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heavenly Canaan, He takes them into His confidence as to what is to happen where they are not to be.

Lot, the while, is vexing his righteous soul. Does he know anything about the purposes of God? Not a word. He is saved, yet so as by fire; though a "righteous soul," his is a vexed soul, instead of a soul in communion with God, vexed "from day to day" (there is so far right-mindedness that it is a vexed soul). He is there before the judgment comes with his soul vexed, whilst happy Abraham is on the mount holding conversation with God; and when it does come, how does it find him? With his soul vexed, and totally unprepared for it, instead of in communion with God about it.

"The Lord knoweth how to deliver the godly out of temptation," and He delivers "just Lot." But, whilst thus vexing his righteous soul with their unlawful deeds, the men of the city have a right to say to him, "What business have you here? 'this one came in to sojourn, and he will needs be a judge.' (v. 9.) You are quarrelling with sin in the place of sin." They have a perfect right to judge thus. All power of testimony is lost, by reason of association with the world, when he ought to be witnessing to his total separation from it there is vexation of spirit, but not power. When Abraham got down into Egypt, he had nothing to do but to go right back to the place of the altar he had built at the first. Lot testifies, but he cannot get out of the place he is in the energy that ought to have thrown him out is neutralised and lost by his getting into it; his daughters have married there; he has ties where his unbelief has led him. It is far more difficult to tread the up-hill road than the down-hill road.

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Whenever the counsels of God are revealed to faith, it brings out the spirit of intercession. The word to the prophet, "Make the heart of this people fat" (Isaiah vi.), at once brings out, "O Lord, how long!" So here, Abraham pleads with the Lord to spare the city. (But there are not ten-there is not one righteous man in Sodom with the exception of Lot.) As regards his own position, he is looking down upon the place of judgment. And in the morning, when the cities are in flames, he finds himself in quietness and peace on the spot where he "stood before the Lord" (v. 27), not at all in the place where the judgment had come, solemnized indeed by the scene before him, but calm and happy with the Lord.

The Lord sends Lot out of the midst of the overthrow. Angels warn him, and faith makes him listen. But his heart is there still. There are connections that bind him to Sodom, and he would fain take them with him. But you cannot take anything with you for God out of Sodom, you must leave it all behind. The Lord must put the pain where you find the pleasure. "While he yet lingered" (there is hesitation and lingering in the place of judgment, when the judgment has been pronounced; he ought to have left it at once; but the place, and path, and spirit of unbelief enervate the heart), "the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters" (the Lord being merciful unto him); "and they brought him forth, and set him without the city." And now it is: "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." (v. 17.) As for the goods, the sheep, and the much cattle, he must leave them all behind. If the Lord's faithfulness is shown in saving Lot, it is shown also in breaking the links that bind him to the place. His mind is all distraction. He says, "Oh, not so, my Lord. I cannot escape to the mountain, lest some evil take me, and I die."" He has lost the sense of security in the path of faith. Such is ever the consequence of the path of unbelief in a saint of God-he thinks the path of faith the most dangerous path in the world. Lot has become used to the plain, and the place where Abraham is enjoying perfect security and peace is a mountain. The Lord spares Zoar at his request, and lets him flee thither; but, on seeing the judgment, he flees to the mountain, forced to take refuge there in the end.

This is an extreme case; we shall find the same thing true in various degrees. Abraham could give up (that sacrifice always belongs to faith); but there are trials to the believer, because of unbelief-because he is a believer, but in a wrong place. Lot was a "righteous man;" but, when he did not walk in the path of faith, he had vexation of soul and trouble —a righteous soul, but where a righteous soul ought not to be. Observe his incapacity simply to follow the Lord. Observe all his uncertainty. So will it be with us; if we are walking in the path of unbelief, there will be trouble which is not our proper portion, but which comes upon us because we are in a wrong, worldly place, the trial that belongs to unbelief. We may be seeking the compassion of the Church

of God when we are only suffering, like Lot, the fruit of our own unbelief—the simple path of faith having been departed from, because we had not learned to count all things but loss for the excellency of the knowledge of Christ Jesus our Lord. Giving up is our proper position, simple sacrifice in the knowledge and present consciousness that "all things are ours." But the promise is "a hundred-fold more in this present world," and that is not vexation of spirit.

JONATHAN;

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OR, THE LORD IS MY HELPER.

1 SAM. xiv.

IN the doings of Jonathan, we get energy of faith in the midst of sad confusion in Israel.

The people of God had sought in a carnal way to establish themselves against their enemies. A people of no faith to lean immediately upon God, they had asked for themselves a king; and, whilst testifying to His own rejection by them, God had instructed Samuel to hearken unto their voice in all that they said, and make them a king. "Give us a king to judge us like all the nations," was their cry, as again (even after the prophet had warned them as to consequences in accordance with the divine testimony)," Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles." (Chap. viii.) The carnal desire is met, and Saul set up to war against Israel's enemies.

