Judges 8

Jdg 8:1 And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.

The men of Ephraim said - To Gideon, when they brought him the heads of Oreb and Zeeb; taking this to be a proper opportunity to expostulate and chide with him, when they had done so much service: The success of Gideon’s enterprise mortified the pride of Ephraim, as the chief tribe, seeing that they had played a subordinate part. 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 , Jdg_8:4. And it was when he was beyond that river that the Ephraimites brought the heads of Oreb and Zeeb to him, Jdg_7:25.

why hast thou served us thus - neglected them, overlooked them, which they took as a reproach to them, and as if he had bore them ill will. 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.

and they did chide with him sharply - used rough words and ill language, and threw out many keen and biting expressions, which discovered great anger and wrath, envy and ill will.

the men of Ephraim said unto him - Where this complaint was made, whether before or after the crossing of the Jordan , cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Isa_9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.

Jdg 8:2 And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?

is not the gleaning of the grapes of Ephraim better - 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.

What have I done now in comparison of you--His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Pro_16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Co_13:4; Phi_2:3).

what have I done in comparison of you - A civil war with the great tribe of Ephraim would soon have turned Israel ’s victory into mourning. Gideon therefore soothes their wounded pride by confessing that Ephraim had done more, though they had joined him so late in the day, than he had been able to effect in the whole campaign. The grape-gleaning of Ephraim was better than the whole vintage of Abi-ezer. He and his men, he signifies, had only blew trumpets, broke pitchers, and held torches; it was the Lord that did all, and set the Midianites one against another to slay each other; and in the pursuit as yet he had only picked up and slain some common soldiers, they had taken two princes of Midian, Oreb and Zeeb, and had brought their heads in triumph to him:

is not the gleaning of the grapes of Ephraim better - the meaning is, that whereas he began the fight, which may be called the vintage, and they had finished it, which was like gleaning; yet what they did last was much preferable to what was done by him at first;

Jdg 8:3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.

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. This conduct of Gideon showed him to be a wise and humble man.

God hath delivered into your hands - A high honor this conferred upon you, and with which you may be well contented: Gideon signifies that he was not capable of doing anything worth mentioning without them; the glory of finishing this conquest was reserved for them:

Jdg 8:4 And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.

he and three hundred men that were with him - at the defeat of the Midianites in the valley of Jezreel ; so that neither at that nor in the pursuit of them hitherto, had he lost one man:

faint, yet pursuing them - they were faint with being up all night, and continually blowing their trumpets; and had been upon the pursuit of their enemies ever since the defeat; and yet, though they were so faint, they did not leave off the pursuit, but were eager at it.

Jdg 8:5 And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.

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

And he said to the men of Succoth - this was a city on the other side Jordan, and in the tribe of Gad and was inhabited by Israelites, Jos_13:27 it had its name from the booths or tents which Jacob erected here, Gen_33:17 And Jacob journeyed to Succoth and built himself a house, and made booths for his cattle. Therefore the name of the place is called Succoth.

Jdg 8:6 And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?

And the rulers of Succoth said - The princes of Succoth, however, showed so little sympathy and nationality of feeling, that instead of taking part of the attack upon the enemies of Israel , they even refused to supply bread to refresh their brethren of the western tribes who were exhausted with the pursuit of the foe.

Are the hands of Zebah and Zalmunna already in thy hand - that is, are they taken prisoners, and handcuffed, or their hands bound behind them. In these words there is not only an expression of cowardice, or fear of the vengeance which the Midianites might take when they returned upon those who had supported Gideon and his host, but contempt of the small force which Gideon had, as if it were impossible for him to accomplish anything at all against the foe; and in this contempt they manifested their utter want of confidence in God. It was an insolent reply because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs.

that we should give bread to thine army - for they feared, should they do that, these kings would hear of it, and they should suffer for it, and their bondage be harder than it was before; so selfish and diffident in themselves, so cruel and uncompassionate to their brethren, and so ungrateful to their deliverers, which stirred up the spirit of this humble and good man to great resentment.

Jdg 8:7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.

therefore when the Lord hath delivered - of which he made no doubt, having the promise of God that he would deliver the host of Midian into his hand, on which his faith rested.

with the thorns of the wilderness - which grew in a wilderness near this city, and from whence it had its name; the word "Succoth" being used for thorns in Job_41:7. Some scholars think this refers to a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.

Jdg 8:8 And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him.

