Afternoon/Evening Reflection 

Meekness  is a very desirable thing to stand complete in all the will of God, Col. 4:12, to be fitted and furnished for every good work, to be made ready, a people prepared for the Lord. A living principle of grace is the best preparation for the whole will of God. Grace is establishing to the heart, it is the root of the matter, and a good foundation for the time to come. This grace of meekness is particularly a good preparation for what lies before us in this world.  It makes us fit for any duty. It puts the soul in frame, and keeps it so for all religious exercises. There was no noise of axes and hammers in the building of the temple: those are most fit for temple service that are most quiet and composed. The work of God is best done when it is done without noise. Meekness qualifies and disposes us to hear and receive the word: when malice and envy are laid aside, and we are like new-born babes for innocence and inoffensiveness, then we are most fit to receive the sincere milk of the word, and are most likely to grow thereby. Meekness prepares the soil of the heart for the seed of the word, as the husbandman opens and breaks the clods of his ground, and makes plain the face thereof, and then casts in "the principal wheat and the appointed barley." Christ's ministers are fishers of men, but we seldom fish successfully in these troubled waters. The voice that Eliphaz heard was ushered in with a profound silence, and in slumberings upon the bed—a quiet place and posture. God "opens the ears of men, and sealeth their instructions."  

Prayer is another duty which meekness disposes us rightly and acceptably to perform. We do not lift up pure hands in prayer, if they be not "without wrath." Prayers made in wrath are written in gall, and can never be pleasing to, or prevailing with the God of love and peace. Our rule is, "First go and be reconciled to thy brother, and then come and offer thy gift." And if we do not take this method, though we seek God in a due ordinance, we do not seek him in the due order. The Lord's day is a day of rest, and none are fit for it but those who are in a quiet frame, whose souls have entered into that present sabbatism which the gospel has provided for the people of God. The Lord's supper is the gospel-feast of unleavened bread, which must be kept, not with the old leaven of wrath and malice and wickedness, but with the unleavened read of sincerity and truth.  God made a gracious visit to Abraham, and after that the strife between him and Lot was over, in which he had discovered so much mildness and humility. The more carefully we preserve the communion of saints, the fatter we are for communion with God. It is observable, that the sacrifices which God appointed under the law, were not ravenous beasts and birds of prey, but calves and kids and lambs and turtle-doves and young pigeons, all of them emblems of meekness and gentleness and inoffensiveness; for with such sacrifices God is well pleased. This quietness of spirit contributes very much to the constant steadiness and regularity of a religious conversation. Hot and eager spirits, that are ready to take fire at every thing, are usually very inconstant in their profession, and of great inconsistency with themselves: like a man in an ague-fit, sometimes burning with heat, and sometimes shivering with cold; or like those that gallop in the beginning of their journey, and tire before the end of it; whereas the meek and quiet Christian is still the same, and by keeping to a constant rate, makes progress. If you would have one foot of the compass go even round the circumference, you must be sure to keep the other fixed and quiet in the centre, for your strength is to sit still.

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The Book of Judges Chapter 17:6

6 In those days there was no King in Israel, but every man did that which was good in his own eyes.

Such is what we see today in our days. 

The word king being used largely for a supreme magistrate. God raised up judges to rule and deliver the people, when he saw fit; and at other times for their sins he suffered them to be without them, and such a time this was; and therefore they ran into that idolatry, from which the judges usually kept them; as appears by that solemn and oft - repeated passage in this book, that after the death of such or such a judge, the people forsook the Lord, and turned to idols. His own eyes - That is, not what pleased God, but what best suited his own fancy. Which accounts for the idolatry of Micah, there being no supreme magistrate to take cognizance of his sin, and restrain him from it, or punish him for it according to the law of God. Then they soon did that which was evil in the sight of the Lord. When they were without a king to keep good order among them, God’s house was forsaken, his priests were neglected, and all went to ruin among them. See what a mercy government is, and what reason there is that not only prayers and intercessions, but giving of thanks, should be made for kings and all in authority, 1 Timothy 2:1-2 . Nothing contributes more, under God, to the support of religion in the world, than the due administration of those two great ordinances, magistracy and ministry.

