'Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. 2. And the Lord said unto Gideon, The people that are with thee are too many for Me to give the Midianites into their hands, lest Israel vaunt themselves against Me, saying, Mine own hand hath saved me. 3. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. 4. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee. This shall not go with thee, the same shall not go. 5. So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. 6. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7. And the Lord said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place. 8. So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men. And the host of Midian was beneath him in the valley.'--JUDGES vii 1-8.

Gideon is the n.o.blest of the judges. Courage, constancy, and caution are strongly marked in his character. The youngest son of an obscure family in a small tribe, he humbly shrinks from the task imposed on him,--not from cowardice or indolence, but from conscious weakness. Men who are worthy to do such work as his are never forward to begin it, nor backward in it when they are sure that it is G.o.d's will. He began his war against Midian by warring against Baal, whose worship had brought the oppressor. If any thorough deliverance from the misery which departure from G.o.d has wrought is to be effected, we must destroy the idols before we attack the spoilers. Cast out sin, and you cast out sorrow. So he first earns his new name of Jerubbaal ('Let Baal plead'), and is known as Baal's antagonist, before he blows the trumpet of revolt. The name is an omen of victory. The hand that had smitten the idol, and had not been withered, would smite Midian. Therefore that new name is used in this chapter, which tells of the preparations for the fight and its triumphant issue. From his home among the hills, he had sent the fiery cross to the three northern tribes, who had been the mainstay of Deborah's victory, and who now rallied around Gideon to the number of thirty-two thousand. The narrative shows us the two armies confronting each other on the opposite slopes of the valley of Jezreel, where it begins to dip steeply towards the Jordan. Gideon and his men are on the south side of the valley, above the fountain of Harod, or 'Trembling,' apparently so called from the confessed terror which thinned his army. The word 'is afraid,' in verse 3, comes from the same root. On the other side of the glen, not far from the site of the Philistine camp on the day of Saul's last defeat, lay the far-stretching camp of the invaders, outnumbering Israel by four to one. For seven years these Midianite marauders had paralysed Israel, and year by year had swarmed up this valley from the eastern desert, and thence by the great plain had penetrated into every corner of the land, as far south as Gaza, devouring like locusts. It is the same easy route by which, to this day, the Bedouin find their way into Palestine, whenever the weak Turkish Government is a little weaker or more corrupt than usual. Apparently, the Midianites were on their homeward march, laden with spoil, and very contemptuous of the small force across the valley, who, on their part, had not shaken off their terror of the fierce nomads who had used them as they pleased for seven years.

I. Note, as the first lesson taught here, the divinely appointed disproportion between means and end, and its purpose. Many an Israelite would look across to the long lines of black tents, and think, 'We are too few for our task'; but to G.o.d's eye they were too many, and the first necessity was to weed them out. The numbers must be so reduced that the victory shall be unmistakably G.o.d's, not theirs. The same sort of procedure, and for the same reason, runs through all G.o.d's dealings.

It is ill.u.s.trated in a hundred Scripture instances, and is stated most plainly by Paul in his triumphant eloquence. He revels in telling how foolish, weak, base things, that are _no_ things in the world's estimate, have been chosen to cover with shame wise, strong, honoured things, which seem to be somewhat; and he gives the same reason as our lesson does, 'that no flesh should glory in His presence.' Eleven poor men on one side, and all the world on the other, made fearful odds. The more unevenly matched are the respective forces, the more plainly does the victory of the weaker demand for its explanation the intervention of G.o.d. The old sneer, that 'Providence is always on the side of the strongest battalions,' is an audacious misreading of history, and is the very opposite of the truth. It is the weak battalions which win in the long run, for the history of every good cause is the same. First, it kindles a fire in the hearts of two or three n.o.bodies, who are burned in earlier times, and laughed at as fools, fanatics, impracticable dreamers, in later ages, but whose convictions grow till, one day, the world wakes up to find that everybody believes them, and then it 'builds the tombs of the prophets.'

