UG 8:1-23{The moment that we set out to walk with God, and to bear testimony for Him, we may be sure of finding all sorts of difficulties in our path. In the preceding chapter, Gideon and his three hundred companions encountered some. Their conflict was not without suffering, for they had to forego their pleasures and comforts, only taking so much refreshment by the way as would enable them to attain their object. Chapter 8 shows us other ways in which they had to suffer.
The men of Ephraim contended with Gideon. In the time of Deborah they had been in the post of honor (Judg. 5:1414Out 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. (Judges 5:14)), but since then there had been declension, and Gideon, taught of God, had not summoned them; they were fallen to the second rank. This distinction made them jealous of what Jehovah had entrusted to their companions, jealous of the energy of faith and of its results to the others. "Why hast thou served us thus?" (ver. 1) Ephraim, preoccupied with his own importance, thinks of himself instead of thinking of God. This is a frequent source of strife between brethren, and such contentions are far more painful and trying than conflict with the world. It is precious to see the man of God pass through this difficulty in the power of the Spirit. The book of Judges gives us three examples of similar contentions: the case of Gideon, that of Jephthah, and that of the eleven tribes against Benjamin. Here trouble was avoided, and a breach prevented. Later on, it was not so. When altercations arise among Christians, deep humility is their only resource. Gideon had learned this in the school of God, as the preceding chapters relate, so that it was not difficult for him to realize on this occasion how to act. God had made him understand that the courage and strength which he had, did not emanate from himself; and that, in itself, the sword of Gideon was worth as little as a cake of barley bread. And so, in the presence of Ephraim, the servant that Jehovah had used for this great deliverance, took care not to speak of himself. He devoted his attention to what God had done by the hands of his brethren. "What have I done now," said he, "in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? " He took the lowest place and acknowledged the zeal for God which, after all, they had shown to their honor; and the humility of this servant of God is thus the means of removing a great, difficulty. Let us act in a similar way, and, when we speak of our brethren, let us enumerate, not their failures, but what God has wrought in them. Can I not admire Christ in my brother when I see how God is dealing with him, breaking him down so that, at all costs, what characterized the Lord may be manifested in Him? Nothing so appeases contention as seeing Christ in others; it is the result of a normal Christian condition in the children of God.
They reached Succoth, a city of Israel which belonged to the tribe of Gad. Succoth rejected them, refusing even to give them bread. There was thus, in the midst of the people of God, an entire city, bearing the name of Israel, which had renounced all corporate responsibility with those who bore testimony for Jehovah. They said, "Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?" They had confidence in the enemy, and would not compromise themselves by taking part with Israel. There are many in the present day who bear the name of Christ, and yet seek the friendship of and alliance with the world; who, through fear of compromising themselves, make common cause with our enemies, increasing the difficulties of the way for believers, and hindering them from being overcomers. It need not surprise us that a righteous indignation does not stop us in the way to chastise this spirit. Our hearts, like Gideon's, should be wholly in the conflict. The man of God kept on his way; the infamous conduct of Penuel no more arrests him than that of Succoth. Everything in its time for God's witness. Satan seeks to bring in confusion as to this, so as to make obstacles for us. Zebah and Zalmunna must not be allowed to escape; the judgment of the rebellious cities will be executed later. On his return, the man of God exercised discipline in the assembly of Israel, and "cut off the wicked," for God would be dishonored were evil tolerated in the assembly.
I am not sure that I have sufficiently noticed, in all this history, the way in which the two characteristics, humility and energy of faith, were united in Gideon. Energy, to gather and purify the people for battle and for pursuit of the enemy; humility, which delivered from all self-confidence and led to implicit reliance on Jehovah. And yet it was on the side which seemed to have the least need of watchfulness, that the enemy was about to lay a snare for him, finally bringing about the moral ruin of this eminent leader in Israel.
The vanquished kings were not sparing in their praise of Gideon (ver. 18-21), which was all the more dangerous because there was apparently no interested motive. He asked them, "What manner of men were they whom ye slew at Tabor?” And they answered, "As thou art, so were they; each one resembled the children of a king."
Let us distrust the flattery of the world. A moment's reflection before the Lord would tell us, that the world flatters to enfeeble us, and to deprive us of the weapons with which we fight against it.
It does not appear as if Gideon was turned aside from God's path by this speech, but he seems to have lost a true sense of the power of the enemy, and to have despised rather than feared it. This was not the case with Joshua when he made prisoners of the five kings (Josh. 10:22-2722Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. 23And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. 25And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies against whom ye fight. 26And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. 27And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day. (Joshua 10:22‑27)). Far from underrating the strength of the enemy in the eyes of the men of Israel, he said to them: "Come near, put your feet upon the necks of these kings;" then he added: " Fear not, nor be dismayed, be strong and of good courage; " so much did he realize at the same time the power of the world and the strength of Jehovah. Two things become us when we are fighting with the enemy-fear and trembling as to ourselves; and full assurance as to God, excluding all alarm, for we know that Satan and the world are vanquished foes. Gideon realized these things imperfectly. He entrusted to his son Jether, the task of killing these two kings. "But the youth drew not his sword, for he feared." In chap. 7, Jehovah had separated those who were afraid and withdrawn them from the conflict. Here Gideon, committing to a child the destruction of an enemy he despised, did not act in keeping with the ways of God, who does not call those that are but children in the faith to perform publicly brilliant actions; a child goes to school and not to war.
Then those kings said: "Rise thou, and fall upon us; for as the man is, so is his strength." A fresh flattery, against which Gideon ought to have protested, for he had learned a totally different lesson in the school of God. In reality, his strength was exactly the opposite to that which was of man. Did he not know it when the angel of Jehovah said to him (the least of his father's house), "Go in this thy might?" Had he not realized it on that solemn night when God had revealed to him, that a cake of barley bread was about to overthrow all the tents of Midian? In his better days, Gideon would not have accepted this flattery, nor have allowed the adversary to plant a germ of self-confidence in his heart.
But we see him exposed to a fresh snare (ver. 22-23). It is no longer the flattery of the world, but that of the people of God. The men of Israel said unto Gideon: "Rule thou over us, both thou and thy son and thy son's son also, for thou hast delivered us from the hand of Midian." They put their leader in the place of Jehovah and offer him the scepter. "Rule thou over us." None are more prone to clericalism than the people of God. It is not only the bane of Christendom, it is also the innate tendency of the natural heart of believers. The fact of ministry being blessed is apt to lead us to make of the servant a "minister" in the human sense, thus losing sight of God. By the grace of God, the faith of Gideon escaped this danger. He said resolutely, "I will not rule over you, neither shall my son rule over you; Jehovah shall rule over you." The object of his ministry was that God should have the pre-eminence and lose nothing of His authority over His people.
(Continued from page 200 and to be continued, D.V.)