 Afternoon/Evening Reflection 

The peace of the meek man is not only sweet but safe and secure; as far as he acts under the law of meekness, it is above the reach of the assaults of those that wish ill to it. He that abides quietly   under "the shadow of the Almighty" shall surely be delivered "from the snare of the fowler." Psalm 124: 7, Proverbs 6:5. (a)The greatest provocations that men can give would not hurt us if we did not, by our inordinate and foolish concern, come too near them. We may therefore thank ourselves if we be damaged. He that has learned with meekness and quietness to forgive injuries and pass them by, has found the best and surest way of baffling and defeating them; nay, it is a kind of innocent revenge. It was an evidence that Saul was actuated by another spirit, in that, when children of Belial despised him and brought him no presents—hoping by that contempt to give a shock to his infant government —he "held his peace," and so neither his soul nor his crown received any disturbance. Shimei, when he cursed David, intended thereby to pour vinegar into his wounds, and to add affliction to the afflicted; but David, by his meekness, preserved his peace, and Shimei's design was frustrated. "So let him curse;" alas, poor creature, he hurts himself more than David, who, while he keeps his heart from being tinder to those sparks, is no more prejudiced by them than the moon is by the foolish cur that barks at it. The meek man's prayer is that of David, "Lead me to the rock that is higher than I," Psalm 61:2; and there I can, as Mr. Norris expresses it, —smile to see The shafts of fortune all drop short of me. The meek man is like a ship that rides at anchor—is moved, but not removed: the storm moves it—the meek man is not a stock or stone under provocation—but does not remove it from its port. It is a grace that, in reference to the temptations of affront and injur —as faith in reference to temptation in general—quenches the fiery darts of the wicked: it is an armor of proof against the spiteful and envenomed arrows of provocation, and is an impregnable wall, to secure the peace of the soul, where no thief can break through to steal; while the angry man lays all his comforts at the mercy of every wasp that will strike at him. So that, upon the whole, it appears that the ornament of a meek and quiet spirit is as easy as it is comely.

(a) The fowler or hunter represented here is a reference to Satan. Who is a great deceiver and seeks to ensnare all that stray from the path, or refuse to tread upon it. 

Today’s reading; 
The Book of Judges Chapter 16 

Editor’s notation - We learn of Samson’s downfall via his eyes, it is later onward that we read of how that particular sense is taken away from him. ( read also Matthew 18:9, Mark 9:47)

Satan ruins men by rocking them asleep, flattering them into a good opinion of their own safety, and so bringing them to mind nothing and fear nothing, and then he robs them of their strength and honour and leads them captive at his will. When we sleep our spiritual enemies do not. Many have lost the favourable presence of God and are not aware of it; they have provoked God to withdraw from them, but are not sensible of their loss, nor ever complain of it. Their souls languish and grow weak, their gifts wither, every thing goes cross with them; and yet they impute not this to the right cause: they are not aware that God has departed from them, nor are they in any care to reconcile themselves to him or to recover his favour. When God has departed we cannot do as at other times.  Those that have thrown themselves out of God’s protection become an easy prey to their enemies. If we sleep in the lap of our lusts, we shall certainly wake in the hands of the same.  The devil does thus by sinners, blinds the minds of those who believe not, and so enslaves them, and secures them in his interests.  How are sinners brought to desolation in a moment! They are lifted up in pride and mirth, that their fall may be the more dreadful. Let us never envy the mirth of wicked people, but infer from this instance that their triumphing is short and their joy but for a moment. (see Psalm 37:1-2). Nothing fills the measure of the iniquity of any person or people faster than mocking and misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man. 

The Book of Judges Chapter 13:6, 11, 18

Geneva Bible Translation Ed. 1599

6 Then the wife came and told her husband, saying, A man of God came unto me, and the fashion of him was like the fashion of the Angel of God exceedingly fearful, but I asked him not whence he was, neither told he me his name,
11 And Manoah arose and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? and he said, Yea.
18 And the Angel of the Lord said unto him, Why askest thou thus after my name, which is secret?

