.)
Zeal lacking
Take a heretic, a rebel, a person that hath an ill cause to
manage; what he is deficient in the strength of his cause he makes up with
diligence; while he that hath right on his side is cold, indiligent, lazy,
inactive, trusting that the goodness of his cause will not fail to prevail
without assistance. So wrong prevails, while evil persons are zealous and the
good remiss. (Bp. Jeremy Taylor.)
Verses 24-27
Blessed above women shall Jael . . . be.
The blessing of Jael
And whose lips are they which pronounce this blessing? Indeed, it
is Deborah the prophetess who sings this song; it is Deborah, by whom God
spake, who gives utterance to this strain. It is clear that, revolting as her
action appears at first view, there must be a way of looking at it in which it
deserves all our sympathy and applause.
I. First, we would
observe that human actions are, in God’s holy Word, spoken of as good and
righteous, although at the same time it is certain that the best deeds of the
best men are alloyed with evil. It would not, therefore, be out of harmony with
the tenor of the inspired volume, that Jael should be called blessed for her
deed, that her deed should meet with commendation from the prophetess, without
it being thereby implied that she was quite undeserving blame. If her act
contained some elements of good, amidst much of evil, it might, if the good
preponderated, be esteemed and proclaimed as blessed. To this general
observation we would add another, namely, that under the Jewish dispensation
there was a lower standard of religious perfection than under the Christian.
Hence it is that you find the most renowned characters of the Old Testament
polluted with sins from which men of ordinary morality among ourselves would
recoil. So that Jael’s deed is to be judged, not by itself in the abstract,
still less by the light of the gospel, but in reference to the code under which
she lived, in reference to the knowledge of the Divine will then published
among men; and so judged, it is not requisite that it should have been free
from all blame in order to obtain praise.
II. But what were
the elements of good in this famous act of the Kenite woman? Now we must here
remind you of the real character of the Israelitish warfare. It is of course
true that always the sword is God’s weapon, as much as the famine or the
pestilence. War is the scourge wherewith the Eternal lashes the nations when
they wax proud against Him. But the difference between the case of the
Israelites and every other conquering race is this, that the Israelites knew
their mission, and went forth to execute it at God’s bidding. And now, again,
let us apply these principles to the case of Jael. The people of the Lord were
in arms against the enemies of the Lord. We do not know whether Jael was a
daughter of Israel; if not, her faith, as we shall see, is more remarkable. She
had heard of the violence of the Canaanite for twenty years; she had heard that
Deborah, in whom dwelt the spirit of prophecy, had aroused the men of Israel
against Sisera. To her mind it was not a mere struggle of hostile nations for
liberty and power. To her it was the battle of the Lord of hosts against the
heathen who refused to worship Him; it was as the mustering of the armies of
heaven against the armies of hell. We are aware that it is still open to you to
object, that even if the killing Sisera can be justified, the craft which
beguiled him must be reprehensible. In answer to this, we remind you of the
observations wherewith we started, namely, that we need not prove Jael’s act to
be free from all defect, we are only concerned to show that it had in it many
elements of good; and now we set it forth as an act evidencing strong faith in
the God of Israel (faith still more marvellous if the Kenite’s wife was not a
daughter of Israel), as prompted by love for Him, and zeal for His cause. Such
love and such zeal, even when evinced by an action not perfectly faultless,
might well earn praise. But we go further. It may be doubted how far the
treachery of the act, as it appears, was sinful. Is it wrong to use craft
against Satan? May we resist the devil only by open force? May we not use
prudence and tact and wiliness in avoiding temptation or in abating its force?
III. The whole
history of the Israelites is typical of the history of the redemption of
mankind by Jesus Christ. The delivery of the Jews from their enemies, often as
it occurs, is symbolical of the greater deliverance of all people from the
thraldom of Satan. And whilst the general history is thus broadly significant,
the distinct parts of that history lead us almost irresistibly to the
remembrance of particular features in the history of Christ’s salvation. (Bp.
Woodford.)
The blessing of Jael by Deborah
I. The difficulty
is not to be surmounted by denying the inspiration of Deborah’s utterance. If
this were so--if it might be maintained that Deborah is wrong when she
pronounces Jael blessed--how are we to know that she is right in her other
statements? Upon what principle are we to draw the exact line of demarcation?
II. In what sense
are we to understand Deborah’s language, and how are we to reconcile it with
what would seem, at first sight, to be the true character of Jael’s action?
1. Sisera’s life was, in Deborah’s judgment, rightly forfeited. He
was the Lord’s enemy. He represented, in Deborah’s eye--
2. Deborah’s language about Jael is relative language.
III. Concluding
lessons.
1. Note the equitableness of Deborah’s estimate of Jael. How often do
we, in our judgment of others, measure their failures by some standard of which
they have never heard, and refuse them credit for excellences which in them are
even consummate! Their standard is a very poor and low one, it may be, but if
they have had no chance of learning something better, it is the standard by
which they will be judged. We do not risk loyalty to higher truth than any of
which they know if in judging them we are strong enough to be equitable.
