Even after the death of the heifer the fire was to be preserved and made perpetual by the preservation of the ashes. You know ashes are a kind of preserved fire. By pouring water upon these ashes you create lye, a very acrid, pungent, burning substance. Now, these ashes were preserved and water poured upon them, and used as a water of separation or purification when any one had contracted any sin or defilement whatsoever. It was the type of the work of the Holy Spirit in constantly cleansing us from defilement or pollution contracted from earthly things and absorbed from the atmosphere in which we live. This cleansing is not always pleasant. It is sometimes like the touch of lye, a consuming fire; but it is a wholesome thing, like the burning away of proud flesh by caustic, to have our very nature purified for us from self and sin. It is blessed to be able thus to come in every moment of defilement, and to walk in the constant cleansing of the Holy Spirit, knowing that we are not only cleansed but kept clean, ever acceptable to G.o.d through Jesus Christ, and ready for constant fellowship and holy service as He may require.

We find the fire manifested in a very remarkable way in connection with Elijah's history. On Mt. Carmel the fire came from heaven as a special sign of G.o.d's acceptance of the sacrifice and the manifestation of His power to His returning people. As it fell upon the altar it not only consumed the sacrifice, but it licked up the water in trenches. To complete the faith of the people in Jehovah, He made the miracle as difficult as possible by covering the altar and filling the trenches round about with floods of water, so that deception was impossible. G.o.d met the faith of His servant, and wrought a work so glorious and divine that it was manifest to every eye that it was the finger of G.o.d; and the great mult.i.tude sent up the cry, "Jehovah, He is G.o.d! Jehovah, He is G.o.d!"

The Holy Ghost is thus the power of G.o.d in our work, the fire that all the devil's floods cannot extinguish, the fire that delights in the hardest places and the most difficult undertakings. We need not fear to claim this power for even the impossible, but may boldly bring to G.o.d the mightiest difficulties, and glorify Him all the more in the face of Satan's fiercest and most formidable opposition.

Once more, we see the fire as the emblem of destruction. When the presuming priests dared to offer strange fire before the Lord, then G.o.d's consuming fire fell upon them and destroyed them. And so the Holy Ghost is still present as G.o.d's avenging power. He that struck down Ananias and Sapphira in their presumption and hypocrisy, is still present in the Church as the Executive of Jehovah, and the "consuming fire," to whom we can safely leave all our enemies and all the hate of earth and h.e.l.l.

There are several lessons which we may learn from the figure itself. Fire is a cleansing element. It differs from water in this, that, while water cleanses externally, fire purifies internally and intrinsically, penetrating to the very substance of things, and filling every fibre and particle of matter with its own element. The baptism of John represented the cleansing of our life and conduct, the reformation of our character, and the work of the law and the truth upon human hearts. But Christ's baptism was by fire, and went to the roots of conduct. The purity He required included motives, aims, and "the thoughts and intents of the heart." He not only requires but He gives the purity that springs from the depths of our being. Like the flame that consumes the dross and leaves the molten metal pure and unalloyed, so the Holy Ghost separates us from our old sinfulness and self-life and burns into us the nature and the life of Christ.

Again, fire quickens and gives life. The returning spring and the solar heat call into life the buried seeds of field and garden, and all nature springs into beauty and fruitfulness. The heated greenhouse germinates the seeds and plants of the gardener and pushes them forward into rapid and luxuriant growth. The process of heat incubates the little birdling in its sh.e.l.l and nurses it into life. So the Holy Ghost is the quickener of life. We are born again by the Spirit, nursed into spiritual being, and cherished into growth and maturity, by the Spirit of G.o.d.

Again, the Holy Spirit warms and quickens the heart into love. Like the change from the cold winter to the vernal sunshine of the spring is the transition which He brings into the heart. It is His mission to break the fetters of fear and sorrow, and to kindle in the heart the love of Christ and the joy of heaven, warming every affection of the new nature, and shedding abroad the love of G.o.d in the soul until it becomes a summer-land of love.

And, finally, fire is an energizing force. It gives power. So the Holy Ghost is the source of power. Surely, if He has been able to give to the forces of nature their tremendous power; to give to the sun the force that can hold the planets in their course, and quicken and warm the earth into life and luxuriance; if He has stored up in the lightnings, and the coal-mines, and the atmosphere, the yet only half-revealed dynamics which propel the industries of the human race, He Himself is able to accomplish more than any of His agencies or works.

How blind are they who are trying to do the work of G.o.d without His power!

How we would laugh at the man who today would try to turn the great drivingwheel of a factory by a treadmill, with a dozen men turning it with their weight, as they still do in China! And yet thousands of Christians are trying to carry on their Lord's work by their own puny hands.

Science has grown wise enough to turn on the forces of steam and electricity. Oh, let faith turn on the dynamo of heaven and the power of the Holy Ghost!

This is the secret, of victory over temptation and sin and all our spiritual enemies. Archimedes of old was said to have consumed the vessels of the enemies of his country by setting fire to them in the harbor of Syracuse by a burning-gla.s.s, by which he attracted the solar rays in a focus upon the hostile fleet; and they went up in a blaze of destruction. So let us consume our enemies and His by the fire of the Holy Ghost.

