Quick truths in quaint tests

Front matter

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Preface

The sermons contained in this volume were preached in the Calvary Baptist Church, New York, on consecutive summer Sunday evenings. They were afterward preached in Music Hall, Boston, during the author's vacation ministry of two seasons with the Tremont Temple Church. Some of the truths will be found quicker, and some of the texts more quaint, than others ; but it is believed that they are all sufficiently quick and quaint to justify the title given to the volume.

There is a decided gain in the direction of freshness and force in the selection of texts from the unknown portions of the Bible. It is often well to tread the unfamiliar byways and to visit the comparatively strange regions of the Bible. It is the only unexhausted and inexhaustible book in the world. Another volume with a similar title, the Second Series, it is expected will follow in due time. That these sermons may honor Christ, who is to "judge the quick and the dead," is the author's chief aim in their publication.

Robert Stuart MacArthur.

Calvary Study, New York City.

Contents

I. The Powerless Gates, 7

II. The Consecrated Hand, 25

III. The Brave Three Hundred, 41

II

'« . . . What is that in thine hand? . Exodus 4 : 2.

II

MOSES hesitated to become the messenger of the Iyord to Pharaoh. He mentioned one difficulty after another which he thought would excuse him from entering on his allotted task. His third plea was the incredulity of the people. It is true that God had not made a manifestation of himself to Israel for more than two hundred years before the call came to Moses. The force of the objection which Moses made the Lord seemed to recognize ; but he removed the objection by supplying Moses with authoritative credentials. He wrought supernatural wonders in the sight of Moses for the confirmation of his own faith ; he also commanded that a third wonder should be performed in Egypt, to assure the people and to convince Pharaoh that Moses was the appointed messenger of Jehovah. As the rod, which was the symbol of the shepherd's position, was changed into a serpent, so the position and work of Moses was to be changed. The serpent was also the tempter in the garden of Eden, and so became the representative of evil. When Moses seized the serpent and it became again a rod in his hand, he was taught that what was formidable to weak faith might become an element of power when the act of obedience to God was performed.

What was originally the rod simply of the shepherd now became the rod of God. This rod in the hand of Moses accomplished mighty things for God and for Israel. It was afterward associated with the name of Moses as was the spear with Joshua and the harp with David. When our weakness is supplemented by God's almightiness, only he can estimate the possibilities which we may accomplish.

Our inherent or acquired ability is a blessing if used in harmony with God's will ; but it becomes a curse when used in opposition to God. The rod of Moses finally became a symbol of his disobedience to God, and so it became indirectly a curse and not a blessing. Moses and Aaron displeased God at the very end of the long pilgrimage. Once more the people upbraided Moses because there was no water. He and Aaron became fearful lest the new generation, murmuring like their fathers about water, should be for the second time turned back into the wilderness. Moses did not implicitly rely upon God's word, but injected into the exciting scene a display of his own power. His purpose probably was to make a deeper impression on the people ; but his act was unwise. Instead of simply speaking to the rock he struck it with his staff. Israel obtained water, but Moses and Aaron were forbidden the honor of entering the land of promise. It is evermore true that possible good lies near to possible evil. Opportunities rightly employed become blessings greatly multiplied; but opportunities neglected or misused become disadvantages greatly multiplied and increased.

What is in thine hand, O Joshua ? A spear to be held aloft in obedience to the command of the Lord. This spear ever after is associated in our thought with the name and work of the noble son of Nun. When the second attack was made upon Ai the Lord commanded Joshua to "stretch out the spear that is in thine hand toward Ai." Joshua was obedient to the Divine command ; he held the spear extended as the signal agreed upon with the men who were in ambush. The extended spear notified them of the precise moment when they were to issue forth from their retreat, and to rush into the city. It is quite possible also that the elevation of the spear was symbolic of the Divine presence, like the lifting up of the hands of Moses in the battle with Amalek. Later in the narrative the extended spear of Joshua was an indication that the work of destroying the enemies of Israel was to continue. It is still true that when we are obedient to God in the use of the sword of the Spirit, God's presence is granted us for the destruction of our spiritual foes. When we fail to employ the divine weapon, we cannot expect to claim the divine promise that God will be with us to give us the victory over his and our foes. Happy are we when we become the obedient servants of God in the use of the spiritual weapons which he has graciously furnished for our spiritual conflicts.

What is in thine hand, Shamgar ? An ox-goad. A rude, clumsy weapon is this with which to bless Israel and to honor God. But use it for God and you shall not use it in vain. Six hundred Philistines shall fall before thy power, and Israel shall be delivered by thy bravery and heroism.