Why should G.o.d desire that there shall be no mistake as to who wins the battle? The answer may very easily be so given as to make what is really a token of His love become an unlovely and repellent trait in His character. It is not eagerness for praise that moves Him, but longing that men may have the blessedness of recognising His hand fighting for them. It is for Israel's sake that He is so solicitous to deliver them from the delusion of their having won the victory. It is because He loves us and would fain have us made restful, confident, and strong, in the a.s.surance of His fighting for us, that He takes pains so to order the history of His Church in the world, that it is one long attestation of the omnipotence of weakness when His power flows through it. To say 'Mine own hand hath saved me,' is to lose unspeakable peace and blessing; to say 'Not I, but the grace of G.o.d in me,' is to be serene and of good cheer in the face of outnumbering foes, and sure of victory in all conflicts. Therefore G.o.d is careful to save us from self-gratulation and self-confidence.

One lesson we may learn from this thinning of the ranks; namely, that we need not be anxious to count heads, when we are sure that we are doing His work, nor even be afraid of being in a minority. Minorities are generally right when they are the apostles of new thoughts, though the minorities which cleave to some old fossil are ordinarily wrong.

The prophet and his man were alone and ringed around with enemies, when he said, 'They that be with us are more than they that be with them'; and yet he was right, for the mountain was full of horses and chariots of fire. Let us be sure that we are on G.o.d's side, and then let us not mind how few are in the ranks with us, nor be afraid, though the far-extended front of the enemy threatens to curl around our flanks and enclose us. The three hundred heroes had G.o.d with them, and that was enough.

II. Note the self-applied test of courage which swept away so much chaff. According to Deuteronomy xx. 8, the standing enactment was that such a proclamation as that in verse 3 should precede every battle.

Much difficulty has been raised about the mention of Mount Gilead here, as the only Mount Gilead otherwise mentioned in Scripture lay to the east of Jordan. But perhaps the simplest solution is the true one,-that there was another hilly region so named on the western side. The map of the Palestine Exploration Fund attaches the name to the northern slopes of the western end of Gilboa, where Gideon was now encamped, and that is probably right. Be that as it may, the effect of the proclamation was startling. Two-thirds of the army melted away. No doubt, many who had flocked to Gideon's standard felt their valour oozing out at their finger ends, when they came close to the enemy, and saw their long array across the valley. It must have required some courage to confess being afraid, but the cowards were numerous enough to keep each other in countenance. Two out of three were panic-struck. I wonder if the proportion would be less in Christ's army to-day, if professing Christians were as frank as Gideon's men?

Why were the 'fearful' dismissed? Because fear is contagious; and, in undisciplined armies like Gideon's, panic, once started, spreads swiftly, and becomes frenzied confusion. The same thing is true in the work of the Church to-day. Who that has had much to do with guiding its operations has not groaned over the dead weight of the timid and sluggish souls, who always see difficulties and never the way to get over them? And who that has had to lead a company of Christian men has not often been ready to wish that he could sound out Gideon's proclamation, and bid the 'fearful and afraid' take away the chilling enc.u.mbrance of their presence, and leave him with thinned ranks of trusty men? Cowardice, dressed up as cautious prudence, weakens the efficiency of every regiment in Christ's army.

Another reason for getting rid of the fearful is that fear is the opposite of faith, and that therefore, where it is uppermost, the door by which G.o.d's power can enter to strengthen is closed. Not that faith must be free of all admixture of fear, but that it must subdue fear, if a man is to be G.o.d's warrior, fighting in His strength. Many a tremor would rock the hearts of the ten thousand who remained, but they so controlled their terror that it did not overcome their faith. We do not need, for our efficiency in Christ's service, complete exemption from fear, but we do need to make the psalmist's resolve ours: 'I will trust, and not be afraid.' Terror shuts the door against the entrance of the grace which makes us conquerors, and so fulfils its own forebodings; faith opens the door, and so fulfils its own confidences.