Study notes
Man of God - A prophet, or sacred person, sent with a message from God. Terrible - Or, venerable, awful, full of Majesty. Secret - Hidden from mortal men: or, wonderful, such as thou canst not comprehend: my nature and essence, (which is often signified by name in scripture) is incomprehensible. This shews, that this was the angel of the covenant, the Son of God. - John Wesley

He appeared in an human form, and therefore she calls him a man; and by his mien and deportment, and the message he brought, she concluded he was a man of God, that is, a prophet; by which name such persons went in those days; and so the Targum calls him a prophet of the Lord: but it is a mere conceit of Ben Gersom that it was Phinehas, who in all probability was not living; besides what is after related shows that this was a divine Person, and no other than the Son of God: for though she might never have seen an angel, yet it being a common notion that angels were very illustrious, of a beautiful form and of a shining countenance, and very majestic, she compares the man she saw to one; for by being "very terrible", is not meant that he was frightful, and struck her with horror, but venerable and majestic, which filled her with admiration. And [His name] was not to be known; as his nature and essence as a divine Person, which may be meant by his name, is what passes knowledge, is infinite and incomprehensible; see ( Proverbs 30:4 ) or "wonderful" (See John Gill on Isaiah 9:6), which is one of the names of Christ, and fitly agrees with him, who is wonderful in his person, as God and man; in his incarnation, in his offices and relations, in his love to his people, and in all he is unto them, and has done for them. - John Gill

Editor’s notation;
The Hebrew word for“wonderful”, (Strong’s Concordance), is  pala' paw-law' a primitive root; properly, perhaps to separate, i.e. distinguish (literally or figuratively); by implication, to be (causatively, make) great, difficult, wonderful:--accomplish, (arise...too, be too) hard, hidden, things too high, (be, do, do a, shew) marvelous(-ly, -els, things, work), miracles, perform, separate, make singular, (be, great, make) wonderful(-ers, -ly, things, works), wondrous (things, works, -ly).

The report which Manoah’s wife, in a transport of joy, brings in all haste to her husband, of this surprising message verses 6-7The glad tidings were brought her when she was alone, perhaps religiously employed in meditation or prayer; but she could not, she would not, conceal them from her husband, but gives him an account, of the messenger. It was a man of God, His countenance she could describe; it was very awful: he had such a majesty in his looks, such a sparkling eye, such a shining face, so powerfully commanding reverence and respect, that according to the idea she had of an angel he had the very countenance of one. But his name she can give no account of, nor to what tribe or city of Israel he belonged, for he did not think fit to tell her, and, for her part, the very sight of him struck such an awe upon her that she durst not ask him. She was abundantly satisfied that he was a servant of God; his person and message she thought carried their own evidence along with them, and she enquired no further.  We have here [also] an account of a second visit which the angel of God made to Manoah and his wife. Manoah earnestly prayed for it, verse 8. He was not incredulous of the story his wife told him; he knew she was a virtuous woman, and therefore the heart of her husband did safely trust in her; he knew she would not go about to impose upon him, much less was he, as Josephus unworthily represents him, jealous of his wife’s conversation with this stranger; but he takes it for granted that this child of promise shall in due time be given them, and speaks without hesitation of the child that shall be born. There was not found so great faith, no, not in Zechariah, a priest, then in waiting at the altar of the Lord, and to whom the angel himself appeared, as was in this honest Danite. Things hidden from the wise and prudent, who value themselves upon the niceness of their enquiries, are often revealed unto babes, who know how to prize God’s gifts and to take God’s word. Blessed are those that have not seen and yet, as Manoah here, have believed. 
He therefore prays to God to send the same blessed messenger again, to give them further instructions concerning the management of this Nazarite, fearing lest his wife’s joy for the promise might have made her forget some part of the precept, in which he was desirous to be fully informed, and lie under no mistake: "Lord, let the man of God come again unto us, for we desire to be better acquainted with him.’’ Note, Those that have heard from heaven cannot but wish to hear more thence, again and again to meet with the man of God. Observe, He does not go or send his servants abroad, to find out this man of God, but seeks him upon his knees, prays to God to send him, and, thus seeking, finds him. Would we have God’s messengers, the ministers of his gospel, to bring a word proper for us, and for our instruction? (Entreat the Lord to send them to us, to teach us, Romans 15:30) God graciously granted it: God hearkened to the voice of Manoah, v. 9. Note, God will not fail some way or other to guide those by his counsel that are sincerely desirous to know their duty, and apply themselves to him to teach them, Psalm 25:8-9. The angel appears the second time also to the wife, when she is sitting alone, probably tending the flocks, or otherwise well employed in the field where she has retired. Solitude is often a good opportunity of communion with God; good people have thought themselves never less alone than when alone, if God be with them. hose that would meet with God must attend where he is pleased to manifest himself. "Oh,’’ says she, overjoyed, "my dear love, thy prayers are answered—yonder is the man of God, come to make us another visit—he that came the other day,’’ or, as some read it, this day, for other is not in the original, and it is probable enough that both these visits were on the same day, and at the same place, and that the second time she sat expecting him. The man of God is very willing she should call her husband, John 4:16 . Those that have an acquaintance with the things of God themselves should invite others to the same acquaintance, John 1:45-46. Now let thy words come to pass; this was the language, not only of his desire, but of his faith, like that of the blessed Virgin, Luke 1:38 . "Be it according to thy word. Lord, I lay hold on what thou hast said, and depend upon it; let it come to pass.’’

