Judges · Chapter 6

V. 1. Of Midian-For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterwards they returned into their own land, and in that time might easily grow to be a very great number; especially, when God furthered their increase, that they might be a scourge for Israel when they transgressed. Let all that sin, expect to suffer: let all that turn to folly, expect to return to misery.

Verse 1. Delivered them unto the hand of Midian] The Midianites were among the most ancient and inveterate of the enemies of Israel. They joined with the Moabites to seduce them to idolatry, and were nearly extirpated by them; Numbers 31:1-12. The Midianites dwelt on the eastern borders of the Dead Sea, and their capital was Arnon.

Verse 1. And the children of Israel did evil — The Israelites, having forgot the signal deliverance which God had wrought for them by Deborah and Barak, were condemned to a new state of misery and oppression, compared to which that under Jabin may almost be called freedom, Deborah being then allowed to judge Israel in the face of the sun; whereas now they were not only destitute of a judge, but were often without habitations, except those they were forced to seek for among the clefts and caverns of rocks, and in some few strong holds or fortresses, verse 2; and if they found time and convenience for sowing their lands, their enemies poured in upon them, and wrested from them the fruits of their labour. Into the hand of Midian — For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterward they returned into their own land, and in that time might easily grow to be a very great number; especially when God furthered their increase, that they might be a scourge for Israel when they transgressed. Let all that sin, expect to suffer; let all that turn to folly, expect to return to misery.

Verse 1. The Lord delivered them into the hand of Midian, the descendants of Abraham’s fourth son by Keturah, who oppressed them for seven years. Genesis 25:2.

MIDIANITE OPPRESSION, 1-10.

1. Israel did evil — Though, on account of their sins, the kings of Mesopotamia, Moab, and Hazor successively overran and oppressed the land, and though, after long years of servitude and sorrow, they repented and had deliverance from God, they profited not by their bitter experiences. Again and again they did evil, and thereby brought upon their own necks the yoke of other heathen powers. The hand of Midian — The Midianites were descendants of Abraham and Keturah, (Genesis 25:2,) and dwelt in the country east and southeast of the Moabites and Ammonites. They were a nomadic people, and roamed over a vast tract of country. Among them Moses found a home when he fled from Pharaoh, and Horeb and a part of the Sinaitic peninsula seem to have been possessed by them. Exodus 2:15; 3:1. But when the Israelites approached the borders of Canaan, and had conquered Sihon and Og, the Midianites contiguous to the Moabites joined with the latter in seeking their overthrow. Numbers 22:4, 7. They were a wily people, and did much to injure Israel, (Numbers 25:8;) and one of the last acts of Moses was to make war with them and utterly defeat and spoil them. Numbers 31:1-12. Now after a lapse of two hundred years they had recovered strength, and God used them as the rod of his anger to scourge his guilty people. Seven years — Though this oppression was not as long as previous ones, it was more severe.

Verse 2. Made them the dens which are in the mountains] Nothing can give a more distressing description of the state of the Israelites than what is here related. They durst not reside in the plain country, but were obliged to betake themselves to dens and caves of the mountains, and live like wild beasts, and were hunted like them by their adversaries.

2. The dens which are in the mountains — The recesses, fissures, and hollow places which had been worn by the water-courses in the mountain sides. Caves — Such as abound all through the hill country of Palestine. Strong holds — Mountain fastnesses not easily accessible to the foe. It seems that the Midianites cared not to exterminate the Israelites, but to occupy their rich pastures.

V. 3. Children of the east-That is, the Arabians, who are commonly called the children of the east. Not all the Arabians; but the eastern part of them.

Verse 3. Children of the East] Probably those who inhabited Arabia Deserta, Ishmaelites.

Verses 3-5. The children of the east — Probably the Ishmaelites, or Arabians, especially the eastern part of them. Unto Gaza — That is, from the east, on which side they entered, to the west, where Gaza was, near the Mediterranean sea. So that they destroyed the whole land. Without number — That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors with which otherwise he would have fought for them.

Ver. 3. The children of the east, with Amalek, bloody Amalek and Midian. Some of Moab, of Ammon, and Ishmael, sister nations, leagued for death and hell. This invasion of plunder, war, and murder, extended from the Jordan to Gaza, and shows us by its characters what is in the heart of man. They brought their cattle, being prepared for booty rather than war.

3. So it was — Constantly for the seven years. Verses 3-6 picture the ordinary state of the land during all this Midianite oppression. The Amalekites — Also a nomadic race, who had dwindled into a band of robbers, and were ready to join with any stronger tribe in a predatory adventure. See on Judges 3:13, and compare Genesis 14:7; Exodus 17:8. Children of the east — A general name applied indiscriminately to all the tribes that occupied the deserts east of Palestine. Compare Judges 8:10. The east — kedem — was a term naturally and appropriately given by the early Israelites to the vast range of desert country that lay before them toward the rising sun, as they gazed from the hills on the east of the Jordan.

V. 4. Unto Gaza-That is, from the east, on which side they entered, to the well, where Gaza was, near the sea: so they destroyed the whole land.

Verse 4. Encamped against them] Wandering hordes of Midianites, Amalekites, and Ishmaelites came, in the times of harvest and autumn, and carried away their crops, their fruit, and their cattle. And they appear to have come early, encamped in the plains, and watched the crops till they were ready to be carried off. This is frequently the case even to the present day.

Till thou come unto Gaza] That is, the whole breadth of the land, from Jordan to the coast of the Mediterranean Sea. Thus the whole land was ravaged, and the inhabitants deprived of the necessaries of life.

Verses 3-5. The children of the east — Probably the Ishmaelites, or Arabians, especially the eastern part of them. Unto Gaza — That is, from the east, on which side they entered, to the west, where Gaza was, near the Mediterranean sea. So that they destroyed the whole land. Without number — That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors with which otherwise he would have fought for them.

4. Till thou come unto Gaza — Even to the southwestern quarter of the land. “As the enemy invaded the land with their camels and flocks, and on repeated occasions encamped in the Valley of Jezreel, (verse 33,) they must have entered by the main road which connects the countries on the east with Palestine on the west, crossing the Jordan near Beisan, and passing through the Plain of Jezreel; and from this point they spread over Palestine to the seacoast of Gaza.” — Keil. Hence it was that the Manassites, to whom Gideon belonged, and whose lot on the west of the Jordan lay in the Plain of Jezreel, were special sufferers from these invasions.

V. 5. Without number-That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors, with which otherwise he would have fought for them.

Verse 5. They came up with their cattle and their tents] All this proves that they were different tribes of wanderers who had no fixed residence; but, like their descendants the Bedouins or wandering Arabs, removed from place to place to get prey for themselves and forage for their cattle.

Verses 3-5. The children of the east — Probably the Ishmaelites, or Arabians, especially the eastern part of them. Unto Gaza — That is, from the east, on which side they entered, to the west, where Gaza was, near the Mediterranean sea. So that they destroyed the whole land. Without number — That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors with which otherwise he would have fought for them.

5. As grasshoppers — Or locusts, a specimen of whose desolating and all-devouring march is depicted in Joel 1:4; 2:1-11. They come in such numbers as to darken all the land, and speedily consume every green thing.

6. Israel was greatly impoverished — Driven from their pastures and robbed of their flocks, (verse 4,) what else could be the result? The oppression of these children of the East may be inferred from the exacting habits of their modern Bedouin descendants, whose chiefs will extort tribute upon tribute from their own subjects until they become utterly impoverished and ruined.

MIDIANITE OPPRESSION, 1-10.