And he went up thence to Penuel - A place not far from Succoth, and to which also Jacob gave name, from the Lord's appearing to him there face to face, Gen_32:30 but here was nothing of God in this place now: Succoth was in the valley or Ghor of the Jordan Jdg_8:5, and Penuel apparently in the mountain. . It was south of the Brook Jabbok, and on Jacob’s way to Succoth. Another city beyond Jordan ; both were in the tribe of Gad.

and the men of Penuel answered him - denied him his request in the same jeering manner as the men of Succoth had answered him.

Jdg 8:9 And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.

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 in which they placed their security.

And he spoke also to the men of Penuel - In a threatening way, as he had spoken to the men of Succoth.

Jdg 8:10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.

Zebah and Zalmunna were in Karkor – It is nowhere else mentioned in Scripture.

Jdg 8:11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.

Gideon went up by the way of them that dwell in tents - That is of the sons of the east, who dwelt in tents for the sake of feeding their flocks; he did not pursue them in the direct road, but went a roundabout way, where these people dwelt, that he might surprise the host of the kings of Midian at an unawares: and he came upon them:

on the east of Nobah and Jogbehah - the first was in the tribe of Manasseh, and the latter in the tribe of Gad, and both it seems were on the confines of those tribes. Nobah took its name from an Israelite who conquered it. Num_32:42 And Nobah went and took Kenath and its villages, and called it Nobah after his own name.

for the host was secure - having got over Jordan, and at night very probably, they thought themselves safe from Gideon's army, who they could have no thought that they would come up with them so soon, on foot, weary, and fatigued.

Jdg 8:12 And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.

And when Zebah and Zalmunna fled - Their host being smitten and thrown into confusion by the sudden approach of Gideon's army; and who probably attacked them in somewhat like manner as before, blowing their trumpets, and calling out the sword of the Lord and of Gideon; which were such terrifying sounds to them, that they fled at once: A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.

Jdg 8:13 And Gideon the son of Joash returned from battle before the sun was up, (KJV)

Jdg 8:13 And Gideon the son of Joash turned back from battle before Mount Heres. (MKJV)

Jdg 8:13 Then Gideon the son of Joash returned from the battle by the ascent of Heres. (NASB)

Before the sun was up - The translation of the words is doubtful, because of the rarity of the word rendered “sun” (cheres). Many suppose it to be the name of a mountain pass, and render it from the ascent of Heres. The word sun is Strong’s H2775 ḥeres: I. A masculine noun used for sun; Heres. It refers to the sun (KJV, Jdg_8:13; Jdg_14:18; Job_9:7), but others read a proper name in Jdg_8:13 (NKJV, NASB, NIV) referring to the ascent or pass of Heres. II. A masculine noun indicating a skin disorder, an itch. It is listed among the curses as one of the skin diseases the Lord will bring on Israel if they disobey the Sinai covenant (Deu_28:27).

Jdg 8:14 And caught a young man of the men of Succoth, and enquired of him: and he described unto him the princes of Succoth, and the elders thereof, even threescore and seventeen men.

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. The chief magistrates of the city, who they were, what their names, and their places of abode: Succoth was likely governed by a sanhedrim or council of seventy elders, with perhaps seven others of superior rank called princes.

He described unto him the princes of Succoth - in this Gideon showed great wisdom, and strict justice; being desirous to punish only the delinquents, and not the innocent with the wicked, the people with their rulers; for though he asked bread of the men of Succoth, the answer was returned in the ill natured manner it was by the princes.

Jdg 8:15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?

And he came unto the men of Succoth - a general expression for “elders of Succoth” (Jdg_8:16); and elders a general term applied to all the representatives of the city, including the princes.

Jdg 8:16 And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.

And he took the elders of the city - All of them, especially those of them who had been most guilty, and had them to a proper place, where they might be made public examples of:

he taught the men of Succoth--By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment.

Jdg 8:17 And he beat down the tower of Penuel, and slew the men of the city.

And he beat down the tower of Penuel - The punishment inflicted by Gideon upon both the cities was well deserved in all respects, and was righteously executed. The inhabitants of these cities had not only acted treacherously to Israel as far as they could, from the most selfish interests, in a holy conflict for the glory of the Lord and the freedom of His people, but in their contemptuous treatment of Gideon and his host they had poured contempt upon the Lord, who had shown them to be His own soldiers before the eyes of the whole nation by the victory which He had given them over the innumerable army of the foe. Having been called by the Lord to be the deliverer and judge of Israel , it was Gideon's duty to punish the faithless cities.

