Judges 6:33-40

CHAPTER 6—Judges 6:33

PREPARATIONS FOR THE CONFLICT

CRITICAL NOTES.— Judges 6:33. Then all the Midianites and the Amalekites.] As to the Amalekites, see Judges 6:3, and ch. Judges 3:13. God puts a special brand on the name of Amalek. He would “blot out the remembrance of that people from under heaven” (Exodus 17:14; Exodus 17:16). They were in the line of Esau, and carried down through all their generations, a spirit of bitter and relentless malevolence, such as the elder brother at first cherished for the younger. They were the first heathen nation to make war on the kingdom of God. (So some read Numbers 24:20). Their fight with Israel at Rephidim was malicious. They had no reason for it, but bitter hatred. They strove to prevent God’s own people from partaking of the sacred blessing of water, from the smitten rock. They also cruelly slaughtered the sick and feeble, or the women and children, who were in the rear of the camp (Deuteronomy 25:17). They joined with the Canaanites in smiting Israel at Hormah (Numbers 14:45). They fought against Israel along with Eglon, king of Moab (ch. Judges 3:13). Now they did the same with the Midianites. They invaded the South and smote Ziklag in David’s time (1 Samuel 30). And they seem to have had wars with the tribe of Simeon in the days of Hezekiah (1 Chronicles 4:41). It is a dangerous thing to hate those whom God loves.

Valley of Jezreel.] Some read plain of Jezreel, for a large portion of it was level ground. But the Hebrew word (עֵמֶק) signifies deep place, or valley. A small portion of the ground was really a valley, but for the most part it was a plain, and in later times has been generally known as the great plain of Esdraelon, which is indeed the Greek form of the name. This plain is from fifteen to twenty miles long, and about twelve miles broad from north to south. Though not exactly the basin of an amphitheatre, it has hills around it, nearer or more remote, on every side. It stretches the larger part of the way, from the Mediterranean Sea above Carmel, to the valley of the Jordan. On the south are Mount Carmel, the mountain land of Ephraim and the range of hills connecting the two, on the north are the mountains of Galilee, on the west, the southern spurs of the Galilean highland, and on the east, the mountains of Gilboa, and Little Hermon. The soil is extremely rich, and, though less than fifteen miles square, was, at one time, capable of supporting a population of over 100,000 persons. In the spring season, the whole plain presented the appearance of a vast waving corn field, interspersed with olive trees, which seemed a charming contrast to the huge bare masses of hills that bound it on either side. The three portions of the district most spoken of were the valley of Jezreel, the corn fields of Issachar (this principally) and the slopes of the Manasseh hills. It was the great “battle field of Palesstine;” from Barak to Bonaparte. Here Sisera’s host were annihilated, the Midianites were dreadfully slaughtered, Saul and Jonathan fell at Mount Gilboa, thrilling and melancholy scenes in the lives of Ahab and Jezebel, Jehu and Joram, occurred, King Josiah fought with Necho at Megiddo and was slain, the tragic scene of Holofernes and Judith took place, battles were fought by the Roman General Vespasian, also by Saladin the Great and the Knights Templar, Bonaparte and Kleber, and we might have included, by the famous Egyptian conquerors, Thothmes III. and Rameses II., better known as Sesostris, who invaded Syria by this route. Warriors of every race within a wide range, have here faught, Jews, Gentiles, Egyptians, Saracens, Christian Crusaders and Anti-Christian Frenchmen, Persians, Druses, Turks and Arabs. Here Elijah ran before Ahab’s chariot into Jezreel, and here the tragedy occurred of seizing the vineyard of Naboth the Jezreelite, by the cold-blooded murder of the owner. It presents some of the loveliest and most picturesque scenes of nature, but some of the darkest scenes of human history.

Pitched in the valley]—encamped, or bivouacked. This was now the eighth annual visit of the kind they had paid to this, the garden of Israel. The moral significance of this visit was, not only that it was the last, but that while the enemy had no other thought than that of plunder and feasting, at the expense of God’s people as before, God was now really bringing them forward for a signal destruction, because of their daring to touch His anointed ones, in like manner as He drew Sisera and his army to the very same ground, to deliver them into the hand of Barak (ch. Judges 4:7).

