MacLaren Expositions Of Holy Scripture
And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.
Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites.Judges
I need not tell over again, less vividly, the picturesque story in this chapter, of the simple husbandman up in the hills, engaged furtively in threshing out a little wheat in some hollow in the rock where he might hide it from the keen eyes of the oppressors; and of how the angel of the Lord, unrecognised at first, appeared to him; and gradually there dawned upon his mind the suspicion of who He was who spoke. Then follow the offering, the discovery by fire, the shrinking of the man from contact with the divine, the wonderfully tranquillizing and condescending assurance, cast into the form of the ordinary salutation of domestic life: ‘And the Lord said unto him Peace be unto thee!’-as any man might have said to any other-’fear not! thou shalt not die.’ Then Gideon piles up the unhewn stones on the hillside into a rude altar, apparently not for the purpose of offering sacrifice, but for a monument, to which is given this strange name, strange upon such warrior lips, and strange in contemplation of the fierce conflict into which he was immediately to plunge, ‘the Lord is peace.’
How I think that this name, imposed for such a reason and under such circumstances, may teach us a good many things.
I. The first thing that it seems to me to suggest is the great discovery which this man had made, and in the rapture of which he named his altar,-that the sight of God is not death, but life and peace.
Gideon was a plain, rude man, with no very deep religious experience. Apparently up to the moment of this vision he had been contentedly tolerating the idolatrous practices which had spread over all the country. He had heard of ‘Jehovah.’ It was a name, a tradition, which his fathers had told him. That was all that he knew of the God of Israel. Into this hearsay religion, as in a flash, while Gideon is busy about his threshing floor, thinking of his wheat or of the misery of his nation, there comes, all at once, this crushing conviction,-’the hearsay God is beside you, speaking to you! You have personal relations to Him, He is nearer you than any human being is, He is no mere Name, here He stands!’
And whenever the lightning edge of a conviction like that cuts its way through the formalisms and traditionalisms and hearsay repetitions of conventional religion, then there comes what came to Gideon, the swift thought, ‘And if this be true, if I really do touch, and am touched by, that living Person whose name is Jehovah, what is to become of me? Shall I not shrivel up when His fiery finger is laid upon me? I have seen Him face to face, and I must die.’
I believe that, in the case of the vast majority of men, the first living, real apprehension of a real, living God is accompanied with a shock, and has mingled with it something of awe, and even of terror. Were there no sin there would be no fear, and pure hearts would open in silent blessedness and yield their sweetest fragrance of love and adoration, when shone on by Him, as flowers do to the kiss of the sunbeams. But, taking into account the sad and universal fact of sin, it is inevitable that men should shrink from the Light which reveals their evil, and that the consciousness of God’s presence should strike a chill. It is sad that it should be so. But it is sadder still when it is not so, but when, as is sometimes the case, the sight of God produces no sense of sin, and no consciousness of discord, or foreboding of judgment. For, only through that valley of the shadow of death lies the path to the happy confidence of peace with God, and unless there has been trembling at the beginning, there will be no firm and reasonable trust afterwards.
For Gideon’s terror opened the way for the gracious proclamation, which would have been needless but for it-’Peace be unto thee; fear not, thou shalt not die.’
The sight of God passes from being a fear to a joy, from being a fountain of death to a spring of life, Terror is turned to tranquil trust. The narrow and rough path of conscious unworthiness leads to the large place of happy peace. The divine word fits Gideon’s condition, and corresponds to his then deepest necessity; and so he drinks it in as the thirsty ground drinks in the water; and in the rapture of the discovery that the Name, that had come down from his fathers to him, was the Name of a real Person, with whom he stood in real relationships, and those of simple friendship and pure amity, he piles up the rough stones of the place, and makes the name of his altar the echo of the divine voice. It is as if he had said with rapture of surprise, ‘Then Jehovah is peace; which I never dreamed of before.’
Dear friends, do you know anything of such an experience? Can you build your altar, and give it this same name? Can you write upon the memorial of your experiences, ‘The Lord is my peace’? Have you passed from hearsay into personal contact? Can you say, ‘I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee’? Do you know the further experience expressed in the subsequent words of the same quotation: ‘Wherefore I abhor myself, and repent in dust and ashes’? And have you passed out of that stormy ocean of terror and self-condemnation into the quiet haven of trust in Him in whom we have peace with God, where your little boat lies quiet, moored for ever to the Rock of Ages, to ‘Jehovah, who is Peace’?
In connection with this rapturous discovery, and to Gideon strange new thought, we may gather the lesson that peace with God will give peace in all the soul. The ‘peace with God’ will pass into a wider thing, the ‘peace of God.’ There is tranquillity in trust. There is rest in submission. There is repose in satisfied desires. When we live near Him, and have ceased from our own works, and let Him take control of us and direct us in all our ways, then the storms abate. The things that disturb us are by no means so much external as inward; and there is a charm and a fascination in the thought, ‘the Lord is peace,’ which stills the inward tempest, and makes us quiet, waiting upon His will and drawing in His grace. The secret of rest is to cease from self, from self as guide, from self as aim, from self as safety. And when self-will is cast out, and self-dependence is overcome, and self-reliance is sublimed into hanging upon God’s hand, and when He, not mine own inclination, is my Director, and the Arbiter of my fate, then all the fever of unrest is swept wholly out of my heart, and there is nothing left in it on which the gnawing tooth of anxiety or of care can prey. God being my peace, and I yielding myself to Him, ‘in quietness and confidence’ is my ‘strength.’ ‘Thou shalt keep him in perfect peace whose mind is stayed upon Thee, because he trusteth in Thee.’