What is in the hand of Gideon and his brave three hundred? Lamps, pitchers, and trumpets. These are strange weapons with which to attempt the defeat of the countless Midianites who lie in the valley below. But God can take feeble instruments and make them mighty for the accomplishment of his divine purpose. Wonderful were the encouragements which God gave to Gideon in the narration of the dream of the barley cake at this critical moment in the history of that remarkable night. There in the valley lay the hosts of Midian silently sleeping ; there are their camels as the sand by the seaside for multitude. The barley cake rolled through the host until it reached a tent and overturned it so that it lay prone on the ground. It would seem that many tents were smitten by the rolling cake, as if it were a ball among nine pins, prostrating everything in its course. Gideon did not feel humiliated in hearing himself called but a barley cake, although this was the most insignificant of cakes, so long as he could see that cake rolling among the tents and the tents falling flat upon the ground as witness to its power. All is silent among the hosts of Midian as the hour approaches the noon of night. We see the brave three hundred divided into three companies, and in every man's hand a trumpet, a pitcher, and a lamp within the pitcher. We then see Gideon going to the outside of the camp and asking all to follow his example. Then came the blast of the trumpets, the crash of the pitchers, the flashing of the lights, and the cry of the hosts of Israel, "the sword of the L,ord and of Gideon." The intermingled sound of the trumpets and the reverberation of the shouts, with the sudden glare of the three hundred blazing torches, astounded the Midianites, awakening to their doom. These Midianites, no doubt, supposed that there were as many companies as there were trumpets, lamps, and pitchers. Every man's sword was turned against his fellow as, with a harsh cry, peculiar to their race, they rushed about unable to distinguish friend from foe. Terrible was the slaughter; glorious was the victory. We need never hesitate to undertake any task however difficult if we are following the Divine leadership. We never need doubt of success when God is on! our side ; and we must ever give God the glory, when victory has been achieved. Brave and noble Gideon ! thou hast written thy name high } on the scroll of fame among patriotic victors and ! faithful heroes.

What is in thine hand, David ? A harp. We cannot look upon this youthful warrior without enthusiasm mingled with affection. The ruddy youth comes before us in the heartiness of his faith, and the intrepidity of his courage. We are to hear him singing with his harp and to see him slaying with his sling. Saul was the victim of mental and moral disorder. He was perhaps the guilty victim of some form of cerebral disease. We are told that " an evil spirit from the Lord was upon him " ; but we know that this is simply the Old Testament way of telling us that Saul's misconduct brought upon him a Divine retribution. He seems naturally to have been of a morbid disposition, and this tendency was aggravated by his obstinacy and selfishness. Although rebuked by the prophet Samuel, he does not seem to have sought the Divine forgiveness. Soon his cruel suspicions and morbid jealousies induced a homicidal mania. A better spirit occasionally possessed this strange man ; but soon it left him, and he again fell into his passionate melancholia. It occurred to the attendants of King Saul to try the soothing charms of music as an opiate to assuage the anguish of his troubled mind. It was believed that music would be,

Can through the body reach the sickly soul.

David is soon brought with his harp to the court. Saul is sensitive to the soft strains of David's music, as he was to the more stirring minstrelsy of the sons of the prophets. The sounds of David's lyre and voice, perhaps chanting some lofty theme, controlled the troubled spirit of the unhappy and wicked monarch.

It is almost impossible to overestimate the value of music in every relation in life. It stirs the soldier to heroic deeds in battle, and to untiring- courage on the march. It conduces powerfully to religious feeling, whether it be the product of the great organ or of the human voice. It is one of the sweetest charms in social life, and in its wild revelries it may become an irresistible agency of Satan to deeds repugnant to noble men and hateful to God. We know that Elisha sought the ministry of a minstrel that his mind might properly receive the prophetic impulse ; and we know that music was an inspiring power to Martin L,uther. His own words are, " Next to theology, I give the first place and the greatest honor to music." Milton also was charmed with the gracious influence of music alike in his times of sadness and poetic fervor.