When the little camp on the vast prairie finds that a wave of fire is sweeping over the plain, and that in and hour or two they will be engulfed in flame and destroyed by the resistless element, they are wise enough to clear an open s.p.a.ce around them and then start another fire from their own camp and send it out to meet the approaching wave. As it rolls across the open plain, destroying every combustible thing that is in the way at length it meets the advancing fire; and the two leap up to heaven in one wild outburst of fury and then expire for the want of fuel, The travelers are left in safety on the prairie, where there is nothing to feed the fire.

So let us meet the fire of evil with the fire of the Holy Ghost. We have divine resources. Why should we stoop to the human? We have G.o.d to fight our battles for us. Why should we do it ourselves?

In ancient Rome when the fire went out all state business had to cease. They dared not do a thing without the sacred fire. So all true work ceases when the Holy Ghost is withdrawn from the Church of G.o.d and from the midst of the work. G.o.d does not accept anything that is not done in the power of the Spirit. In ancient Rome the fire had to be rekindled either from the lightnings of the sky, or from the sun, or from the friction of two pieces of wood. So sometimes G.o.d sends us the lightnings of his power to rekindle the flame. Although this is often a very dangerous thing, He has sometimes to strike with a stroke of judgment before His people awake to their need. We can always draw the fire by the burning-gla.s.s of faith from the Son of Righteousness. And G.o.d has yet another way of increasing our spiritual fire, and that is by friction. The other day, in one of our cities, I was asked to notice the factory where the electric force was generated for the trolley engines. I found it was generated entirely by friction. Great wheels were constantly revolving and producing the electric force by rubbing together.

So G.o.d in like manner often quickens our lives and deepens our spiritual force by the tests and trials which throw us upon Him, and compel us to take more of His life and strength. Then let us, instead of quarreling with our circ.u.mstances and mourning over our trials, use everything that comes to bring us more of G.o.d, and strengthen us for higher service and mightier usefulness, through the power of the Holy Ghost.

Chapter 8.

THE SPIRIT OF WISDOM.

"G.o.d hath . . . given us the Spirit . . . of a sound mind." 2 Tim. 1: 7. "Thou gavest also Thy good Spirit to instruct them." Nehemiah 9: 20. The latter pa.s.sage suggests the work of the Holy Sprit as the teacher and guide of G.o.d's people through their history in the wilderness. The previous verses connect the pa.s.sage with the history of Israel during the forty years of their wandering, and identifies the pillar of cloud and fire which led them through the wilderness as the Holy Spirit who is our Leader and Guide. The other pa.s.sage from the Epistle to Timothy presents to us the Holy Spirit as the Spirit of wisdom and of a sound mind.

It is interesting and instructive to trace the revelation of the divine Spirit in the Old Testament, as the Spirit of wisdom and guidance. Let us look at a few special examples.

1. The first is the case of Joseph, referred to in Genesis 41: 38-40. "And Pharaoh said unto his servants, 'Can we find such a one as this, a man in whom the Spirit of G.o.d is?' And Pharaoh said unto Joseph, 'Forasmuch as G.o.d has shewed thee all this, there is none so discreet and wise as thou art: thou shalt be over my house, and according to thy word shall all my people be ruled; only in the throne will I be greater than thou." Here we get a glimpse of the secret that lay back of Joseph's extraordinary life; it was the Spirit of G.o.d. Perhaps there never was a life that touched more closely the common life of suffering humanity. We see in him a true and n.o.ble nature exposed to the discipline of the keenest suffering; separated from home and friends; carried into captivity in a foreign land; misunderstood, traduced, unjustly condemned, and cast into a prison under the deepest and most unjust opprobrium and disgrace; and yet, so heroically standing true to G.o.d and righteousness, and so steadfastly trusting in the divine faithfulness and love, that he triumphed at length over all his difficulties, rose from the prison to a princedom of honor and influence, and from the very lowest place found a pathway to the highest position that it was possible for a mortal to attain. Was there ever a more extraordinary transformation, was there ever a more striking object lesson of the power of high and holy character?

But the pa.s.sage we have quoted reveals the secret of it all. It was not the triumph of human character, but the result of a divine direction that led him through all his steps and lifted him above all his trials. It was a beautiful ill.u.s.tration of the work of the Holy Spirit in the practical affairs of human life, and the commonplace sphere through which the largest part of our existence here has to pa.s.s. The most beautiful fact about it all was, that even Pharaoh himself, the proud and unG.o.dly king of Egypt, was the first to recognize this divine presence in Joseph's life. Joseph did not have to advertise himself as one possessed of the Holy Spirit; but as the men of the world watched him, they themselves were compelled to say, "Can we find such a one as this in whom the Spirit of G.o.d is?"

It is so beautiful when even unG.o.dly men are compelled to see and glorify G.o.d in our lives. There is no greater triumph of holy character than to compel the testimony of the men of the world to the power of G.o.d in us. This was the glory of Daniel's life, that even his worst enemies had to say, "We can find nothing against this man, except it be as concerning the law of his G.o.d"; and the grandest testimony ever given to Jesus Christ by human lips was that of His judge, Pontius Pilate, when he was forced to say, "I bring Him forth to you that ye may know that I find no fault in Him."

O, men of the world, O, young men, looking out upon the future and wanting to know the secret of the highest success, would that you might know that the same Spirit that guided Joseph's steps, and led him through his painful pathway until from the dungeon of Pharaoh and the kitchen of Potiphar he reached the premiership of all Egypt, and indeed of all the world, is ready to be your Guide, your Teacher, your Wisdom, and the Source of all your strength, success, and happiness.

