Judges · Chapter 8

V. 1. Why hast thou, &c.-Why hast thou neglected and despised us, in not calling us in to thy help, as thou didst other tribes? These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who by this act had seemed to advance his own tribe, and to depress theirs.

Verse 1. The men of Ephraim said] This account is no doubt displaced; for what is mentioned here could not have taken place till the return of Gideon from the pursuit of the Midianites; for he had not yet passed Jordan, Judges 8:4. And it was when he was beyond that river that the Ephraimites brought the heads of Oreb and Zeeb to him, Judges 7:25.

Verse 1. Why hast thou served us thus, &c. — Why hast thou neglected and despised us in not calling us in to thy help? This they considered as very contemptuous treatment, since Gideon had sent to other tribes, that were meaner, and not so able to assist him as themselves. These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who, by this act, had seemed to advance his own tribe, and to depress theirs,

ANGER OF THE EPHRAIMITES, 1-3.

1. The men of Ephraim — Those who had captured and slain Oreb and Zeeb. Said — This conversation occurred when the Ephraimites brought the heads of these princes to Gideon, and after the latter had crossed the Jordan. Note, Judges 7:25. Chide with him sharply — Fiercely and violently rebuked and blamed him. Theirs were the words of injured pride and jealousy. They felt that their tribe had been ignored and neglected in this war.

V. 2. What have I, &c.-What I have done in cutting off some of the common soldiers, is not to be compared with your destroying their princes; I began the war, but you have finished. The gleaning-What you have gleaned or done after me, Of Abiezer-That is, of the Abiezrites, to whom he modestly communicates the honour of the victory, and does not arrogate it to himself.

Verse 2. Is not the gleaning, &c.] That is, The Ephraimites have performed more important services than Gideon and his men; and he supports the assertion by observing that it was they who took the two Midianitish generals, having discomfited their hosts at the passes of Jordan.

Verse 2. What have I done now? &c. — What I have done in cutting off some of the common soldiers is not to be compared with your destroying their princes. I began the war, but you have finished it. Gideon here shows a noble temper of mind, which deserves admiration and imitation. Though in the midst of a most glorious victory, in which he was the chief instrument; yet, for the sake of the common good, that there might be no dissension, nor the help of the Ephraimites be wanting to distress the enemy, he receives their reproaches without anger, and even humbles himself before them, making himself of no account in comparison with them, and magnifying their service as greatly superior to his own. He disarms their insolence by his humility; their anger by his meekness; “a singular instance,” says Dr. Dodd, “of modesty and prudence in a man of Gideon’s courage.” Is not the gleaning of the grapes of Ephraim — What you have gleaned, or done after me; better than the vintage of Abi-ezer? — That is, of the Abi-ezrites, to whom he modestly ascribes the honour of the victory, and does not arrogate it to himself. It is not improbable but this might be a proverbial expression in those days, whereby it was customary to commend the smallest action of one as superior to the greatest of another. And the proverb, perhaps, was founded on fact, namely, that more grapes were usually gleaned in the large and extensive country occupied by the Ephramites, than the whole vintage of the small district belonging to Abi-ezer afforded. Be this as it will, the proverb is here applied with all the propriety imaginable, and its meaning is obvious. It is as if he had said, These scattered parties which you have gleaned and picked up at the fords of Jordan are much more considerable than those which I and my whole host have destroyed.

2. Is not the gleaning — Is not the slaughter of these two chieftains a greater glory than all that I have done? The gleaning of the grapes of Ephraim, here, means the victory which these Ephraimites had gained by destroying Oreb and Zeeb. So memorable was this victory that Isaiah alludes to it as an instance of utter defeat and ruin. Isaiah 10:26. The vintage of Abi-ezer refers particularly to what Gideon and his three hundred had done. Gideon was an Abi-ezrite, and perhaps the three hundred were largely of the same family, who were the first to rally around him at the trumpet call. Judges 6:34. This attributing to the Ephraimites greater honour than he claimed for himself settled the quarrel at once. His soft answer turned away their wrath, and became a proverb.

V. 3. Was abated-His soft and humble answer allayed their rage.

Verse 3. Then their anger was abated] A soft answer turneth away wrath. He might have said that he could place but little dependence on his brethren when, through faint-heartedness, 22,000 left him at one time; but he passed this by, and took a more excellent way.

Verse 3. Then their anger was abated — According to that fine maxim of Solomon, “A soft answer turneth away wrath.”

ANGER OF THE EPHRAIMITES, 1-3.

1. The men of Ephraim — Those who had captured and slain Oreb and Zeeb. Said — This conversation occurred when the Ephraimites brought the heads of these princes to Gideon, and after the latter had crossed the Jordan. Note, Judges 7:25. Chide with him sharply — Fiercely and violently rebuked and blamed him. Theirs were the words of injured pride and jealousy. They felt that their tribe had been ignored and neglected in this war.

V. 4. Passed over-Or, had passed over.

Verse 4. Faint, yet pursuing] The Vulgate paraphrases this, et præ lassitudine, fugientes persequi non poterant; “and, through fatigue, unable to pursue the fugitives.”

Verse 4. Gideon came to Jordan and passed over — Or rather, had passed over, for he went over Jordan before Oreb and Zeeb were taken; but this is not mentioned till now, that what concerned the Ephraimites might be related all together, without interruption. And the three hundred men — with him — Who here show the same noble spirit, fortitude, contempt of ease, and regard to what they were engaged in, which Gideon manifested; for though they were faint with hunger, and much fatigued through what they had done, yet they were eager to do still more against the enemies of their country, and therefore persisted to pursue them. Thus our spiritual warfare must be prosecuted with what strength we have, though we may have but little. This is frequently the true Christian’s case: like Gideon and his men, he is faint, yet pursuing.

PURSUIT AND DEFEAT OF ZEBAH AND ZALMUNNA, 4-12.

4. Gideon came to Jordan — This in point of time, was before the heads of the captured princes had been brought to him. Note, Judges 7:25. Faint, yet pursuing — “An expressive description of the union of exhaustion and energy, which has given the words a place in the religious feelings of mankind.” — Stanley.

Verse 5. Give, I pray you, loaves of bread] As Gideon was engaged in the common cause of Israel, he had a right to expect succour from the people at large. His request to the men of Succoth and Penuel was both just and reasonable.

5. Succoth — A town of considerable size, as appears from its having seventy-seven princes and elders. Verse 14. It took its name from Jacob’s having there put up booths (Hebrews, succoth) for himself and his cattle. Genesis 33:17. It was on the east of the Jordan, but its site has not been certainly identified with any modern town. I am pursuing — He was engaged in the Lord’s work, and had reason to expect assistance from the towns through which he passed.