Of what further passed between Manoah and the angel at this interview. It was in kindness to him that while the angel was with him it was concealed from him that he was an angel; for, had he known it, it would have been such a terror to him that he durst not have conversed with him as he did (verse 16): He knew not that he was an angel. So Christ was in the world, and the world knew him not. Verily thou art a God that hidest thyself. We could not bear the sight of the divine glory unveiled. God having determined to speak to us by men like ourselves, prophets and ministers, even when he spoke by his angels, or by his Son, they appeared in the likeness of men, and were taken but for men of God. Now,1. The angel declined to accept his treat, and appointed him to turn it into a sacrifice. Manoah, being desirous to show some token of respect and gratitude to this venerable stranger who had brought them these glad tidings, begged he would take some refreshment with him (verse 15): We will soon make ready a kid for thee. Those that welcome the message will be kind to the messengers for his sake that sends them, 1 Thessalonians 5:13 . But the angel told him (verse 16) he would not eat of his bread, any more than he would of Gideon’s, but, as there, directed him to offer it to God, Chronicles 6:20-21. Angels need not meat nor drink; but the glorifying of God is their meat and drink, and it was Christ’s, John 4:34 . And we in some measure do the will of God as they do it if, though we cannot live without meat and drink, yet we eat and drink to the glory of God, and so turn even our common meals into sacrifices.2. The angel declined telling him his name, and would not so far gratify his curiosity. Manoah desired to know his name (verse 17), and of what tribe he was, not as if he doubted the truth of his message, but that they might return his visit, and be better acquainted with him (it is good to increase and improve our acquaintance with good men and good ministers); and he has a further design: "That when thy sayings come to pass, we may do thee honour, celebrate thee as a true prophet, and recommend others to thee for divine instructions,—that we may call the child that shall be born after thy name, and so do thee honour,—or that we may send thee a present, honouring one whom God has honoured.’’ But the angel denies his request with something of a check to his curiosity (verse 18): Why askest thou thus after my name? Jacob himself could not prevail for this favour, Genesis 32:29 . Note, We have not what we ask when we ask we know not what. Manoah’s request was honestly meant and yet was denied. God told Moses his name (Exodus3:13-14 ), because there was a particular occasion for his knowing it, but here there was no occasion. What Manoah asked for instruction in his duty he was readily told (verses 12-13), but what he asked to gratify his curiosity was denied. God has in his word given us full directions concerning our duty, but never designed to answer all the enquiries of a speculative head. He gives him a reason for his refusal: It is secret. - Matthew Henry