1. Israel did evil — Though, on account of their sins, the kings of Mesopotamia, Moab, and Hazor successively overran and oppressed the land, and though, after long years of servitude and sorrow, they repented and had deliverance from God, they profited not by their bitter experiences. Again and again they did evil, and thereby brought upon their own necks the yoke of other heathen powers. The hand of Midian — The Midianites were descendants of Abraham and Keturah, (Genesis 25:2,) and dwelt in the country east and southeast of the Moabites and Ammonites. They were a nomadic people, and roamed over a vast tract of country. Among them Moses found a home when he fled from Pharaoh, and Horeb and a part of the Sinaitic peninsula seem to have been possessed by them. Exodus 2:15; 3:1. But when the Israelites approached the borders of Canaan, and had conquered Sihon and Og, the Midianites contiguous to the Moabites joined with the latter in seeking their overthrow. Numbers 22:4, 7. They were a wily people, and did much to injure Israel, (Numbers 25:8;) and one of the last acts of Moses was to make war with them and utterly defeat and spoil them. Numbers 31:1-12. Now after a lapse of two hundred years they had recovered strength, and God used them as the rod of his anger to scourge his guilty people. Seven years — Though this oppression was not as long as previous ones, it was more severe.

V. 8. A prophet-We have reason to hope, God is designing mercy for us, if we find he is by his grace preparing us for it.

Verse 8. The Lord sent a prophet] The Jews say that this was Phinehas; but it is more likely that it was some prophet or teacher raised up by the Lord to warn and instruct them. Such were his witnesses, and they were raised up from time to time to declare the counsel of God to his rebellious people.

Verse 8. The Lord sent a prophet — We have reason to hope God is designing mercy for us, if we find he is by his grace preparing us for it.

Ver. 8. The Lord sent a prophet. God’s first step is to bring men to reason and repentance for all the sins connected with the worship of Baal and Venus. His name is unknown, but the glory of his work remains.

8. The Lord sent a prophet — Before providing a deliverer God sends a messenger to reprove them for their sins, and impress them with the thought that all their woes were a punishment for idolatry. This is the only specific mention of a prophet in the history of the Judges. The special age of prophets was yet future.

MIDIANITE OPPRESSION, 1-10.

1. Israel did evil — Though, on account of their sins, the kings of Mesopotamia, Moab, and Hazor successively overran and oppressed the land, and though, after long years of servitude and sorrow, they repented and had deliverance from God, they profited not by their bitter experiences. Again and again they did evil, and thereby brought upon their own necks the yoke of other heathen powers. The hand of Midian — The Midianites were descendants of Abraham and Keturah, (Genesis 25:2,) and dwelt in the country east and southeast of the Moabites and Ammonites. They were a nomadic people, and roamed over a vast tract of country. Among them Moses found a home when he fled from Pharaoh, and Horeb and a part of the Sinaitic peninsula seem to have been possessed by them. Exodus 2:15; 3:1. But when the Israelites approached the borders of Canaan, and had conquered Sihon and Og, the Midianites contiguous to the Moabites joined with the latter in seeking their overthrow. Numbers 22:4, 7. They were a wily people, and did much to injure Israel, (Numbers 25:8;) and one of the last acts of Moses was to make war with them and utterly defeat and spoil them. Numbers 31:1-12. Now after a lapse of two hundred years they had recovered strength, and God used them as the rod of his anger to scourge his guilty people. Seven years — Though this oppression was not as long as previous ones, it was more severe.

V. 10. Not obeyed my voice-He intends to bring them to repentance. And our repentance is then genuine, when he sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.

Verse 10. Ye have not obeyed my voice — And therefore all these evils are come upon you. This is said to bring them to repentance. And our repentance is then genuine when the sinfulness of sin, as disobedience to God, is that which we chiefly lament.

10. Gods of the Amorites — The word Amorites is here, as in Genesis 15:16, and Joshua 24:15, put for the whole of the Canaanitish tribes. Their idol gods they were not to fear. “Perhaps in this case a special reason may be found for the use of Amorite, if the prophet was addressing those who dwelt in the mountains where the Amorites chiefly dwelt.” — Hervey.

V. 11. In Ophrah-In Manasseh: there was another Ophrah in Benjamin, Joshua 18:23. The Abi-ezrite-Of the posterity of Abiezer. Threshed-Not with oxen, as the manner was, Deuteronomy 25:4, but with a staff to prevent discovery. Wine-press-In the place where the wine-press stood, not in the common floor.

Verse 11. There came an angel of the Lord] The prophet came to teach and exhort, the angel comes to confirm the word of the prophet, to call and commission him who was intended to be their deliverer, and to work miracles, in order to inspire him with supernatural courage and a confidence of success.

Ophrah] Or Ephra, was a city, or village rather, in the half tribe of Manasseh, beyond Jordan.

His son Gideon threshed wheat] This is not the only instance in which a man taken from agricultural employments was made general of an army, and the deliverer of his country. Shamgar was evidently a ploughman, and with his ox-goad he slew many Philistines, and became one of the deliverers of Israel. Cincinnatus was taken from the plough, and was made dictator and commander-in-chief of the Roman armies. There is a great similarity between his case and that of Gideon.

Threshed wheat by the winepress] This was a place of privacy; he could not make a threshing-floor in open day as the custom was, and bring either the wheel over the grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed. He got a few sheaves from the field, and brought them home to have them privately threshed for the support of the family. As there could be no vintage among the Israelites in their present distressed circumstances, the winepress would never be suspected by the Midianites to be the place of threshing corn.

Verse 11. And there came an angel of the Lord — It is probable that many of the Israelites laid the prophet’s message to heart, and began to repent and reform, and that therefore God had compassion upon them, and sent an angel to appoint them a deliverer. In Ophrah — In Manasseh; there was, however, another Ophrah in Benjamin, Joshua 18:23. Joash, the Abi-ezrite — Of the posterity of Abi-ezer. Thrashed — Not with oxen, as the manner was, (Deuteronomy 25:4,) but with a staff, to prevent discovery. Wine-press — In the place where the wine-press stood, not in the common floor, because none would suspect that he was there so employed.

Ver. 11. An Angel of the Lord. The same as in chap. 2., of which Dr. Lightfoot says, “Christ himself came up from the camp of Judah in Gilgal, to the people assembled in Shiloh.” Vol. 1. p. 45. Ed. fol. This Angel is the WORD or Wisdom of God, though now disguised as a princely stranger. He sat under an oak, as at Mamre, waiting to be gracious.

CALL OF GIDEON, 11-24.

11. There came an angel — Verses 14, 16, 22, 23, show that this Angel was the manifestation of Jehovah himself, the Angel of the Covenant, who so often appeared in human form to the worthies of the Old Testament, and thus partially anticipated the incarnation of a later age, the man Christ Jesus. The prophet (verse 8) came to reprove the people and show them the cause of their woes; the Angel came to commission their deliverer. Sat under an oak — Literally, the oak; a well-known tree hard by Gideon’s wine-press. The Angel took the form of a wayfaring man with a staff in his hand. Verse 21. Compare note on Judges 2:1. Ophrah — A village in the tribe of Manasseh, belonging to the family of Abi-ezer, but famous only in connection with the history of Gideon. It lay, probably, among the hills on the east of the great Plain of Esdraelon, but its exact location is unknown. Joash the Abi-ezrite — Abi-ezer was a descendant of Manasseh, (Joshua 17:2,) and his family, of whom Joash was probably now the head, was small in that tribe. Verse 15. Gideon threshed wheat by the winepress — Knocked or beat out the wheat with a stick, in distinction from threshing by means of oxen or by instruments used on the large open threshing floors of the country. To hide it from the Midianites — This was why he threshed by the winepress. “The summer threshing floors are in the open country, and on an elevated position, to catch the wind when winnowing the grain, and would be altogether unsafe at such a time; while the vineyards are hid away in the wadies, and out on the wooded hills, and thus adapted for concealment. I myself have seen grain thus concealed in this same country during the lawless days of civil war.” — Thomson.

V. 12. Is with thee-That is, will assist thee against thine enemies. Man of valour-To whom I have given strength and courage for this end.