V. 6. Are the hands, &c.-Art thou so foolish, to think with thy three hundred faint and weary soldiers, to conquer and destroy an host of fifteen thousand Men? Thus the bowels of their compassion were shut up against their brethren. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian.

Verse 6. Are the hands of Zebah and Zalmunna now in thine hand] They feared to help Gideon, lest, if he should be overpowered, the Midianites would revenge it upon them; and they dared not trust God.

Verse 6. Are the hands of Zeba and Zalmunna now in thy hand? — Art thou so foolish as to think with thy three hundred faint and weary soldiers to conquer and destroy fifteen thousand men? Thus they make light of the advantage he had gained, and tauntingly tell him, that he had not yet got these kings into his hands, that they should run the danger of giving him and his men food, and so afterward have those kings to fall upon them. Thus they show the most dastardly and ungenerous spirit, and shut up the bowels of their compassion against their brethren, who, with extreme toil, and at the hazard of their lives, were endeavouring to deliver them and the rest of their country from a cruel slavery. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian.

PURSUIT AND DEFEAT OF ZEBAH AND ZALMUNNA, 4-12.

4. Gideon came to Jordan — This in point of time, was before the heads of the captured princes had been brought to him. Note, Judges 7:25. Faint, yet pursuing — “An expressive description of the union of exhaustion and energy, which has given the words a place in the religious feelings of mankind.” — Stanley.

Verse 7. I will tear your flesh] What this punishment consisted in I cannot say; it must mean a severe punishment: as if he had said, I will thresh your flesh with briers and thorns, as corn is threshed out with threshing instruments; or, Ye shall be trodden down under the feet of my victorious army, as the corn is trodden out with the feet of the ox. Succoth was beyond Jordan, in the tribe of Gad. Penuel was also in the same tribe, and not far distant from Succoth.

Verses 7, 9. With the thorns of the wilderness — The city was near a wilderness that abounded with thorns and briers. Penuel — Another city beyond Jordan; both were in the tribe of Gad. I will break down this tower — Some strong fort in which they greatly confided, and their confidence in which made them thus proud and presumptuous. Perhaps they pointed to it when they gave him their rude answer.

7. I will tear your flesh — I will thresh your flesh, that is, beat and lacerate, even unto death. Thorns — Which grew strong in the desert, and afforded a whip with which the keenest torment could be inflicted. Briers — The original word occurs here only, but without much doubt denotes some kind of prickly plant or shrub. Gesenius gives the meaning threshing sledges, but is followed by few scholars. Wilkinson relates that among the ancient Egyptians the parricide was sentenced to be lacerated with sharpened reeds, and, after being thrown on thorns, was burned to death.

V. 8. Penuel-Another city beyond Jordan; both were in the tribe of Gad.

Verses 7, 9. With the thorns of the wilderness — The city was near a wilderness that abounded with thorns and briers. Penuel — Another city beyond Jordan; both were in the tribe of Gad. I will break down this tower — Some strong fort in which they greatly confided, and their confidence in which made them thus proud and presumptuous. Perhaps they pointed to it when they gave him their rude answer.

8. Penuel — The place at the fords of the Jabbok (Zurka) where Jacob wrestled with the angel. Genesis 32:30. Its site has not been identified.

V. 9. Your tower-Your confidence in which makes you thus proud and presumptuous.

Verse 9. I will break down this tower.] Probably they had not only denied him, but insultingly pointed to a tower in which their chief defense lay; and intimated to him that he might do his worst, for they could amply defend themselves.

Verses 7, 9. With the thorns of the wilderness — The city was near a wilderness that abounded with thorns and briers. Penuel — Another city beyond Jordan; both were in the tribe of Gad. I will break down this tower — Some strong fort in which they greatly confided, and their confidence in which made them thus proud and presumptuous. Perhaps they pointed to it when they gave him their rude answer.

PURSUIT AND DEFEAT OF ZEBAH AND ZALMUNNA, 4-12.

4. Gideon came to Jordan — This in point of time, was before the heads of the captured princes had been brought to him. Note, Judges 7:25. Faint, yet pursuing — “An expressive description of the union of exhaustion and energy, which has given the words a place in the religious feelings of mankind.” — Stanley.

V. 10. That drew sword-That is, persons expert and exercised in war, besides the retainers to them.

Verse 10. Zebah and Zalmunna were in Karkor] If this were a place, it is nowhere else mentioned in Scripture. Some contend that rqrq karkor signifies rest; and thus the Vulgate understood it: Zebah and Zalmunna requiescebant, rested, with all their army. And this seems the most likely, for it is said, Judges 8:11, that Gideon smote the host, for the host was secure.

Verse 10. There fell a hundred and twenty thousand men — Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. That drew the sword — That is, persons expert and exercised in war, besides the retainers to them.

10. Karkor — A city or district some distance east of the Jordan, but now unknown. Fifteen thousand — The remnant of the one hundred and thirty-five thousand that had spread themselves like locusts in the plains of Israel. A hundred and twenty thousand had either killed themselves in the suicidal night encounter, (Judges 8:22,) or had fallen before the victorious Israelites. No wonder this defeat of Midian was remembered long in Israel. Compare Psalm 83:11; Isaiah 9:4, 10, 26.

V. 11. That dwelt in tents-That is, of the Arabians, so fetching a compass, and falling upon them where they least expected it. Was secure-Being now got safe over Jordan, and a great way from the place of battle; and probably, supposing Gideon’s men to be so tired with their hard service, that they would have neither strength nor will to pursue them so far.

Verse 11. By the way of them that dwelt in tents — That is, the Arabians, termed Scenitæ, from their dwelling in tents. He fetched a compass by their country, and so poured in upon the rear of Zebah and Zalmunna, where they suspected no danger. He smote the host; for the host was secure — Being now got safe over Jordan, and a great way from the place of battle. And as they had fled as fast as they could the day before, and part of the preceding night, and were therefore weary, and now thought themselves out of all danger, it is probable they were gone to take their rest, and that Gideon fell upon them when they were fast asleep, as he had done at first on their main army.

11. Way of them that dwelt in tents — A section of that eastern desert thickly dotted with the tents of resident shepherds. Nobah — The more ancient name was Kenath, but, having been captured by the Mannasite Nobah, it was afterwards called by his name. See at Numbers 32:42. It has been identified with the modern Kunnawat, far to the east of the Sea of Galilee. Jogbehah — No trace of this place has been found. The host was secure — Supposed themselves beyond pursuit, and out of the way of danger.

PURSUIT AND DEFEAT OF ZEBAH AND ZALMUNNA, 4-12.