Before the clouded face of Saul, David sat with his harp. Over its strings his hands swept, calling forth strains inspired alike by human genius and divine ecstasy. Fable has told us of the power of Orpheus, who by touching his lyre moved trees and rocks and the beasts of the forest. Alas ! David's harp could not permanently subdue the power of evil in the soul of Saul. It checked for a time his evil tendencies ; but the blackness of his envy and the foulness of his jealousy broke forth in bitterness of spirit and deadliness of purpose against the sweet singer himself. Marvelous is the power of good or evil which music exercises. Glorious are the possibilities in possession of the great musicians of the world. Beautiful is the expression of the psalmist when he says, " as well the singers as the players on instruments shall be there." Heaven is harmony ; heaven is song. Almost divine is the gift of playing the organ, the harp, the violin, and the many other instruments of music, and so giving forth melodious sound and song. More than angelic is the gift of opening the lips and pouring forth a flood of melody which makes all the air tremulous with heavenly music. Oh, men and women, gifted with this mysterious, matchless, heavenly power, use it for purity, for truth, and for God.

What is in thine hand, David ? A sling. Only a sling ; but a sling in the trained hand of David was really a mighty weapon. It was mightier far at a distance than the sword of Goliath. Fresh from home came David ; preparation for battle is going on in the camp. David is weary of the cowardice of the men of Israel, who dared not resent the impious challenge of the gigantic Philistine. Shall this man continue to defy " the armies of the living God " ? Patriotic fire burns in the soul of the youth. He could not bear the thought that any one should defy the living God. He will accept the challenge of the impious giant. He will go out in the confidence of God to defend his name, and to honor the truth. He cannot go in the armor of Saul ; so clothed he would be powerless.

Saul is cowardly in refusing to fight the foe and in accepting the services of an inexperienced youth. See the brave David preparing for the conflict ! The Philistine scorns and curses him, declaring that he will soon give his flesh to bird and beast. Hear David replying that he goes in the name of God and that the battle is the L,ord's. See him securing the pebbles from the brook as he hastens to the conflict ! Behold him adjusting the stone and swinging his sling ! With terrific force the stone whizzes through the air and sinks into the head of the boastful Philistine. He falls prostrate upon the earth. Brave David ! Thy courage was equalled by thy faith, and thy victory is in harmony with thy faith and courage. Evermore our motto must be, ' c In the name of the Lord. " That was David's motto when feeding the sheep, when slaying the lion, when defying the Philistine, and when composing his immortal psalms. When we go out in the name that is above every name, victory will assuredly be ours. What is in the hand of Peter and his companions ? A casting-net. They are on the sea of Galilee. By this sea Jesus walked for the purpose of preaching the kingdom of God and calling men to be his disciples and ministers. Here was Peter, with his brother Andrew, and their partners, James and John. They were just commencing the labor of the day or the night. Immediately is heard the call of Jesus, " Come hither." Already they had recognized him as the Messiah, but had still followed their occupation as fishermen. They are now ready to arise and follow Jesus. Some of them had already been called to follow him as disciples ; but now they are called to be his constant attendants. Beautiful is the statement that ' ' they straightway left their nets and followed him." Beautiful also is Christ's remark that he would make them u fishers of men." They were to be preachers of the gospel ; they were to be winners of souls to Christ. The net in the hand of Peter and his companions is at once transfigured and glorified until it becomes the divine method for winning souls, and the fish are suggestive of the men and women who are to be gathered into the kingdom of God. No instrument is so insignificant as to be unfitted for God's purpose in bringing good to men and glory to Jesus Christ.

What is in thy hand, you young lad, with the disciples ? Five loaves and two fishes. What are these among so many ? Jesus well knew what he himself would do although he asks the question as to the resources for supplying the wants of the multitude. When we turn to the evangelist John we find that these resources belong to the lad who chanced to be present on the occasion. Jesus assured the disciples that the multitude need not depart and that they could give the people food to eat. Perhaps this lad was present for the purpose of " turning an honest penny " by selling supplies from his small stock. We now see our

Lord preparing a table in the wilderness and bidding his disciples make all the people recline on the green grass. The evangelist Mark graphically tells us that they sat down in companies with a symmetrical arrangement, like garden plots, illustrating Christ's practical wisdom as the lover of order. What are five loaves and two fishes among five thousand men ? Listen ! Hear Jesus say, " Bring them hither to me." They are brought to him. The people are seated ; the disciples are the waiters ; the blessing of God is asked on the bread ; it is broken ; the loaves are given to the disciples and by the disciples are given to the multitude. "And they did all eat and were filled ; and they took up of the fragments that remained, twelve baskets full." The five thousand men, besides women and children, were all satisfied with this marvelous repast. When we take our small stores of grace, of intellect, and of effort of whatever kind, to the Lord Jesus, he makes them mighty for the feeding of hungry souls. We have only to bring our emptiness to his fullness ; our weakness to his strength ; our humanness to his divineness. We are told even that the loaves were barley loaves. Barley loaves were then the food for the most part, not of men but of beasts. It was a barley cake that rolled into the camp of the Midianites. God can take the " things which are not to bring to naught things that are" ; God can make the foolish things of the world confound the things which are mighty.