Verse 12. The Lord is with thee] “The WORD of the Lord is with thee, thou mighty man of valour.”-Targum. It appears that Gideon had proved himself, on former occasions, to be a man of courage anti personal prowess; and this would naturally excite the confidence of his countrymen. God chooses for his work those instruments which, in the course of his operations in nature and providence, he has qualified for his purpose. The instruments thus chosen are generally unlikely, but they will be ever found the best qualified for the Divine employment.

Verse 12. The Lord is with thee — That is, to guide and strengthen thee, to animate and support thee. He is with thee, giving thee a commission to go out against the enemies of Israel, communicating to thee all necessary qualifications for the execution of this commission, and assuring thee of success therein. The Chaldee interprets it, The Word of the Lord is thy help, “which shows,” says Dr. Dodd, “that the ancient Jews looked upon this angel as the Lord himself, which is confirmed by the Targum translation of the following verse. Is the Shechinah of the Lord our help? Whence then hath all this happened unto us? A paraphrase which shows that they took the Word of the Lord to be the same with the Shechinah of the Lord.” Thou mighty man of valour — To whom I have given courage and strength for the work to which I have called thee. Gideon, though a mighty man, could bring nothing to pass without the presence of God. But as that presence is enough to make any man mighty in valour, and to give him courage at any time, so it is all in all to our prosperity, whatever we do.

12. The Lord is with thee, thou mighty man of valour — These inspiring words were designed to be a source of comfort and strength to Gideon. He is called a mighty hero, not because he has already distinguished himself by great deeds of valour, but in reference to what he is yet to do, all which was known to this Angel.

V. 13. With us-The angel had said, Peace be with Thee: but he expostulates for All: herding himself with all Israel, and admitting no comfort, but what they might be sharers in.

Verse 13. And Gideon said unto him] This speech is remarkable for its energy and simplicity; it shows indeed a measure of despondency, but not more than the circumstances of the case justified.

Verse 13. If the Lord be with us, why then is all this befallen us? — All this trouble and distress from the incursions of the Midianites? All this loss, and grief, and dismay? Where be all his miracles which our fathers told us of? — We are too apt to conclude, that those instances of God’s power which have not been exerted for a long time will never be renewed. Gideon seems here to have given way to this common weakness of our nature and tendency to unbelief and distrust of God’s power, and love, and faithfulness. And we frequently find the prophets expostulating with the people for thinking that the hand of the Lord was shortened, or that he could not exert the same wonderful power, producing the same glorious effects for them which he had formerly exerted and produced for their fathers. The angel had spoken to him in particular, The Lord is with THEE: but he pleads and expostulates for all, If the Lord be with US — Associating himself with the thousands of Israel, and admitting no comfort but what they might be sharers in. Gideon does not seem yet to have had any idea that the person that spoke to him was an angel or heavenly being; but appears to have taken him only for some respectable person, or at most a prophet, for the expression, my Lord, with which he addresses him, was no more than was generally used toward persons of respectability.

CALL OF GIDEON, 11-24.

11. There came an angel — Verses 14, 16, 22, 23, show that this Angel was the manifestation of Jehovah himself, the Angel of the Covenant, who so often appeared in human form to the worthies of the Old Testament, and thus partially anticipated the incarnation of a later age, the man Christ Jesus. The prophet (verse 8) came to reprove the people and show them the cause of their woes; the Angel came to commission their deliverer. Sat under an oak — Literally, the oak; a well-known tree hard by Gideon’s wine-press. The Angel took the form of a wayfaring man with a staff in his hand. Verse 21. Compare note on Judges 2:1. Ophrah — A village in the tribe of Manasseh, belonging to the family of Abi-ezer, but famous only in connection with the history of Gideon. It lay, probably, among the hills on the east of the great Plain of Esdraelon, but its exact location is unknown. Joash the Abi-ezrite — Abi-ezer was a descendant of Manasseh, (Joshua 17:2,) and his family, of whom Joash was probably now the head, was small in that tribe. Verse 15. Gideon threshed wheat by the winepress — Knocked or beat out the wheat with a stick, in distinction from threshing by means of oxen or by instruments used on the large open threshing floors of the country. To hide it from the Midianites — This was why he threshed by the winepress. “The summer threshing floors are in the open country, and on an elevated position, to catch the wind when winnowing the grain, and would be altogether unsafe at such a time; while the vineyards are hid away in the wadies, and out on the wooded hills, and thus adapted for concealment. I myself have seen grain thus concealed in this same country during the lawless days of civil war.” — Thomson.

V. 14. Looked-With a settled and pleasant countenance, as a testimony of his favour, and readiness to help him. Go-Or, go now, in thy might: in the strength which thou hast already received, and dost now farther receive from me. Have not I sent thee-I do hereby give thee command and commission for this work. God’s fitting men for his work, is a sure evidence of his calling them to it.

Verse 14. Go in this thy might] What does the angel mean? He had just stated that Jehovah was with him; and he now says, Go in THIS thy might, i.e., in the might of Jehovah, who is with thee.

Verse 14. The Lord looked upon him — With a settled, pleasant, and animating countenance, as a testimony of his favour and readiness to help him. And said, Go in this thy might — In the power of this commission which I have now given thee; and in the strength which thou hast already received, and dost now further receive from me. Have not I sent thee? — Have not I hereby given thee a commission, a command to do this work? God’s fitting men for this work is a sure evidence of his calling them to it.

Ver. 14. Go in this thy might. So says David: I will go in the strength of the Lord God. So says Paul; being strengthened with might by his Spirit in the inner man.

14. The Lord looked upon him — This clearly shows that this Angel was the manifestation of Jehovah himself and this looking upon him was an impressive gaze which made him conscious of the Divine Presence, and imparted to him a divine power. In this thy might — The might and strength which I herewith impart. Have not I sent thee — Language of divine assurance. Compare marginal references.

V. 15. My family-Heb. my thousand: for the tribes were distributed into several thousands, whereof each thousand had his peculiar governor. Is poor-That is, weak and contemptible. The least-Either for age, or fitness for so great a work.

Verse 15. Wherewith shall I save Israel?] I have neither men nor money. Behold, my family is poor in Manasseh] ldh ypla hnh, Behold, my thousand is impoverished. Tribes were anciently divided into tens, and fifties, and hundreds, and thousands; the thousands therefore marked grand divisions, and consequently numerous families; Gideon here intimates that the families of which he made a part were very much diminished. But if we take ypla alpey for the contracted form of the plural, which is frequently in Hebrew nouns joined with a verb in the singular, then the translation will be, “The thousands in Manasseh are thinned;” i.e., this tribe is greatly reduced, and can do little against their enemies.

Verse 15. Behold, my family — Hebrew, my thousand. For the tribes were distributed into several thousands, whereof each thousand had its peculiar governor; is poor — Weak and contemptible. I am the least in my father’s house — Either for age or qualifications for such a work. It is no proof that a person is unfit for an important work, because he thinks himself so. Before honour is humility. Indeed God delights to advance the humble, and often chooses to do great things by those that are little, especially that are so in their own eyes. “He chooseth the weak things of the world to confound the wise, and things that are despised, and things that are not, to bring to naught the things that are; that no flesh may glory in his presence.”

15. My family is poor in Manasseh. — Literally, my thousand. For convenience in government Israel was divided into thousands, hundreds, fifties, and tens. Exodus 18:21, 25. A thousand in this technical sense might become greater or smaller in the course of time. Its numbers, like those of a regiment of an army, might become much diminished, and yet the old title of thousand remain. That thousand in Manasseh to which Gideon belonged had become feeble, though its exact numerical strength might not have been known.

V. 16. As one man-As easily, as if they were all but one man.

Verse 16. Thou shalt smite the Midianites as one man.] Thou shalt as surely conquer all their host as if thou hadst but one man to contend with; or, Thou shalt destroy them to a man.

