Vere. 7-10.-Merciful reproof. The answer to prayer begins in reproof. An anonymous messenger is sent, a prophet probably from amongst the Israelites them- selves. In such a season of distress and seclusion they would become strangers even to themselves. No biography is given of the prophet. He is raised for the occa- sion. His message is simple. But it is the utterance of the people's own national and individual conscience. He is a " voice crying in the wilderness," and saying, "Repent I" I. THERE IS ENCOURAGEMENT EVEN IN GoD's CHIDINGS, For-1. They are better than absolute and .final silence. 2. They are meant.to briny us back to him, and not to drive us away. 3. His severity is to prepare us for his gentleness. II. IT IS OFTEN AS NECESSARY AND PROFITABLE TO BE IMPRESSED WITH WHAT WE ALREADY KNOW AS '.l'O RECEIVE NEW TROTH. Revelation is not primarily intended to satisfy intellectual cravings, but to stimulate and enrich the moral nature. A sermon may be a mere exhortation, an impressive resume of acknowledged truth, and yet more valuable than if it were full of theological discoveries. Knowledge of God becomes religious and living when it is realised and acted upon. In this connection notice-1. How impressive tlie personality of the prophet. 2. The lieightening of the conscience of sin by contrast with remembered and recited mercies. 3. The tone and style of tlie discourse. It was short, direct, spoken to the conscience. Its chief message and its sting is in the conclusion. No word of comfort is uttered. The people are left with their consciousness of sin. But this in itself is a gracious work, and preparatory for everything that is good. Thorough repentance is the condition of deep und lasting piety.-M.
Vers. 7-10.-God sought and found in times of trouble. I. TROUBLE DRIVES MEN 'l'O GoD. The people forsook God in their prosperity, and neglected his service so long as they enjoyed their comfortable homes in peace. But now they are miserable fugitives hiding in wild mountain caves, they remember his goodness and cry to him for help. This is a common experience. It is to our shame that it must be confessed. We ought to seek God for his own sake, to worship liim in the beauty of holiness, not merely to obtain blessings for ourselves. In prosperity we should recognise tokens of his love, and so lift up our thoughts to him in grateful recognition of his goodness. To turn to God only in the hour of our need is u sign of base selfishnes11. Nevertheless it is better to seek him then than not at nil. And if it is disgraceful in us tlrnt trouble should be needed to drive us to God, it is merciful in him to send the 60 THE BOOK OF JUDGE8. [en. vr. 1-10.
trouble for that object. The calamity which leads to this result is the greatest bless- ing. Herein v:e may see the e1,d of many of the most severe forms of adversity, They are sent to us in our indifference to rouse us to our need of God, and lead us to seek him. Hence we may conclude that if we sought God aright in happy circum- stances we might be spared some of the troubles which our spiritual negligence renders necessary to our soul's welfare (Hosea v. 15). II. IF GOD IS TRULY SOUGHT IN TROUBLE HE WILL CERTAINLY BE FOUND. As soon as the people cried God heard them, and sent them first a prophet and then the deliverer Gideon. If we forsook God in our prosperity it would be reasonable that ~od should f?rsake us in ~m: need. B1;1t ~e does not_ deal with us according to our inns. Our cl~im 1oes not hem our ment, m our obedience and fidelity, in anything of ours, but m his nature, and character, and conduct. Because God is our Father be hears us not out of consideration for our rights, but out of pity for our distresses. Therefore we need not fear that he will not respond to our call. To doubt is not to show our humility, but our distrust in the mercy of God and influence of Christ's sacrifice and intercession (Jer. xxix. 11-13). III. WHEN GOD IS FOUND IN TROUIILE HE DOES NOT ALWAYS BRING IMMEDIATE DELIVERANCE. Israel called for help in need. God did not send the help at once, The people expected a deliverer, God sent a prophet. No word of promise is given by the prophet that relief will be accorded to the temporal distress of the nation. He speaks only of sin, and shows the ingratitude of the people, that they may feel how richly they deserve the calamities which have fallen upon them. They think most of their distresses, God of their sins. They cry for deliverance from the yoke of the Midianites, God wishes first to deliver them from the yoke of iniquity. There- fore the prophet of repentance comes before Gideon the deliverer. So we must expect that when God visits us in our sins he will deal with us so as to save us from spiritual evil before relieving us of physical distress. Christ bore the sick- nesses and infirmities of his people, but his great work was to save them from their sins (Matt. i. 21). IV. THE CONSCIOUS1''ESS OF SIN WHICH MUST PRECEDE DELIVERANCE IS PRODUCED BY A PROPHET'S MESSAGE IN THE MIDST OF TROUBLE. The trouble is necessary to soften the hearts of the people, and make them willing to listen to the prophet. Yet the trouble does not produce repentance. For this a prophet is needed. The prophet does not make any prediction, nor does he give e.ny revelation of God; he simply reveals bis hearers to themselves. We need prophets to show to us our own true character. Much of the Bible is a revelation of human nature which would not have been possible without the aid of prophetic inspiration. The call to repentance consists (1) in recounting the ancient mercy o~ God, for it is in t~e light of God's goodness that we see most clearly our own wickedness; nnd (2) m directly charging Israel with ingratitude and apostasy. All sin includes the sin of ingratitude. Till we feel this it is not well that God should show us more mercy. Therefore the stem John the Baptist must precedecthe saviour Christ; but as Gideon followed the prophet, full salvation will follow repentance and submission.-A.