2. The next example is the case of Moses and Aaron: Exodus 4: 10-16. In this pa.s.sage we have an account of G.o.d's call to Moses to undertake the leadership of Israel from Egypt to Canaan, and the special task of going to Pharaoh to demand the release of G.o.d's people from their bondage. We find Moses shrinking from the task because he was slow of speech and asking G.o.d to send somebody else. G.o.d answers Moses by saying, "Who hath made man's mouth, or who maketh the dumb, or deaf, or the seeing, or the blind?

Have not I, the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say." Still Moses was unsatisfied and unwilling, and then G.o.d became displeased with him and bade him call his brother, Aaron. "And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of G.o.d."

Here we see G.o.d offering to be to Moses not only the wisdom to know what he ought to say, but the power of utterance to say it rightly. The faith of Moses, however, was not quite equal to the mighty promise. G.o.d, therefore, indulged him in his timidity and unbelief by sharing the commission with another, and giving him Aaron to be a voice and an utterance for him.

In accepting this compromise, Moses lost a great deal, for the same G.o.d that gave Aaron the power of utterance could just as well have given it to him. It was all of G.o.d from beginning to end, and Moses might just as well have had the whole blessing as the half. Indeed, as the sequel proved, the partnership of Aaron was perhaps a doubtful blessing, because the day came when this same Aaron became the tempter of Israel and the snare of Moses. It was he who made for the children of Israel the golden calf which they worshiped in idolatrous wickedness at the foot of Mt. Sinai, thereby bringing down upon their heads the anger and judgment of an offended G.o.d. So that, instead of being altogether a help to him, the prop that he leaned upon broke under his weight and pierced his own hand and heart.

The lesson is a very practical one for us. The same Spirit that called and commissioned Moses for his great undertaking is promised to us as our enduement of power for the service to which He sends us. He is able to be to us a "mouth and wisdom, which all our adversaries shall not be able to gainsay or resist." But if we look to our own strength or weakness, or lean upon the strength and wisdom of others, we, like Moses, shall find that our earthly reliance will become a snare, and we shall be taught by painful experience the wretchedness of "the man who trusteth in man and maketh flesh his arm," and the safety and happiness of depending only upon G.o.d for all our resources of wisdom and strength for the work for which He sends us.

3. The next example of the Spirit of wisdom we find in Numbers 6: 11-17, and also verses 24-29. This pa.s.sage is similar to the last in its general significance. We find Moses feeling the heavy pressure of the responsibility that rested upon him as the leader of the people. Their unbelief and rebellion were continually grieving and breaking his heart, and at last he breaks out with a discouraged and petulant complaint against G.o.d, "Wherefore hast Thou afflicted Thy servant? . . . that Thou layest the burden of all this people upon me? . . . I am not able to bear all this people alone, because it is too heavy for me." G.o.d took him up immediately, as He is always ready to take us at our word.

It is a very serious thing to speak hasty words to G.o.d and words of discouragement and distrust. It is a very sad and solemn thing to ask G.o.d to relieve us of any trust that He has put upon our shoulders. It is very easy to miss our crown and our life service by petulance and unbelief. "And the Lord said unto Moses, 'Gather unto me seventy men of the elders of Israel, . . . and I will come down and talk with thee there: and I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bearest not thyself alone.'" And a little later it is added, "The Lord came down in a cloud, and spake unto him, and took of the Spirit that was upon him, and gave it unto the seventy elders: and it came to pa.s.s, that, when the Spirit rested upon them, they prophesied, and did not cease."

Now, at the first sight, all this looks like a very great increase of help and power to Moses; instead of bearing the burdens of the people alone he gets seventy men to help him, men of wisdom and experience, men possessing the same Spirit which was upon him. But when we look more closely at it we notice that these men did not receive any additional power whatever, but only a portion of the same Spirit which was already upon Moses. In other words, G.o.d took a little of the power that Moses already had and distributed it among a number of persons, so that instead of one person having the power, seventy-one persons now had it; but there was no more power among the seventy-one than there had been upon the one. All the wisdom of G.o.d and all the strength of G.o.d had been given to Moses personally, and G.o.d had no more to give to the seventy elders. It was spread out a little more and over a wider surface. Nay, before the story was ended, these seventy elders became as great a trial to the heart of Moses as Aaron, his brother. Indeed, they were the beginning of the famous Council of Seventy, who afterwards were called the Sanhedrin or Council of the Seventy Elders, the very Council of Seventy who afterwards condemned to death and became guilty of the crucifixion of the Son of G.o.d Himself. These, the seventy elders for whom Moses in his unbelief asked, instead of being a real help, became, perhaps, a hindrance.

What is the lesson for us? That the Spirit of G.o.d is our All-Sufficiency for every work to which He sends us, and that He is able to work as well by few as by many, by one as by one thousand. Our trust should not be in numbers or in human wisdom, but in the strength of G.o.d Himself, whether that strength is given without human instrumentalities, or through the sympathy and help of mult.i.tudes. Men may help us in the work of G.o.d, but only as G.o.d sends them and fills them with His own power.

A little later in this narrative we have the account of two of the elders, namely, Eldad and Medad, verses 26-29, who were found prophesying beyond the limits of their special appointment. Moses' friends were disposed to rebuke them and restrain them, but Moses in his large-hearted wisdom recognized the fact that G.o.d's gifts often overrun all ordinary channels and that the Holy Spirit cannot be confined by our ideas of propriety. He let them alone, as we should do with our brethren when we see them working for G.o.d and witnessing for the truth, even outside the pale of our conventional forms and organizations. G.o.d's power is greater than our petty programs, and if a man is but honoring Christ and witnessing for Him in the power of the Holy Spirit, let us not try to bring him into our particular set or make him p.r.o.nounce our petty Shibboleth.