Verses 16, 17. Thou shalt smite the Midianites as one man — As easily as if they were all but one man. Show me a sign — This Gideon desired, that he might be sure the commission was divine, and that God, who called him to his work, would give him success in it. This is one proof among many others which might be produced, that a sign or miracle was esteemed in those days both as a necessary and a sufficient evidence of a divine commission. And from hence we may learn that we have abundant reason to be satisfied and assured respecting the ground of our faith in our Lord Jesus Christ, inasmuch as he was most abundantly approved of God, by signs, and miracles, and wonders, which God wrought by him, in the sight of all men. That thou talkest with me — By authority from God: or, that thou art a messenger from him, that discoursest with me. Or, a sign of the accomplishment of that, concerning which thou talkest with me; that is, that by me thou wilt smite the Midianites.

16. As one man — As if all the Midianitish host was a single individual, and he were executed at a stroke.

V. 17. That thou-That it is thou, an angel or messenger sent from God, that appears to me, and discourseth with me. Or, a sign of that which thou talkest with me; that is, that thou wilt by me smite the Midianites.

Verse 17. Show me a sign] Work a miracle, that I may know that thou hast wisdom and power sufficient to authorize and quality me for the work.

Verses 16, 17. Thou shalt smite the Midianites as one man — As easily as if they were all but one man. Show me a sign — This Gideon desired, that he might be sure the commission was divine, and that God, who called him to his work, would give him success in it. This is one proof among many others which might be produced, that a sign or miracle was esteemed in those days both as a necessary and a sufficient evidence of a divine commission. And from hence we may learn that we have abundant reason to be satisfied and assured respecting the ground of our faith in our Lord Jesus Christ, inasmuch as he was most abundantly approved of God, by signs, and miracles, and wonders, which God wrought by him, in the sight of all men. That thou talkest with me — By authority from God: or, that thou art a messenger from him, that discoursest with me. Or, a sign of the accomplishment of that, concerning which thou talkest with me; that is, that by me thou wilt smite the Midianites.

17. Show me a sign — Give me some miraculous evidence that this is no illusion, and that Jehovah really speaks to me. Gideon’s several answers show a trembling heart and a wavering faith.

V. 18. My present-A repast for the angel, whom he thought to be a man. Set it-That thou mayest eat and refresh thyself.

Verse 18. And bring forth my present] My minchah; generally an offering of bread, wine, oil, flour, and such like. It seems from this that Gideon supposed the person to whom he spoke to be a Divine person. Nevertheless, what he prepared and brought out appears to be intended simply as an entertainment to refresh a respectable stranger.

Verses 18, 19. Until I bring forth my present — A repast for the angel whom he thought to be a man; and set it before thee — That thou mayest eat and refresh thyself. An ephah of flour — The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been superfluous and improper to provide for one man.

18. My present — The original word, minchah, “does not mean a sacrifice in the strict sense, nor merely a gift of food, but a sacrificial gift in the sense of a gift presented to God, on the acceptance of which he hoped to receive the sign which would show whether the person who had appeared to him was really God. This sacrificial gift consisted of such food as they were accustomed to set before a guest whom they wished especially to honour.” — Keil. The sign by which Gideon would judge of the character of his guest was probably, as Henry says, “if he ate of it as common meat he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.”

V. 19. An ephah-The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah, and a whole kid had been superfluous, and improper to provide for one man.

Verse 19. Made ready a kid-the flesh he put in a basket, and he put the broth in a pot] The manner in which the Arabs entertain strangers will cast light on this verse. Dr. Shaw observes: “Besides a bowl of milk, and a basket of figs, raisins, or dates, which upon our arrival were presented to us to stay our appetite, the master of the tent fetched us from his flock according to the number of our company, a kid or a goat, a lamb or a sheep; half of which was immediately seethed by his wife, and served up with cucasœ; the rest was made kab-ab, i.e., cut to pieces and roasted, which we reserved for our breakfast or dinner next day.” May we not suppose, says Mr. Harmer, that Gideon, presenting some slight refreshment to the supposed prophet, according to the present Arab mode, desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed part of it, and, when ready, brought out the stewed meat in a pot, with unleavened cakes of bread which he had baked; and the other part, the kab-ab, in a basket, for him to carry with him for some after-repast in his journey. See Shaw’s and Pococke’s Travels, and Harmer’s Observations.

Brought it out unto him under the oak] Probably where he had a tent, which, with the shade of the oak, sheltered them from the heat of the sun, and yet afforded the privilege of the refreshing breeze. Under a shade in the open air the Arabs, to the present day, are accustomed to receive their guests.

Verses 18, 19. Until I bring forth my present — A repast for the angel whom he thought to be a man; and set it before thee — That thou mayest eat and refresh thyself. An ephah of flour — The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been superfluous and improper to provide for one man.

19. A kid… cakes — Compare the similar meal which Abraham prepared for his divine guests under the oak of Mamre. Genesis 18:5-8. An ephah — A measure of about four and one half pecks. Flesh he put in a basket… broth in a pot — “The Orientals do not, as we do, use broth in which meat has been boiled as a soup. But they do use stews, such as the pottage for which Esau sold his birthright, and such as the sons of the prophet were preparing when they put into it by mistake some poisonous herb. Thus, we apprehend, part of the kid was prepared, and this was the part brought out in the pot. While this was in preparation over the fire, the other part had been cut up into slips and roasted before the fire upon skewers, in which way meat is very rapidly dressed in the East into what is called kaboobs, which stand in the same place as chops and steaks with us, only that the pieces are very much smaller. This, we apprehend, was what was brought in the basket.” — Kitto.

Verse 20. Take the flesh, &c.] The angel intended to make the flesh and bread an offering to God, and the broth a libation.

Verse 20. Lay them upon this rock — Undoubtedly it gave Gideon some surprise, to be commanded to dispose thus of the refreshments which he had so hospitably prepared; but as he had doubtless by this time conceived a high opinion of this unknown person, (though he had not discovered him to be an angel,) so he readily obeyed his command.

20. Angel of God — This expression is used here instead of Angel of Jehovah, as in verse 11. The reason for the change is not easy to explain. Cassel thinks it is because “the nature of the angel, as a divine being, here begins to declare itself,” and Elohim is used instead of Jehovah to indicate “how the angel in his individual appearance can contain in himself the power of God.”

V. 21. Consumed the flesh-By which, he shewed himself to be no man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance, that he both could, and would consume the Midianites.

Verse 21. The angel-put forth the end of the staff] He appeared like a traveller with a staff in his hand; this he put forth, and having touched the flesh, fire rose out of the rock and consumed it. Here was the most evident proof of supernatural agency.

Then the angel-departed out of his sight.] Though the angel vanished out of his sight, yet God continued to converse with him either by secret inspiration in his own heart, or by an audible voice.

Verses 21-24. There rose up fire out of the rock, and consumed the flesh — By which he showed himself not to be a man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance that he both could and would consume the Midianites. Alas, O Lord God — I am an undone man: I must die, and that speedily; for that he feared, (verse 23,) according to the common opinion in that case. The Lord said unto him — Perhaps by an audible voice, for it does not seem as if the angel spoke these words; Peace be to thee — Thou shalt receive no hurt by this vision, but only peace; that is, all the blessings needful for thy own happiness, and for the present work. Gideon built an altar there — On the top of the rock, as is evident from verse 26, where that which is here expressed only in general, is more particularly described. Jehovah-shalom — That is, the Lord’s peace; the sign or witness of God’s speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.

21. The staff that was in his hand — Hitherto the Angel had appeared like a wayfaring man. Fire out of the rock — Most startling and impressive miracle, showing beyond all possibility of doubt that this was indeed Jehovah’s Angel. Departed out of his sight — Vanished. “The expression does not warrant the assumption that time Angel ascended to heaven in this instance, as in Judges 13:20, in time flame of the sacrifice.” — Keil.

V. 22. Alas-I am an undone man: I must die, and that speedily; for that he feared, ver. 23, according to the common opinion in that case.