What is in thine hand, Mary ? An alabaster box of very precious ointment. Pour it on the head of Christ. Judas may misinterpret thy act, but Jesus will pronounce thy eulogy. This anointing was an act performed with reference to Christ's death. Mary seems to have had a knowledge of his approaching death which his disciples did not possess. Never were greater honors bestowed upon a mortal than Jesus conferred upon Mary. He declared that her deed should be in everlasting remembrance ; and that it should be everywhere mentioned. Matthew and Mark do not give the name of the woman thus honored ; but while John omits the prophecy he records the name, and reveals the fact that this Mary was the sister of Martha. The odor of that precious ointment has filled the world ; the heart of Jesus was tender, sensitive, and appreciative. Blessed are they whose names are associated with the name that is above every name !

What is in thine hand, Dorcas ? Only a needle. Is a woman with a needle to be made immortal ? God sees that woman's heart ; God sees the glistening of that needle as it passes in and out of the garment. That needle is used for the Lord's poor. The needle of Dorcas wrought for her an inscription more durable than brass or marble. Her eulogy will be read when the victories of Roman arms and the glories of Grecian arts are forgotten. Her needle served God as truly as does the pen of the recordine an eel.

What is in thine hand ? A broom. Use it for God. The broom of the domestic servant may be as truly used for God as was the sceptre of David or Solomon. What is in thine hand ? A trowel, a hammer, an axe, a chisel, a saw, or some other mechanical tool? Use it for God. Jesus Christ gave dignity to labor ; the sweat-beads of honest toil stood on his brow. What is in thine hand ? A pen. A pen is mightier than the sword. The pen of Shakespeare, of Longfellow, of Tennyson, of Whittier ! Oh, matchless instrument ! A pen in the hand of Harriet Beecher Stowe stabbed slavery to the heart. A pen in the hand of George Kennan to tell the story of darkest Russia is mightier than the sword of the Czar of all the Russias. Have you a pen ? Use it for God. Perhaps it is a typewriter. Touch its keys ; make sweet music that shall echo around the globe. We are all familiar with George Herbert's admirable expression of this thought :

A servant with this clause

Makes drudgery divine ; Who sweeps a room, as for Thy laws,

Makes that and the action fine.

We need grit and grace to use the old sword, the old hammer, the old fire, the old and always new gospel. Oh ! can you not find some poor soul to-day who does not know Jesus ? Can you not tell some wanderer about the Christ ? What is in thine hand? Wealth. Consecrate it now to

God. What is in thy mouth ? A tongue of eloquence. Use it for God. The tongue is the mightiest instrument that God ever made. What is in thine hand? A kindly grasp? Give that hand to some sad soul. Let us consecrate everything to him ! The office, the plow, the pen, the needle, the tongue, the hands, the feet, and the heart for Jesus. When the pierced hand of Jesus Christ is laid on the printing press, on wealth, on learning, on beauty, on culture, on every gift and grace in every relation in life, then the splendor of the millennial dawn will color the eastern sky with its crimson and gold.

Ill

• ' And the Lord said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand : and let all the other people go every 7iian unto his place. ' ' Judges 7 : 7.

Ill

BRAVE, dashing, and victorious were the soldiers of the heroic Gideon. They are worthy of immortality ; and they have been immortalized on the page of sacred story. They lose nothing of their grandeur and glory even when compared with the "noble six hundred" who rode "into the jaws of Death, into the mouth of Hell," and whose praise is chanted in immortal verse by the laureate Tennyson. In giving praise to Gideon and " glory to the Lord of Hosts, from whom all glories are," we desire to detract nothing from the illustrous three hundred, whose heroic and patriotic piety give them a unique place not only in the Bible, but in the history of brave men of every century and every clime.