The Book of Judges Chapter 12:1-4

Geneva Bible Translation Ed. 1599

1 And the men of Ephraim gathered themselves together, and went Northward, and said unto Jephthah, Wherefore wentest thou to fight against the children of Ammon, and didst not call us to go with thee? we will therefore burn thine house upon thee with fire. 2 And Jephthah said unto them, I and my people were at great strife with the children of Ammon, and when I called you, ye delivered me not out of their hands. 3 So when I saw that ye delivered me not, I put my life in mine hands, and went upon the children of Ammon: so the Lord delivered them into mine hands. Wherefore then are ye come upon me now to fight against me? 4 Then Jephthah gathered all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are runagates of Ephraim among the Ephraimites, and among the Manassites.

Study notes
The unreasonable displeasure of the men of Ephraim against Jephthah, because he had not called them in to his assistance against the Ammonites, that they might share in the triumphs and spoils, (verse 1) Pride was at the bottom of the quarrel. Only by that comes contention. Proud men think all the honours lost that go beside themselves, and then who can stand before envy? The Ephraimites had the same quarrel with Gideon (Chronicles 8:1 ), who was of Manasseh on their side Jordan, as Jephthah was of Manasseh on the other side Jordan. Ephraim and Manasseh were nearer akin than any other of the tribes, being both the sons of Joseph, and yet they were more jealous one of another than any other of the tribes. Jacob having crossed hands, and given Ephraim the preference, looking as far forward as the kingdom of the ten tribes, which Ephraim was the head of, after the revolt from the house of David, that tribe, not content with that honour in the promise, was displeased if Manasseh had any honour done it in the mean time. It is a pity that kindred or relationship, which should be an inducement to love and peace, should be ever an occasion (as it often proves) of strife and discord. A brother offended is harder to be won than a strong city, and contentions among brethren are as the bars of a castle. The anger of the Ephraimites at Jephthah was causeless and unjust. Why didst thou not call us to go with thee? For a good reason. Because it was the men of Gilead that had made him their captain, not the men of Ephraim, so that he had no authority to call them. Had his attempt miscarried for want of their help, they might justly have blamed him for not desiring it. But when the work was done, and done effectually, the Ammonites being subdued and Israel delivered, there was no harm done, though their hands were not employed in it. It was cruel and outrageous. They get together in a tumultuous manner, pass over Jordan as far as Mizpeh in Gilead, where Jephthah lived, and no less will satisfy their fury but they will burn his house and him in it. Cursed be their anger, for it was fierce. Those resentments that have the least reason for them have commonly the most rage in them. Jephthah was now a conqueror over the common enemies of Israel, and they should have come to congratulate him, and return him the thanks of their tribe for the good services he had done; but we must not think it strange if we receive ill from those from whom we deserve well. Jephthah was now a mourner for the calamity of his family upon his daughter’s account, and they should have come to condole with him and comfort him; but barbarous men take a pleasure in adding affliction to the afflicted. In this world, the end of one trouble often proves the beginning of another. 
Matthew Henry -  Theologian - 1662-1714

The Book of Judges Chapter 10:6, 14, 16

Geneva Bible Translation Ed. 1599

6 And the children of Israel wrought wickedness again in the sight of the Lord, and served Baal and Ashtoreth, and the gods of Aram, and the gods of Sidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the Lord and served not him.
14 Go, and cry unto the gods which ye have chosen: let them save you in the time of your tribulation.
16 Then they put away the strange gods from among them, and served the Lord: and his soul was grieved for the misery of Israel.