Judges 6:34. The Spirit of the Lord came upon Gideon.] As on Othniel, and afterwards on Jephthah, and on Samson (see pp. 97, 146–9, 150–158). We have an expression nearly parallel, when describing the outpouring of the same Spirit on the disciples—“tarry in Jerusalem till ye be endued with power from on high”—all the elements of moral and spiritual power, as explained on the pages referred to. The Hebrew word לָבְשָה means, literally, to clothe with. Gideon was clothed with the Spirit, or was enveloped with it, wrapped all round. It is the same also with the more simple expression, “filled with the Spirit” (1 Chronicles 12:18; 2 Chronicles 24:20). Gideon had now a baptism of the Holy Ghost. Greater honour no man on earth could possibly attain to than this. All the crowns in the world were but a trifle of honour compared to this. This distinction would not evaporate in time, but would go with him where he went into any department in the world of spirits.

Blew a trumpet]—to convoke an army of volunteers. Abi-ezer, including his father’s house, and the clan, gathered to him. The clan was an expansion of the family, through several generations, something like “the genealogical tree.” It might include hundreds or thousands, as the case might be. אַחַרָיו after or behind him, i.e., as their leader. Though not a king or a king’s son, though not chosen by public vote, and though the least in his father’s household, and his family connection was poor in Manasseh, yet he had gained their confidence all at once so much, that over 30,000 men were ready to follow him to the field. This surely was the finger of God. The exact translation of the phrase about Abi-ezer is, Abi-ezer let itself be summoned after him (Keil). As if it felt that a Divine call to follow Gideon was in the air, and notwithstanding all its idolatrous proclivities, it made no resistance to the heavenly voice.

Judges 6:35. Manasseh, Asher, Zebulun and Naphtali.] Only Western Manasseh is referred to—the cis-jordanic part. Asher was behind on a former occasion (ch. Judges 5:17), lingering among its ships, in the bays and creeks of a good mercantile coast, afraid to lose its commerce with the Phœnicians, who formed a great part of Sisera’s army. But now it is among the first to join the ranks of Gideon. The other two northern tribes well sustain their high reputation for zeal in the cause of their God—Zebulun and Naphtali (ch. Judges 5:18). Nor are they forgotten. When many generations have passed away, their country and their names are immortalized by the appearance among them of the great light, which came down from heaven to chase away the shadow of death from the abodes of men (see Matthew 4:15).

Came up to meet them.] i.e., the Manassites—the nucleus that had gathered around Gideon. But these northern tribes occupied hilly regions. In going to the valley of Jezreel, therefore, they were going down, not up. The explanation appears to be, that the Hebrew word עָלָה means simply, advanced to meet them.

Judges 6:36. If thou wilt save Jezreel by my hand, Behold I put a fleece of wool on the ground, etc.] If Thou art saving—intendest to save Israel, etc., I know (by this) that Thou wilt save, etc. נִזַּת הַצּמד what is shorn of the wool. The word occurs here only. Some think this to be too trivial a matter for a miracle, and regard it as unworthy of Scripture. Rather, we think it a clear proof that such an event really happened, that it was in harmony with an uncultured age, but less adapted to the standard of taste in refined, modern times. It was in harmony with the pursuits in which Gideon was engaged, as a tiller of the ground and a dealer in sheep. The “floor referred to was the threshing-floor, or what was used as such, which was open to the sky.

Judges 6:38. Thrust the fleece]—compressed, wringed]—squeezed. That so much dew should have fallen, does not indicate that as much fell on the wool alone, as would have fallen on the whole ground in the ordinary natural way. But it showed that the dew fell as copiously on the fleece, as was the custom in that climate of heavy dew-fall, while the ground on both sides near it was quite dry. The falling of the dew in Palestine is most abundant. Maundrell and his companions tell us, that “their tents, when pitched on Tabor and Hermon, were as wet with dew, as if it had rained on them all night; and others speak of their cloaks in which tbey wrapt themselves, while they slept, as being completely wet, as if they had been immersed in the sea.” (Eadie.)

Judges 6:39. Let not thine anger be hot against me.] This statement is important as showing the state of Gideon’s mind, that it was most reverential, and glorifying to God. How tender is God in His dealings with the man that really fears Him like Gideon, or Abraham, or Moses! Where there is a spark of true faith, He is tender in fanning it, till it rise into a flame.