Verse 22. Alas, O Lord God! for because I have seen] This is an elliptical sentence, a natural expression of the distressed state of Gideon’s mind: as if he had said, Have mercy on me, O Lord God! else I shall die; because I have seen an angel of Jehovah face to face. We have frequently seen that it was a prevalent sentiment, as well before as under the law, that if any man saw God, or his representative angel he must surely die. On this account Gideon is alarmed, and prays for his life. This notion prevailed among the heathens, and we find an instance of it in the fable of Jupiter and Semele. She wished to see his glory; she saw it, and was struck dead by the effulgence. See the notes on Exodus 33:20. We find that a similar opinion prevailed very anciently among the Greeks. In the hymn of Callimachus, Eiv Loutra thv Palladov, ver. 100, are these words:— Kronioi dJ wde legonti nomoi,

JOv ke tinJ aqanatwn, oka mh qeov autov elhtai,

Aqrhsh, misqw touton idein megalw.

“The laws of Saturn enact, that if any man see any of the immortal gods, unless that god himself shall choose it, he shall pay dearly for that sight.”

Verses 21-24. There rose up fire out of the rock, and consumed the flesh — By which he showed himself not to be a man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance that he both could and would consume the Midianites. Alas, O Lord God — I am an undone man: I must die, and that speedily; for that he feared, (verse 23,) according to the common opinion in that case. The Lord said unto him — Perhaps by an audible voice, for it does not seem as if the angel spoke these words; Peace be to thee — Thou shalt receive no hurt by this vision, but only peace; that is, all the blessings needful for thy own happiness, and for the present work. Gideon built an altar there — On the top of the rock, as is evident from verse 26, where that which is here expressed only in general, is more particularly described. Jehovah-shalom — That is, the Lord’s peace; the sign or witness of God’s speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.

Ver. 22. Alas, I have seen (the) Angel of the Lord. Callimachus cites the like sentiments of heathens, as of holy patriarchs, who feared to die after seeing the angelic glory in which the divinity was veiled.

22. Because I have seen an angel — The wavering faith that asked for a sign now trembles and despairs because a sign is given. Gideon was awed and astonished at his divine commission to save Israel. To strengthen his faith he asked a sign, and so overwhelming in majesty and power was the sign granted that he trembled before it, and, forgetful of his divine commission, he began to fear that he must die. This whole narrative shows up Gideon as a man of sudden and strong emotions, yet unaspiring and simple, and honest in his modesty. Prevalent and strong was the conviction among the ancients that no man could behold the face of Jehovah and live. Compare Genesis 32:30; Exodus 33:20; Judges 13:22.

V. 23. Said unto him-Perhaps by an audible voice. Peace be to thee-Thou shalt receive no hurt by this vision; but only peace, that is, all the blessings needful for thy own happiness, and for the present work.

Verse 23. Fear not: thou shalt not die.] Here the discovery is made by God himself: Gideon is not curiously prying into forbidden mysteries, therefore he shall not die.

Verses 21-24. There rose up fire out of the rock, and consumed the flesh — By which he showed himself not to be a man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance that he both could and would consume the Midianites. Alas, O Lord God — I am an undone man: I must die, and that speedily; for that he feared, (verse 23,) according to the common opinion in that case. The Lord said unto him — Perhaps by an audible voice, for it does not seem as if the angel spoke these words; Peace be to thee — Thou shalt receive no hurt by this vision, but only peace; that is, all the blessings needful for thy own happiness, and for the present work. Gideon built an altar there — On the top of the rock, as is evident from verse 26, where that which is here expressed only in general, is more particularly described. Jehovah-shalom — That is, the Lord’s peace; the sign or witness of God’s speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.

23. The Lord said — After having vanished to convince Gideon of his divinity, the Angel returns again to assure his heart. The Angel probably appeared and spoke again just as he did at the beginning of their interview.

V. 24. There-On the top of the rock, as is evident from ver. 26, where that which is here expressed only in general, is more particularly described. Jehovah-shalom-That is, the Lord’s peace; the sign or witness of God’s speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.

Verse 24. Gideon built an altar-and called it Jehovah-shalom] The words שלום יהוה Yehovah shalom signify The Lord is my peace, or The peace of Jehovah; and this name he gave the altar, in reference to what God had said, Judges 6:23, Peace be unto thee, Ël שלום shalom lecha, “Peace to thee;” which implied, not only a wish, but a prediction of the prosperous issue of the enterprise in which he was about to engage. It is likely that this is the altar which is mentioned in Judges 6:26, and is spoken of here merely by anticipation.

Verses 21-24. There rose up fire out of the rock, and consumed the flesh — By which he showed himself not to be a man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance that he both could and would consume the Midianites. Alas, O Lord God — I am an undone man: I must die, and that speedily; for that he feared, (verse 23,) according to the common opinion in that case. The Lord said unto him — Perhaps by an audible voice, for it does not seem as if the angel spoke these words; Peace be to thee — Thou shalt receive no hurt by this vision, but only peace; that is, all the blessings needful for thy own happiness, and for the present work. Gideon built an altar there — On the top of the rock, as is evident from verse 26, where that which is here expressed only in general, is more particularly described. Jehovah-shalom — That is, the Lord’s peace; the sign or witness of God’s speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.

Ver. 24. Gideon built an altar, and called it Jehovah-shalom, the Lord of peace. David afterwards built an altar, when the plague was stayed. Elijah also built one on mount Carmel, to commemorate the defeat of idolatry.

24. Jehovah-shalom — That is, Jehovah is peace. He erected this altar both in gratitude to God for his mercy in remembering Israel, and as a memorial and witness of the blessed peace which was in that spot granted unto him. That revelation to Gideon was a sign and pledge that God was about to remove the rod of his anger from Israel, and be again at peace with them. That altar, with its sacred associations, long remained, and when this book of Judges was written, it was yet in Ophrah of the Abi-ezrites, still called by its old name. This altar must not be confounded with the one which Gideon was commanded to build on the top of the stronghold, (verse 26,) in the place of the altar of Baal.

V. 25. The second bullock-He was to offer one for himself, the other for the sins of the people, whom he was to deliver. ‘Till sin be pardoned thro’ the great sacrifice, no good is to be expected. Thy father hath-Which thy father built in his own ground, tho’ for the common use of the city. The grove-Planted by the altar for idolatrous uses, as the manner of idolaters was. This action might seem injurious to his father’s authority; but God’s command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father’s superior, and was authorized to root out all idolatry, and the instruments thereof.

Verse 25. Take thy father’s young bullock, even the second bullock] There is some difficulty in this verse, for, according to the Hebrew text, two bullocks are mentioned here; but there is only one mentioned in Judges 6:26, 28. But what was this second bullock? Some think that it was a bullock that was fattened in order to be offered in sacrifice to Baal. This is very probable, as the second bullock is so particularly distinguished from another which belonged to Gideon’s father. As the altar was built upon the ground of Joash, yet appears to have been public property, (see Judges 6:29, 30,) so this second ox was probably reared and fattened at the expense of the men of that village, else why should they so particularly resent its being offered to Jehovah?

Verse 25. The same night the Lord said unto him — Most likely in a dream; Take the second bullock — Houbigant and some others suspect that there is a deficiency in the text here, as nothing is said of the first bullock. Perhaps he was to offer both bullocks, one for himself, and the other for the sins of the people whom he was to deliver. For, till sin was pardoned through sacrifice offered for it, no good was to be expected. Dr. Dodd, however, conjectures that there is a false reading in the Hebrew, and that rwvh rp, par-hasshor, which is the expression in the first clause, and is rendered, young bullock, has, by the mistake of transcribers, been written, ynvh rp, par hassheni, second bullock, in the next clause. He therefore proposes to render the passage, Take thy father’s young bullock, even the young bullock of seven years old; the Hebrew phrase, rwvh rp, par-hasshor, implying no more than the offspring of a bull. Perhaps what some commentators have observed is more fanciful than just, namely, “that as this bullock was calved when the oppression of the Midianites began, so it was now ordered to be sacrificed in token that the oppression should end with this bullock’s death.” Throw down the altar of Baal — Thus God commands Gideon to begin his heaven-appointed task with the destruction of the altar of Baal, the fatal source of Israel’s defection and punishment; and to expiate their crime by a sacrifice, in the place where they had rendered divine honours to that despicable deity of the Midianites. That thy father hath made — Which was in his ground, and perhaps erected at his expense, though it was for public use, as appears from verse 28. Cut down the grove planted by the altar for idolatrous uses, as the manner of idolaters was. That is by it — Or, upon it. Perhaps by hrva, Asherah, which we translate grove, may be meant the image in the grove, and which was placed on the altar. This, Mr. Seldon conjectures, with great probability, was the image of Ashtaroth, or Astarte, for she was worshipped together with Baal. There could be no hope of deliverance till religion was reformed, with which God therefore orders Gideon to begin. This action of Gideon might seem injurious to his father’s authority; but God’s command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father’s superior, and was authorized to root out all idolatry, and the instruments thereof.

