Vere. 22-24.-Jehovah Shalom, or spiritual forebodings stilled. The relig;ious experience of one is often of help to others. At all times has the commerce of man with the unseen taken place ; it is a necessary element in his spiritual life, The test of true religion is the sentiment thus awakened. !. THE NATURAL FEAR OF Goo, AND ITS CAUSE, The sentiment expressed by Gideon a general one, but peculiar to Israelites. The Greek knew not this fear, because his conception of the nature of the gojls was different. They were but as men, only more glorious and powerful. To the Israelite God was the Supreme in holiness and authority. Reverence for the character of God deepened into fear, because of the tradition that a visitation such as Le now received meant death, either immediate or near at hand, and because of the sense of sin. No man could see God and live. We have the remnant and echoes of this belief still among us, in the fear of super- natural appearances and intimations. It is the dread of the simple, absolute holiness and goodness of God, deepened by our sense of sinfulness. The culprit trembles in presence of the judge. Had Israel rightly served God, this dread would have dis- appeared. Were men's hearts right with him, they would welcome his presence and prize his visitations. II. THE WHISPER OF PEACE. It is a token of good-will. The terror which overcame the strong man is allayed. Christ gives a deeper tranquillity. He fills the breast with the sense of" spiritual reconciliation-" the peace of God which passeth all understanding." And this is felt in the trial hours of life, and in the agony of dying. It steadies and evens the spirit amidst the most afllictingcircumstances. In conver- sion the fear of the sinner under conviction is often intense. But who shall tell the rapture when peace is found ? . III. THE MEMORIAL. How fitting that it should be commemorated, and by such a symbol I The altar is the meeting-place of man and God. The monument. The church. It told to others of an individual, secret transaction and experience. Here was won a victory over self, a triumph of duty more signal than Marathon, Bannock- bum, or Morgarten. It is well to tell men of God's mercies to us ; and this intimation was an eloquent appeal to men to draw near and receive a like blessing.-M.
Vere. 11-14.-.Diffidence. Gideon was a great and gifted man who distrusted his own powers, and was in danger of failing to follow his true vocation through modeHt diffidence. When the angel accosted him as a" mighty man of valour," the e~pre11- JUDGES. lf 66 THE BOOK OF JUDGES. [CH. VI. 11-24,
sion overwhelmed him with astonishment. It came upon him ae a now revelation. While there are conceited persons who value themselves too highly, nnd are over- ready to undertake rash enterprises for which they are quite incompetent, there are also good and able men like Gideon who are not aware u£ their own powers, and are in danger of neglecting the high trusts God has committed to them from self-distrust and modestv. I. THE GROUNDS OF DIFFIDENCE. 1. .Adversi,ty. Gideon could not believe in the presence of God and the possibility of relief for his coimtry, because the troubles of the time seemed to preclude all hope. V.T e are tempted to distrust while the prospect is dark. Yet God is often nearest to us when the distress is deepest. 2. The absence of any sign of God: s presence. Gideon saw no miracle, and he could not discern the presence of God in less striking events. As sensationalism in religion is a dissipation which unfits the soul for quiet, natural modes of worship, so the habit of depending on marvels and prodigies for faith in Divine truth weakens the sense of the Divine in the calm and orderly movements of nature and providence. 3. Lowly circum- stances. Gideon considered himself the least important member of a poor and obscure family (ver. 15). Possibly he was despised in the household for hie retiring habits. Men are often taken at their own estimate of themselves until their true character is put to the test. A man's own relatives are sometimes the last to recognise bis merits. w· e are all more or less influenced by surrounding circumstances, and given too much to judge by appearances. II. THE ME.ANS FOR OVERCOMING DIFFIDENCE. 1. God knows his servants' true nature and powers. He takes no note of outward appearances. Rank, riches or poverty, family honour, count for little with him. He seeks out the right man wherever he is to be found-at the threshing-floor, by the sheep-fold, in the fishing- boat. God never calls any man to any task for which the man does not possess the requisite talents. 2. God is with his servants when they are obeying liis voice. He never calls a man to a special task without giving him special grace to perform it. If he commands his servant to undertake a difficult mission, be is certain to go with him and stand by him in the time of need. Diffidence comes from regarding self; true confidence from looking away to God. So Moses was diffident as he thought of his own weakness, but made brave to face Pharaoh by the assurance of God's presence (Exod. iii. 11, 12); and Paul dared to stand alone before Cmsar with confidence because "the Lord stood with " him (2 Tim. iv. 17). 3. God sometimes uses spedal means to confirm the faith of his servants. Gideon asked for a sign, and itwaa given him. To some no sign can be granted (Matt. xii. 39). If no special signs are granted us now, we should remember (1) we are not called to Gideon's work, and (2) we are not left in the religious obscurity of Gideon's age, but have the revelation of God in Christ, the greatest of "signs. "-A.