4. Gideon came to Jordan — This in point of time, was before the heads of the captured princes had been brought to him. Note, Judges 7:25. Faint, yet pursuing — “An expressive description of the union of exhaustion and energy, which has given the words a place in the religious feelings of mankind.” — Stanley.

V. 13. Before the sun was up-By which it might be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him; and most likely to terrify them by the remembrance of the last Night’s sad work.

Verse 13. Returned from battle before the sun was up] This does not appear to be a proper translation of srjh מלמעלה milmaaleh hechares. It should be rendered from the ascent of Chares: this is the reading of the Septuagint, the Syriac, and the Arabic.

Verse 13. Gideon returned before the sun was up — By which it may be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him, and most likely to terrify them by the remembrance of the last night’s sad work. It must be acknowledged, however, that different interpretations are given of this passage. The Seventy, the Syriac, and Arabic versions take srjh, hechares, here rendered sun, for the name of a place, in which they are followed by Houbigant, who translates the words, By that place which is above Hares. It is well known, however, that the word just quoted does properly mean the sun, and is so translated in other passages of Scripture, and the translating it so here both gives a more important sense to the passage, and is more agreeable to the context than the amendment proposed.

PUNISHMENT OF SUCCOTH AND PENUEL, 13-17.

13. Before the sun was up — Thus the Vulgate, Luther, and others. But most modern scholars take srj, here rendered sun, as a proper name, Cheres, and translate: Gideon returned from the battle by the ascent of Cheres. The ascent of Cheres was probably some mountain road, or pass, now unknown.

V. 14. He described-He told him their names and qualities.

Verse 14. He described unto him the princes of Succoth] The young man probably gave him the names of seventy persons, the chief men of Succoth, who were those who were most concerned in refusing him and his men the refreshment he requested.

Verse 14. He described unto him, &c. — Hebrews btky, jichtob, he wrote down, probably the names and dwellings, and perhaps also the qualities of the great men of the city, and of the judges, who were the persons that derided Gideon, and whom alone he intended to punish, and not all the people who were not guilty.

14. Described unto him the princes — Literally, wrote for him the princes. The young man probably gave him the names of the chiefs and elders in writing, and all other necessary information. Threescore and seventeen men — Succoth must have been an important city to have so many princes and elders.

PUNISHMENT OF SUCCOTH AND PENUEL, 13-17.

13. Before the sun was up — Thus the Vulgate, Luther, and others. But most modern scholars take srj, here rendered sun, as a proper name, Cheres, and translate: Gideon returned from the battle by the ascent of Cheres. The ascent of Cheres was probably some mountain road, or pass, now unknown.

Verse 16. He taught the men of Succoth.] Instead of [dyw he taught, Houbigant reads vdyw he tore; and this is not only agreeable to what Gideon had threatened, Judges 8:7, but is supported by the Vulgate, Septuagint, Chaldee, Syriac, and Arabic. The Hebrew text might have been easily corrupted in this place by the change of v shin into [ ain, letters very similar to each other.

Verses 16, 17. With them he taught the men of Succoth — He tore their flesh with these thorns, (as he had threatened, verse 7.) It is not said that he tormented them till they expired, and therefore he perhaps only put them to torture for some time; but if he put them to death, then the expression, with them he taught the men of Succoth, must mean, that he made their death an example to the rest of the inhabitants, to terrify them from such ungenerous behaviour for the future. “As their crime was the same,” says Dr. Dodd, “as that of the men of Penuel, it seems likely that it was a punishment unto death. However severe, this chastisement was just. In refusing Gideon the succour which he demanded for the troops employed to save the state, they rendered themselves guilty of a species of rebellion; they sinned against the laws of humanity; they joined insult to their cruelty; and their refusal, unworthy a people who had any respect for religion, and any love for their country, merited a more public chastisement; as otherwise their example might have proved contagious, and have defeated all the good effects of Gideon’s government.” He slew the men of the city — Not all of them; probably only those who had affronted him.

Verse 16. He taught the men of Succoth. The LXX read, he threshed them. This little city of forty or fifty families was blinded, in giving this answer to Gideon. Soldiers fighting for their country have at least a right to demand bread. Now the backs of the elders must atone for the insolence of their tongues.

16. Taught the men — Made them know his power, and their own guilt, in refusing him supplies. He gave them such a severe scourging, by means of the whips of thorns and briers, that the lesson of respect for God’s chosen conqueror could thenceforth neither be misunderstood nor forgotten.

V. 17. Slew the men of the city-Not all of them; probably those only who had affronted him.

Verses 16, 17. With them he taught the men of Succoth — He tore their flesh with these thorns, (as he had threatened, verse 7.) It is not said that he tormented them till they expired, and therefore he perhaps only put them to torture for some time; but if he put them to death, then the expression, with them he taught the men of Succoth, must mean, that he made their death an example to the rest of the inhabitants, to terrify them from such ungenerous behaviour for the future. “As their crime was the same,” says Dr. Dodd, “as that of the men of Penuel, it seems likely that it was a punishment unto death. However severe, this chastisement was just. In refusing Gideon the succour which he demanded for the troops employed to save the state, they rendered themselves guilty of a species of rebellion; they sinned against the laws of humanity; they joined insult to their cruelty; and their refusal, unworthy a people who had any respect for religion, and any love for their country, merited a more public chastisement; as otherwise their example might have proved contagious, and have defeated all the good effects of Gideon’s government.” He slew the men of the city — Not all of them; probably only those who had affronted him.

17. Tower of Penuel — Penuel seems to have been an important stronghold commanding the ordinary route of travel to the far East; hence this tower, which may have served the double purpose of a watchtower and a fortress. Slew the men — The men of Penuel seem to have heard of Gideon’s dealing with the elders of Succoth, and had the folly to resist him. Hence their punishment with death, while the men of Succoth were only scourged. Some have thought the punishment of the men of Penuel and Succoth was much greater than the offence. But, according to the theocratic spirit of that age, their offence could only be construed as treachery of heart and open contempt towards a divinely chosen judge and conqueror, and, by consequence, contempt of Jehovah himself, who was leading Israel on to victory; and in the Hebrew mind no punishment was too severe for such a crime against Jehovah and his people.

V. 18. What manner of men-For outward shape and quality. At Tabor-Whither he understood they fled for shelter, upon the approach of the Midianites; and where he learned that some were slain, which he suspected might be them. Resembled-Not for their garb, or outward splendor, but for the majesty of their looks: by which commendation they thought to ingratiate themselves with their conqueror.