2. This history would be sorely misapplied if we were to gather from
it that a good motive justifies any action that is known to be bad. Jael could
not have been pronounced “blessed” had she been a Jewess, much less had she
been a Christian. The blessings which the ignorant may inherit are forfeited
when those who know, or might know, more act as do the ignorant. (Canon
Liddon.)
Deborah’s praise of Jael
We need not weight ourselves with the suspicion that the
prophetess reckoned Jael’s deed the outcome of a Divine thought. No; but we may
believe this of Jael, that she is on the side of Israel, her sympathy so far
repressed by the league of her people with Jabin, yet prompting her to use
every opportunity of serving the Hebrew cause. It is clear that if the Kenite
treaty had meant very much, and Jael had felt herself bound by it, her tent
would have been an asylum for the fugitive. But she is against the enemies of
Israel; her heart is with the people of Jehovah in the battle, and she is
watching eagerly for signs of the victory she desires them to win. Unexpected,
startling, the sign appears in the fleeing captain of Jabin’s host, alone,
looking wildly for shelter. “Turn in, my lord; turn in.” Will he enter? Will he
hide himself in a woman’s tent? Then to her will be committed vengeance. It
will be an omen that the hour of Sisera’s fate has come. Hospitality itself must
yield; she will break even that sacred law to do stern justice on a coward, a
tyrant, and an enemy of God. A line of thought like this is entirely in harmony
with the Arab character. The moral ideas of the desert are rigorous, and
contempt rapidly becomes cruel. A tent woman has few elements of judgment, and,
the balance turning, her conclusion was be quick, remorseless. Jael is no
blameless heroine; neither is she a demon. Deborah, who understands her, reads
clearly the rapid thoughts, the swift decision, the unscrupulous act, and sees,
behind all, the purpose of serving Israel. Her praise of Jael is therefore with
knowledge; but she herself would not have done the thing she praises. All
possible explanations made, it remains a murder, a wild, savage thing for a
woman to do; and we may ask whether among the tents of Zaanaim Jael was not
looked on from that day as a woman stained and shadowed, one who had been
treacherous to a guest. Not here can the moral be found that the end justifies
the means, or that we may do evil with good intent; which never was a Bible
doctrine, and never can be. On the contrary, we find it written clear that the
end does not justify the means. Sisera must live on and do the worst he may
rather than any soul should be soiled with treachery or any hand defiled by
murder. There are human vermin, human scorpions and vipers. Is Christian
society to regard them, to care for them? The answer is that Providence regards
them and cares for them. They are human after all--men whom God has made, for
whom there are yet hopes, who are no worse than others would be if Divine grace
did not guard and deliver. Rightly does Christian society affirm that a human
being in peril, in suffering, in any extremity common to men, is to be
succoured as a man, without inquiry whether he is good or vile. What, then, of
justice, and man’s administration of justice? This, that they demand a sacred
calm, elevation above the levels of personal feeling, mortal passion and
ignorance. Law is to be of no private, sudden, unconsidered administration.
Only in the most solemn and orderly way is the trial of the worst malefactor to
be gone about, sentence passed, justice executed. (R. A. Watson, M. A.)
Verses 28-30
Why is his chariot so long in coming?
why tarry the wheels of his chariots?
The delayed chariot
The language of this hoping, yet half-despairing and disconsolate
mother, has been, I presume, the language of multitudes some time or other in
the stern fight of existence and the moral campaign of consecrated life. When
God has tarried in His pavilion of cloud, withholding both Himself and His
blessings, our hearts have struggled and our lips quivered with wondering
desire to know the reason “why,” until impatience has bubbled over in anxious
inquiry, “Why is His chariot so long in coming? why tarry the wheels of His
chariots?” God stays not from us because, like Sisera, He is a dismounted
general and a slain warrior: men fall, but He never. He always has a sublime
design in His tarrying, a good and satisfactory reason for His delay, which He
does not always make known, but leaves us to spell out as best we can for
ourselves. He tarries to do us good, and not to taunt; to check our impatience
and correct our hurrying spirit, and not to discourage or distress. He will
come to us if we only wait long enough: and His coming shall be as the
morning--fresh, fragrant, and radiant.
I. Let us look at
this text as the language of the universal church. The Church in the
wilderness, the Church militant, for nearly nineteen centuries has been
breathing fervently the prayer commanded by her Founder--“Thy kingdom come.”