II. We may look upon this inscription from another point of view, as suggesting the thought that God’s peace is the best preparation for, and may be experienced in the midst of, the intensest conflict.
Remember what the purpose of this vision was,-to raise up a man to fight an almost desperate fight, no metaphorical war, but one with real sharp swords, against real strong enemies. The first blow in the campaign was to be struck that night. Gideon was being summoned by the vision, to long years of hardship and bitter warfare, and his preparation for the conflict consisted largely in the revelation to his inmost spirit that ‘Jehovah is peace.’ We might rather have looked for a manifestation of the divine nature as ready to go forth to battle with the raw levies of timid peasants. We should have expected the thought which inspired their captain to have been ‘The Lord is a man of war,’ rather than ‘The Lord is peace.’ But it is not so-and therein lies the deep truth that the peace of God is the best preparation for strife. It gives courage, it leaves the heart at leisure to fling all its power into the conflict, it inspires with the consciousness of a divine ally. As Paul puts it, in his picture of the fully-armed Christian soldier, the feet are ‘shod with the preparedness of alacrity which is produced by the gospel of peace.’ That will make us ‘ready, aye ready’ for the roughest march, and enable us to stand firm against the most violent charges of the enemy. There is no such preparation for the conflict of life, whether it be waged against our own inward evil, or against opposing forces without, as to have deep within the soul the settled and substantial peace of God. If we are to come out of the battle with victory sitting on our helmets, we must go into it with the Dove of God brooding in our hearts. As the Lord said to Gideon, ‘Go in this thy might, and thou shalt save Israel, . . . have not I sent thee?’
But, besides this thought that the knowledge of Jehovah as peace fits us for strife, that hastily-reared altar with its seemingly inappropriate name, may remind us that it is possible, in the midst of the deadliest hand-to-hand grip with evil, and whilst fighting the ‘good fight of faith’ with the most entire self-surrender to the divine will, to bear within us, deeper than all the surface strife, that inward tranquillity which knows no disturbance, though the outward life is agitated by fierce storms. Deep in the centre of the ocean the waters lie quiet, though the wildest tempests are raging above, and the fiercest currents running. Over the tortured and plunging waters of the cataract there lies unmoving, though its particles are in perpetual flux, the bow of promise and of peace. So over all the rush and thunder of life there may stretch, radiant and many-coloured, and dyed with beauty by the very sun himself, the abiding bow of beauty, the emblem and the reality of the divine tranquillity. The Christian life is continual warfare, but in it all, ‘the peace of God which passeth understanding’ may ‘garrison our hearts and minds.’ In the inmost keep of the castle, though the storm of war may be breaking against the walls, there will be a quiet chamber where no noise of the archers can penetrate, and the shouts of the fight are never heard. Let us seek to live in the ‘secret place of the Most High’; and in still communion with Him, keep our inmost souls in quiet, while we bravely front difficulties and enemies. You are to be God’s warriors; see to it that on every battlefield there stands the altar ‘Jehovah Shalom.’
III. Lastly, we may draw yet another lesson, and say that that altar, with its significant inscription, expressed the aim of the conflict and the hope which sustains in the fight.
Gideon was fighting for peace, and what he desired was that victory should bring tranquillity. The hope which beckoned him on, when he flung himself into his else desperate enterprise, was that God would so prosper his work that the swords might be beaten into ploughshares, and the spears into pruning hooks. Which things may stand as an allegory, and suggest to us that the Christian warfare, whilst it rests upon, and is prompted by, the revelation of God who is peace, aims in all its blows, at the conquering of that sure and settled peace which shall be broken by no rebellious outbursts of self-will, nor by any risings of passions and desires. The aim of our warfare should ever be that the peace of God may be throned in our hearts, and sit there a gentle queen. The true tranquillity of the blessed life is the prize of conflict. David, ‘the man of war from his youth,’ prepares the throne for Solomon, in whose reign no alarms of war are heard. If you would enter into peace, you must fight your way to it, and every step of the road must be a battle. The land of peace is won by the good fight of faith.
But Gideon’s altar not only expressed his purpose in his taking up arms, but his confidence of accomplishing it, based upon the assurance that the Lord would give peace. It was a trophy erected before the fight, and built, not by arrogant presumption or frivolous underestimate of the enemy’s strength, but by humble reliance on the power of that Lord who had promised His presence, and had assured triumph. So the hope that named this altar was the hope that war meant victory, and that victory would bring peace. That hope should animate every Christian soldier. Across the dust of the conflict, the fair vision of unbroken and eternal peace should gleam before each of us, and we should renew fainting strength and revive drooping courage by many a wistful gaze.