Such is the state of things in the midst of which we find Jonathan; and, though he enters not into the full mind of God, he is able to act in the energy of faith.

It is hard for faith to endure the afflictions of God's people, and the dishonour done in it to God Himself. Jonathan endures it not-he has faith in the God of Israel, and he makes up his mind to attack the Philistines. He calls to his armour-bearer, and says, "Come, and let us go over unto the Philistines' garrison, that is on the other side." (v. 1.) The sin of the people of God may have subjected them to the power of the "uncircumcised," but that cannot subject the rights of God. Such is faith's reasoning. And nothing is more simple. The moment there is separation unto God, a

standing with Him, there is zeal for God and strength in His service. But he confers not with flesh and blood, "he told not his father." There was no faith in Saul; and had he consulted him, Saul would most probably only have discouraged with faith, he would have gone himself-he would either have stopped or hampered him; when he does act, it is only to trouble. Faith has to act on its own responsibility. One way in which we very constantly fail, is in asking counsel of those who have not the faith or the light we ourselves have, we thus sink down to their level.

All that could give authority, or accredit it, in the eyes of the people, religious too, was with Saul. The king, the priest, the ark, were all there. But Jonathan waits not for the people. He has none but his armour-bearer with him; and so much the better for him, for he is not troubled with the unbelief of others. Where there is a single eye, there is ever confidence in acting, and not hesitation. The flesh may be confident, but its confidence is in self, and therefore only folly. Faith makes nothing of circumstances, because it makes God all. It is not that difficulties in themselves are lessened, but that God fills the eye.

The Philistines' position is a strong one; amidst precipitous rocks, what could human energy avail? Jonathan has to climb up upon his hands and feet. (v. 13.) The oppressors are there too in great numbers, and well armed. But faith, with a single sword, counts God sufficient. "Come," is the unhesitating word, "let us go over unto the garrison of these uncircumcised: it may be that the Lord will work for us." (v. 6.) The "uncircumcised" have no strength when looked at thus; they have not the God of Jacob for their help, their hope is not in the Lord. "There is no restraint to the Lord to save by many or by few." The enemy may be as the sand on the sea-shore for multitude, that is nothing, and faith knows it. He can give strength to one sword to subdue a host.

Jonathan seeks not other help. Happy in his companion, a man of a kindred spirit (his answer bearing him the witness, "Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart v. 7), he at once discovers himself to the Philistines. (v. 8.)

We have already remarked on the strong, simple confidence of Jonathan in the Lord's power; another thing that characterises his faith is the consciousness of the impossibility of

the link between God and His people being broken. Sad as the condition of that people is-the Philistines in power in their midst, pillaging a defenceless land; no means of resistance left to them, not a sword or a spear (except with Saul and with Jonathan) found in Israel (chap. xiii. 19, 22); the very king they have in their midst, one they have sinned in setting up-this touches not His faithfulness. The Philistines are

delivered into the hand of Israel* (not into his own), in the judgment of the man of faith. (v. 12). In isolating itself with God, faith identifies itself with His people. It loses sight of self, passes over their desolations and recognises all that is theirs in God. Jonathan is as the Lord's hand. And see what boldness. Though Israel be not able to sharpen a mattock, in the name of the God of hosts, the Lord, God of Israel, he goes straight on his way.

But, then, whilst he goes forward thus, conferring not with flesh and blood, there is nothing of boastfulness, no acting in fleshly haste and excitement. His expectation is from God. He can discover himself plainly to the garrison of the Philistines, telling them, as it were, 'Here am I, an Israelite;" but he will wait and see. If they say, "Tarry until we come to you," he will stand in his place, and will not go up to them. But if they say, "Come up unto us," he will go up; the

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Lord hath delivered them into their hands. There is to be the sign. (vv. 9, 10.) In other words, he will wait for them to come to him, or he will go throw himself into the midst of their camp, just as the Lord may bid. He will not make difficulties for himself; but he will not turn away from difficulties which meet him in the path. His is the real dependance of faith.

Having done this, the very haughtiness and scorn of the hostile power instruct him as to what to do. "Behold," say

the men of the garrison one to another, "the Hebrews come forth out of the holes where they had hid themselves;" and then, indolently and with fleshly confidence, taunt these true Israelites, "Come up, and we will shew you a thing!" (v. 12.) It is the sign for Jonathan; "the Lord hath delivered them into the hand of Israel."

In the energy of faith he goes forward and climbs the rock, his armour-bearer following. The Philistines fall before him; it is comparatively easy work for the armour-bearer to slay

*Saul's summons of the people (chap. xiii. 3) is by their national name of Hebrews, the name a Philistine would have called them by.

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