III. Note the final test. G.o.d required but few men, but He required that these should be fit. The first test had sifted out the brave and willing. The liquor was none the less, though so much froth had been blown off. As Thomas Fuller says, there were 'fewer persons, but not fewer men,' after the poltroons had disappeared. The second test, 'a purgatory of water,' as the same wise and witty author calls it, was still more stringent. The dwindled ranks were led down from their camp on the slopes to the fountain and brook which lay in the valley near the Midianites' camp. Gideon alone seems to have known that a test was to be applied there; but he did not know what it was to be till they reached the spring, and the soldiers did not know that they were determining their fate when they drank. The two ways of drinking clearly indicated a difference in the men. Those who glued their lips to the stream and swilled till they were full, were plainly more self-indulgent, less engrossed with their work, less patient of fatigue and thirst, than those who caught up enough in their curved palms to moisten their lips without stopping in their stride or breaking rank.

The former test was self-applied, and consciously so. This is no less self-applied, though unconsciously. G.o.d shuts out no man from His army, but men shut themselves out; sometimes knowingly, by avowed disinclination for the warfare, sometimes unknowingly, by self-indulgent habits, which proclaim their unfitness.

The great lesson taught here is that self-restraint in the use of the world's goods is essential to all true Christian warfare. There are two ways of looking at and partaking of these. We may either 'drink for strength' or 'for drunkenness.' Life is to some men first a place for strenuous endeavour, and only secondly a place of refreshment. Such think of duty first and of water afterwards. To them, all the innocent joys and pleasures of the natural life are as brooks by the way, of which Christ's soldier should drink, mainly that he may be re-invigorated for conflict. There are others whose conception of life is a scene of enjoyment, for which work is unfortunately a necessary but disagreeable preliminary. One does not often see such a character in its pure perfection of sensualism; but plenty of approximations to it are visible, and ugly sights they are. The roots of it are in us all; and it cannot be too strongly insisted on that, unless it be subdued, we cannot enlist in Christ's army, and shall never be counted worthy to be His instruments. Such self-restraint is especially needful to be earnestly inculcated on young men and women, to whom life is opening as if it were a garden of delight, whose pa.s.sions are strong, whose sense is keen, whose experience is slender, and to whom all earth's joys appeal more strongly than they do to those who have drunk of the cup, and know how bitter is its sediment. It is especially needful to be pealed into the ears of a generation like ours, in which senseless luxury, the result of wealth which has increased faster than the power of rightly using it, has attained such enormous proportions, and is threatening, in commercial communities especially, to drown all n.o.ble aspirations, and Spartan simplicity, and Christian self-devotion, in its muddy flood. Surely never was Gideon's test more wanted for the army of the Lord of hosts than it is to-day.

Such self-restraint gives double sweetness to enjoyments, which, when partaken of more freely, pall on the jaded palate. 'The full soul loatheth a honeycomb; but to the hungry soul every bitter thing is sweet.' The senses are kept fine-edged, and the rare holidays are sweeter because they are rare. The most refined prudence of the mere sensualist would prescribe the same regimen as the Christian moralist does. But from how different a motive! Christ calls for self-restraint that we may be fit organs for His power, and bids us endure hardness that we may be good soldiers of His. If we know anything of the true sweetness of His fellowship and service, it will not be hard to drink sparingly of earthly fountains, when we have the river of His pleasures to drink from; nor will it be painful sacrifice to cast away imitation jewels, in order to clasp in our hands the true riches of His love and imparted life.

A BATTLE WITHOUT A SWORD

'And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley-bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.

14. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath G.o.d delivered Midian, and all the host. 15, And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the Lord hath delivered into your hand the host of Midian.

16. And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers. 17. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be, that as I do, so shall ye do. 18. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. 19. So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. 20. And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the Lord, and of Gideon. 21. And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. 22. And the three hundred blew the trumpets, and the Lord set every man's sword against his fellow, even throughout all the host: and the host fled to Beth-s.h.i.ttah in Zererath, and to the border of Abel-meholah, unto Tabbath. 23. And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Mana.s.seh, and pursued after the Midianites.'--JUDGES vii. 13-23.