The men of the city - Perhaps only the rulers, as he did in Succoth, who likely had possession of the tower or citadel, and so could tyrannize over the people. Gideon killed the great men, and beat down their towers, but did not injure the inhabitants.

Jdg 8:18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king.

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.

What manner of men were they whom ye slew at Tabor - The sense is merely gathered from the tenor of the answer. Gideon doubtless knew that his brethren had been killed by Zebah and Zalmunna, and the desire of avenging their death was one motive for his impetuous pursuit and attack. His question was rather a taunt, a bitter reproach to his captives, preparing them for their fate. Zebah and Zalmunna, in their answer, did not give evidence against themselves. Their hope was by a flattering answer to soothe Gideon’s wrath.

What manner of men were they whom ye slew at Tabor - After punishing these cities, Gideon repaid the two kings of Midian, who had been taken prisoners, according to their doings. From the judicial proceedings instituted with regard to them (Jdg_8:18, Jdg_8:19), we learn that these kings had put the brothers of Gideon to death, and apparently not in open fight; but they had murdered them in an unrighteous and cruel manner. And Gideon made them atone for this with their own lives. This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy.

Resembled the sons of a king - 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.

Jdg 8:19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you.

The sons of my mother - A much closer relation than that of brothers by the father only. In all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother." This is the only hint preserved of the transaction. We cannot say exactly when the slaughter of Gideon’s brethren on Mount Tabor took place, whether before the outbreak of the war Jdg_6:33, or in the retreat and flight of the Midianites Jdg_7:22.

The sons of my mother - the sons of my mother is added, to show that he did not mean brethren in a large sense, as all the Israelites were, but in a strict sense, being so nearly related as his mother's children:

if ye had saved them alive, I would not slay you - for not being Canaanites, he was not obliged by the law of God to put them to death, and by the law of nations, as they had surrendered themselves, and were made prisoners of war, they ought to have been saved; but as they appeared to be murderers, and had slain the Israelites in cold blood, they deserved to die; and the persons they had slain being Gideon's brethren, he was the avenger of blood, and it became him to put them to death.

Jdg 8:20 And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth.

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.

And he said unto Jether, his firstborn, up, and slay them - It was Gideon’s place to act the part of the “avenger of blood.” Being the near kinsman of his father's brethren, whom these kings had slain, he was a proper person to avenge their blood on them. The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (1Ki_2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.

Jdg 8:21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks.

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. Since they must die, they chose rather to die by the hand of so great a man and valiant a commander as Gideon, which was more honorable than to die by the hand of a youth.

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.

for as the man is, so is his strength - signifying, that as he was a stout able man, he had strength sufficient to dispatch them at once, which his son had not, and therefore they must have died a lingering and painful death.

Jdg 8:22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian.

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. Some time after his return, the chief men of Israel having met in a body, and consulted matters among themselves, sent a deputation to Gideon with an offer of the government of them: Israel is starting to desire to be like other nations and have kings rule over them.

Jdg 8:23 And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.

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.

And Gideon said unto them, I will not rule over you - Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God; the choice of a king belonging to him, and not to the people:

neither shall my son rule over you - he may have spoken as a prophet, and under the inspiration of the Holy Spirit; for after his death neither Jether his eldest son, nor any of the rest of his legitimate sons, ruled over them; for they were all slain by Abimelech, the son of his concubine, who was made king:

Jdg 8:24 And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.)

Give me every man the earrings of his prey - Gideon resisted the temptation to put an earthly crown upon his head, from true fidelity to Jehovah; but he yielded to another temptation. In this desire for gold Gideon falls to the level of ordinary men, and we may see in it the first decline of his glory, leading to a sad tarnishing of the luster of his bright name. The idolatrous honor paid to Gideon’s ephod was probably a source of revenue to his house.

Give me every man the earrings 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, Exo_32:2, etc. 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.

because they were Ishmaelites - so the Midianites and Ishmaelites are spoken of as the same, they being mixed and dwelling together, or very near each other, Gen_37: 27-28 Come, let us sell him to the Ishmaelites, and let not our hand be upon him. For he is our brother, and our flesh. And his brothers listened. And men, Midianites traders, came by. And they drew up Joseph and took him out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph into Egypt. The Midianites are called Ishmaelites because they were the sons of Keturah, and Keturah was another wife of Abraham, after Sarah died. Midian and Ishmael were half brothers of Isaac.