The wool naturally draws the moisture, even when other objects remain dry. Gideon therefore, to make sure in so great a crisis, adds one request more, that what was contrary to the natural law might take place, namely, the fleece might remain dry over night, while all the ground round about it should be wet with dew. And in both instances, it happened as he requested, a sure proof that God was listening to his voice; for none save He who laid down nature’s laws could thus control them at will.

GENERAL LESSONS—Judges 6:33

DIVINE ENCOURAGEMENT AND HUMAN WEAKNESS

I. The supports of Christ’s service far exceed its anxieties.

(1.) The angel proved true to His word. “I will be with thee.” Before victory came, before the thousands of Israel came around him, before the trumpet blew Gideon’s fame, while as yet he was only blowing the trumpet of duty, there came the greatest of all blessings to his heart, comforts flowed in to his soul, his peace of mind passed all understanding, and for strength he felt as if the resources of a hundred thousand men were concentrated in his single person. “The Spirit of the Lord clothed him.” No mantle fell, like that of Elijah on Elisha, nor was any high priest’s robe of office specially conveyed to him. But the sublime reality, of which that costly habit was but the poor symbol, now comes into his spirit. The Divine Spirit took possession of the human spirit, and his heart rose within him with a new courage, while his face shone as if it had been the face of an angel of God. “His feet were made as hinds’ feet,” while his “arms were made strong by the mighty God of Jacob.” He felt borne as on eagles’ wings along the course of duty. He had received a baptism of the Holy Ghost, and now could run and not be weary, walk and not faint. He that could make fire to spring out of the rock to consume the sacrifice, could also fill with fire the heart of the desponding disciple. To the fullest extent did he realise the fulfilment of the promise, “they that trust in Me shall not be ashamed.”

(2.) The sentiment applies generally. Christ’s service always gives more happiness to His faithful servants, than is needed to compensate for its sorrows and sacrifices. Who would not rather be with the Master on the raging deep, assured that every billow is subject to His word, and that no wave can rob Him of any of His redeemed ones, than be loitering indolently in dereliction of duty on the shore? It is better to be with Paul in prison, than to be with the wearer of the imperial purple in the palace. Better have the “thorn in the flesh,” however rankling it be, than be without it, and remain ignorant of the sustaining power of Christ’s grace. Never were men nearer heaven, while still outside its gates, than were those who could “rejoice that they were counted worthy to suffer shame for their Master’s name.”

To be clothed with the Spirit, is to be clad with it as the sky is covered with clouds, or the earth with glory, when the meridian sun shines upon it. Or, we might speak of it as a body covered with a coat of mail, making a man at once invulnerable and invincible.”

II. Divine Providence co-operates with human fideliiy.

We have seen how Gideon was brought through his first great trial of duty, by God inclining first the heart of Joash, his father, then of the men who had helped him, then of all the household, and finally overawing the men of the city—the old Canaanites, who would dwell among the Israelites to the last. Now we find the circle getting wider and wider. For all would soon hear of the visit of the angel-Jehovah to Gideon, that He had announced the time of relief from oppression to be at hand, that He had appointed Gideon to be the leader of Israel, and that all this was confirmed by the working of a miracle. A Divine command had also been given to Gideon to break down the altar of Baal, and erect an altar to Jehovah in its stead, which Gideon had done, and no harm came of it. Baal was thereby proved to have no power to defend himself, and was not a true god. A conviction was rising among the people, that all their misery was owing to their worship of Baal and the displacement of Jehovah. The thought, therefore, was now getting up, of making a general return to Jehovah, and the deserted spouse was now saying, “I will go and return to my first husband, for then was it better with me than now.” Gideon had done well to get his father to become his first convert. His influence would go far to determine others, and when a few decisions were obtained, it would be easy among such a people to multiply them. Thus would Abi-ezer be obtained, by the use of natural means, and yet by the controlling influence of Divine Providence. But when the Spirit of God came on Gideon, a mighty impulse was given to the movement. Everywhere this mighty man of valour instilled his own spirit into all his followers, and a general stirring up took place. “The weak became as David, and David as the Angel of the Lord.” All received life as from the dead; the trumpet sound was the sound of a jubilee morning; emancipation was coming; the recovery of the land, and the breaking of the yoke. An electric thrill passed through all hearts, and many were disposed at once to come forward “to the help of the Lord against the mighty.”