To reduce thirty-two thousand to three hundred was a strange way of preparing for a fight; and, no doubt, the handful left felt some sinking of their courage when they looked on their own small number and then on the widespread Midianite host. Gideon, too, would need heartening. So the first thing to be noted is the encouragement given him. G.o.d strengthens faith when it needs strengthening, and He has many ways of doing so. Note that Gideon's visit to the Midianite camp was on 'the same night' on which his little band was left alone after the ordeal by water. How punctually to meet our need, when it begins to be felt, does G.o.d's help come! It was by G.o.d's command that he undertook the daring adventure of stealing down to the camp. We can fancy how silently he and Phurah crept down the hillside, and, with hushed breath and wary steps, lest they should stumble on and wake some sleeper, or even rouse some tethered camel, picked their way among the tents. But they had G.o.d's command and promise, and these make men brave, and turn what would else be foolhardy into prudence. Ho put his ear to the black camel's-hair wall of one tent, and heard what his faith could not but recognise as G.o.d's message to him.

The soldier's dream was just such as such a man would dream in such circ.u.mstances. A round loaf of barley (the commonest kind of bread) was dreamed of as rolling down from a height and upsetting '_the_ tent.'

The use of the definite article seems to point to some particular tent, perhaps simply the one in which the dreamer lay, or perhaps the general's; but the noun may be used as a collective, and what is meant may be that the loaf went through the camp, overturning all the tents in its way. The interpretation needed no Daniel, but the immediate explanation given, shows not only the transparency of the symbol, but the dread in the Midianite ranks of Gideon's prowess. A nameless awe, which goes far to produce the defeat it dreads, was beginning to creep over them. It finds utterance both in the dream and in its translation.

The tiny loaf worked effects disproportioned to its size. A rock thundering down the hillside might have ma.s.s and momentum enough to level a line of tents, but one poor loaf to do it! Some mightier than human hand must have set it going on its career. So the soldier interprets that G.o.d had delivered the army into Gideon's hand.

This dream suggests two or three considerations. In several instances we find G.o.d speaking to those outside Israel by dreams; for example, to Pharaoh and his two officers, Nebuchadnezzar, Pilate's wife. It is the lowest form of divine communication, and, like other lower forms, is not to be looked for when the higher teaching of the Spirit of Christ is open to us all.

Again, while both dream and interpretation might be accounted for on simply natural grounds, a deeper insight into the so-called 'natural'

brings us to see it as all penetrated by the operations of the ever-present G.o.d. And the coincidences which brought Gideon to just that tent among the thousands along the valley at just the moment when the two startled sleepers were talking, might well strike Gideon, as they did, as being G.o.d's own fulfilment of the promise that 'what they say' would strengthen his hands for the attack (v. 11).

Further, Gideon had already had the sign of the fleece and the dew; but G.o.d does not disdain to let him have an additional encouragement, and to let him draw confirmation of his own token from the talk of two Midianites. Faith may be b.u.t.tressed by men's words, albeit its only foundation is G.o.d's.

Gideon has a place in the muster-roll of heroes of faith in Hebrews xi., and his whole conduct in this incident proves his right to stand there. 'He worshipped,' for his soul went out in trust to G.o.d, whose voice he heard through the two Midianites, and bowed in thankfulness and submissive obedience. There could be no outward worship there, with an army of sleepers close by, but the silent uplifting of confidence and desire reaches G.o.d and strengthens the man. So he went back with new a.s.surance of victory, and roused his sleeping band.