4. The next example of this divine enduement is Joshua, Numbers 27: 18.

"And the Lord said unto Moses, Take unto thee Joshua the son of Nun, a man in whom is the Spirit, and lay thine hand upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight."

In this pa.s.sage we see Joshua already possessing the Spirit before Moses ordains him to a special charge, showing that personal preparation must always come before public ordination. It is not the act of ordination that gives a man the Spirit, but it is the possession of the Spirit that ent.i.tles a man to public ordination. G.o.d must make a minister first by his own direct enabling. When G.o.d has given him the Spirit, it is the part of man to recognize what G.o.d has done and to set apart the truly consecrated instrument for special service.

There is another pa.s.sage, Deuteronomy 34: 9, which shows how the act or ordination may be followed in a truly consecrated person by added blessing and deeper fullness of the Spirit. "And Joshua the son of Nun was full of the Spirit of wisdom; for Moses had laid his hands upon him." Here we see that after Moses laid his hands upon Joshua there was added fullness of blessing. There are two stages, therefore, in Joshua's spiritual history: first, he has the Spirit before he was called to his great trust; and then, his call to the trust brought him a higher fullness of the Spirit. Would we be honored with special service for G.o.d? Let us be filled with the Spirit continually, and ready at His hand for whatever ministry He needs us, and we shall be more likely to be called. Have we been called to special service? Then let us throw ourselves upon Him for larger measures of His grace and, like Joshua, be filled with the Spirit.

This was the secret of Joshua's wondrous life. While Moses was divinely endued for his great task by the Spirit of wisdom, and Joseph was fitted for his practical life by the Spirit of righteousness, discretion, and courage, Joshua needed just as distinct and divine an enabling for his mighty undertaking. He was to be the military leader of Israel's great campaign, the warrior captain of the Lord's triumphant host, and he needed peculiar equipment for his mighty task. He was sent against the mightiest nations of antiquity, the powerful Hitt.i.te kings, who, as we learn from the records of the post, were the rivals of the Egyptians themselves in military prowess. He was sent with an army of undisciplined men to attack the mightiest strongholds of powerful nations. Before his victorious legions in a few short years their mightiest citadels fell, and no less than thirty-one powerful sovereigns were brought into subjection.

No grander military campaign was ever fought, and the very highest qualities of wisdom, strategy, courage, faith, and perseverance were needed for this mighty undertaking. All these were given by the Holy Spirit; and all these the Holy Spirit can still give to the soldier of Christ and the servant of G.o.d for conflict, leadership, service in the grander undertakings of these last days when Christ is marshaling His hosts for the conflict of the ages and the coming of the King.

5. We have yet one more example of the practical gifts of the Holy Spirit. In some respects it is the most remarkable and encouraging of all. We find the record in Exodus 35: 30-35. It is the story of Bezaleel and Aholiab, who were specially skilled as mechanics and artisans to prepare the skilled work for the erection of the tabernacle in the wilderness. And Moses said unto the children of Israel, "See, the Lord hath called by name Bezaleel . . . and hath filled him with the Spirit of G.o.d in wisdom, in understanding, and in knowledge, and in all manner of workmanship; and to devise curious works, to work in gold, and in silver, in bra.s.s, and in the cutting of stones to set them, and in the carving of wood, to make any manner of cunning work. And He hath put in his heart that he may teach, both he and Aholiab . . . Them hath He filled with wisdom of heart, to work all manner of work of the engraver, and of the cunning workman, and the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work."

Here we have a list of almost all kinds of mechanical and artistic work. It is work of the most practical kind and of the very highest style of decorative art, the work of the jeweler, the carver, the embroiderer, the sculptor. All this is the result not of education, nor of careful training, but of direct divine inspiration. Here were people who had come from the brickfields of Egypt, a race of slaves without the advantages of culture, and yet G.o.d divinely enabled them in the hour of need, to devise and execute the most elaborate and ornamental designs for the most perfect and beautiful edifice which ever was constructed by the hands of man.

What a lesson for the toiling artisan, for the hard-working Christian, for the man of business, in the practical affairs of our work-a-day life. Here we have the divine Presence revealed as not only for the pulpit, the prayer meeting and the closet of prayer, but just as available for the factory, for the workshop, for the business office, for the schoolroom, and even for the kitchen. Here is a Holy Spirit who is just as much at home amid the toiling hours and heavy pressures of Monday and Sat.u.r.day, as in the holy worship and the religious occupations of the Sabbath. Here is a divine sufficiency, not only for our spiritual experiences and our religious duties, so-called, but for everything that fills up our common life.

Oh, how it helps and comforts us in the plod of life to know that we have a Christ who spent the first thirty years of His life in the carpenter shop at Nazareth, swinging the hammer, covered with sweat and grimy dust, physically weary as we often are, and able to understand all our experiences of drudgery and labor, One who still loves to share our common tasks and equip us for our difficult undertakings of hand and brain!

