3. Without pursuing this suggestion we pass to another raised by the conduct of the men of Ephraim. They obeyed the call of Gideon when he hastily summoned them to take the lower fords of Jordan within their own territory and prevent the escape of the Midianites. To them it fell to gain a great victory, and especially to slay two subordinate chiefs, Oreb and Zeeb, the Crow and the Wolf. But afterwards they complained that they had not been called at first when the commander was gathering his army. We are informed that they chode with him sharply on this score, and it was only by his soft answer which implied a little flattery that they were appeased. "What have I now in comparison with you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?"
The men of Ephraim were not called at first along with Manasseh, Zebulun, Asher and Naphtali. True. But why? Was not Gideon aware of their selfish indifference? Did he not read their character? Did he not perceive that they would have sullenly refused to be led by a man of Manasseh, the youngest son of Joash of Abiezer? Only too well did the young chief know with whom he had to deal. There had been fighting already between Israel and the Midianites. Did Ephraim help then? Nay: but secure in her mountains that tribe sullenly and selfishly held aloof. And now the complaint is made when Gideon, once unknown, is a victorious hero, the deliverer of the Hebrew nation.
Do we not often see something like this? There are people who will not hazard position or profit in identifying themselves with an enterprise while the issue is doubtful, but desire to have the credit of connection with it if it should succeed. They have not the humanity to associate themselves with those who are fighting in a good cause because it is good. In fact they do not know what is good, their only test of value being success. They lie by, looking with half-concealed scorn on the attempts of the earnest, sneering at their heat either in secret or openly, and when one day it becomes clear that the world is applauding they conceive a sudden respect for those at whom they scoffed. Now they will do what they can to help,--with pleasure, with liberality. Why were they not sooner invited? They will almost make a quarrel of that, and they have to be soothed with fair speeches. And people who are worldly at heart push forward in this fashion when Christian affairs have success or eclat attached to them, especially where religion wears least of its proper air and has somewhat of the earthly in tone and look. Christ pursued by the Sanhedrin, despised by the Roman is no person for them to know. Let Him have the patronage of Constantine or a de' Medici and they are then assured that He has claims which they will admit--in theory. More than that needs not be expected from men and women "of the world." "_Messieurs, surtout, pas de zele._" Above all, no zeal: that is the motto of every Ephraim since time began. Wait till zeal is cooling before you join the righteous cause.
4. But while there are the carnal who like to share the success of religion after it has cooled down to their temperature, another class must not be forgotten, those who in their selfishness show the worst kind of hostility to the cause they should aid. Look at the men of Succoth and Penuel. Gideon and his band leading the pursuit of the Midianites have had no food all night and are faint with hunger. At Succoth they ask bread in vain. Instead of help they get the taunt--"Are Zebah and Zalmunna now in thine hand that we should give bread unto thine army?" Onward they press another stage up the hills to Penuel, and there also their request is refused. Gideon savage with the need of his men threatens dire punishment to those who are so callous and cruel; and when he returns victorious his threat is made good. With thorns and briars of the wilderness he scourges the elders of Succoth. The pride of Penuel is its watchtower, and that he demolishes, at the same time decimating the men of the city.