Verse 18. What manner of men were they whom ye slew at Tabor?] We have no antecedent to this question; and are obliged to conjecture one: it seems as if Zebah and Zalmunna had massacred the family of Gideon, while he was absent on this expedition. Gideon had heard some confused account of it, and now questions them concerning the fact. They boldly acknowledge it, and describe the persons whom they slew, by which he found they were his own brethren. This determines him to avenge their death by slaying the Midianitish kings, whom he otherwise was inclined to save. He might have heard that his brethren had been taken prisoners, and might have hoped to have exchanged them for the kings now in his hand; but when he found they had been all slain, he decrees the death of their murderers. There is something in this account similar to that in the 12th Æneis of Virgil:-When Turnus was overthrown, and supplicated for his life, and Æneas was inclined to spare him; he saw the belt of his friend Pallas, whom Turnus had slain, and which he now wore as a trophy: this immediately determined the Trojan to sacrifice the life of Turnus to the manes of his friend. The story is well told:— Stetit acer in armis

Æneas, volvens oculos, dextramque repressit. Et jam jamque magis cunctantem flectere sermo Cœperat: infelix humero cum apparuit ingens Balteus, et notis fulserunt cingula bullis Pallantis pueri; victum quem vulnere Turnus Straverat, atque humeris inimicum insigne gerebat. Ille oculis postquam sævi monumenta doloris Exuviasque hausit: furiis accensus et ira Terribilis: Tune hinc spoliis indute meorum Eripiare mihi?.-Pallas, te hoc vulnere Pallas Immolat; et pœnam scelerato ex sanguine sumit. Hoc dicens furrum adverso sub pectore condit Fervidus. VIRG. Æn. lib. xii., ver. 938.

“In deep suspense the Trojan seem’d to stand, And, just prepared to strike, repress’d his hand. He roll’d his eyes, and every moment felt His manly soul with more compassion melt. When, casting down a casual glance, he spied The golden belt that glitter’d on his side; The fatal spoils which haughty Turnus tore From dying Pallas, and in triumph wore. Then roused anew to wrath, he loudly cries, (Flames, while he spoke, came flashing from his eyes,) Traitor! dost thou! dost thou to grace pretend, Clad, as thou art, in trophies of my friend?— To his sad soul a grateful offering go; ‘Tis Pallas, Pallas gives this deadly blow. He rais’d his arm aloft; and at the word, Deep in his bosom drove the shining sword.” DRYDEN.

The same principle impels Gideon to slay Zebah and Zalmunna which induced Æneas to kill Turnus: and perhaps the ornaments which he took from their camels’ necks, Judges 8:21, were some of the spoils of his slaughtered brethren.

Verse 18. What manner of men were they, &c. — In outward shape and quality. Whom ye slew at Tabor? — Whither he understood his brethren had fled for shelter upon the approach of the Midianites, and where he learned that some Israelites had been slain, whom he suspected to be them. We have no mention of this slaughter before, and here the account of it is so short, that we can only form conjectures. It is evident, however, that these kings had slain Gideon’s brethren; but in what manner, and for what reason, we are not informed. They answered, As thou art, so were they, &c. — By this it appears that Gideon was of a goodly presence, carrying greatness and majesty in his aspect; and that kings in those days were wont to match only with graceful persons, by whom they might hope to have children like themselves. Each one resembled the children of a king — Not for their garb or outward splendour, but for the majesty of their looks. By which commendation they doubtless thought to have ingratiated themselves with their conqueror.

EXECUTION OF ZEBAH AND ZALMUNNA, 18-21.

18. What manner of men — What was their appearance and general bearing? Whom ye slew at Tabor — Here comes out a fact of which we have no other account — that these Midianitish kings had actually killed several of Gideon’s own brothers. Resembled the children of a king — Stately and lordly in their movements and manner.

V. 19. I would not slay-For being not Canaanites, he was not obliged to kill them; but they having killed his brethren, and that in cool blood, he was by law the avenger of their blood.

Verse 19. If ye had saved them alive, &c. — For, as they were not Canaanites, he was not obliged by any command of God to put them to death: but as they had killed his brethren, and that, it seems, in cold blood, he was, by God’s law, the avenger of their death, being their near kinsman.

EXECUTION OF ZEBAH AND ZALMUNNA, 18-21.

18. What manner of men — What was their appearance and general bearing? Whom ye slew at Tabor — Here comes out a fact of which we have no other account — that these Midianitish kings had actually killed several of Gideon’s own brothers. Resembled the children of a king — Stately and lordly in their movements and manner.

V. 20. Up, and slay-That he might animate him to the use of arms for his God and country, and that he might have a share in the honour of the victory.

Verse 20. He said unto Jether his first-born] By the ancient laws of war, prisoners taken in war might be either slain, sold, or kept for slaves. To put a captive enemy to death no executioner was required. Gideon slays Zebah and Zalmunna with his own hand. So Samuel is said to have hewn Agag in pieces, 1 Samuel 15:33. Benaiah slew Joab, 1 Kings 2:25. Saul orders his guards to slay the priests who had contributed to the escape of David, 1 Samuel 22:17; and David caused one of his attendants to slay the Amalekite who pretended to have slain Saul, 2 Samuel 1:15.

Verse 20. He said unto Jether, Up, and slay them — Some think he said this to animate his son to the use of arms for his God and country, and that he might have a share in the honour of the victory. It must be observed, that it was not unusual or disgraceful for great persons to do execution upon offenders in ancient times; no more than it was to sentence them to death: and therefore they had not, as now, public executioners; but Saul commanded such as waited on him to kill the priests; and Doeg, one of his great officers, performed that office, 1 Samuel 22:17, 18. And Samuel himself is said to have hewed Agag to pieces in Gilgal; and Benaiah, the general of the army, to have fallen upon Joab at the horns of the altar. But the youth feared — The two kings were men, it is likely, of good stature, and of a fierce and stern countenance.

20. Said unto Jether — He would add to their disgrace by making them perish by the hand of a boy. They had dared to lift their hands against his kingly brethren, and now, as blood-avenger, he would have them perish with all possible ignominy and reproach. He feared — The youth was not used to such bloody work, and perhaps the threatening looks of the two captive kings terrified him.

V. 21. So is his strength-Thou excellest him, as in age and stature, so in strength; and it is more honourable to die by the hands of a valiant man.

Verse 21. Then Zebah and Zalmunna said, Rise, thou, and fall upon us] It was disgraceful to fall by the hands of a child; and the death occasioned by the blows of such a person must be much more lingering and tormenting. Some have even employed children to despatch captives. Civilis, a Roman knight, headed a revolt of the Gauls against Rome, in the year of the city 824. Of him Tacitus says, Hist. lib. iv., c. 61: Ferebatur parvulo filio quosdam captivorum sagittis jaculisque puerilibus figendos obtulisse: “He is said to have given to his little son some prisoners, as butts to be shot at with little darts and arrows.” This was for their greater torment and dishonour; and to inure his child to blood! Could any thing like this have been the design of Gideon?