And in her anticipation of the answer and the advent, in her longings after complete
victory, universal regeneration, when truth and peace shall sway her sceptre in
every land, and the Christ-King shall be enthroned in every heart--I say, in
her longings after this glorious era, she plaintively ejaculates, “Why is His
chariot so long in coming?” “Why does my Lord delay His coming?” The progress
of Christianity, the achievements and triumphs of truth, we are told, have been
so slow, so few, so limited, for the time in which it has been at work, that
our learned doubters and avowed foes have written upon it in big letters,
“Failure!” Well, we are not surprised at that. Had there not been something
about it which largely savoured of success, they would not have been so hasty
to label it with failure! Moreover, slowness of progress, of growth, is no
proof of failure. Are not the greatest works of God and man the result of slow
processes? I would ask, must the corn be pronounced a failure because it does
not wave in golden harvests after a night and a day’s growth? Must the old sun
be pronounced a failure because it does not march instantaneously, but by
degrees, to the meridian? What if Christianity has been slow in its march?--it
has been sure. It has been moving in no circle of uncertainty, no region of
doubt and ill-based probabilities! It has been making solid headway. And if
other systems of religion--false and flashy--have sprung up with the rapidity
of the mushroom, they have been as fragile and unenduring.
II. Look at this
text as the language of the individual Church desiring and expecting a special
visit from heaven. The chilling winds of worldliness have swept over the
Church, or the mildew of indifference has fallen on some, and the cankerous
rust of idleness on others, while some have become intoxicated with pride, and
others poisoned with heresy, numbed with doubt, and wild with the delirium of
controversy. So that the Church is bordering on lifelessness, its strength low,
its energies exhausted, its influence and glory almost gone. The few in her
that have not defiled their garments nor indulged in worldly ease, who are true
and loyal, and steadfast and earnest, tremble for the “ark of God,” and grieve
to see it drifting to the fatal rocks; and in agony of soul cry, “Why is His
chariot so long in coming to our help?” Hold on faith, hold on patience, hold
on pleading--loosen not your grasp of Omnipotence, your Jacob-like grip on
God--cease not to ask, to seek, to knock, to wait: in Jehovah’s own time the
golden gates will open, the flaming steed will rush out. He who speeds His way through
a wilderness of worlds, through untraversed solitudes of space, will steer His
glad “chariot” to your sanctuary and in the midst of the Church, and scatter
the gifts of His grace and the benedictions of His love.
III. Look at this
text as the language of the penitent sinner seeking and desiring Christ. A
penitent soul is one of earth’s grandest pictures. When the obdurate heart
melts and weeps, and the unwilling knees bend in lowly submission, and the
prayer uprises to heaven, “What must I do to be saved?” and the poor sinner is
passing through the sharp
ordeal of repentance, then it is we read in the mystic language of tears and
sighs the plaintive words of my text, “Why is His chariot so long in coming?
why tarry the wheels of His chariot?” Should there be one such penitent soul
waiting for the coming of Jesus, listening for the rumbling of His chariot
wheels to give him “beauty for ashes, the oil of joy for mourning, and the
garment of praise for the spirit of heaviness,” tarry on your knees, tighten
your grip of faith, wait! and He that will come shall come; and His arrival
shall be all the more welcome and blissful for the delay and the waiting.
IV. Again, we may
regard the text as the language of the consecrated but clouded child of God,
mourning protracted delay of conscious communion. For a time God has seemed to
depart: He has withdrawn His light, His conscious presence. No voice speaks, no
face beams, no hands leads, no presence remains; the soul presses, as it
thinks, near to Him, but lie is not there; it speaks, but there is no response;
it gropes in the distressing darkness, but finds Him not. We should, however,
never forget that the halting of Jehovah is not to tantalise, but to test; not
to inflict unneeded pain, but to produce great spiritual profit. The hiding of
His face is simply for the multiplying of His grace. Suspended communion is
intended to do for us what the storm does for the tree, what the fire does for
the silver and gold, what the lapidary’s wheel does for the jewel. Such absence
only makes the heart grow fonder. The longing desire for repossession and
renewed fellowship is a pledge of a consecrated heart, and a prophecy that
sooner or later He will return.
V. Again, look at
this text as the language of God’s afflicted child daily expecting his chariot
to take him home. Home, sweet home! what a precious monosyllable! God sometimes
keeps His chosen ones a long time in the final fires, in the finishing
process--a long time lingering between the two worlds--suffering, dying. With
what a “spirit of expectant hope” and holy calm did Francis Ridley Havergal
contemplate and wait for death. There was acute and continued suffering--at
times most severe; but the presence of “the King” was fully realised, and His
grace was sufficient for her. She startled her medical adviser on one of his
early visits by the emphatic inquiry, “Now tell me, doctor, candidly, is there
any chance of my seeing Him?” Later on she said, “Not one thing hath failed,
tell them all round: trust Jesus: it is simply trusting Jesus.” “Spite of the
breakers, not a fear.” “I am just waiting for Jesus to take me in.” “I thought
He would have left me here awhile, but He is so good to take me so soon.” “I
have such an intense craving for the music of heaven.” Then, as if “longing to
depart and be with Christ, which is far better,” she said, “Why tarrieth His
chariot?” (J. O. Keen, D. D.)