Yes, humble sister, He will help you at the washboard and the kitchen sink as gladly as at the hour of prayer. Yes, busy mechanic, He will go with you and help you to swing the hammer, or handle the saw, or hold the plow in the toil of life; and you shall be a better mechanic, a more skillful workman, and a more successful man, because you take His wisdom for the common affairs of life. The G.o.d we serve is not only the G.o.d of the Sabbath, and of the world of sentiment and feeling; but He is the G.o.d of Providence, the G.o.d of Nature, the Author and Director of the whole mechanism of human life. There is no place nor time where He is not able and willing to walk by our side, to work through our hands and brains, and to unite Himself in loving and all-sufficient partnership with all our needs and tasks and trials, and to prove Himself our all-sufficiency for all things.

Such then is the Old Testament picture of the Holy Ghost as the Spirit of wisdom and of a sound mind. In Joseph we see Him in the trials of human life. In Moses we see Him qualifying a great leader for his high commission, and able to sustain him through the most trying emergencies and pressures. In Joshua we see Him able to equip a mighty warrior for his conflicts and campaigns and to crown his career with splendid victory, and in Bezaleel and Aholiab we see Him coming down to the level of our secular callings and our commonplace duties, and fitting us for all the tasks and toils of life.

Blessed Holy Spirit-our Wisdom and our Guide! Let us enlarge the sphere of His operations, let us take Him into partnership in all the length and breadth of our human life, and let us prove to the world that, "We need not bid for cloistered cell, Our neighbor and our work farewell.

The daily round, the common task, Will furnish all we need to ask.

Room to deny ourselves a road To bring us daily more of G.o.d."

Chapter 9.

THE HOLY SPIRIT IN THE BOOK OF JUDGES.

"But G.o.d hath chosen the foolish things of the world, to confound the wise; and G.o.d hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath G.o.d chosen, and things which are not, to bring to nought things that are; that no flesh should glory in his presence. 1 Cor. 1:27, 28, 29. The book of Judges marks the deepest depression and declension in the Old Testament records, just as the book of Joshua which precedes it, marks the most glorious triumph of Israel's history. That triumph stands between the story of the wilderness on the one side, with its forty years of wandering, and the story of the Judges on the other, with its four hundred years of declension.

The dark cloud that followed the conquest of Canaan was far deeper and denser than the one that preceded it, and it lasted through four and a half centuries, until the time of the Reformation under Samuel and David. But G.o.d loves to use the darkest clouds as His background for the rainbows of His most gracious manifestations. The brightest exhibitions of G.o.d's grace have always been in the face of the adversary's most fierce a.s.saults.

The ministry of Elijah came in the dark hour of Jezebel's idolatrous rule. The story of Jeremiah stands over against the sorrowful scenes of Judah's captivity and Jerusalem's fall; and the book of Judges, with its four and a half centuries of idolatry and sin, have given us the beautiful incidents of Othniel and Deborah, Gideon and Barak, Jephthah and Samson. Each of these is an object lesson of the grace and power of the Holy Spirit, in calling and using His own agents and messengers for the great work for which He needs them.

1. Othniel represents the Spirit of courage, Judges 3: 10: "And the Spirit of the Lord came upon him, and he judged Israel, and went out to war: and the Lord delivered Cushan-rishathaim king of Mesopotamia into his hand." Othniel was the first of Israel's judges, and by the power of the Holy Spirit he conquered the mighty monarch of Mesopotamia, and secured for his country nearly half a century of peace.

All this is directly attributed to the Spirit. The same power that fitted Moses for his legislative work, and prepared Joshua for his military career, called and qualified Othniel for his successful presidency over the affairs of his nation, and gave him the lion-hearted courage that enabled him to defy the mightiest potentate of the world.

But as every distinguished career has an earlier chapter behind it, so there was an hour in the story of Othniel of which all his subsequent career was but the sequel. The earlier chapter is given to us in Joshua 15: 16, 17. It is the little incident connected with the capture of one of the strongholds of Canaan. After Caleb had conquered Hebron, he found an adjacent city, Kirjath-sepher, which was the literary capital of the Canaanites. It means "The City of Books." To the brave warrior who should conquer it he offered the hand of his fair daughter Achsah. Othniel was the hero who accepted the challenge and won the double prize.

When we see some public character accomplishing distinguished service before the eyes of the world, and leaping apparently from obscurity to fame in a moment, we are apt to forget that back of that brilliant success there lies some little incident that happened, perhaps long years before, but which really struck the keynote of that life, and prepared that individual for the public service which the future held in store.

G.o.d is always preparing His workers in advance; and when the hour is ripe He brings them upon the stage, and men look with wonder upon a career of startling triumph, which G.o.d has been preparing for a lifetime. That was a wonderful day in Israel, when, in a moment, the chambers of the dead heard the voice of G.o.d, and the first human spirit came back from the world beyond to the tenement of clay, and her living son was placed in the arms of a Hebrew mother at the word of the prophet Elijah. But if we look back a few years, we find the key to all this in a little incident that happened one day in that Hebrew home. The old prophet was pa.s.sing by when he met that mother and asked of her a mighty sacrifice, even that she should take the last morsel in her famine-stricken home, prepare it for him, and leave her child to die of want along with herself. But she shrank not from the test. Without a moment's hesitation she obeyed the prophet's command, and from that hour she and her little son lived in that home on the bread of heaven. When the test came that required a faith that would bring back her child even from the dead, she was ready for the hour.