The ornaments that were on their camels’ necks.] The heads, necks, bodies, and legs of camels, horses, and elephants, are highly ornamented in the eastern countries, and indeed this was common, from the remotest antiquity, in all countries. Virgil refers to it as a thing long before his time, and thus describes the horses given by King Latinus to the ambassadors of Æneas.-Æn. lib. vii., ver. 274.

Haec effatus equos numero pater eligit omni.

Stabant tercentum nitidi in præsepibus altis:

Omnibus extemplo Teucris jubet ordine duci

Instratos ostro alipedes pictisque tapetis.

Aurea pectoribus demissa monilia pendent:

Tecti auro fulvum mandunt sub dentibus aurum.

“He said, and order’d steeds to mount the band:

In lofty stalls three hundred coursers stand;

Their shining sides with crimson cover’d o’er;

The sprightly steeds embroider’d trappings wore,

With golden chains, refulgent to behold:

Gold were their bridles, and they champ’d on gold.”

PITT.

Instead of ornaments, the Septuagint translate touv mhniskouv, the crescents or half-moons; and this is followed by the Syriac and Arabic. The worship of the moon was very ancient; and, with that of the sun, constituted the earliest idolatry of mankind. We learn from Judges 8:24 that the Ishmaelites, or Arabs, as they are termed by the Targum, Syriac, and Arabic, had golden ear-rings, and probably a crescent in each; for it is well known that the Ishmaelites, and the Arabs who descended from them, were addicted very early to the worship of the moon; and so attached were they to this superstition, that although Mohammed destroyed the idolatrous use of the crescent, yet it was universally borne in their ensigns, and on the tops of their mosques, as well as in various ornaments.

Verse 21. Rise thou, and fall upon us — They thought it better to die by the hand of Gideon, who was as eminent for his strength as his dignity, and would despatch them with more speed than a stripling could.

Ver. 21. The ornaments on their camels’ necks. They were caparisoned in the most gorgeous manner.

21. As the man… his strength — As the boy is not a man, so he has not the strength to execute this order. Ornaments — Or, little moons; crescent-shaped ornaments, hung often, as here, upon the necks of camels, and also (compare verse 26; Isaiah 3:18) upon the necks of men and women.

V. 22. Rule-Not as a judge, for that he was already made by God; but as a king. Thy son’s son-Let the kingdom be hereditary to thee, and to thy family. Thou hast delivered us-This miraculous and glorious deliverance by thy hands deserves no less from us.

Verse 22. Rule thou over us, both thou, and thy son, and thy son’s son] That is, Become our king, and let the crown be hereditary in thy family. What a weak, foolish, and inconstant people were these! As yet their government was a theocracy; and now, dazzled with the success of a man who was only an instrument in the hands of God to deliver them from their enemies, they wish to throw off the Divine yoke, and shackle themselves with an unlimited hereditary monarchy! An unlimited monarchy is a curse; a limited monarchy may be a blessing: the latter may be an appointment of God; the former never can. Those who cast off their allegiance to their Maker, are guilty of folly and extravagance of every kind.

Verse 22. Rule thou over us — Not as a judge, for as such he already ruled over them, but as a king; both thou and thy son, &c. — Let the kingdom be hereditary to thee and to thy family. For thou hast delivered us — This miraculous and extraordinary deliverance by thy hands deserves no less from us.

Ver. 22. Rule thou over us. The Hebrew government was a theocracy, supported almost without costs; but carnal men and wicked factions are not worthy of such an order of things. As their king, God was never wanting, when they addressed him as such: the calamities which befel the nation arose from the apostasy of the people. Gideon, aware of this, declined a monarch’s sceptre, and gave the glory to the Lord.

CONCLUSION OF GIDEON’S HISTORY, 22-35.

22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family.

V. 23. I will not rule-As a king. The Lord shall rule-In a special manner, as he hath hitherto done, by judges, whom God particularly appointed and directed, even by Urim and Thummim, and assisted upon all occasions; whereas Kings had only a general dependance upon God.

Verse 23. The Lord shall rule over you] Few with such power at their command would have acted as Gideon. His speech calls them back to their first principles, and should have excited in them both shame and contrition. How different is this speech from that of Oliver Cromwell when the commons offered him the crown of England!

Verse 23. I will not rule over you — As a king. He rejected their offer, because he looked upon God as their king, who appointed what deputy he pleased to govern them; and because he considered this proposal as an effort, or at least as tending to alter that form of government which God had instituted and had given them no authority to change. The Lord shall rule over you — In a special manner, as he hath hitherto done by judges. These God particularly appointed and directed in all the more important concerns of their office, even by Urim and Thummim, and, in a special manner, assisted upon all occasions: whereas kings had only a general dependance on God. That God was their supreme Ruler and King, was the foundation of their whole state. Hence the judgment which was administered among them is called God’s judgment, Deuteronomy 1:17. And Solomon is said to sit upon the throne of the Lord, (1 Chronicles 19:23,) and the kingdom of his posterity is called the kingdom of the Lord, (2 Chronicles 13:8,) because before kings were settled in Israel, the Lord was their king; from whom the government was derived to the house of David by a special act of God.

Ver. 23. I will not rule over you. Semiramis had formed a great empire, but Gideon shunned the sceptre: he did not raise a standing army, nor put garrisons in Ishmael, Ammon, and Moab. He was content with Jehovah’s presence as a wall of fire.

23. The Lord shall rule over you — Your king shall still be Jehovah, not Gideon. By choosing a Gideon or a Saul the nation would be choosing a human instead of a divine sovereign. The people were ever in danger of forgetting the Divine Author of all civil government, and especially so in times of popular excitement and enthusiasm, when the masses either seem, or assume to be, sovereign. At such times all should be reminded that there is a power higher than the civil ruler. It does not appear that Gideon, during the forty years of peace (verse 28) that followed this victory over Midian, performed any of the ordinary duties of a civil ruler. It is not said that he judged Israel at all, though the silence of the history must not be construed into evidence that he never did. He was raised up to deliver the nation from the yoke of Midian, and, having nobly accomplished that work, he retired to his native city and dwelt there till his death. But whatever the form of a government — whether it be a nation miraculously led and instructed, like Israel under Moses, Joshua, or the Judges, or a monarchy like that erected in the days of Saul, or modern empires or republics — the Lord is still the Ruler. All civil governments must have their officers, and these may differ widely in their character and powers; but “the powers that be are ordained of God,” and the civil ruler is “the minister of God.” Romans 13:1-6. This is a doctrine of the Old Testament as well as of the New, and it is therefore the duty of all civil governments to know and acknowledge their dependence on the Supreme Ruler.