Verse 31
So let all Thine enemies perish, O Lord.
The imprecations of the Old Testament
I have chosen this verse rather than any detailed
utterances from the imprecations that are found in the imprecatory Psalms,
because I believe it contains the key that will enable us to solve the inner
meaning and the spiritual relations of these imprecations. It is always, I
think, a wise thing to get a principle, if possible, where it is clearly
stated, rather than where it is hidden by a mass of obscure material. Once we
get the principle--the key of the question--we can then use it to bring order
into what may appear at first sight to be disorder. I examine the modern theory
that asserts that these imprecatory passages were inspired by unholy personal
vindictiveness. The recoil from rigid theories of inspiration has caused some
to run riot. They make swift work of anything that offends their taste or that
they cannot immediately comprehend--they cut it out with the ready pen-knife.
This seems an easy way of getting over difficulties. Yet, theory or no theory,
there is a living unity and congruity in the Scriptures which demands
recognition, and will revenge itself upon indiscriminate mutilation. But,
someone may ask, is it not reasonable to suppose that even some of the Old
Testament saints, under a fit of provocation, may have indulged in fierce
imprecations, in such curses as these. I hesitate even to answer that in the
affirmative. But that is not all you have to suppose. You have not only to
suppose that one of these saints could lose his self-control and his spiritual
sense so far as to indulge in terrible curses, inspired by personal malignity,
but you have also to suppose that he deliberately threw that vindictive
outburst into a high form of literary composition, bestowing upon it great
literary care and skill; that he put it into the form of a sacred psalm, and
deliberately designed that that furious outburst of evil and vindictive passion
should be preserved and perpetuated. You have yet further to suppose that that
man, inspired by the Satanic passion within him,
having composed his psalm, was able to induce the elect nation, the people
whose religious and spiritual intuitions were so marvellous, whom God was
training in such a special manner, you have to suppose that that people adopted
into their sacred book some of the most Satanic utterances ever given
expression to by a member of their own or any other race. I would have you also
note this. The most terrible imprecations occur in the Book of Psalms, and the
Book of Psalms reaches the high water mark of spiritual thought and conception
among the Jews. Such a supposition reduces the spiritual history of Israel to
complete chaotic confusion. There is another consideration that is worthy of
notice. These imprecatory Psalms, especially the 69th, are quoted in
the New Testament more frequently perhaps than any other passage in the Old
Testament Scriptures, quoted as forming a true and legitimate part of the
sacred Scriptures of the Jews, quoted, mark you, not by fossilised and
prejudiced Jews, but by the apostles of Jesus Christ.
II. place these
utterances in their true setting in the writings of the Old Scriptures. You
will now understand why I have chosen these words as my text. “So let all Thine enemies perish, O
Lord.” “Thine enemies.” This is the key that unlocks the whole matter. The
ancient inspired writers never asked for the descent of judgment on their own
personal account simply, but always as a vindication and assertion of eternal
righteousness. There are two things we must remember, however, in considering these
prayers for the extermination of the ungodly. The first is that these prayers
refer primarily, almost, if not altogether, exclusively to the government of
God upon this earth. When the psalmist prays that the wicked may be “blotted
out of the book of life,” he is not speaking in the language of the New
Testament, but in that of the Old, and from the standpoint of the earth. He is
not praying for spiritual and eternal condemnation; he is praying that the race
of the ungodly may be exterminated from this world. We must remember, further,
that it is the wicked, as such, upon whom these judgments are denounced. The
imprecation has force only in so far as the wicked continues in his wickedness.
III. Compare these
utterances with the New Testament standpoint. It is easy to see, first, that
the New Testament has a clearer view of the eternal scope of God’s government.
It does not trouble us as it did the Jew when we see the ungodly flourish here,
because we know that this life is but a short time in the annals of human life.
We know that this earth’s history is only a speck in the history of the human
race. Then there is another advance. We have larger conceptions of the love and
forbearance of God. The ancient Jew could not understand the possibility of
salvation for all. The world was divided into two parts for him--the righteous
and the wicked; and they stood on each side of the moral line, and there was
scarcely any crossing over. And especially did the Jewish nation in its
entirety stand out in opposition to the other nations of the earth. The Jew had
very little hope of God’s loving them, and bringing them into the joy of His
grace. The ancient Jew desired righteousness to be vindicated by the victory of
the righteous over the wicked; we rather desire that righteousness may be
glorified by the victories of love, and that all men may be brought out of the
sphere of destruction into the life and glory of God. But do not forget that
that old principle of judgment was true. It is still in force, although it is now
subordinate to the principle of life and hope; but we must not lose sight of
it. Do not spurn these old solemn, terrible denunciations because Christ has
set them in a blaze of love. (John Thomas, M. A.)