Jdg 8:25 And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey.

Jdg 8:26 And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks.

Jdg 8:27 And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.

Gideon made an ephod thereof - The ephod was that particular part of the high priest’s dress which was necessary to be worn when he inquired of God by Urim and Thummim. It seems that Gideon being now the civil ruler, desired to have an ephod of his own, kept in his own city, to he worn by the priest whenever Gideon might summon him to inquire of the Lord for him. His relations with the tribe of Ephraim probably made him unwilling to resort to Shiloh .

Gideon made an ephod thereof --That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jdg_8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch_15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house.

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.

which thing proved a snare to Gideon and to his house - it was a snare to him since it led his family into idolatry, and was the ruin of it, as well as it reflected great discredit and disgrace upon so good and brave a man: he being so good a man himself, it is not thought that he could be ensnared into idolatry itself; though it is apparent that men as wise and as good have fallen into it, as particularly Solomon.

which thing proved a snare to Gideon and to his house - The germs of Gideon's error, which became a snare to him and to his house, lie unquestionably deeper than this, namely, 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, and thus provided himself with a substratum or vehicle for inquiring the will of the Lord. His sin therefore consisted chiefly in his invading the prerogative 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. This sin became a snare to him and to his house.

Jdg 8:28 Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.

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. The land of Canaan was free from wars with Midian, or any other people, and enjoyed undisturbed peace and tranquility.

in the days of Gideon – For as long as Gideon lived.

Thus was Midian subdued before the children of Israel - By the hand of Gideon humbled and brought under, their power over Israel was broken, and they delivered out of their hands: That is, they recovered not their former strength or courage, so as to conquer or oppress others.

so that they lifted up their heads no more - in a proud and haughty manner to insult them, and in an hostile way to invade and oppress them; such a blow was given them that they could not recover themselves, nor do we read of any effort of theirs ever after of their giving or attempting to give any disturbance to Israel or any other nation.

Jdg 8:29 And Jerubbaal the son of Joash went and dwelt in his own house.

And Jerubbaal the son of Joash - That is, Gideon, Jerubbaal being another name of his; Jdg_6:32 And on that day he called him Jerubbaal, saying, Let Baal contend against him because he has thrown down his altar went and dwelt in his own house; which was at Ophrah, as appears from Jdg_9:5 And he went to his father's house at Ophrah and killed his brothers the sons of Jerubbaal, seventy persons, upon one stone. But Jotham, the youngest son of Jerubbaal, was still left; for he hid himself; not that he lived altogether a private life there, but as a judge in Israel .

Before the account of his death, a few other notices respecting his family are introduced for the purpose of preparing the way for the following history of the doings of his sons, in which the sin of Gideon came to a head, and the judgment burst upon his house. Note the change, from the heat of the war against the Midianites to the quiet retirement of domestic life. Instead of accepting the crown that was offered him and remaining at the head of the nation, the celebrated Baal-fighter retired into private life again. In addition to the seventy sons of his many wives, there was a son born to him by a concubine, who lived at Shechem and is called his maid-servant in Jdg_9:18, and to this son he gave the name of Abimelech, i.e., king's father. It appears that Abimelech may have received this name from Gideon in recognition of his character, and therefore not at the time of his birth, but when he grew up and manifested such qualities as led to the expectation that he would be a king's father.

Jdg 8:30 And Gideon had threescore and ten sons of his body begotten: for he had many wives.

And Gideon had seventy sons of his body begotten - Not after his victories, for it is plain he had children before; mention is made of Jether, his firstborn, as a youth able to draw a sword, and slay with it, Jdg_8:20 but this was the number of all his sons, both before and after, and a large number it was; and the phrase "of his body begotten", or "that went out of his thigh" is used to show that they were his own sons, begotten in wedlock, and not sons that he had taken into his family by adoption, or that he was father-in-law to, having married a woman or women that had sons by a former husband; but these were all his own:

for he had many wives - which, though not agreeable to the original law of marriage, was customary in those times, and even with good men.

Jdg 8:31 And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.

