Luminescence, Volume 3. C. K. Barrett

means this—you stand on your Pisgah looking at your unfinished work and know that you will never carry it to a successful conclusion. Maybe, like Moses, you think of something that has frustrated your progress and robbed you of success. But at that moment God is looking on your heart. That is where the greatest work is done. There is no true success for us apart from God’s success and that is always in our hearts. Have you learned through success and influence, through disablement and frustration, through all of these forgiveness, to be patient, humble, tender, to accept God’s will though it checks your will? Then have no fear. God has work in you and where he looks for success he sees it.

      It means this too—God gives the victor’s crown to the virtuous person. You have not accomplished all you meant to. Many things you projected have not been performed. You know that you will not enter the land of your vision. God judges you by your earnest venture. He knows the limitations that have beset you, the pressures under which you balanced, the blunders you have encountered. He knows what you have tried to be and measures you by what you have endeavored to do.

      DO NOT OVERLOOK THAT PISGAH IS THE MOUNT OF VISION

      Moses knew he would not enter the promised land, but he was granted a vision of it, and he knew his people would enter. Faith always has the Pisgah which commands a view of the glorious land ahead. It may be a disappointment that we shall never enter, but we know it is there. Our eyes see the glory of the coming glorious man, caught the glimpse of the dawn on the mountain summits. The golden age is in the future. God’s day is dawning. We may not live to see the final triumph, but Jesus shall reign. Above all the ailments and doubts, we have seen a vision of a redeemed world and we shall not fail nor be discouraged. Our task is to do our part to hasten the coming of the glorious day. We must learn that—

      INCOMPLETENESS IS THE PROPHECY OF CONTINUANCE AND COMPLETION

What does it mean that this world, for all its beauty, for all we achieve in it, so often disappoints and frustrates us? Surely this—there is a beyond for which this life is a preparation. We have longings that are not satisfied, hopes that are unrealized, work that is unfinished. I simply cannot believe that all this is intended to mock us in what will be written at the end of this life. There must be, my heart’s faith is that there is a “land of pure delight where everlasting spring abides and never withering flowers.”14 We do not often hear this song now, but there is a Promise of Life that “Heaven shall make perfect our imperfect lives.”

13. This comes from a poem by Robert Browning entitled “Pisgah-Sights.”

14. This is a quote from an Isaac Watts hymn, “There Is a Land of Pure Delight.”

      “THE CALL TO THE CAPABLE”—Judges 9.7

      (Preached once at Katherine Road 2/9/36)

      Judges 9.7 “And when they told it to Jotham, he went and stood in the top of Mount Gerizim, and lifted up his voice, and cried, and said unto them, ‘Hearken unto me ye men of Shechem, that God may hearken unto you.’”

      Our immediate concern is with what Jotham said rather than what was said about him. His speech was simply the telling of a fable, a fable to which some interest attaches because it is probably the first fable of which we have any record, as Lamech’s is the first song. To understand the fable, you will have to remember that in Hebrew literature, talking trees take the place which in the literature of other lands is occupied by talking beasts and birds.

      THE FABLE AND ITS SETTING

      The fable is simple and straightforward and it is told in the way that is striking and impressive. Once upon a time, the trees came together to appoint a king. In turn they approached the olive tree, the fig tree, the vine, and saying, “Reign then over us.” In turn each of these noble trees replied, “Shall I leave my fatness, my sweetness, my wine, to run up and down for other trees?” So each declined the honor and responsibility. Having failed with the kingly trees, the rest of the trees approached the bramble, representative of what was common and coarse, and asked him to be king. The honor refused by the great trees the bramble at once accepted, at the same time laying down the strongest conditions of his rule.

      For the setting which gives point to the fable we have to go back through many centuries to the wild times in Israel’s history when “every man did that which was right in his own eyes” and which was often wrong in God’s sight. It was a time when there was no king in Israel and very little in the way of national unity and organization. Judges and chieftains rose up from time to time to lead and deliver the people. Perhaps the greatest and best known among these was Gideon, whose great exploit with his gallant three hundred has always fascinated us. Not many of us have followed his career after his deliverance of the people from the hands of the Midianites. Unfortunately, it does not make very good reading. There is a blot in Gideon’s escutcheon and the story of his later life hardly bears telling. Before he died the people besought him to become their king. This honor he declined for himself and his sons. But after his death, his illegitimate son, Abimelech, who had much of his father’s endurance and strength, though without his sweetness and goodness, was approached and at once accepted the kingship. His first act was to murder all his brothers except Jotham, in order that his own seat on the throne might be the more secure.

      It was while the feast of celebrating his elevation was in progress that Jotham appeared on a rocky eminence and told the fable of the Bramble King. You can see at once the point of the fable, and the biting sarcasm and touches of humor with which it is made. The bramble, the thorn, king over cedars and olives and vines! Jotham meant the people to see the folly and madness of electing a man like Abimelech to be their king. They were intended to mark the contrast between a man like Gideon and an unscrupulous place seeker like the man they had made their king.

      THE MORAL OF THE FABLE

      It is when we try to find the moral of the fable for ourselves that the difficulty begins. It does not pretend to have any religious significance. Yet there is a lesson standing out clear and convincing and as I see it, it sounds like the following. The highest places in the state, in the municipality, and in the church should be accepted by those most competent to fill them. In the terms of the fable the bramble should not be permitted to usurp the place of the olive tree, fig tree, and vine. Neither should the olive and the vine shrink from the responsibilities their gifts fit them for.

      This is the sort of sermon one would like to preach at election times. Men who are graceless and gift-less ought not to be elected to positions of critical responsibility. If we are foolish enough to elect such men, whatever the length of their purse or their pedigree, however glib their tongues and their promises, it needs no prophet to predict, as Jotham did, that a fire will break out and consume much that we value. On the other hand, if men of noble gifts and character refuse to accept the responsibility of office and leadership you may be quite sure that less worthy and less able men will shift into the position. If the olive will not rule then the bramble will.

      Preparing for this sermon I was reminded of a modern parallel—the French Revolution whose failures we mourn and at whose “excesses” we shudder. “What was the French Revolution?” asks Dr. Aked, “In one sentence it was the issue of fires from the bramble king, fires that blazed sky-high from hell to heaven and consumed the cedars of Lebanon. Every function that belonged to place and power, to responsibility and rule, had been abdicated by olive, fig, and vine, by noble, priest, and king . . . That was why the trees of the forest sought the bramble and the thorn, called to the Dantons, the Robespierres, and the Marrats to come and rule over them.” So the modern application of the moral of the fable is—

      THE CONDEMNATION OF THE UNWILLING

      In the state and in the community. What a picture the fable gives of much that happens today. There are men and women who are gifted and eminently fitted for the service of the community. But they say,