Jewish zeal, a pattern to Christians
What a contrast do these words present to the history which goes
before them! Here is the picture of indolence and unfaithfulness leading to
cowardice, to apostasy, and to national ruin. On the other hand consider, by
way of contrast, the narrative contained in the chapter which ends with the
text. Here is a picture of manly obedience to God’s will--a short trial of
trouble and suffering--and then the reward, peace. What the Old Testament
especially teaches us is this: that zeal is as essentially a duty of all God’s rational
creatures as prayer and praise, faith and submission; and, surely, if so,
especially of sinners whom He hath redeemed; that zeal consists in a strict
attention to His commands--a scrupulousness, vigilance, heartiness, and
punctuality which bears with no reasoning or questioning about them--an intense
thirst for the advancement of His glory; a shrinking from the pollution of sin
and sinners; an indignation, nay, impatience, at witnessing His honour
insulted; a quickness of feeling when His name is mentioned, and a jealousy how
it is mentioned; a fulness of purpose, an heroic determination to yield Him
service at whatever sacrifice of personal feeling; an energetic resolve to push
through all difficulties, were they as mountains, when His eye or hand but
gives the sign: a carelessness of obloquy, or reproach, or persecution, a
forgetfulness of friend and relative, nay, a hatred (so to say) of all that is
naturally dear to us, when He says, “Follow Me.” These are some of the
characteristics of zeal. Now, it has sometimes been said that the commands of
strenuous and stern service given to the Israelites, for instance, those
relative to their taking and keeping possession of the promised land, do not
apply to us Christians. There can be no doubt it is not our duty to take the
sword and kill the enemies of God as the Jews were told to do. But it does not
hence follow that the temper of mind which they presuppose and foster is not
required of us; else, surely, the Jewish history is no longer profitable for doctrine,
for reproof, for correction, for instruction in righteousness. Man’s duty,
perfection, happiness, have always been one and the same. What was the holiness
of an Israelite is still the holiness of a Christian, though the Christian has
far higher privileges and aids for perfection. It is impossible, then, that all
these duties imposed on the Israelites of driving out their enemies, and taking
and keeping possession of the promised land, should not in some sense or other
apply to us; for it is clear they were not in their case mere accidents of
obedience, but went to form a certain inward character, and as clear is it that
our heart must be as the heart of Moses or David if we should be saved through
Christ. This is quite evident if we attentively examine the Jewish history and
the Divine commands which are the principles of it. For these commands, which
some persons have said do not apply to us, are so many and varied, and repeated
at so many and divers times, that they certainly must have formed a peculiar
character in the heart of the obedient Israelite, and were much more than an
outward form and a sort of ceremonial service. Let us consider some of the
commands I have referred to, and the terms in which they are conveyed. For
instance, that for the extirpation of the devoted nations from the land of
Canaan (Deuteronomy 7:1-5; Deuteronomy 7:16). Next observe this
merciless temper, as profane people would call it, but as well-instructed
Christians say, this godly zeal, was enjoined upon them under far more
distressing circumstances, viz., the transgressions of their own relations and
friends (Deuteronomy 13:6-9). Now, doubtless, we
at this day are not to put men to death for idolatry; but, doubtless also,
whatever temper of mind the fulfilment of this command implied in the Jew,
such, essentially, must be our temper of mind, whatever else it may be also;
for God cannot speak two laws, He cannot love two characters--good is good, and
evil is evil (Psalms 19:7-8; Psalms 19:10-11). A self-mastering,
fearless obedience was another part of this same religious temper enjoined on
the Jews, and still incumbent, as I dare affirm, on us Christians (Joshua 23:6). It required an exceeding
moral courage in the Jews to enable them to go straight forward, seduced
neither by their feelings nor their reason. Nor was the severe temper under review
a duty in the early ages of Judaism only. The Book of Psalms was written at
different times, between David’s age and the captivity, yet it plainly breathes
the same hatred of Sin and opposition to sinners (Psalms 139:21-24). Further still, after
the return from the captivity, after the prophets had enlarged the compass of
Divine revelation, and purified and heightened the religious knowledge of the
nation, still this rigid and austere zeal was enjoined and enforced in all its
ancient vigour by Ezra. The Jews set about a reformation; and what was its most
remarkable act? Let us attend to the words of Ezra (Ezra 9:3-4). Now, I do not say that every
one ought to have done what Ezra did, for he was supernaturally directed; but
would the course he adopted have ever entered into the mind of men of this day,
or can they even understand or acquiesce in it, now that they know it? for what
did he? He offered a confession and intercession in behalf of the people; then
at length he and the people came to a decision, which was no other than
this--to command all persons who had married foreign wives to put them away. He
undid the evil as well as hindered it in future. What an act of self-denying
zeal was this in a multitude of people! These are some out of many instances
which might be brought from the Jewish history in proof of the duty of strict
and severe loyalty to God and His revealed will. There was an occasion when our
Lord is expressly said to have taken upon Him the zeal which consumed David (Matthew 21:12-13). Surely, unless we had
this account given us by an inspired writer, we should not have believed it! To
put aside form, to dispense with the ministry of His attendant angels, to act
before He had spoken His displeasure, to use His own hand, to hurry to and fro,
to be a servant in the work of purification, surely this must have arisen from
a fire of indignation at witnessing His Father’s house insulted which we
sinners cannot understand. But anyhow it is but the perfection of that temper
which, as we have seen, was encouraged and exemplified in the Jewish Church.