His concubine - A lawful but secondary wife, whose children could not inherit. Abimelech’s mother was not reckoned among the wives, possibly being one of the Canaanite population in Shechem: neither was Abimelech himself reckoned with the 70 other sons of Jerubbaal Jdg_9:24 so that the cruelty to the seventy sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, who killed them, and upon the men of Shechem who helped him in the killing of his brothers. This concubine of Gideon's seems not to have been taken into his house at all, but lived at Shechem, perhaps in her father's house.

Whose name he called Abimelech - That is, my father is king, or my father hath reigned. He gave him either in memory of the offer made him to be king of Israel, or through foresight of what this son of his would be; or he might be moved to it by the mother from pride and vanity, and which name might afterwards inspire the young man to be made a king, as he was; and the account given of his name is because of the narrative of him in the following chapter.

Jdg 8:32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.

Gideon the son of Joash died in a good old age - Having lived it seems forty years after his war with Midian, blessed with a large family, much wealth and riches, great credit and esteem among his people, and in favor with God and men:

buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites - a city which belonged to the family of the Abiezrites, who were of the tribe of Manasseh, in which Gideon lived, and his father before him; and where there was a family vault, in which he was interred.

Jdg 8:33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.

Turned again - Doubtless Gideon himself had no doubt prepared the way for this apostacy by his unauthorized ephod. The Law of Moses, with its strict unity of priesthood and altar, was the divinely-appointed and only effectual preservative from idolatry.

Baal-bereth - The god of covenants or sworn treaties. Literally, the lord of the covenant; the same as Jupiter faederis, or Mercury, among the Romans; the deity whose business it was to preside over compacts, leagues, treaties, covenants, etc. Some of the versions understand it as if the Israelites had made a covenant or agreement to have Baal for their god. The center of this fresh apostacy was at Shechem.

A whoring after Baalim - the gods of the Phoenicians and Canaanites, the several Baals of other nations, the lords many which they served; these they committed spiritual whoredom with; that is, idolatry.

A whoring after 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.

Jdg 8:34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:

Jdg 8:35 Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.

Neither showed they kindness to the house of Jerubbaal 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. On the contrary, great unkindness and cruelty, slaying his seventy sons, as related in the following chapter.

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.

according to all the goodness which he had showed unto Israel - in exposing his life to danger for their sake, in delivering them out of the hands of their oppressors, in administering justice to them, in protecting them in their civil and religious liberties, and leaving them in the quiet and peaceable possession of them.

Judges 7

Jdg 7:1 Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

The well of Harod - literally of trembling, evidently so called from the people who were afraid Jdg_7:3. The fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.

Then Jerubbaal, who is Gideon - It appears that Jerubbaal was now a name of Gideon, from the circumstance mentioned. That being the name his father had lately given him, Jdg_6:32 And on that day he called him Jerubbaal, saying, Let Baal contend against him because he has thrown down his altar.

by the hill of Moreh, in the valley - the valley of Jezreel . Some think this hill had its name from the Midianite archers; but others say from there being a watch here to direct the ways, or to give notice to the inhabitants of the valley when an army came against them; though some take it to be a school of some eminent teacher in those days.

Jdg 7:2 And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.

The people that are with thee are too many - The army of the Israelites amounted to 32,000 men (Jdg_7:4), but that of the Midianites and their allies was about 135,000 (Jdg_8:10), so that they were greatly superior to the Israelites in numbers. Nevertheless the Lord said to Gideon, “The people that are with thee are too many for me to give Midian into their hands, lest Israel vaunt themselves against me, saying, My hand hath helped me.”

lest Israel vaunt themselves against me, saying, mine own hand hath saved me - or glory over me, take the glory from me, and ascribe it to themselves, boasting that by their power and prowess they had obtained the victory.

Jdg 7:3 Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.

Now therefore go to, proclaim in the ears of the people - Such a proclamation as follows, was, according to the law of God, to be made when Israel went out to battle against their enemies, Deu_20:8 And the officers shall speak further to the people, and they shall say, Who is the man that is fearful and faint-hearted? Let him go and return to his house, lest his brothers' heart faint as well as his heart; though it looks as if Gideon would not have made such proclamation, had he not been directed to it by the Lord.

Mount Gilead - Not mount Gilead beyond Jordan ; for both the camps of the Israelites and the Midianites were on this side Jordan: but another mount Gilead in the tribe of Manasseh.