Mark his words as another token of his faith. The Midianite interpreter had said, '_G.o.d_ has delivered'; Gideon says, 'The _Lord_ has delivered.' The former name is the more general, and is natural on the lips of a heathen; the latter is the covenant name, and to use it implies reliance on the Jehovah revealed by His acts to Israel. The Midianite had said that the host was delivered into Gideon's hand; he says that it is delivered into the hands of the three hundred, suppressing himself and honouring them. G.o.d's soldiers must be willing to 'esteem others better than themselves,' and to fight for G.o.d's glory, not their own. The Midianite had said, 'This is ... the sword of Gideon'; he bid his men cry 'the sword of _the Lord, and_ of Gideon.'

It was G.o.d's cause for which they were contending, not his; and yet it was his, inasmuch as he was G.o.d's instrument. 'Excellent mixture,' says Thomas Fuller, 'both joined together; admirable method, G.o.d put in the first place. Where divine blessing leads up the van, and man's valour brings up the battle, must not victory needs follow in the rear?'

Gideon does not seem to have been divinely directed to the stratagem by which the Midianites were thrown into panic. He had been promised victory, but that does not lead him to idle waiting for fulfilment of the promise. 'To wait for G.o.d's performance in doing nothing is to abuse that divine providence, which will so work that it will not allow us to idle' (_Bishop Hall_). True faith will wisely adopt means to reach promised ends, and, having used brain and hand as if all depended on ourselves, will look to Him, as if nothing depended on us, but all on Him.

There was strong faith as well as daring and skilful generalship in leading down the three hundred, with no weapons but trumpets and pitchers, to close quarters with an armed enemy so superior in numbers.

And did it not need some faith, too, not only in Gideon but in G.o.d, on the part of his band, to plunge down the hill on such an errand, each man with both his hands full, and so unable to strike a blow? The other three hundred at Thermopylae have been wept over and sung; were not these three hundred as true heroes? Let us not count heads when we are called on to take G.o.d's side. His soldiers are always in the minority, but, if He is reckoned in, the minority becomes the majority. 'They that be with us are more than they that be with them.'

One can fancy the sleepers starting up dazed by the sudden bray of the trumpets and the wild shout of that war-cry yelled from every side. As they stumbled out of their tents, without leaders, without knowledge of the numbers of their foe, and saw all around the flaring torches, and heard the trumpet-blasts, which seemed to speak of an immense attacking force, no wonder that panic shook them, and they fled. Huge mobs of undisciplined men, as Eastern armies are, and these eminently were, are especially liable to such infectious alarms; and the larger the force, the faster does panic spread, the more unmanageable does the army become, and the more fatal are the results. Each man reflects, and so increases, his neighbour's fear. 'Great armies, once struck with amazement, are like wounded whales. Give them but line enough, and the fishes will be the fishermen to catch themselves.'

So the host broke up in wild disorder, and hurried in fragments towards the Jordan fords, trampling each other down as they raced through the darkness, and each man, as he ran, dreading to feel the enemy's sword in his back next moment. 'The wicked flee when no man pursueth: but the righteous is bold as a lion.' Thus without stroke of weapon was the victory won. The battle was the Lord's.

And the story is not antiquated in substance, however the form of the contests which G.o.d's soldiers have to-day to fight has changed. Still it is true that we shall only wage war aright when we feel that it is His cause for which we contend, and His sword which wins the victory.

If Gideon had put himself first in his warcry, or had put his own name only in it, the issue would have been different.

May we not also venture to apply the peculiar accoutrements of the victorious three hundred to ourselves? Christ's men have no weapons to wield but the sounding out from them, as from a trumpet, of the word of the Lord, and the light of a Christian life shining through earthen vessels. If we boldly lift up our voices in the ancient war-cry, and let that word peal forth from us, and flash the light of holy lives on a dark world, we may break the sleeper's slumbers to a glad waking, and win the n.o.blest of victories by leading them to enlist in the army of our Captain, and to become partakers of His conquests by letting Him conquer, and thereby save them.