V. 24. Ishmaelites-A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear-rings; but the greatest, and the ruling part of them were Midianites.

Verse 24. Give me every man the ear-rings of his prey.] The spoils taken from their enemies in this warfare. This is a transaction very like to that of the Israelites and Aaron; when they brought him their golden ear-rings, out of which he made the molten calf, Exodus 32:2, &c. Whether Gideon designed this ephod for an instrument of worship, or merely as a trophy, is not very clear. It is most likely that he had intended to establish a place of worship at Ophrah; and he took this occasion to provide the proper sacerdotal vestments.

Verse 24. Because they were Ishmaelites — A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear-rings; but the greatest and the ruling part of them were Midianites.

24. The earrings of his prey — Rings worn either in the ears or nose. Large quantifies of these and other ornaments were taken from the one hundred and twenty thousand (verse 10) who were left dead on the field of battle. Because they were Ishmaelites — Hence it appears that the Ishmaelites were noted for wearing ornaments of gold. And, according to Thomson, it is “still the custom for men among these Bedouin Ishmaelites to wear gold earrings. I have often seen them, and among certain of the tribes it is quite the fashion; but these gold earrings belonged in part, no doubt, to the women. Bedouin women not only have them in their ears, but also large rings are suspended from the nose.” Ishmaelites was a name commonly given to the children of the East, (Judges 7:12,) and included Midianites. See Genesis 37:25, 28. Ishmael was the great tribe-father of many of those sons of the desert; and the great territorial extent of his descendants (compare Genesis 25:18) seems to have given the name Ishmaelites so extensive a usage.

CONCLUSION OF GIDEON’S HISTORY, 22-35.

22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family.

Verse 26. The weight of the golden ear-rings-was a thousand and seven hundred shekels of gold] Taking the shekel at half an ounce weight, the sum of the gold collected in ear-rings was seventy pounds ten ounces; and worth, as gold now rates, about £3,100 sterling. This computation of the weight of the golden ear-rings, taken from the slaughtered Ishmaelites, will bring to the reader’s mind the slaughter of the Roman knights by the Carthaginians at the battle of Cannæ, from whose spoils Hannibal sent three bushels of gold rings to the city of Carthage!

26. A thousand and seven hundred shekels of gold — About seventy pounds, Troy weight. Ornaments — Note, verse 21. Collars — Rather, pendants; probably some sort of drops suspended from the earrings. Purple raiment — A costly article among the Orientals, and such as only the rich and great might wear. Chains — Neck ornaments or collars. “Even at the present day the Arabs are accustomed to ornament the necks of their camels with a band of cloth or leather, upon which small shells are strung in the form of a crescent. The sheiks add silver ornaments to these, which make a rich booty in time of war. The women in Oman spend considerable amounts in the purchase of silver ornaments, and their children are literally laden with them. I have sometimes counted fifteen earrings upon each side; and the head, breast, arms, and ankles are adorned with the same profusion.” — Wellsted in Keil.

V. 27. Thereof-Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as Judges 17:5. Put it-Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this; Gideon having by God’s command erected an altar in his own city, Ophrah, Judges 6:24, for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the mind of God was enquired and discovered, 1 Samuel 26:6,9, and it might seen necessary for the judge to have this at hand, that he might consult with God upon all occasions. Went a whoring-Committed idolatry with it; or went thither to enquire the will of God; whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high-priest only. A snare-An occasion of sin and ruin to him and his, as the next chapter sheweth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family; yet here seem to be many sins in it;

1. Superstition and will-worship, worshipping God by a device of his own, which was expressly forbidden.

2. Presumption, in wearing or causing other priests to wear this kind of ephod, which was peculiar to the high-priest.

3. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deuteronomy 12:5,11,14.

4. Making a division among the people.

5. Laying a stumbling-block, or an occasion of idolatry before that people, whom he knew to be too prone to it.

Verse 27. Gideon made an ephod thereof] That is, he made an ephod out of this mass of gold; but he could not employ it all in making this one garment, for it is not likely that any man could wear a coat of nearly one hundred pounds weight. It is likely that he made a whole tabernacle service in miniature out of this gold.

All Israel went thither a whoring after it] This form of speech often occurs, and has been often explained. The whole Jewish nation is represented as being united to God as a wife is to her husband. Any act of idolatry is considered as a breach of their covenant with God, as an act of whoredom is the breach of the marriage agreement between man and wife. God calls himself the husband of the Jewish nation, and their idolatries acts of whoredom, adultery, and fornication. All Israel paid idolatrous worship to the ephod or sacerdotal establishment made by Gideon at Ophrah, and this is called going a whoring after it; see on Judges 8:33. For a description of the ephod, see Exodus 25:7; and for the other garments of the priests, see Exodus 28:4, &c.

Verse 27. Gideon made an ephod thereof — Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as Judges 17:5. Put it in his city — Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this: Gideon having by God’s command erected an altar in his own city, Ophrah, (Judges 6:24,) for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which, besides its use in sacred ministrations, was also the instrument by which the mind of God was inquired and discovered, 1 Samuel 26:6-9; and it might seem necessary for the judge to have this at hand, that he might consult with God upon all occasions. Israel went a whoring — Committed idolatry with it; or went thither to inquire the will of God, whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high-priest only. Which thing became a snare — An occasion of sin and ruin to him and his as the next chapter shows. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family, yet here seem to be many sins in it: 1st, Superstition and will-worship, worshipping God by a device of his own, which was expressly forbidden: 2d, Presumption, in wearing, or causing other priests to wear this kind of ephod, which was peculiar to the high-priest: 3d, Transgression of a plain command, of worshipping God ordinarily but at one place and one altar, Deuteronomy 12:5, 11-14: 4th, Making a division among the people: 5th, Laying a stumbling-block, or an occasion of idolatry, before that people, whom he knew to be too prone to it.

Ver. 27. Gideon made an ephod. Exodus 28:6. The ephod contained the breastplate, which Abiathar was careful to take when he fled to David. Gideon with all this gold established a sort of chapel royal, that he might in case of need enquire of God; and which no priest was allowed to do without the knowledge of the king.