III. The memories of the trumpet-call.

“In all ages, the call of the trumpet has been associated with the clang of arms, the evolutions of troops, and the “pomp and circumstance of war.” Often has it aroused the slumbering energies of patriotism, rallied the courage of those who have conducted the attack, and animated the resolution of those who have stood on the defence. Its heart-piercing language has been understood alike on the walls of Troy, at the gates of Rome, among the hosts of the Crusaders, and on the fields of Waterloo and Inkermann.

“But to the Israelite, the sound of the trumpet was associated not more with war than with religion. When the fathers were journeying through the wilderness, the sound of the silver trumpets blown by the priests, was the signal for their marches and for their convocations. The advent of the new year was celebrated by the feast of trumpets, also days of gladness, solemn days, and the beginnings of months. The majesty of the law was attested by the voice of the trumpet, the walls of Jericho fell flat, when on the seventh day the trumpets of rams’ horn were blown by the priests, and the Midianites themselves when, two centuries before, they had troubled Israel, had been dispersed at the sound of the trumpet (Numbers 31:6).

“For years the trumpet had been silent in Israel. God’s ordinances and His Sabbaths had been disregarded, the memories of Sinai and of Jericho had slumbered, the orgies of Baal had ursurped the place of the holy convocations, and now that its sound was once more heard, it spoke to the people of Him whose covenant they had long forgotten, but whom at last they had invoked in their anguish.”—(Wiseman.)

IV. Misapprehension in judging the Character of others.

Not a few express surprise that Gideon should have thought of asking any further evidence of God’s presence and blessing in this enterprise, and speak of it to the disparagement of his faith. Had he not, it is said, got the assurance of of the angel, “I will be with thee?” Had he not successfully destroyed idol-worship in his father’s house, and had he not secured the confidence of the people, so that they came flocking to him in thousands? What further need was there of miracles, to attest that God was really about to deliver the Midianites into His hands? Thus Gideon is judged, and thus thousands of excellent men are judged, not indeed harshly, but inconsiderately. How much more tender is the judgment of our God! No reproof comes from Him for asking a double miracle to be wrought in this hour of trial, but, on the contrary, an immediate compliance is vouchsafed to the request made.
Gideon would indeed have been more than human if he had had no doubts at such a moment. What a responsibility lay on his shoulders! The whole interests of the Church of God at this perilous crisis were in his hands. The very life of the nation was at stake. Everything was to rise or sink according to his success or his failure. Besides, the situation was to him entirely new. He had no experience what it was to be a general at the head of an army. He had no disciplined troops, but raw levies, indifferently equipped, and without trusted officers to lead them. Was it strange, if, notwithstanding many encouragements, he had still some misgivings? But his weakness was that of nature, rather than of faith; it was physical, rather than moral. For a moment his mind sunk under the strain of strong events to which it was unaccustomed, and he felt himself weak as a child in holding the reins when such mighty forces had to be controlled. It was the mind’s natural inability, through sheer agitation, to look calmly at the evidence set before it, on which faith should be exercised. Luther, felt this weakness, as one may see by reading the broken, rugged utterances of his soul, at some of the critical passes of his history, when all alone with his God. Knox did, Augustine did, and doubtless many others did, if only we could get behind the scenes and witness the severe soul struggles, through which the men of faith had to pass when girding themselves for the decisive conflicts of life. Then the good man prostrates himself in weakness before the Divine footstool. He feels himself a mere straw in existence! a broken reed! weak as a dry leaf in the grasp of the whirlwind! This is a necessary part of the training of those whom God sends out to fight His battles. Each and all must be led to say in deep sincerity of heart, “I will go in strength of God the Lord; I will make mention of thy righteousness, of thine only.”

Moses felt thus when the terrible apostacy of the golden calf occurred. The solemn and stern events, which followed each other in swift succession at that period, proved too much for the infirmity of a human nature, and he cried out in earnest prayer, “O Lord! I beseech thee, show me thy glory!” He wished to have a glimpse of the light of God’s countenance to calm down his extreme agitation when painful emotions were rolling like mountain billows through his soul. O what help there is in that countenance! Even the Saviour himself, all perfect and sinless, and incapable, under any circumstances, of being lacking in faith, yet being a true and proper man, snowed the weakness of a human nature when, under the awful pressure that rested on His human spirit in the place of His sorrows. He cried out earnestly, “O, my Father! if it be possible, let this cup pass from me!” “And there appeared an angel from heaven strengthening Him!”