STRENGTH PROFANED AND LOST

'But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of bra.s.s; and he did grind in the prison-house. 22, Howbeit the hair of his head began to grow again after he was shaven. 23. Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their G.o.d, and to rejoice: for they said, Our G.o.d hath delivered Samson our enemy into our hand. 24. And when the people saw him, they praised their G.o.d: for they said, Our G.o.d hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. 25. And it came to pa.s.s, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison-house; and he made them sport; and they set him between the pillars. 20. And Samson said unto the lad that held him by the hand.

Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them. 27. Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport. 28. And Samson called unto the Lord, and said, O Lord G.o.d, remember me, I pray thee, and strengthen me, I pray thee, only this once, O G.o.d, that I may be at once avenged of the Phillistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. 31. Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Ishtaol in the burying place of Munnah his father. And he judged Israel twenty years.'--Judges xvi. 21-31.

n.o.body could be less like the ordinary idea of an Old Testament 'saint'

than Samson. His gift from 'the spirit of the Lord' was simply physical strength, and it was a.s.sociated with the defects of his qualities. His pa.s.sions were strong, and apparently uncontrolled. He had no moral elevation or religious fervour. He led no army against the Philistines, nor seems to have had any fixed design of resisting them. He seeks a wife among them, and is ready to feast and play at riddles with them.

When he does attack them, it is because he is stung by personal injuries; and it is only with his own arm that he strikes. His exploits have a mixture of grim humour and fierce hatred quite unlike anything else in Scripture, and more resembling the horse-play of Homeric or Norse heroes than the stern purpose and righteous wrath of a soldier who felt that he was G.o.d's instrument. We seem to hear his loud laughter as he ties the firebrands to the struggling jackals, or swings the jaw-bone. A strange champion for Jehovah! But we must not leave out of sight, in estimating his character, the Nazarite vow, which his parents had made before his birth, and he had endorsed all his life.

That supplies the substratum which is lacking, The unshorn hair and the abstinence from wine were the signs of consecration to G.o.d, which might often fail of reaching the deepest recesses of the will and spirit, but still was real, and gave the point of contact for the divine gift of strength. Samson's strength depended on his keeping the vow, of which the outward sign was the long, matted locks; and therefore, when he let these be shorn, he voluntarily cast away his dependence on and consecration to G.o.d, and his strength ebbed from him. He had broken the conditions on which he received it, and it disappeared. So the story which connects the loss of his long hair with the loss of his superhuman power has a worthy meaning, and puts in a picturesque form an eternal truth.

We see here, first, Samson the prisoner. Milton has caught the spirit of the sad picture in verses 21 and 22, in that wonderful line,

'Eyeless, in Gaza, at the mill, with slaves,'

in which the clauses drop heavily like slow tears, each adding a new touch of woe. The savage manners of the times used the literal forcing out of the eyes from their sockets as the easiest way of reducing dangerous enemies to harmlessness. Pitiable as the loss was, Samson was better blind than seeing. The l.u.s.t of the eye had led him astray, and the loss of his sight showed him his sin. Fetters of bra.s.s betrayed his jailers' dread of his possibly returning strength; and the menial task to which he was set was meant as a humiliation, in giving him woman's work to do, as if this were all for which the eclipsed hero was now fit. Generous enemies are merciful; the baser sort reveal their former terror by the indignities they offer to their prisoner.

In Samson we see an impersonation of Israel. Like him, the nation was strong so long as it kept the covenant of its G.o.d. Like him, it was ever p.r.o.ne to follow after strange loves. Its Delilahs were the G.o.ds of the heathen, in whose laps it laid its anointed head, and at whose hands it suffered the loss of its G.o.d-given strength; for, like Samson, Israel was weak when it forgot its consecration, and its punishment came from the objects of its infatuated desires. Like him, it was blinded, bound, and reduced to slavery, for all its power was held, as was his, on condition of loyalty to G.o.d. His life is as a mirror, in which the nation might see their own history reflected; and the lesson taught by the story of the captive hero, once so strong, and now so weak, is the lesson which Moses taught the nation: 'Because thou servedst not the Lord thy G.o.d with joyfulness, and with gladness of heart, by reason of the abundance of all things: therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things, and He shall put a yoke of iron upon thy neck' (Deut. xxviii. 47, 48). The blind Samson, chained, at the mill, has a warning for us, too. That is what G.o.d's heroes come to, if once they prost.i.tute the G.o.d-given strength to the base loves of self and the flattering world. We are strong only as we keep our hearts clear of lower loves, and lean on G.o.d alone. Delilah is most dangerous when honeyed words drop from her lips.