OVERTHROW OF THE ALTAR OF BAAL, 25-32.

Having built the Jehovah-shalom altar on the rock where Jehovah had manifested himself to him, Gideon is next commissioned to tear down the Baal altar, which had too long dishonoured his native mountain height, and erect in its place another altar to Jehovah. We must not fall into the error of several commentators, of confounding this altar with the one just mentioned in verse 24. It was built in another place, and largely for another purpose.

25. The same night — The same night on which he had seen the manifestation of the Lord. It was probably evening, perhaps after sunset, that Gideon threshed his wheat. For the darkness, no less than the seclusion of the winepress, (verse 11,) would help to hide him from the Midianites. The interview with the Angel, and the building of the Jehovah-shalom altar, occupied the first part of the night; but after that miraculous scene it was not proper that Baal’s altar should see the rising of another sun. And, further, he feared to do it by day. Verse 27. All Gideon’s triumphs were partly owing to rapid and sudden onsets. The Lord said — That is, the same covenant Angel who had manifested himself to Gideon that night. He doubtless gave this commandment to overthrow the altar of Baal before he left him under the oak. Even the second bullock — Second in age among the bullocks that belonged to Joash. Gideon’s father had, probably, lost most of his cattle by the Midianite conquerors, (compare verse 4,) so that it was easy to designate what he had left by giving to each particular epithets. The Hebrew indicates two bullocks. Literally, the ox-bullock, which belongs to thy father, and the second bullock. But as no mention is afterward made of the ox-bullock, many expositors understand that only one bullock is intended, and the second bullock is only an explanatory clause, as the English version makes it by translating w, even. This explanation seems best to suit the context; though it is possible that two bullocks were offered, and that only the one seven years old receives particular notice. Of seven years old — Its age covered exactly the period of Midianite oppression, (verse 1,) and it would seem that for this reason its age is designated. The fact was a noticeable one. The grove that is by it — Rather, the Asherah that is upon it; that is, the pillar or wooden statue of Asherah, the female divinity of the Canaanites, as Baal was the male divinity. See notes on Judges 2:13, and 3:7. This verse shows how sadly the family of Joash had fallen into idolatry, and yet his family was only one of many in Israel similarly fallen.

V. 26. Of this rock-Heb. of this strong hold: for in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them. Ordered place-That is, in a plain and smooth part of the rock, where an altar may be conveniently built. And offer-Gideon was no priest, nor was this the appointed place of sacrifice; but God can dispense with his own institutions, though we may not; and his call gave Gideon sufficient authority.

Verse 26. With the wood of the grove] It is probable that hrva Asherah here signifies Astarte; and that there was a wooden image of this goddess on the altar of Baal. Baal-peor was the same as Priapus, Astarte as Venus; these two impure idols were proper enough for the same altar. In early times, and among rude people, the images of the gods were made of wood. This is the case still with the inhabitants of the South Sea Islands, with the Indians of America, and with the inhabitants of Ceylon: many of the images of Budhoo are of wood. The Scandinavians also had wooden gods.

Verse 26. Upon the top of this rock — Hebrew, of this strong hold. For in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them. In the ordered place — That is, in a plain and smooth part of the rock, where an altar may be conveniently built; and offer a burnt-sacrifice — Gideon was no priest, nor was this the appointed place of sacrifice; but God can dispense with his own institutions, though we may not; and his call gave Gideon sufficient authority.

Ver. 26. Build an altar—on the top of this rock. Though he was not a priest, Messiah made his call special. God having commanded high places to be built, and the holy patriarchs having worshipped there, occasioned a long contest in future ages when God had chosen Jerusalem as the only place of sacrifice. The people were not willing to give them up; and they became snares of idolatry.

26. Upon the top of this rock — Rather, the top of this stronghold. The reference is to the fortified summit of the mountain or hill on which Ophrah stood, not the rock on which Gideon had already built his Jehovah-shalom altar. In the ordered place — Rather, as in the margin, in an orderly manner; literally, with the arrangement; that is, with that order, arrangement, and disposition which becomes a thing so sacred as an altar to Jehovah. Some, without sufficient reason, understand the Hebrew word to refer to the materials of the overthrown altar of Baal, out of which the new altar was to be built; others to the pieces of wood at the Baal altar which were lying there in readiness for use in the idol sacrifices. The wood of the grove — Rather, the wood of the Asherah; that is, of the wooden statue mentioned in the preceding verse.

V. 27. Ten men-Whom doubtless he had acquainted with his design, and the assurance of success in it, whereby they were easily induced to assist him. He feared-Not so much, lest he should suffer for it, as lest he should be prevented from doing it.

Verse 27. He feared his father’s household] So it appears that his father was an idolater: but as Gideon had ten men of his own servants whom he could trust in this matter, it is probable that he had preserved the true faith, and had not bowed his knee to the image of Baal.

Verse 27. Then Gideon took ten men — Whom doubtless he had acquainted with his design, and the assurance of success in it, whereby they were easily induced to assist him. He feared — Not so much lest he should suffer for it, as lest he should be prevented from doing it.

27. He feared his father’s household — He knew their devotion to the Baal worship, and that they would regard the overthrow of Baal’s altar as most impious sacrilege. He could not do it by day — He had reason to expect that he would be hindered from doing it if he attempted it by daylight. The angel did not command him to do it that same night; but, for the reason here given, he himself decided to set about it at once.

V. 28. Was offered-Not upon Baal’s altar, for which it was designed; but upon an altar erected in contempt of Baal.

Verse 28. The second bullock was offered] It appears that the second bullock was offered because it was just seven years old, Judges 6:25, being calved about the time that the Midianitish oppression began; and it was now to be slain to indicate that their slavery should end with its life. The young bullock, Judges 6:25, is supposed to have been offered for a peace-offering; the bullock of seven years old, for a burnt-offering.

Verses 28, 29. The bullock was offered — Not upon Baal’s altar, for which it was designed, but upon an altar erected in contempt of Baal. When they inquired, they said — Probably some of the persons employed in it.

28. Behold… the second bullock was offered — Its carcass was not yet consumed, but was smoking and burning still, when the men of the city arose; for it was probably near morning when Gideon and his ten men finished their work.

Verse 29. Gideon the son of Joash hath done this thing.] They fixed on him the more readily because they knew he had not joined with them in their idolatrous worship.

Verses 28, 29. The bullock was offered — Not upon Baal’s altar, for which it was designed, but upon an altar erected in contempt of Baal. When they inquired, they said — Probably some of the persons employed in it.

29. They said, Gideon — Who said? The answer is uncertain. Perhaps some of the ten servants who assisted Gideon reported his deed, or else the men of the city may have suspected Gideon because of some well-known opposition of his to the prevalent idolatry.

V. 30. They said-Probably some of the persons employed in it.

Verse 30. The men of the city said] They all felt an interest in the continuance of rites in which they had often many sensual gratifications. Baal and Ashtaroth would have more worshippers than the true God, because their rites were more adapted to the fallen nature of man.