It might be near the mark to add that Gideon did not for a moment question God’s power to save Israel, but in the whirl of his thoughts, he had doubts as to whether he rightly understood God’s intentions in using him as an instrument. His request seemed to be, “Am I really right in my interpretation of God’s meaning, that He intends to save Israel from these Midianites, through my poor instrumentality? Does He really intend to employ one that is confessedly so weak and worthless to accomplish so mighty a work?

THE DEW ON THE FLEECE—ITS LESSONS

The proposal that the dew of heaven should fall on the fleece only, while the ground remained dry during one night, and that exactly the reverse should occur the succeeding night, was one which Gideon himself made, and, as such, it might have little or no significance. But God accepted it, and, as endorsed by Him, we are warranted in regarding it as conveying important instruction. More especially may we so regard it, as it was so common in that age to convey moral and spiritual instruction through the medium of signs.

Nor can we overlook the fact, that this miracle was wrought in the interest of God’s church, and, therefore, the instruction it conveys must have a reference to that church—to its prosperity or decay, for this was the matter in hand. That a fertile imagination could find many meanings wrapped up in this sign is what might be expected, and there is need of caution not to put meanings of our own into that which is employed as a vehicle of instruction by God. We put aside, therefore, all meanings of mere allegorising ingenuity, such as the favourite theory of the old Fathers, that here we have an illustration of the Incarnation in the descent of the heavenly dew into the fleece; and even that other theory, which applies the sign to God’s dealings with the Israelitish nation, in contrast with His treatment of the outlying Gentile world. True, in the early ages, Israel was for a long period filled with the dew of heavenly blessings, while the heathen nations around were left in the condition of a moral wilderness, dry and barren of all good. Now this state of things is reversed—many Gentile lands being visited with the dew of quickening and saving grace, and bringing forth the fruits of righteousness, while the highly-favoured land in which Jehovah once dwelt has long been spiritually “as a salt land not inhabited.” This sign does, indeed, fitly emblematise the past and present condition of Israel in relation to the nations around them. But a mere likeness does not amount to a type. A type is a designed resemblance, and it is going too much away from the subject in hand to suppose that here there is introduced a designed resemblance of the Israelitish nation in its relation to the outlying world during its long history of thousands of years. Or, if we admit the general principle, we must apply that principle, in the present case, to Gideon’s age in its direct bearing.

Before this apostacy, Israel had, in the good times of Deborah, when the nation had anew “lamented after the Lord,” been favoured with the descent of heavenly blessings on the land in copious measure, while the nations all around were without any participation of the fructifying shower; and now things are reversed. Israel’s fields are left dreary and desolate, while other vineyards are covered with blossom and teeming with fruit. Thus, indeed, the passage might be understood to apply in one sense.
But a more important meaning is, to view Israel not so much as one of the nations, as being the Church of God at that time on the earth, and to regard it as represented by the fleece of wool, while the dry ground represents the world as heathen, and so the spiritual meaning of the passage may be expressed by three ideas.

I. The one needful Blessing of a languishing Church is the Heavenly Dew. The dew is referred to, as if all Israel’s needs were summed up in that one item. For a large part of the year, the dew-fall was all in all to Israelitish soil. Hence its regular descent was looked upon as an expression of the favour of heaven. But for a copious fall of dew over night, during the hot season, every tree would wither—every plant, shrub, and flower; indeed, the whole vegetable world would die. Hence Isaac’s blessing—“God give thee of the dew of heaven;” and Job’s acknowledgment—“His dew lay all night on my branch.” That, of which the natural dew is the emblem, is the Divine Spirit’s influences coming down on the Christian Church; and the aspects of the blessing are manifold, such as—

1. Freshness. Under the heat of a scorching sun, the natural world becomes blanched and withered in appearance. But the dew falls copiously, and the sickly, languishing, vegetable world looks cheerful, and smiles again. The face of nature sparkles with delight. Each flower-cup, and leaf, and heather-bell, partakes of the general joy. Every spire of grass shoots up its little head as if in gratitude for the grateful boon of heaven. All nature is in tears, but it is tears of joy which are shed; for a new glow of life is felt at the heart, and the pulse beats with fresh vigour in the veins. Nature revives, and looks green again. The seed springs in the soil, rich pasture covers the fields, “the valleys are filled with corn, they shout for joy, they also sing.”