Such is the pattern afforded us by our Lord; to which add the example of the
angels which surround Him. Surely in Him is mingled “goodness and severity “;
such, therefore, are all holy creatures, loving and severe. We read of their
thoughts and desires in the Apocalypse (Revelation 14:7; Revelation 16:5-7; Revelation 18:5-6), all which passages
imply a deep and solemn acquiescence in God’s judgments. Thus a certain fire of
zeal, showing itself, not by force and blood, but as really and certainly as if
it did--cutting through natural feelings, neglecting self, preferring God’s
glory to all things, firmly resisting sin, protesting against sinners, and
steadily contemplating their punishment--is a duty belonging to all creatures
of God, a duty of Christians, in the midst of all that excellent overflowing
charity which is the highest gospel grace and the fulfilling of the second
table of the law. And such, in fact, has ever been the temper of the Christian
Church, in evidence of which I need but appeal to the impressive fact that the
Jewish Psalter has been the standard book of Christian devotion from the first
down to this day. Now I shall make a few observations in conclusion, with a
view of showing how meekness and charity are compatible with this austere and
valiant temper of the Christian soldier.
1. Of course it is absolutely sinful to have any private enmities.
Not the bitterest personal assaults upon us should induce us to retaliate. We
must do good for evil, love those who hate, bless those who curse us, and pray
for those who despitefully use us. It is only when it is impossible at once to
be kind to them and give glory to God that we may cease to act kindly towards
them. We hate sinners by putting them out of our sight, as if they were not, by
annihilating them, in our affections. And this we must do, even in the case of
our friends and relations, if God requires it. But in no case are we to allow
ourselves in resentment or malice.
2. Next, it is quite compatible with the most earnest zeal to offer
kind offices to God’s enemies when in distress. I do not say that a denial of
these offices may not be a duty ordinarily, for it is our duty, as St. John
tells us in his second Epistle, not even to receive them into our houses. But
the case is very different where men are brought into extremity.
3. And, further, the Christian keeps aloof from sinners in order to
do them good. A true friend is he who speaks out, and, when a man sins, shows
him that he is displeased at the sin. (J. H. Newman, D. D.)
The enemies and friends of Jehovah
I. The true
character and certain doom of the ungodly.
1. The term “enemies” will apply to all the unrenewed portions of
mankind. The heart is positively hostile, etc.. “Carnal mind is enmity against
God,” etc.
2. Now as to the doom of the enemies of God they will all perish
except they repent; all have one
condemnation, sentence, woeful abode. It will include--
II. The illustrious
representation given of the friends of Jesus: “Them that love Him.” In the
enemy we look for hate; in the friend, love. Now love to Jesus is--
1. A Divine principle of God and from God. The result of
regeneration.
2. A pre-eminent principle. Above all, it has the centre, it reigns,
it subordinates.
3. It is manifest. Lives, breathes, speaks, acts. Moves all the
springs of the heart. Affects all the machinery of life. Loosens the tongue,
employs the hands and feet. Mark the representation--“Let them that love Him be
as the sun,” etc. Now, the metaphor will apply--
Application:
1. Let the subject be the test of character. Are we enemies? etc.
2. Learn the supreme excellence of true religion. Godliness leads to
honour, usefulness, blessedness, and glory.
3. Let the enemies of God consider. “Kiss the Son lest He be angry,”
etc.
4. Let the professed friends of Jesus exemplify their principles. (J.
Burns, D. D.)
The rival armies
I. the enemies of
the Lord.
1. Their character.
2. Their doom. They perish,
II. The friends of
the Lord. “As the sun when he goeth forth in his might.” The figure refers not
to the period from sunrise to sun set but from sunrise to the meridian of his
splendour. It is a striking metaphor as setting forth the glorious ongoing and
enlivening influence of the Christian character.
1. Very quiet.
2. Gladdening.
3. Regular and sure.
4. Increasing in brightness. (H. G. Parrish, B. A.)
Rejoicing at the death of an oppressor
Hearing a whole choir of birds chirping merrily together, my
curiosity was excited to inquire into the occasion of their convocation and
merriment, when I quickly perceived a dead hawk in the bush, about which they
made such a noise, seeming to triumph at the death of an enemy. I could not
blame them for singing the knell of one who, like a cannibal, was wont to feed
upon their living bodies, tearing them limb from limb, and scaring them with his
frightful appearance. Over this bird, which was so formidable when alive, the
most timid wren or titmouse did not now fear to chirp or hop. This occurrence
brought to my mind the case of tyrants and oppressors. When living, they are
the terror of mankind; but when dead, they are the objects of general contempt
and scorn. “When the wicked perish, there is shouting” (Proverbs 11:10). The death of Nero was
celebrated by the Romans with bonfires and plays; birds ate the naked flesh of
Pompey; Alexander lay unburied thirty days; but a useful and holy life is
generally closed by an honourable and lamented death.