27. Made an ephod thereof — The ephod was a sacred garment to be worn by the High Priest. Its form is described in Exodus 28:6-12, where see notes, and also note and cut at Matthew 26:3. There is no sufficient reason to suppose that ephod may here mean an image or statue of an idol, (as Gesenius,) nor that Gideon established a new sanctuary at Ophrah, and made, besides the ephod, a graven image and teraphim, as did Micah, Judges 17:4, 5. Gideon made out of the Midianite spoils a splendid ephod, every way, probably, resembling the high priest’s ephod as described in Exodus 28:6-12. It was probably worked or woven throughout with golden threads, and adorned with precious stones, and perhaps had also a breastplate attached to it with chains and rings, as had the high priest’s ephod. See Exodus 28:15-29. It is not necessary to suppose that the whole of the gold was used in making the ephod; for, besides the amount necessary for the garment itself, a sum sufficient for the payment of the labour and the purchase of the precious stones had also to be provided.

But what was Gideon’s object in making this costly ephod? First of all, we think, he wished to distinguish his native city with the possession of this splendid garment, which would naturally be a wonder to the people, and draw admiring crowds to see it. He would thus, also, ostensibly consecrate the spoils of his great national victory to a religious object. Next to the ark of the covenant, the chief vestment of the high priest was ranked among the most sacred things connected with the worship of Israel. But we are not to suppose that Gideon meant to introduce idolatry into Israel, or set up this ephod as an object of worship. Keil’s supposition has much to support it, “that Gideon himself put on the ephod, and wore it as a priest, when he wished to inquire and learn the will of the Lord. It is also possible that he sacrificed to the Lord upon the altar that was built at Ophrah. Judges 6:24. The germ of his error lay in the fact that the high-priesthood had probably lost its worth in the eyes of the people on account of the worthlessness of its representatives, so that they no longer regarded the high priest as the sole or principal medium of divine revelation; and therefore Gideon, to whom the Lord had manifested himself directly, as he had not to any judge or leader of the people since the time of Joshua, might suppose that he was not acting in violation of the law when he had an ephod made as a means for inquiring the will of the Lord. His sin, therefore, consisted chiefly in his invading the prerogatives of the Aaronic priesthood, drawing away the people from the one legitimate sanctuary, and thereby not only undermining the theocratic unity of Israel, but also giving an impetus to the relapse of the nation into the worship of Baal after his death.” So, again, at a later period, the calf-worship established by Jeroboam was not designed to introduce idolatry, but for all that proved a snare to Israel. Note, 1 Kings 12:26. Put it in his city — Kept it there as a trophy of his victory, and as a medium through which he vainly imagined he might inquire of the Lord. All Israel went thither — They were seduced by the evil example of the great deliverer. He who had grace and modesty to decline a crown and a throne corrupts a people by his foul private example. He will not rule the nation, but he invades the sacred prerogative of the priesthood. A whoring — A metaphor referring to the vile conduct of a faithless wife, who, having plighted her love and devotion to her husband, forgets or breaks her vows, and holds unlawful intercourse with other men. By this figure the sacred writers often depict the idolatries of Israel. Became a snare — A trap to take them unawares. They did not intend evil, but by wilful and open neglect of the law they fell into idolatry, as into a snare.

V. 28. Lifted up their head-That is, recovered not their former strength or courage, so as to conquer or oppress others. Forty years-To the fortieth year, from the beginning of the Midianitish oppression. The days, &c.-As long as Gideon lived.

Verse 28. Forty years in the days of Gideon.] The Midianites were so completely humbled that they could make head no more against Israel during the forty years in which the government of Gideon lasted.

Verse 28. They lifted up their heads no more — That is, they recovered not their former strength or courage, so as to conquer or oppress others. The country was in quietness forty years — To the fortieth year from the beginning of the Midianitish oppression; in the days of Gideon — As long as Gideon lived.

CONCLUSION OF GIDEON’S HISTORY, 22-35.

22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family.

V. 29. His own house-Not in his father’s house; as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge for the preservation and maintenance of their religion and liberties.

Verse 29. Dwelt in his own house — Not in his father’s house, as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge, for the preservation and maintenance of their religion and liberties.

CONCLUSION OF GIDEON’S HISTORY, 22-35.

22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family.

30. Many wives — So to the crime of sacrilege he added that of polygamy.

V. 31. Shechem-She dwelt there, and he often came thither, either to execute judgment, or upon other occasions. Abimelech-That is, my father the king; so he called him, probably, to gratify his concubine, who desired it either out of pride, or design.

Verse 31. His concubine] A lawful but secondary wife, whose children could not inherit.

Whose name he called Abimelech.] That is, my father is king, or my father hath reigned. This name was doubtless given by the mother, and so it should be understood here; she wished to raise her son to the supreme government, and therefore gave him a name which might serve to stimulate him to seek that which she hoped he should enjoy in his father’s right. See the following chapter.

Verses 31, 32. His concubine that was in Shechem — She dwelt there, and he often went thither, either to execute judgment, or upon other occasions. Abimelech — That is, my father the king; so he called him, probably to gratify his concubine, who desired it either out of pride, or design. Gideon died in a good old age — His long life being crowned with the continuance of honour, tranquillity, and happiness.

Ver. 31. His concubine; a woman whose marriage was not registered; by consequence, neither she nor her children were entitled to the inheritance and wealth of their father. Such children are generally ill educated, as the sequel will prove.

31. Whose name he called Abimelech — Literally, as margin, he set his name, from which expression Keil understands that Gideon gave his son this name, not at the time of his birth, but after he had grown up and shown such qualities as led to the expectation that he would be a king’s father. The name and maternity of this son prepare us for the history contained in the next chapter.

V. 32. A good old age-His long life being crowned with the continuance of honour, tranquility, and happiness.

Verse 32. Gideon-died in a good old age] Supposed to have been A.M. 2799; B.C. 1205.

Verses 31, 32. His concubine that was in Shechem — She dwelt there, and he often went thither, either to execute judgment, or upon other occasions. Abimelech — That is, my father the king; so he called him, probably to gratify his concubine, who desired it either out of pride, or design. Gideon died in a good old age — His long life being crowned with the continuance of honour, tranquillity, and happiness.

CONCLUSION OF GIDEON’S HISTORY, 22-35.

22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family.

V. 33. As soon as, &c.-Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of their judges. Baalim-This was the general name including all their idols, one of which here follows. Baal-berith-That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a god both the Grecians and the Romans had.

Verse 33. A whoring after Baalim] This term has probably a different meaning here from what it has Judges 8:7; for it is very likely that in most parts of the pagan worship there were many impure rites, so that going a whoring after Baalim may be taken in a literal sense. Baal-berith] Literally, the lord of the covenant; the same as Jupiter fæderis, or Mercury, among the Romans; the deity whose business it was to preside over compacts, leagues, treaties, covenants, &c. Some of the versions understand it as if the Israelites had made a covenant or agreement to have Baal for their god; so the VULGATE: Percusseruntque cum Baal fædus, ut esset eis in deum.