When the Spirit’s influences are poured out, our souls become “like a watered garden and as a field which the Lord hath blessed.” There is more fervour of zeal, more ardour of love, more firmness of resolution, and greater energy of action. There is enlargement of heart, and quickening of step in running the race set before us. A deeper hue is given to personal piety, and soul prosperity is advanced. There is more prayer and closer watching for God. Faith is stronger, hope is brighter, humility is deeper, joy is more full, and heavenly-mindedness is more confirmed. How refreshing to a drooping church is the falling of the heavenly dew!

2. Tenderness is another aspect of the blessing. “I will be as the dew unto Israel, and he shall grow as the lily.” The lily was a flower of extreme delicacy of leaf and flower, and so very tender. It was not robust as the thorn, nor hard as the oak, nor tall as the cedar; it was simply a modest unpretending flower, all the more attractive because of its lowliness and tenderness. A picture of it we have in Mary weeping at the sepulchre. Weak faith, weaker Knowledge, but love strong as ever. “They have taken away my Lord”—still mine, even in death. There is no cooling of the affection even by death. She loves on as before, and would not go from that sepulchre. Her dead Lord was dearer to her than all those living around her. To find Him, though in the grave, was to find more than father or mother. Ah! that lily had a beautiful and tender blossom, though wet with the dew of tears—all the more beautiful for those dewdrops.

You see the tender blossom of the lily, in the poor woman who elbows her way through the crowd, saying, “If I may but touch the hem, etc., I shall be whole.” You see it in the conduct of the two sisters when they said, “Lord, if thou hadst been here my brother had not died.” You see it in Nathanael (John 1:48); in Ephraim (Jeremiah 31:18); in Peter (Matthew 26:75); in Josiah with his “tender heart”; in the publican “smiting on his breast,” etc.; in David (Psalms 119:136); and in the men who sighed over the corruptions of the Church in Ezekiel’s days (Ezekiel 9:4).

All this tenderness of piety proceeds from the falling of the Divine dew.

3. A new rush of life. “Or ever I was aware my soul made me like the chariots of Amminadib” (Song of Solomon 6:12). “Did not our hearts burn within us,” etc.? (Luke 24:32). This dew can make men raise the shout even in this world, “To Him that loved us and washed us from our sins in His own blood,” etc. (Revelation 1:5). One feels like Bunyan when his prison walls seemed to grow warm around him, as he traced the progress of the pilgrim, on from the City of Destruction up to the realms of eternal day. The house of God becomes the happiest home on earth, where all the exercises seem like the ripplings and dashings of the “river of the water of life” Those on whom the dew rests are never so glad as when it is said, “Go ye up unto the house of the Lord.” Their hearts are “lifted up in the ways of the Lord,” and with warmest gratitude they exclaim, “Blessed are they that dwell in thy house!” No voices are more grateful than those of the shepherds, while they walk over the “delectable mountains,” and point through the glass to the celestial gate in the distance.

4. Loveliness of piety. Sometimes, under the descent of this dew, the church becomes like a garden of lilies, where every flower has the beauty of the lily. As on the day when the Spirit was first poured out in abundance, after Jesus had been glorified. The “truth as it is in Jesus” was seen in the light of the morning sun, the shadows of night were cleared away, and the words of the Master came all true at last, both in letter and spirit. What earnest breathings of prayer then rose up to the throne! What enlargement of heart and liberty of speech in setting forth the newly-found truth of the cross as the “power of God unto salvation to every one that believeth!” What entire consecration of every one’s self to the Saviour Lord! What warmth of brotherly love! What boldness in “testifying to men all the words of this life!” What steadfastness in receiving the teachings of the despised fishermen! What singleness of heart and what unbounded joy in all the relations of life!