In order rightly to understand the events recorded in connection with the bravery and victory of Gideon, we must have clearly in our minds the condition of the country at the time. Earlier in this history we have the account of the defeat of Sisera. That defeat marked the failure of the last attempt by the old inhabitants to overthrow the people of God. Now, however, enemies from new quarters afflict the children of Israel. They are the Midianites and the Amalekites ; the Midianites had gradually spread northward from the

44 QUICK TRUTHS IN QUAINT TRXTS

peninsula of Sinai, and the Amalekites were the old enemies of Israel whom they had fought at Rephidim. These two peoples have now joined their interests with some other tribes, known under the general title of u the children of the East," in order to overthrow Israel. They were accustomed to make incursions at harvest time, when they carried off flocks and destroyed the harvests, after the manner of the Bedouin Arabs of the present day. The Israelites were reduced to the sorest distress ; many of them were obliged to dwell in the mountains in caves and in strongholds. They did not dare to reside in the open country, but were obliged to find protection in these retired places and in hidden caverns. Frequently still whole neighborhoods are exposed to these ravages, and as a result whole villages have disappeared from the face of the land. The peasants prefer, when attacks are made, to climb to a safe retreat in the hills rather than take the risk of living in the open fields. In Gideon's time these raids were on an especially gigantic scale. Cruel as is war always and everywhere, it was especially so in the midst of the terrible sufferings inflicted upon the helpless Israelites. Two chiefs, having the title of kings, are especially brought to our notice, Zebah, " the man-killer," and Zalmunna, " the pitiless." Their names indicate the power they exercised and the terror they inspired. There were two inferior chiefs named Oreb, " the raven," and Zeeb, "the wolf"; these latter bore the title of " princes." These four chiefs led their wild followers in battle array against the defenseless inhabitants. The picture of their army given in the narrative is striking and startling. They are represented as appearing, like the Arab chiefs of modern days, arrayed in gorgeous scarlet robes, while on their necks and the necks of their camels there were gold chains and crescent-shaped ornaments. All their women were decked with ear and nose rings of gold, together with many other jewels. This is the picture given us in this ancient record of the dashing and heartless enemies of Israel, and of the sad condition of the people themselves.

When the night is darkest, the morning is near ; when the knell of liberty is sounding, the deliverer is born. When the tale of bricks was doubled then came Moses ; when Israel was in despair and her enemies in triumph, then came Gideon, heroic deliverer and triumphant soldier of God. Our thought must be fixed upon him for a little as we study this interesting narrative. " Words are things," said the fiery Mirabeau in the wild French Assembly. This statement is true of Gideon's name. It means "feller," "hewer," or " destroyer." He was chosen of God for his noble mission. He was of a small family. Amid the poor, or at least weak, clans of western Manasseh, was that descended from Abiezer, a son of Gilead ; and among these households that of Joash held a prominent place. All his sons were brave and noble, " each like the son of a king." All except the youngest son, Gideon, had fallen on Mount Tabor in the many fights with the fierce Midianites. Unexpectedly did this great champion of Israel arise in the midnight hour of Israel's hope. Already he was known both to the Israelites and to their enemies as a mighty hero. The " treefeller " was also a " man-feller ; " and many a Midianite had already felt the strength of the arm of this " mighty man of valor." His home and fields were at Ophrah, and here the invaders encountered his strong arm and brave household. He was modestly at work, like many other truly great men, when he received his call to higher duties and nobler endeavors.

Gideon was threshing wheat with a flail in the winepress in order that he might the better conceal the grain from the tyrants. In the winepress he would be less exposed to the notice of the invaders, and the flail falling on the grain placed on the bare ground would make less noise than if it were on a boarded floor. There would be danger that the enemies might hear the bellowing of the oxen, if they had been used to thresh the grain. The angel of the Lord immediately said unto him, "Jehovah is with thee, thou mighty man of valor." This address seemed not only startling but ironical to Gideon, when he considered the depressed state of his people. He therefore replied, " O my Lord, if Jehovah be with us why then is all this befallen us? and where be all his miracles which our fathers told us of, saying : Did not Jehovah bring us up from Egypt ? but now Jehovah hath forsaken us and delivered us into the hand of the Midianites." We can well understand how Gideon came to speak in a tone so despondent. The answer came : " Go in this thy might, and thou shalt save Israel from the hand of the Midianites. Have I not sent thee?" Gideon still expressed his doubt; but he is met with this divine promise : " Surely I will be with thee, and thou shalt smite the Midianites as one man." The assurance that God is with him is all that he needs. A miracle finally entirely removes his distrust, inspires his heart with hope, and assures him of God's presence and help in all his undertakings. This miracle is in itself deeply interesting. Gideon at once undertakes to present the angel with a kid and unleavened cakes. These he laid upon the rock, and the supernatural visitor touches the offerings with the tip of his staff, and straightway a fire arose out of the rock and consumed them ; and thus the meal immediately became a sacrifice. The angel then departed and Gideon was filled with holy awe because he had seen an angel of the L,ord face to face. The heavenly visitant gives him a word of benediction, and Gideon builds an altar calling it Jehovah-shalom.