The victorious course of the Divine kingdom
The song closes with an apostrophe or prediction of a similar and
sure disappointment and fatal issue for every evil cause; while brighter and
brighter must wax the course of God’s kingdom on the earth, like the sun
shining forth in its strength towards the effulgence of perfect day. It is at
once a principle, a prediction, and a prayer.
1. A principle: for there is a Divine cause and interest of God in
the world, often
obscured by human passion, often clouded with sad disaster, like the sun wading
through mist and storm, but destined ever to re-assert itself and establish its
bright ascendancy.
2. A prediction. Every inimical interest must and shall give way and
succumb to His undying kingdom, with the seed Divine of immortal youth within
its bosom--
“And
the power of each foe, as if smote with the sword,
Shall
melt like the snow in the glance of the Lord.”
3. A prayer. So is it, so it shall be: and so says the singer, let
it be. (A. H. Drysdale, M. A.)
Let them that love Him be
as the sun.
Christians like the sun
I. The character
of God’s people: “They love Him.”
1. This love has been implanted in their hearts by the Holy Spirit.
Formerly they hated Him and His service.
2. Their love is sincere. It must be so if the Spirit has created it
in the heart (Ephesians 6:24). The love of many,
however, is merely professional.
3. This love is supreme: “Whom have I in heaven but Thee?” etc.
4. This love is practical. It dwells in the heart and shows itself in
the life.
5. It is self-denying.
II. The similitude
by which the character of God’s people is illustrated.
1. The sun receives its light from the creative energy of God (Psalms 136:8). So Christians have derived
their light from God Himself (2 Corinthians 4:6).
2. Christians resemble the sun in beauty: “Truly light is sweet, And
a pleasant thing it is for the eyes to behold the sun.” So Christians are
beautiful in their individual spiritual character--in their associated
character.
3. The sun is a visible object; it excites attention and inspires
admiration. The course of Christians is not hidden; they are lights of the
world, cities set on a hill, living epistles (Matthew 5:16).
4. The Christian resembles the sun in usefulness. What a dark world
this would be if the natural sun were to cease its shining? What would the
world be without Christianity?
5. The light of the sun is irresistible. Who can say to it, “Hitherto
shalt thou come”? etc. No one can stop the work of the Church, for it is God’s
work (Isaiah 55:11). O Christians, like the
sun, shine more and more unto the perfect day. They grow in grace, in
knowledge, purity, peace, joy, till their course terminates in the meridian
noontide splendour of heaven. (Helps for the Pulpit.)
Love makes suns
If we think of the singer, of the age, and the occasion of the
song, such purely spiritual, lofty words must seem very remarkable.
I. Note, first,
how here we have a penetrating insight into the essence of religion. This woman
had been nourished upon a more or less perfect edition of what we know as the
“Mosaic law.” Her faith had been fed by forms. She moved amidst a world full of
the cruelties and dark conceptions of a mysterious Divine power which torture
heathenism apart from Christianity. She had forced her way through all that,
and laid hold of the vital centre. And there, away out amidst cruelty and
murder, amidst the unutterable abominations and terrors of heathenism, in the
centre of a rigid system of ceremonial and retaliation, the woman’s heart spoke
out and taught her what was the great commandment. Deborah had got as far, in a
moment of exaltation and insight, as the teaching of the apostle John, although
her thought was strangely blended with the fierceness of the times in which she
lived. Her approval of Jael’s deed by no means warrants our approving it, but
we may thankfully see that though she felt the fierce throbbing of desire for
vengeance, she also felt this--“Them that love Him; that is the Alpha and Omega
of all.” Our love must depend on our knowledge. Deborah’s knowledge was a mere
skeleton outline as compared with ours. Contrast the fervour of emotional
affection that manifestly throbbed in her heart with the poor, cold pulsations
which we dignify by the name of love, and the contrast may put us to shame.