G.o.d is preparing His heroes still, so that when the opportunity comes He can fit them into their places in a moment while the world wonders where they came from. Let the Holy Ghost prepare you, dear friend, by all the discipline of life, that when the last finishing touch has been given to the marble, it will be easy for G.o.d to put it on the pedestal, and fit it into the niche. There is a day coming when, like Othniel, we, too, shall judge the nations, and rule and reign with Christ on the millennial earth. But ere that glorious day can be, we must let G.o.d prepare us as He did Othniel at Kirjath-sepher, amid the trials of our present life, and in the daily victories, the significance of which, perhaps, we little dream. At least, let us be sure of this, that if the Holy Ghost has got an Othniel ready, the Lord of heaven and earth has a throne prepared for him.

2. Deborah shows forth the ministry of woman, Judges 4. Deborah is the first example of a woman called to public service by the Holy Ghost. True, Miriam had already been known as the leader of sacred song in Israel, but this was the first time that a woman had been called to exercise the public functions of a leader.

What a glorious mult.i.tude of n.o.ble women have followed in her train ! The great ministry of the Church today is being done by holy women. It is less than half a century since women began to go to the foreign mission field, and already more that half the foreign missionaries in the world are women. They are the most potent spiritual and moral forces of our age. Deborah's name means "a bee," and her little beehive under the palm tree of Mount Ephraim has swarmed and spread over all ages and lands until the hearts of millions have tasted of the honey, and every form of evil has felt the wholesome sting; but Deborah, like every true woman, had a good deal more honey than sting.

It is too late in the day to question the public ministry of woman. The facts of G.o.d's providence, and the fruits of G.o.d's Spirit, are stronger than all our theological fancies. The Holy Spirit has distinctly recognized woman's place in the Church, not only to love, to suffer, and to intercede, but to prophesy, to teach, and to minister in every proper way to the bodies and the souls of men. And yet, when we have said this, all this, there yet remains a restriction which every true woman will be willing to recognize. There is a difference between the ministry of woman and of man. G.o.d Himself has said that the head of every woman is the man, and the head of every man is Christ, and the head of Christ is G.o.d. "I suffer not a woman to teach, nor to usurp authority over the man." After all that can be said on both sides of this question, it seems to remain, as the practical conclusion of the whole matter, that woman is called without restriction to teach, to witness, to work in every department of the Church of Christ, but she is not called to rule in the ecclesiastical government of the Church of Christ, or to exercise the official ministry which the Holy Ghost has committed to the elders or bishops of His Church; and whenever she steps out of her modest sphere into the place of public leadership and executive government, she weakens her true power and loses her peculiar charm.

Deborah herself, the first public woman of the ages, was wise enough to call Barak to stand in the front, while she stood behind him, modestly directing his work, and proving in the end to be the true leader. It is no disparagement of woman's ministry to place her there. Who will say that the ministry of Moses as he stood that day on the mountain, with his hands up-lifted to G.o.d, while Joshua led the hosts in the plain below, was a lower ministry than that of Joshua? He was the true leader and the real power behind the hosts of Israel, although he was unseen by the eyes of men. This was Deborah's high honor, and no one was more ready than Barak himself to acknowledge her preeminence. May G.o.d more and more mightily direct and use the high and holy ministry of woman, in these last days, for the preparation of her Master's coming!

3. Gideon, or the Holy Ghost, used the weak things of the world to confound the mighty. There is something dramatic and almost ludicrous in the calling of Gideon. When hiding behind his barn for fear of the Midianites, the angel of the Lord appeared to him and called, "The Lord is with thee, thou mighty man of valor." Gideon was taken by surprise with the strange greeting, and seems himself to have felt as if the angel were laughing at him, for he was anything but a mighty man of valor; indeed, at that very moment, he was hiding from his enemies in abject fear. His answer to the angel seems to express this feeling, but G.o.d meets him with the rea.s.suring word, "Go, in this thy might, and thou shalt deliver Israel from the Midianites." The new might which G.o.d had pledged him was His own great might, the power of the Holy Ghost. Accordingly, every step of his way from that hour was but an ill.u.s.tration of the principle of our text, "that G.o.d hath chosen the weak things of this world to confound the things that are mighty."

Next, we see the same principle in Gideon's workers. G.o.d could not use the great army that gathered to his standard. They were too many to afford an opportunity for G.o.d to work and, therefore, He had to sift them, and then resift them, until from over thirty thousand they were reduced to only three hundred. It is beautiful to notice how the Holy Spirit sifted them. He allowed them to do it themselves, by a natural process of reduction. First, all the timid ones were allowed to go home, and this thinned out two-thirds of the crowd. Next, all the rash and reckless ones were tested by giving them the opportunity of drinking at the brook that lay across their line of march; and, as Gideon watched, it was not difficult to find out, by the way they drank, the character of the men. The reckless ones just got down on their hands and knees and drank, without even stopping to think of their danger or their enemies. The prudent ones, on the contrary, looked carefully around, and keeping guard against a surprise from their foes, drank with prudent care, dipping up the water with their hands, and looking carefully around with their watchful eyes; thus were the wary ones chosen, and the others dismissed.

G.o.d wants not only brave men, but prudent men, for His work and warfare; and every day we live we are pa.s.sing judgment on ourselves, and electing ourselves either to places of honor and service, or to be left at home, because of our unfitness. G.o.d wants fit men for His work, and He lets every man prove his fitness or unfitness by the practical tests of his daily life. We little dream, sometimes, what a hasty word, a thoughtless speech, an imprudent act, or a confession of unbelief may do to hinder our highest usefulness, or to turn it aside from some great opportunity which G.o.d was preparing for us.