30. That he may die — Such sacrilege, in their judgment, deserved immediate death.

V. 31. Will ye plead-Why are you so zealous in pleading for that Baal, for the worship whereof you suffer such grievous calamities at this day? It is plain, that Joash had been a worshipper of Baal: but probably he was now convinced by Gideon. He that will plead-He that shall farther plead for such a god as this, deserves to die for his folly and impiety. It is not probable, that this was all which he said for his son: but it is usual in scripture to give only short hints of things which were more largely discoursed. While it is morning-That is, instantly, without delay. Let him plead-As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now shewed, that he is neither able to help you, nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the peoples fury; and it was drawn from him, by the sense of his son’s extreme danger; and by the confidence he had, that God would plead his son’s cause, and use him for the rescue of his people.

Verse 31. Will ye plead for Baal?] The words are very emphatic “Will ye plead in earnest תריבונ for Baal? Will ye ˆw[ycwt really save him? If he be God, אלהים Elohim, let him contend for himself, seeing his altar is thrown down.” The paragogic letters in the words plead and save greatly increase the sense. Joash could not slay his son; but he was satisfied he had insulted Baal: if Baal were the true God, he would avenge his own injured honour. This was a sentiment among the heathens. Thus Tacitus, lib. i., c. 73, A.U.C. 768, mentioning the letter of Tiberius to the consuls in behalf of Cassius and Rubrius, two Roman knights, one of whom was accused of having sold a statue of Augustus in the auction of his gardens; and the other, of having sworn falsely by the name of Augustus, who had been deified by the senate; among other things makes him say: Non ideo decretum patri suo cœlum, ut in perniciem civium is honor verteretur. Nec contra religiones fieri quod effigies ejus, utalia nu minum simulachra, venditionibus hortorum et domuum accedant. Jusjurandum perinde æstimandum quam si Jovem fefellisset: deorum injuriæ diis curæ-“That Divine honours were not decreed to his father (Augustus) to lay snares for the citizens; and if his statue, in common with the images of the gods in general, was put up to sale with the houses and gardens, it could not be considered an injury to religion. That any false oath must be considered as an attempt to deceive Jupiter himself; but the gods themselves must take cognizance of the injuries done unto them.” Livy has a similar sentiment, Hist. lib. x., c. 6, where, speaking of some attempts made to increase the number of the augurs out of the commons, with which the senators were displeased, he says: Simulabant ad deos id magis, quam ad se pertinere; ipsos visuros, ne sacra sua polluantur.-“They pretended that these things belonged more to the gods than themselves; and that they would take care that their sacred rites were not polluted.”

Verse 31. Joash said, Will ye plead for Baal? — Why are you so zealous in pleading for that Baal for whose worship you suffer such grievous calamities at this day? It is plain that Joash had been a worshipper of Baal, having gone with the stream, as we find the altar of Baal on his estate; but probably he was now convinced of his sin and folly by Gideon, being made acquainted with the appearance of the angel to him, and of the divine commission which he had received. Hence he resolutely declares himself on the side of the God of Israel, and when the people demanded that his son should be put to death for casting down the altar of Baal, he boldly demands, according to the law of Moses, that whatever man should plead for Baal should be put to death, idolatry being a capital offence. While it is yet morning — That is, immediately; for it was in the morning, as we learn from verse 28, that this tumult was made. If he be a god, let him plead for himself — As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now showed, that he is neither able to help you nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the people’s fury; and it was drawn from him by the sense of his son’s extreme danger, and by the confidence he had that God would plead his son’s cause, and use him for the rescue of his people. It is probable that, by what Joash now said, the eyes of the people were opened, to see how impotent the god was whom they had worshipped; as, by comparing it with what they had heard the God of Israel had frequently done in vindication of his honour, they might well conclude how inferior he was to Jehovah, the one living and true God, or rather, in the language of Scripture, that he was nothing, a mere nonentity.

31. Joash said — The father stands up bravely for his son. The son’s bold act seems to have inspired Joash with a kindred zeal, and, possibly, Gideon may have informed his father of his interview with the angel. Whilst it is yet morning — Literally, until the morning. But d[, until, here has the force of while, during, as in Judges 3:26; and so the English version gives the true sense. Keil makes until the morning an independent clause, referring to the morning of the following day, and exclaims: “Let us wait until to-morrow, and give Baal time to avenge the insult which he has received!” But this thought is not conveyed by the words of the text. If he be a god, let him plead for himself — Wise and all-sufficient argument. A poor god that, which in a case like this was unable to defend himself.

V. 32. He called-Joash called Gideon so, Judges 8:29, in remembrance of this noble exploit, and to put a brand upon Baal. Jerub-baal-That is, Let Baal plead. It is a probable conjecture, that that Jerombalus, whom Sanchoniathon, (one of the most ancient of all the Heathen writers) speaks of as a priest of Jao, (a corruption of Jehovah) and to whom he was indebted for a great deal of knowledge, was this Jerub-baal.

Verse 32. He called him Jerubbaal] That is, Let Baal contend; changed, 2 Samuel 11:21, into Jerubbesheth, he shall contend against confusion or shame; thus changing baal, lord, into bosheth, confusion or ignominy. Some think that Jerubbaal was the same with Jerombalus, who, according to Sanchoniatho and Porphyry, was a priest of Jevo. But the history of Sanchoniatho is probably a forgery of Porphyry himself, and worthy of no credit.

Verse 32. He called his name Jerubbaal — That is, Let Baal plead. The meaning is, either that Joash called Gideon so, Judges 8:1, in remembrance of this noble exploit, and to put a brand on Baal; or that his countrymen gave him this name. For, as Houbigant observes, the Hebrew may be rendered, On that day they gave him the name of Jerubbaal. It is a probable conjecture, that that Jerombalus, whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as priest of Jao, (a corruption of Jehovah,) and to whom he was indebted for a great deal of knowledge, was this Jerubbaal.

Ver. 32. Jerubbaal; that is, pleading, contending, or fighting against Baal.

32. He called him Jerubbaal — The Baal-fighter. The subject or the verb called is indefinite — one called him, like the subject of cast down in the preceding verse. The idea is, that from that day Jerubbaal became Gideon’s common but honourable name. “When it became apparent to the people that Baal could not do him any harm, Jerubbaal became a Baal-fighter, one who had fought against Baal.” — Keil.

V. 33. Of Jezreel-Not Jezreel in Judah, but another in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt.

Verse 33. Then all the Midianites] Hearing of what Gideon had done, and apprehending that this might be a forerunner of attempts to regain their liberty, they formed a general association against Israel.

Verses 33, 34. Then all the Midianites were gathered together, &c. — As was their usual custom every year, that they might waste the country. And pitched in the valley of Jezreel — Not Jezreel in Judah, but another place of that name in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt. But the Spirit of the Lord came upon Gideon — Inspiring him with extraordinary wisdom, and courage, and zeal, to vindicate God’s honour and his country’s liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail, to put a defence upon him. Those are well clad that are thus clothed. Abi-ezer — That is, the Abi-ezrites, his kindred, and their servants, and others; who, finding no harm coming to him for destroying Baal, but rather a blessing from God, in giving him strength and courage for so great an attempt, changed their minds, and followed him as the person by whose hands God would deliver them.

PREPARATIONS FOR WAR, 33-35.

33. Pitched in the valley of Jezreel — For purposes of plunder and oppression, as is explained in verses 3-6. This was a fresh invasion.

V. 34. The spirit came-Inspiring him with extraordinary wisdom, and courage, and zeal to vindicate God’s honour, and his country’s liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail to put a defence upon him. Those are well clad that are thus clothed. Abiezer-That is, the Abiezrites, his kindred, and their servants, and others; who finding no harm coming to him for destroying Baal, but rather a blessing from God, in giving him strength and courage for so great an attempt, changed their minds, and followed him as the person by whose hands God would deliver them.

Verse 34. The Spirit of the Lord came upon Gideon] He was endued with preternatural courage and wisdom.