In the case of the individual this character is seen in every form of beauty. It “sits at Jesus’ feet like Mary, and listens to His word.” It “meditates on God’s law day and night.” Meditation returns home to her bower daily, laden with honey culled from every flower she has visited. It is a character, also, that begins with making nothing of self and everything of Christ. It adopts the motto, “less than the least;” it lies low in the dust, crying out, unclean! etc. It “takes the lowest room,” “esteeming others better than itself.” Also, when smitten on the one cheek it turns the other as well, rather than retaliate. It “forgives until seventy times seven,” “bearing all things, believing and hoping all things.” “It worketh no ill to its neighbour,” but “does to him what it would wish him to do to it.” In one word, it strives to live above the world, to cultivate heavenly-mindedness, and to commend the gospel of Christ to all around. It strives so to conduct itself that all who look upon it shall see, as it were, the face of an angel.

5. Stability. “Rooted and built-up—grounded and settled” (Colossians 2:7; Colossians 1:23; Ephesians 3:17). “From henceforth let no man trouble me,” etc. (Galatians 6:17). “Stand fast in the faith,” etc. (1 Corinthians 16:13). Making conscience of one’s religious principles, and not a matter of convenience and time-serving. “Holding fast the profession of the faith without wavering.” Deeds confirm words. Speaking for Christ before kings as well as mean men (Psalms 119:46). Maintaining one’s principles with all good conscience before, the world with few or with many—“faithful among the faithless;” true as steel; the same whatever wind may blow; esteeming it a “small matter to be judged of man’s judgment, knowing that he that judgeth us is the Lord.”

The presence of the dew makes every root take a deeper hold of the earth.

6. Purity. The more strength there is in a plant the better it throws off its impurities. The strength is given by the dew. Where every feature of the Christian character becomes strong through the Spirit (Ephesians 3:16), the wish becomes stronger than ever “to be found without spot and blameless” (2 Peter 3:14; 1 John 3:3). There is a fixed purpose to “cleanse one’s self from all filthiness of the flesh and spirit,” etc. (2 Corinthians 7:1). The command looked at is, “Be ye holy for I am holy.” The pattern copied is one “in whom there is no guile.” The position occupied by such is, to be “separate from sinners” and to belong to God, while “the whole world lieth in wickedness” (1 John 5:19). The twofold aim in life is to be pure in heart (Psalms 51:7; Psalms 139:23) and to keep the garments clean (Revelation 3:4; Revelation 16:15).

7. Delight in Christ’s fellowship. When flowers are filled with dewdrops, they put forth their best blossoms under the shining of the sun. Christians, when “filled with the Spirit,” long for the presence and fellowship of Christ. Then Christian character unfolds itself most beautifully, when beholding His excellence, basking in His radiance. When the soul is refreshed with the consciousness of the Divine love, and receives new proofs of its being in covenant with God as its own God, it instinctively longs to possess the virtues of the Christian character. Christ is incomparably more precious than other objects. Like the stars disappearing in presence of the sun, all rivals sink out of view.

II. The granting or witholding of this blessing is entirely in God’s hands. On the one night He gave the dew here and refused it there; the next night, He withheld it from the first spot and gave it to the second. Thus he showed that the giving or withholding of the gift rested entirely with Him. The Holy Spirit is said to be “sent from the Father,” and to “proceed from the Father” (John 15:26). God calls Him “my Spirit” on many occasions. He is generally called “the Spirit of God,” or “the Spirit of the Lord.” In the Old Testament when He is given, God is said to “pour Him out” (Isaiah 44:3; Joel 2:28; Zechariah 12:10; Isaiah 32:15), or to put Him on His people (Ezekiel 36:27; Ezekiel 37:13). In the New Testament, God is said to give His Spirit (John 3:34; 2 Corinthians 1:22; 1 Thessalonians 4:8, etc). Comp. Philippians 2:13.

III. God gives this blessing in answer to prayer. It was at Gideon’s earnest prayers that the dew was given or withheld. Thus it was with Elijah (see 1 Kings 17:1; comp. 1 Kings 18:42). When the land was scorched through want of dew and rain, the King of Israel supplicates that the needed blessing might be restored, in answer to penitence and prayer, and his supplication was heard (1 Kings 8:35, with 2 Chronicles 7:1). So it is declared, “our Heavenly Father gives His Holy Spirit to them that ask Him” (Luke 11:13). When so large an outpouring of the Spirit took place on the day of Pentecost, it was found that the whole company of Christ’s disciples in the upper room were engaged for ten days together in prayer and supplication (Acts 1:14, with Judges 2:2). There was a similar scene in Acts 4:31.