Brethren;
The patience of the Lord is long suffering. Indeed, He is slow to anger and quick to forgive. Yet there are times when it is we that turn our faces away from Him, that He allows us to wallow in the misery of our own making. We are reminded here of the parable of the weary judge in the Gospel of Luke 18:5-8, of the judge who is entreated by the widow continuously to take action in a matter. The lesson learned here is two fold; remain steadfast in your belief and serving of God, and secondly God does hear, and will take action on your behalf, should you falter, yet return to him, confess, and put away your sin.

Study notes
They were so dreadfully sunk into idolatry, that they had wholly forsaken the Lord and his worship at the tabernacle, and made no pretensions to it, but entirely neglected it. They grew worse and worse, and so ripened themselves for ruin. Before they worshiped God and idols together, now they forsake God, and wholly cleave to idols. They had not been forced to worship those gods by their oppressors; but had freely chosen them before Him. 
Gill and Wesley (Ed. by RPW Sr.)

While those two judges, Tola and Jair, presided in the affairs of Israel, things went well, but afterwards,I. Israel returned to their idolatry, that sin which did most easily beset them (verse 6): They did evil again in the sight of the Lord, from whom they were unaccountably bent to backslide, as a foolish people and unwise. If they did it in compliment to the neighbouring nations, and to ingratiate themselves with them, justly were they disappointed; for those nations which by their wicked arts they sought to make their friends by the righteous judgments of God became their enemies and oppressors. In quo quis peccat, in eo punitur—Wherein a person offends, therein he shall be punished. They did not so much as admit the God of Israel to be one of those many deities they worshipped, but quite cast him off: They forsook the Lord, and served not him at all. Those that think to serve both God and Mammon will soon come entirely to forsake God, and to serve Mammon only. If God have not all the heart, he will soon have none of it. God renewed his judgments upon them, bringing them under the power of oppressing enemies. Had they fallen into the hands of the Lord immediately, they might have found that his mercies were great; but God let them fall into the hands of man, whose tender mercies are cruel.  Yet later onward we read  that they made a humble confession to God in their distress, verse 10. Now they own themselves guilty, like a malefactor upon the rack, and promise reformation, like a child under the rod. They not only complain of the distress, but acknowledge it is their own sin that has brought them into the distress; therefore God is righteous, and they have no reason to repine. They confess their omissions, for in them their sin began.  It was kind that God took notice of their cry, and did not turn a deaf ear to it and send them no answer at all; it was kind likewise that when they began to repent he sent them such a message as was proper to increase their repentance, that they might be qualified and prepared for deliverance. True penitents dare and will refer themselves to God to correct them as he thinks fit, knowing that their sin is highly malignant in its deserts, and that God is not rigorous or extreme in his demands. They supplicate for God’s mercy: Deliver us only, we pray thee, this day, from this enemy. They acknowledge what they deserved, yet pray to God not to deal with them according to their deserts. Note, We must submit to God’s justice with a hope in his mercy. They knew it was to no purpose to go to the gods whom they had served, and therefore returned to the God whom they had slighted. This is true repentance not only for sin, but from sin.V. God’s gracious return in mercy to them, which is expressed here very tenderly (verse 16): His soul was grieved for the misery of Israel. Not that there is any grief in God (he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures), nor that there is any change in God: he is in one mind, and who can turn him? But his goodness is his glory. By it he proclaims his name, and magnifies it above all names; and, as he is pleased to put himself into the relation of a father to his people that are in covenant with him, so he is pleased to represent his goodness to them by the compassions of a father towards his children; for, as he is the Father of lights, so he is the Father of mercies. As the disobedience and misery of a child are a grief to a tender father, and make him feel very sensibly from his natural affection, so the provocations of God’s people are a grief to him (Psalm 95:10 ), he is broken with their whorish heart (Ezekiel 6:9 ); their troubles also are a grief to him; so he is pleased to speak when he is pleased to appear for the deliverance of his people, changing his way and method of proceeding, as tender parents when they begin to relent towards their children with whom they have been displeased. Such are the tender mercies of our God, and so far is he from having any pleasure in the death of sinners. 
Matthew Henry - Theologian - 1662 - 1714 (Ed. RPW Sr.)