We may realise that hope in large measure here. But its fulfilment is reserved for the land of peace which we enter by the last conflict with the last enemy.
Every Christian man’s gravestone is an altar on which is written ‘Our God is peace’; in token that the warrior has passed into the land where ‘violence shall no more be heard, wasting, nor destruction within its borders,’ but all shall be deep repose, and the unarmed, because unattacked, peace of tranquil communion with, and likeness to, ‘Jehovah our Peace.’
So, dear brethren, let us pass from tradition and hearsay into personal intercourse with God, and from shrinking and doubt into the sunshine of the conviction that He is our peace. And then, with His tranquillity in our hearts let us go out, the elect apostles of the peace of God, and fight for Him, after the pattern of the Captain of our salvation, who had to conquer peace through conflict; and was ‘first of all King of Righteousness, and after that also King of Peace.’
Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said.Judges
The decisive moment had come when Gideon, with his hastily gathered raw levies, was about to plunge down to the plain to face immensely superior forces trained to warfare. No wonder that the equally untrained leader’s heart heat faster. Many a soldier, who will be steadfastly brave in the actual shock of battle, has tremors and throbbings on its eve. Gideon’s hand shook a little as he drew his sword.
I. Gideon’s request.
His petition for a sign was not the voice of unbelief or of doubt or of presumption, but in it spoke real, though struggling faith, seeking to be confirmed. Therefore it was not regarded by God as a sin. When a ‘wicked and adulterous generation asked for a sign,’ no sign was given it, but when faith asks for one to help it to grasp God’s hand, and to go on His warfare in His strength and as His instrument, it does not ask in vain.
Gideon’s prayer was wrapped, as it were, in an enfolding promise, for it is preceded and followed by the quotation of words of the Angel of the Lord who had ‘looked on him,’ and said, ‘Go in this thy might and save Israel from the hand of Midian: have not I sent thee?’ Prayers that begin and end with ‘as Thou hast spoken’ are not likely to be repulsed.
II. God’s answer.
God wonderfully allows Gideon to dictate the nature of the sign. He stoops to work it both ways, backwards and forwards, as it were. First the fleece is to be wet and the ground to be dry, then the fleece is to be dry and the ground wet. Miracle was a necessary accompaniment of revelation in those early days, as picture-books are of childhood. But, though we are far enough from being ‘men’ in Christ, yet we have not the same need for ‘childish things’ as Gideon and his contemporaries had. We have Christ and the Spirit, and so have a ‘word made more sure’ than to require signs. But still it is true that the same gracious willingness to help a tremulous faith, which carries its tremulousness to God in prayer, moves the Father’s heart to-day, and that to such petitions the answer is given even before they are offered: ‘Ask what ye will, and it shall be done unto you.’ No sign that eyes can see is given, but inward whispers speak assurance and communicate the assurance which they speak.
III. The meaning of the sign.
Many explanations have been offered. The main point is that the fleece is to be made different from the soil around it. It is to be a proof of God’s power to endow with characteristics not derived from, and resulting in qualities unlike, the surroundings.
Gideon had no thought of any significance beyond that. But we may allowably let the Scripture usage of the symbol of dew influence our reading into the symbol a deeper meaning than it bore to him.
God makes the fleece wet with dew, while all the threshing-floor is dry. Dew is the symbol of divine grace, of the silently formed moisture which, coming from no apparent source, freshens by night the wilted plants, and hangs in myriad drops, that twinkle into green and gold as the early sunshine strikes them, on the humblest twig. That grace is plainly not a natural product nor to be accounted for by environment. The dew of the Spirit, which God and God only, can give, can freshen our worn and drooping souls, can give joy in sorrow, can keep us from being touched by surrounding evils, and from being parched by surrounding drought, can silently ‘distil’ its supplies of strength according to our need into our else dry hearts.
The wet fleece on the dry ground was not only a revelation of God’s power, but may be taken as a pattern of what God’s soldiers must ever be. A prophet long after Gideon said: ‘The remnant of Jacob shall be in the midst of many peoples as dew from the Lord,’ bringing to others the grace which they have received that they may diffuse it, and turning the dry and thirsty land where no water is into fertility, and the ‘parched ground’ into a ‘pool.’
We have said that the main point of Gideon’s petition was that the fleece should be made unlike the threshing-floor, and that that unlikeness, which could obviously not be naturally brought about, was to be to him the sure token that God was at work to produce it. The strongest demonstration that the Church can give the world of its really being God’s Church is its unlikeness to the world. If it is wet with divine dew when all the threshing-floor is dry, and if, when all the floor is drenched with poisonous miasma, it is dry from the diffused and clinging malaria, the world will take knowledge of it, and some souls be set to ask how this unlikeness comes. When Haman has to say: ‘There is a certain people scattered abroad and dispersed among the peoples . . . and their laws are diverse from those of every people,’ he may meditate murder, but ‘many from among the people of the land’ will join their ranks. Gideon may or may not have thought of the fleece as a symbol of his little host, but we may learn from it the old lesson, ‘Be not conformed to this world, but be ye transformed by the renewing of your minds.’