Verses 33, 34. Then all the Midianites were gathered together, &c. — As was their usual custom every year, that they might waste the country. And pitched in the valley of Jezreel — Not Jezreel in Judah, but another place of that name in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt. But the Spirit of the Lord came upon Gideon — Inspiring him with extraordinary wisdom, and courage, and zeal, to vindicate God’s honour and his country’s liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail, to put a defence upon him. Those are well clad that are thus clothed. Abi-ezer — That is, the Abi-ezrites, his kindred, and their servants, and others; who, finding no harm coming to him for destroying Baal, but rather a blessing from God, in giving him strength and courage for so great an attempt, changed their minds, and followed him as the person by whose hands God would deliver them.

Ver. 34. The Spirit of the Lord came upon Gideon. The Hebrew is, the Spirit of the Lord clothed Gideon. The garments of our Saviour at his transfiguration were blanched beyond conception. St. Paul alludes to those ideas, when he says, Put ye on the Lord Jesus Christ. Romans 13:14.

34. The Spirit of the Lord came upon Gideon — Literally, clothed him; wrapped him round as with a garment, or a strong coat of mail, so as to make him secure against his foes. Compare the same expression in 1 Chronicles 12:18; 2 Chronicles 24:20; Luke 24:49. Blew a trumpet — The customary signal for calling troops together, or collecting an army. Comp. Judges 3:27. Abi-ezer was gathered — That is the family or descendants of Abi-ezer, who dwelt in Ophrah. His own kindred were the first to rally around him; next his tribe, and then other tribes.

V. 35. All Manasseh-On Both sides of Jordan. Unto Asher, &c.-Because these tribes were nearest, and so could soonest join with him; and were nearest the enemy also, ver. 33, and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it.

Verse 35. All Manasseh — On both sides of Jordan. Unto Asher, &c. — Because these tribes were nearest, and so could soonest join with him; and were nearest the enemy also, (verse 33,) and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it.

35. Manasseh… Asher… Zebulun… Naphtali — These tribes were near at hand, and could be easily summoned; but why other tribes were not also notified does not appear. Subsequently the Ephraimites were summoned to head off the flying Midianites, (Judges 7:24,) but for all that took offence. Judges 8:1. They came up to meet them — That is, the men of Asher, Zebulun, and Naphtali came to meet the Manassites. THE SIGN OF THE FLEECE, 36-40.

Having assembled the thousands of Manasseh, Asher, Zebulun, and Naphtali, Gideon prays for one more sign from heaven, not so much for strengthening his own faith, (though that may have wavered again when he saw the vast host of the enemy in the plains below,) as for inspiring with confidence and holy heroism the hearts of those who rallied to his standard.

V. 36. Gideon said-In a way of humble supplication, for the strengthening his own faith, and for the greater encouragement of his soldiers in this great attempt.

Verse 36. If thou wilt save Israel] Gideon was very bold, and God was very condescending. But probably the request itself was suggested by the Divine Spirit.

ON the miracle of the fleece, dew, and dry ground, Origen, in his eighth homily on the book of Judges, has many curious and interesting thoughts, I shall insert the substance of the whole:—

The fleece is the Jewish nation. The fleece covered with dew, while all around is dry, the Jewish nation favoured with the law and the prophets. The fleece dry, the Jewish nation cast off for rejecting the Gospel. All around watered, the Gospel preached to the Gentiles. and they converted to God. The fleece on the threshing-floor, the Jewish people in the land of Judea, winnowed, purged, and fanned by the Gospel. The dew wrung out into the bowl, the doctrines of Christianity, extracted from the Jewish writings, shadowed forth by Christ’s pouring water into a basin, and washing the disciples’ feet. The pious father concludes that he has now wrung this water out of the fleece of the book of Judges, as he hopes by and by to do out of the fleece of the book of Kings, and out of the fleece of the book of Isaiah or Jeremiah; and he has received it into the basin of his heart, and there conceived its true sense; and is desirous to wash the feet of his brethren, that they may be able to walk in the way of the preparation of the Gospel of peace.-ORIGEN, Op. vol. ii., p. 475, edit. Benedict. All this to some will doubtless appear trifling; but it is not too much to say that scarcely any pious mind can consider the homily of this excellent man without drinking into a measure of the same spirit, so much sincerity, deep piety, and unction, appear throughout the whole: yet as I do not follow such practices, I cannot recommend them. Of dealers in such small wares, we have many that imitate Benjamin Keach, but few that come nigh to Origen.

JUDGES

V. 37. On all the earth-That is, upon all that spot of ground which encompasses the fleece.

Ver. 37. I will put this fleece. The ancients often slept on skins: it was at hand, and for the increase of his own weak faith, he asked this double sign of an indulgent God.

37. A fleece of wool — A homely sign, indeed, but none the less natural and appropriate among a simple, nomadic people. Jehovah’s condescension in using a sign so simple, and yielding to this seemingly presumptuous request of Gideon, affords two lessons: 1. That he makes the weak things of the world confound the mighty, (1 Corinthians 1:27;) 2. That he never ignores the prayer of the humble. The floor — The threshing floor, a small plot of ground in the open air, smoothed down and beaten hard. See on Ruth 3:2.

38. A bowl full of water — Heavy dews are wont to fall in Palestine, especially on the highlands, and wool naturally absorbs much dew. Kitto says, that while travelling in some parts of western Asia he “often found cloaks of sheepskin, exposed to the open air, as heavy with dew as if they had been dipped in water.” The preternatural sign in this case of Gideon lay in the fact implied, but not stated, that, while the fleece was so heavy with dew, the ground all around was dry.

V. 39. On the ground-Which was more preternatural than the former instance, because if there be any moisture, such bodies as fleeces of wool are likely to drink it up.

Verse 39. Gideon said — In a way of humble supplication, for the strengthening his own faith, and for the greater encouragement of his soldiers in this great attempt. On all the earth — That is, upon all that spot of ground which encompasses the fleece. On the ground — Which was more preternatural than the former instance, because, if there be any moisture, such bodies as fleeces of wool are likely to drink it up.

39. Dry only upon the fleece — This of the two was the more astounding miracle, for that the wool, which so naturally absorbs dew, should be dry, and all the earth around wet with the dews of night, was an all-controlling evidence in this case that God would save Israel by Gideon’s hand. This sign of the fleece has been thought to have its typical significance. Dew may well represent the grace and blessings of Almighty God. According to Origen, the fleece wet with dew while all around was dry represented the Israelitish people blessed with the Covenants and Law, while all surrounding nations were left without them. The reversed sign, of the fleece dry and dew on all the ground, prefigured the coming time when Israel for unbelief would be rejected, and all the Gentiles receive the dews of heavenly grace. Others have given the signs a slightly different reference. But we may better make the allusion more general, and say that this double miracle symbolizes the course of the Divine Government in the history of nations. That Almighty Power that wrought these miracles will ever, in his government of the world, bestow or withhold his grace according to his infinite wisdom and the deserts of men and nations. If Israel, or any other nation, honour his Name and Law, they shall receive the blessings of his heavenly grace and power; but if they reject him, vengeance is his, and they may not hope to escape the rod of his anger.

V. 40. And God did so-See how tender God is, even of the weak; and how ready to condescend to their infirmities! These signs were very expressive. They are going to engage the Midianites. Could God distinguish between a small fleece of Israel, and the vast floor of Midian? Yes, by this token it appears that he can. Is Gideon desirous, that the dew of divine grace might descend on himself in particular? He sees the fleece wet with dew, to assure him of it. Does he desire, that God will be as the dew to all Israel? Behold all the ground is wet!

Verse 40. And God did so — See how tender God is even of the weak; and how ready to condescend to their infirmities! These signs were very expressive. They are going to engage the Midianites. Could God distinguish between a small fleece of Israel and the vast floor of Midian? Yes, by this token it appears that he can. Is Gideon desirous that the dew of divine grace might descend on himself in particular? He sees the fleece wet with dew, to assure him of it. Does he desire that God will be as the dew to all Israel? Behold all the ground is wet!