The world's praise is more harmful than its censure. Its favours are only meant to draw the secret of our strength from us, that we may be made weak; and nothing gives the Philistines so much pleasure as the sight of G.o.d's warriors caught in their toils and robbed of power.

But Samson's misery was Samson's blessedness. The 'howbeit' of verse 22 is more than a compensation for all the wretchedness. The growth of his hair is not there mentioned as a mere natural fact, nor with the superst.i.tious notion that his hair made him strong. G.o.d made him strong on condition of his keeping his vow of consecration. The long matted locks were the visible sign that he kept it. Their loss was the consequence of his own voluntary breach of it. So their growth was the visible token that the fault was being repaired. Chastis.e.m.e.nt wrought sorrow; and in the bondage of the prison he found freedom from the worse chains of sin, and in its darkness felt the dawning of a better light. As Bishop Hall puts it: 'His hair grew together with his repentance, and his strength with his hair.' The cruelties of the Philistines were better for him than their kindness. The world outwits itself when it presses hard on G.o.d's deserters, and thus drives them to repent. G.o.d mercifully takes care that His wandering children shall not have an easy time of it; and his chastis.e.m.e.nts, at their sharpest, are calls to us to come back to Him. Well for those, even if in chains, who know their meaning, and yield to it.

II. We have here Samson,--the occasion of G.o.dless triumph. The worst consequence of the fall of a servant of G.o.d is that it gives occasion for G.o.d's enemies to blaspheme, and reflects discredit on Him, as if He were vanquished. Samson's capture is Dagon's glory. The strife between Philistia and Israel was, in the eyes of both combatants, a struggle between their G.o.ds; and so the men of Gaza lit their sacrificial fires and sent up their hymns to their monstrous deity as victor. What would Samson's bitter thoughts be, as the sound of the wild rejoicings reached him in his prison? And is not all this true to-day? If ever some conspicuous Christian champion falls into sin or inconsistency, how the sky is rent with shouts of malicious pleasure! What paragons of virtue worldly men become all at once! How swiftly the conclusion is drawn that all Christians are alike, and none of them any better than the non-Christian world! How much more harm the one flaw does than all the good which a life of service has done! The faults of Christians are the bulwarks of unbelief. 'The name of G.o.d is blasphemed among the Gentiles through you.' The honour of Christ is a sacred trust, and it is in the keeping of us His followers. Our sins do not only darken our own reputation, but they cloud His. Dagon's worshippers have a right to rejoice when they have Samson safe in their prison, with his eyes out.

III. We have Samson made a buffoon for drunkards. The feasts of heathenism were wild orgies, very unlike the pure joy of the sacrificial meals in Jehovah's worship. Dagon's temple was filled with a drunken crowd, whose mirth would be made more boisterous by a spice of cruelty. So, a roar of many voices calls for Samson, and this deepest degradation is not spared him. The words employed for 'make sport' seem to require that we should understand that he was not brought out to be the pa.s.sive object of their gibes and drunken mockery, but was set to play the fool for their delectation. They imply that he had to dance and laugh, while three thousand gaping Philistines, any one of whom would have run for his life if he had been free, fed their hatred by the sight. Perhaps his former reputation for mirth and riddles suggested this new cruelty. Surely there is no more pathetic picture than that of the blind hero, with such thoughts as we know were seething in him, dragged out to make a Philistine holiday, and set to play the clown, while the bitterness of death was in his soul. And this is what G.o.d's soldiers come down to, when they forget Him: 'they that wasted us required of us mirth.'