Although the Holy Ghost uses weak men, He does not want them to be weak after He chooses and calls them. Although He uses the foolish things to confound the wise, He does not want us to be foolish after He comes to give us His wisdom and grace. He uses the foolishness of preaching, but not, necessarily, the foolishness of preachers. Like the electric current, which can supply the strength of a thousand men, it is necessary that it should have a proper conductor, and a very small wire is better than a very big rope. G.o.d wants fit instruments for His power, wills surrendered, hearts trusting, lives consistent, and lips obedient to His will; and then He can use the weakest weapons, and make them "mighty through G.o.d to the pulling down of strongholds."

Again, we see the Holy Spirit using the weak things of this world in the weapons of Gideon's warfare. They were very simple --lamps, pitchers and trumpets. That was all. The lamps, or torches, were expressive of the light and fire of the Holy Ghost; the pitchers suggested the broken vessels of our surrendered bodies and lives; and the trumpets signified the Word of G.o.d and the message of the Gospel that we are sent to proclaim. These are sufficient to defeat and destroy the hosts of Midian; and these are the weapons of our warfare, which are still mighty through G.o.d to the pulling down of strongholds.

A single officer of the court, with the proclamation of the president behind him, is stronger than a mob of a thousand men; and the humblest servant of the Lord Jesus Christ, armed with the Holy Ghost and the Word of G.o.d, stands with the whole power of heaven behind him. Men reject His message at their peril; for Christ has said, "He that receiveth you receiveth me, and he that rejecteth you rejecteth me." The true secret of all power with G.o.d and men is to stand behind our message and our Master, and, like Gideon's pitchers, to be so broken ourselves, that the light of our heavenly torches can flash through the broken vessels through which the message comes.

4. Jephthah, or the Holy Spirit, used "the things that are despised." Jephthah, through no fault of his own, was the child of dishonor. He had the bar sinister on his breast, and was an outlaw from his father's house. But G.o.d loves to use the things that man dispises. The stone which the builders disallowed has often become the head of the corner. It was Isaac, not Ishmael, the first-born; it was Jacob, and not Esau, the father's favorite; it was Joseph, the persecuted, wronged and outcast son; it was Moses, the son of a race of slaves, and the foundling child of the Nile; it was David, the shepherd lad of Bethlehem, and the despised one of Jesse's house; these were they whom G.o.d chose for the high place that each received in the story of His chosen people. Accordingly the outcast and the outlaw of Gilead, poor Jephthah, was chosen of the Lord to deliver his people from the Ammonites. The call of Jephthah is expressly ascribed to the Holy Spirit. "Then the Spirit of the Lord came upon Jephthah, and he pa.s.sed over . . . unto the children of Ammon . . . and the Lord delivered them into his hand." 11: 29.

The Lord still is using the things that are despised. The very names of 'Nazarene' and 'Christian' were once epithets of contempt. No man can have G.o.d's highest thought and be popular with his immediate generation. The most abused men are often the most used. The devil's growl and the world's sneer are G.o.d's marks of highest honor. There is no need that we should bring upon ourselves by folly or wrong the reproaches of men; but if we do well, and suffer for it, fear not, but, "let Shimei curse, the Lord will requite us good for his cursing this day."

There are far greater calamities than to be unpopular and misunderstood. There are far worse things than to be found in the minority. Many of G.o.d's greatest blessings are lying behind the devil's scarecrows of prejudice and misrepresentation. The Holy Ghost is not ashamed to use unpopular people. And if He uses them, what need they care for men?

There was once a captain in the British army, promoted for merit, but despised by his aristocratic companions. One day the colonel found it out, and determined to stop it. So he quietly called on the young officer, and walked arm and arm with him up and down the parade ground, the captains meanwhile being obliged to salute both him and his companion every time they pa.s.sed. That settled the new captain's standing. After that there were no cuts nor sneers. It was enough that the commanding officer had walked by his side.

Oh, let us but have His recognition and man's notice will count for little, and He will give us all we need of human help and praise. Let us make no compromise to please men. Let us only seek His will, His glory, His approval. Let us go for Him on the hardest errands and do the most menial tasks. It is honor enough that He uses us and sends us. Let us not fear in this day to follow Him outside the camp, bearing His reproach, and bye-and-bye He will own our worthless name before the myriads of earth and sky.

5. Samson in whom the Holy Ghost is the source of physical strength. There is no more remarkable figure in the Bible than the st.u.r.dy giant of Timnathserah, who represented in his own body, as no other man has ever done, the connection between physical strength and the presence and power of the Holy Ghost. The strength of Samson was not the result of physical culture and unusual size and vigor of bone, muscle, or members, but was entirely due to the presence and power of the Holy Spirit dwelling in him and working through him. The secret of his great strength is given very simply and plainly in such pa.s.sages as these: Judges 13: 25; 14: 6, 19; 15: 14. In all these cases it will be noticed that it was the Spirit of the Lord that moved upon Samson and gave him his superhuman strength of body. It was not the strength of muscle or frame which comes from food or stimulants; but it was the direct power of G.o.d Himself working through his being. This was connected entirely with his separation to G.o.d and his obedience to his Nazarite vow. The strength of Samson, therefore, was divine strength given through spiritual conditions and entirely dependent upon his righteousness of life and obedience to G.o.d.