II. Further, note
the grand conception of the character which such a love produces: “Let them be
as the sun when he goeth forth in his might.” Think of the fierce eastern sun,
with “sunbeams like swords,” that springs up from the east and rushes to the
zenith, and “nothing is hid from the heat thereof”--a sun the like of which we,
in our cloudy skies, know little about, but which, to the Oriental, is the very
emblem of splendour and of continuous victorious power. There are two things
here--radiance and energy, light and might. “As the sun when he goeth forth in
his strength.” Deborah was a “prophetess,” and people say, “What did she
prophesy? “Well, she prophesied the heart of religion in reference to its
essence, and, as one sees by this phrase, in reference to its effects. What is
her word but a partial anticipation of Christ’s saying, “Ye are the light of
the world”; and of His disciple’s utterance, “Ye were sometimes darkness, and
now are ye light in the Lord: walk as children of the light”? “Is Deborah’s
aspiration fulfilled about me? “Let each of us ask that. “As the sun when he
goeth forth in his strength”--would anybody say that about my Christian
character? Why not? Only because the springs have run low within is the stream
low through the meadows. Only because the love is cold is the light feeble.
There is another thing here. There is power in sunlight as well as radiance. On
that the prophetess especially lays a finger. “As the sun when he goeth forth
in his strength.” She did not know what we know, that solar energy is the
source of all energy on this earth, and that, just as in the deepest analysis
“there is no power but of God,” so in the material region we may say that the
only force is the force of the sun, which not only stimulates vegetation and
brings light and warmth--as the pre-scientific prophetess knew--but in a
hundred other ways, unknown to her and known to modern science, is the author
of all change, the parent of all life, and the reservoir of all energy. And so we
come to this thought: the true love of God is no weak, sentimental thing, such
as narrow and sectional piety has often represented it to be, but it is a power
which will invigorate the whole of a man and make him strong and manly as well
as gentle and gracious; being, indeed, the parent of all the so-called heroic
and of all the so-called saintly virtues. If you love God you will surely be a
strong man as well as an emotional and affectionate Christian. That energy is
to be continuous and progressive. The sun that Deborah saw day by day spring
from his station in the east and climb to his height in the heavens and ray
down his beams, has been doing that for millions of years, and it will probably
keep doing it for uncounted periods still. And so the Christian man, with
continuity unbroken and progressive brilliance and power, should shine more and
more till the unsetting noontide of the day.
III. Here is a
prophecy of which the utterer was unaware. There is a contrast drawn in the
words of our text and in those immediately preceding. “So,” says Deborah, after
the fierce description of the slaughter--“so let all Thine enemies perish, O
Lord! but let them that love Thee be as the sun when he shineth in his
strength.” She contrasts the transiency of the lives that pit themselves
against God with the perpetuity that belongs to those which are in harmony with
Him, because the livers are lovers of Him. The truth goes further than she
probably knew; certainly further than she was thinking when she chanted these words.
Let us widen them by other words which use the same metaphor and say, “They
that be wise”--that is a shallower word than “them that love Thee”--“they that
be wise shall shine as the brightness of the firmament; and they that turn many
to righteousness as the stars for ever and ever.” Let us widen and deepen them
by sacreder words still, for Jesus Christ laid hold of this old metaphor and
said, describing the time when all the enemies shall have perished and the
weeds have been flung out of the vine-yard, “Then shall the righteous blaze
forth like the sun in the kingdom of My Father.” A brilliancy that will fill
heaven with new galaxies, bright beyond all that we see here, amidst the thick
atmosphere and mists and clouds of the present life! (A. Maclaren, D.
D.)
Interposing power
I. The object:
“Them that love Him.”
II. The request:
“Let them be as the sun.” I think the chief doctrine here intended is that of
infallibility. First, the sun is a faithful witness in heaven. The sun has
never failed yet, and never can fail. “When He goeth forth in His might.” The
Scriptures are clear that the people are all predestinated to be conformed to
the image of Christ; that what He is they are to be. Did not Jesus Christ go
forth in His might in His humiliation; and doth He not also go forth in His
might in His exaltation?
III. The repose here
mentioned: “The land had rest forty years.” How is it that they had rest forty
years? Well, they had rest, liberty, and quiet, enjoying all the privileges of
the promised land during these forty years, by one of the most simple things.
It was by simply rejecting all false gods, and abiding by the God of Israel,
and just bringing up a little of past history, and learning that this God, who
had delivered them from Egypt, this God, who had sustained them through the
wilderness, this God that brought them into the promised land and planted them
there, He, and He alone, was God; and the consequence was that their liberty
remained, their harvests were good, their vintage was good, their flocks and
their herds increased, and they were every way happy. Just so now; if we would
have spiritual rest, spiritual settlement, and real prosperity, it must be by
simply abiding by that truth that represents the great God to us as a Saviour,
that represents Him in a covenant ordered in all things and sure--simply
abiding by that. Now how was it they had rest no longer than forty years? I can
hardly tell; but you do not get through the next chapter before you stumble
upon an altar, and say, “What altar is this?” This is not the Lord’s; no, it is
Baal’s. And here is a beautiful grove and gardens--everything made pleasant to
the flesh, a great display. Well, how in the world Baal got in again I do not
know, but I should not wonder if it was either by trade affairs, or else by
matrimonial affairs, or else by both. (James Wells.)
──《The Biblical Illustrator》