Verse 33. As soon as, &c. — Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of the judges. Baalim — This was the general name including all their idols, one of which here follows: Baal-berith — That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violators of them; and such a god both the Grecians and the Romans had.

33. As soon as Gideon was dead — Compare Judges 2:19, note. Gideon’s own example had been a snare to Israel; but in spite of all that, there was so much of uprightness and goodness in his character that he restrained the people from idolatry all his days. Here mark the downward tendency of a questionable example. False, and even evil, opinions and practices may be held by some great minds with apparent innocence and harmlessness, but prove the ruin of others who presume to follow in their steps. Baal-berith — The covenant Baal. The name indicates that these Israelites entered into covenant with Baal, just as Israel, under Moses, had entered into covenant with Jehovah. From Judges 9:4, 46, we learn that there was at Shechem a temple or house for his worship. He thus became to them the most sacred of deities, the god in whose name they might solemnize their oaths, thus corresponding with the Zeuv orkiov of the Greeks, and the Deus Fidius of the Romans.

Verse 34. Remembered not the Lord their God] They attributed their deliverance to some other cause, and did not give him the glory of their salvation.

CONCLUSION OF GIDEON’S HISTORY, 22-35.

22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family.

Verse 35. Neither showed they kindness to the house of-Gideon] They were both unthankful and unholy. Though they had the clearest proofs of God’s power and goodness before their eyes, yet they forgot him. And although they were under the greatest obligations to Gideon, and were once so sensible of them that they offered to settle the kingdom on him and his family, yet they forgot him also; for, becoming foes to GOD, they could not be friends to MAN.

Jerubbaal, namely, Gideon.-This is improper; it should be Jerubbaal Gideon, as we say Simon Peter, or call any man by his Christian name and surname.

THE ancients, particularly St. Ambrose and Augustine, have endeavoured to find out a parallel between our blessed Lord and Gideon. We have already seen what Origen has made of the whole account, who is followed in the main by the above Latin fathers. As I believe no such parallel was intended by the Spirit of God, I must be excused from going into their details. It is no credit either to Christ or Christianity to be compared to such persons and their transactions.

1. Of Gideon the most we can say is that which the angel said, he was a mighty man of valour.

2. He was also a true patriot, he loved his country, and hazarded his life for it; and yet he would not stir till he had the most incontestable proofs that God would, by his supernatural assistance, make him victorious.

3. He was most evidently disinterested, and void of ambition; he refused the kingdom when it was offered to him and to his heirs after him. But, consistently with the belief he had in God, he could not accept it, as this would have been a complete alteration of the Jewish constitution, which acknowledged no ruler but God himself.

4. His motive in making the ephod is not well understood; probably it was done with no reprehensible design. But the act was totally wrong; he had no Divine authority to make such an innovation in the religious worship of his country. The ark was at Shechem; and there was the proper and only accredited priest. The act therefore can never be excused, whatever may be said of his motive.

5. His private character does not appear to have been very exemplary; he had many wives, and seventy sons by them, besides one by a concubine, which he kept at Shechem, where he was often obliged to go as judge, for the purpose of administering justice. In short, there is scarcely a trait in his character worthy to be compared with any thing in the conduct of the Redeemer of mankind.

6. Parallels to Christ, and the work of his Spirit in the salvation of men, have been diligently sought in the sacred writings, by both commentators and preachers; and we have had voluminous treaties on types and antitypes; and how little has sound doctrine or true piety derived from them! They have often served to unsettle the former, and have been rather inimical than favourable to the interests of the latter. When the Spirit of God says such things are types and such things are allegories, it is our duty to believe and examine; when men produce their types and metaphors, it may be our duty to doubt, be suspicious, and pass on.

JUDGES

Verse 35. Neither showed they kindness to the house of Gideon — No wonder they were so ungrateful to the family of this illustrious man, when they were so forgetful of the God of all their mercies; according to the goodness he had showed unto Israel — In hazarding his life for their service, and accomplishing a glorious deliverance in their favour; and in leaving them in the full enjoyment of their liberty, by refusing the despotic power with which they offered to invest him, and in governing them for the space of so many years with so much prudence, that he left them in a happy state of tranquillity, having the worship of the true God established among them when he died.

35. Neither showed they kindness — They proved ungrateful as well as idolatrous. Instead of making one of Gideon’s legitimate sons ruler, (verse 22,) they saw all these cruelly slaughtered, and chose their murderer, an illegitimate son, to reign over them for three years. Judges 9:22. Jerubbaal, namely, Gideon — The names should be written

Jerubbaal-Gideon. The double name is here apparently used as a reflection on Israel’s baseness in neglecting the memory of the distinguished Baal-fighter, to whom they owed so much. Note, Judges 6:32. Thus closes the history of Gideon, another of the mixed and mysterious characters of the age of the Judges. He is the first of the deliverers of Israel whose history is given as a detailed narrative. He possessed gentleness and grace of heart and manner, with a lofty heroism and nobleness of character. This was enhanced by his commanding and kingly form.

As the deliverer of Israel, following out the instructions of Jehovah, we see in him every thing to praise: as the retired warrior, peacefully living at his native city, and apparently refusing to exercise the ordinary office of judge, there is something about him that is at least strangely unambitious; and in his setting up the costly ephod in Ophrah, and allowing all Israel to go whoring after it, we discover that which resembles a Jeroboam-like attempt to establish a new and unauthorized form and place of worship in Israel; and in this he bears the censure of the sacred historian himself. Gideon was manifestly a great character, but not well balanced. “There is a sweetness and nobleness blended with his courage, such as lifts us into a higher region — something of the past greatness of Joshua, something of the future grace of David. But he was, as we should say, before his age. The attempt to establish a more settled form of government ended in disaster and crime. He himself remains as a character apart, faintly understood by others, imperfectly fulfilling his own ideas, staggering under a burden to which he was not equal.” — Stanley.

The attempt of some expositors, ancient and modern, to make Gideon a type of Christ, is justly condemned by Dr. Clarke. It is farfetched and useless, and does more to confuse the sacred history than to explain it. The history of the Judges is manifestly designed, not to give us types of the Messiah, but rather to show up the lower and higher aspects of human character in the development of history. We see in this book the natural workings of humanity when confronted on the one side by the world, the flesh, and the devil, and on the other by the law and revelations of God. The conflict too often results in the victory of the flesh over the Spirit.