This is the very principle of divine healing, as G.o.d is teaching it to us in these last days. It is not the self-const.i.tuted strength of physical organism; but it is the supernatural force of a divine presence, filling our frame and quickening our vital system when we are wholly separated from earthly and forbidden things and living in touch with the Holy Spirit. It may be enjoyed even in the fullest measure by a feeble const.i.tution and a man or woman naturally frail. It is not our life, but the life of Jesus manifested in our mortal flesh. It is a very sacred life, for it keeps us constantly separated from the world and unto G.o.d, and is a wholesome check upon the purity and obedience of our lives.

Samson lost his strength the moment he touched the forbidden world and the lap of Delilah. For us, too, the secret of strength is this: "If thou wilt diligently hearken to the voice of the Lord thy G.o.d, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee." This is the blessed ministry of the Holy Ghost; first, to give us this practical righteousness and keep us in the perfect will of G.o.d, and then to give us the physical life and quickening promised in connection with obedience. His own promise is, "If the Spirit of Him which raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal body by His Spirit that dwelleth in you."

Such, then, is the blessed fullness of the Holy Spirit as unfolded in this ancient book of Judges. How much more rich and full the grace we may expect from Him today!

Shall we take Him with Othniel as the Spirit of courage; with Deborah, for woman's high and glorious ministry; with Gideon and Jepthah, to use the weak things of this world to confound the mighty, and the things which are despised, yea, and the things which are not, to bring to naught the things which are; and shall we, like Samson, "out of weakness be made strong, wax valiant in fight and turn to flight the armies of the aliens"?

Chapter 10.

A SPIRIT-FILLED MAN.

"But there is a spirit in man: and the inspiration of the Almighty giveth them understanding." Job 32: 8. "The Spirit of G.o.d hath made me, and the breath of the Almighty hath given me life." Job 33: 4.

The book of Job is the oldest poem in the world. It has come down to us from a period somewhere between the time of Abraham and Joshua. It is a profoundly interesting drama, unfolding some of the most important principles of the divine government, and revealing G.o.d's personal dealings with His people through the Holy Spirit.

First, Job himself appears upon the scene as the type of a high and n.o.ble character, a man of perfect uprightness, one who represents the very highest ideal of human character. Next, we see G.o.d testing this man, revealing to him the depths of self and sin which lie concealed in every human soul, until, at length, Job appears under the searchlight of the Holy Ghost a pitiful spectacle, not only of disease and suffering, but of self-righteousness, selfvindication, and rebellion against G.o.d Himself. One by one various characters appear upon the scene, representing the wisdom and comfort and friendship of the world --in fact, all that the world can do to help us in our trouble. We have Bildad and Eliphaz and Zophar representing, perhaps, the wisdom, the wealth, and the pleasure of the world, but all failing to bring to Job the comfort, the instruction, and the discipline that he needs.

Finally, Elihu appears upon the stage; and, for the first time, he brings the message and the help of G.o.d. His very name signifies G.o.d Himself, and his words are in keeping with the source from which his message comes. Let us look at him as one of the oldest examples of the indwelling, inworking, and outflowing of the Holy Spirit. First, we have the man. Secondly, we will consider his message. And then we will notice the effect of his message in its influence upon Job, the object of attention in the whole drama of this wonderful book.

First, he tells us himself that he was a young man. "I am young," he says, "and ye are very old; wherefore I was afraid, and durst not shew you my opinion." G.o.d can speak to and through even the youngest of His disciples. But notice the modesty of Elihu. He was sensitive, shrinking, and full of that modest diffidence which is always the criterion of true worth. The more G.o.d uses us, the more should we shrink out of self-consciousness and human observation. Then, we see not only his modesty, but his respect for others and his beautiful disposition to wait and to show the utmost deference to those who are naturally his superiors. There is no reason why we should thrust ourselves forward because we have the Holy Spirit and are trusted with His messages. The Spirit-filled man will always be filled with deference and consideration for others. In speaking to the New Testament a.s.semblies, the apostle tells them particularly to guard against this very thing, for He says, "The spirits of the prophets are subject to the prophets." When G.o.d gives us a message He can afford to have us wait. So Elihu waited till the others were through, and then he spoke with effect.

But while Elihu is respectful and modest, he is at the same time perfectly independent of the opinions of people, and is bold and fearless in obeying the voice of G.o.d, which he has heard in the depths of his own soul. "Let me not, I pray you, accept any man's person; neither let me give flattering t.i.tles unto man. For I know not to give flattering t.i.tles; in so doing my Maker would soon take me away." And so the Spirit-filled man is free from all men. He does not try to copy any man, but listens directly to the voice of G.o.d through His Word and His Spirit. So many of us are parrots, catching the opinion and the ideas of others. G.o.d wants individual characters and individual messages, and every one of us to be himself filled and taught of the Holy Ghost.

We see in Elihu a man so filled with the Holy Ghost that he cannot keep back his words. He says, "The Spirit within me constraineth me. Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. "This is the way the apostle felt, "We cannot but speak the things which we have seen and heard." We need this volcanic power to give force and propelling power to the message with which G.o.d trusts us.

Again, we see in Elihu a man supremely anxious to glorify G.o.d, and grieved because Job's friends have not answered his questions and vindicated G.o.d. His one desire is to glorify his Maker and his Master. Such a man always will be taught and used of His Master. The Holy Spirit is waiting for such men and women.

II. THE MESSAGE OF ELIHU.