There returned of the people - These finding their whole army very small, in comparison of their enemies, who were a hundred and thirty five thousand, Jdg_8:10, and they, no doubt well armed and disciplined, and encouraged by long success; whereas the Israelites were dispirited with long servitude, and many of them unarmed, lost the courage which they had at first. But in the case before us the intention of the Lord was to deprive His people of all ground for self-glorification. Hence the result of the appeal was one which Gideon himself certainly did not expect, - namely, that more than two-thirds of the soldiers gathered round him - 22,000 men of the people - turned back, and only 10,000 remained.

Jdg 7:4 And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

I will try them - The word used for refining metals by separating the dross from the pure ore. They who threw themselves on the ground and drank freely were perhaps the more self-indulgent; while they who, remembering the near presence of the enemy, slaked their thirst with moderation, and without being off their guard for an instant, were the true soldiers of the army of God. This trial was only for the sake of Gideon, to direct him whom he should take with him, and whom not:

the people are yet too many - Though they were but just the number that Barak had with him, when he attacked Sisera's army and got the victory, which yet was ascribed to God, whose hand was manifestly seen in it; but they were too many for God to have that glory he intended to display in this victory:

Jdg 7:5 So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.

Everyone that lappeth of the water with his tongue - to take the water from the brook with the hollow of their hand, and lap it into the mouth with their tongue as a dog does. The 300 men who quenched their thirst in this manner did not allow themselves time to kneel down and satisfy their thirst in the most convenient manner, but simply took up some water with their hands as they stood in their military accoutrements, to strengthen themselves for the battle, and then proceeded without delay against the foe.

Jdg 7:6 And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.

The number of them that lapped - From this account it appears that some of the people went down on their knees, and putting their mouths to the water, sucked up what they needed; the others stooped down, and taking up water in the hollow of their hands, applied it to their mouth.

Jdg 7:7 And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place.

Each man to his place - That is, to his own home. After his fighting men had been divided into a small handful of 300 men on the one hand, and the large host of 9700 on the other, by the fulfillment of the command of God, the Lord required of him that he should send away the latter, to his own home, promising that He would save Israel by the 300 men, and deliver the Midianites into their hand. The promise preceded the command, to render it easier to Gideon to obey it.

Jdg 7:8 So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.

So the people took victuals - The three hundred men that he reserved took the victuals necessary for the day’s expenditure, while the others were dismissed to their tents and their houses as they thought proper. And from hence it appears, that these three hundred that were ordered to stay and go with Gideon were unarmed men, at least could carry no arms in their hands; for in one hand they carried their victuals, and in the other hand their trumpets, so that the salvation wrought by them would most clearly appear to be of the Lord:

and he sent all the rest of Israel every man unto his tent - not to his tent in the army, but to his own house, in the tribe and city to which he belonged: and retained these three hundred men; that had lapped water, to engage with the Midianites and their associates:

Jdg 7:9 And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand.

Jdg 7:10 But if thou fear to go down, go thou with Phurah thy servant down to the host:

Jdg 7:11 And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that were in the host.

Unto the outside of the armed men - No doubt the vast multitudes were wholly unarmed; but they had a guard of armed men, and those guards were on the outside of the multitudes; it was to these that Gideon and his servant came.

Unto the outside of the armed men - signifies the outermost or foremost of the outposts in the enemy's camp, which contained not only fighting men, but the whole of the baggage of the enemy, who had invaded the land as nomads.

Jdg 7:12 And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude.

like locusts for multitude - an hyperbolical expression, setting forth the great number of them, which usually come in great numbers, and cover the air and the sun where they fly, and the earth where they light, as they did the land of Egypt ; this army consisted at least of 135,000 men.

Jdg 7:13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.

A cake of barley bread - such a cake as could hardly be eaten by men, it was so vile: a term expressive of the contempt of the Midianites for the people of Israel . Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.

Told a dream - Both the dream and the interpretation were inspired by God for the purpose of increasing the confidence of Gideon, and appalling his enemies.

and came unto a tent – or the tent. Likely the largest and most magnificent in the host.

Jdg 7:14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host.

This is nothing else save the sword of Gideon - The word rendered tumbled in Jdg_7:13, is rather descriptive of a sword brandished. Hence, the interpretation “the sword of Gideon.” Hearing this dream and the interpretation would convince Gideon that he was indeed under the guidance of God, and so assure him of God’s aid; and secondly, it would show him that a panic had already fallen npon the mind of the enemy.

a man of Israel - namely, a courageous mighty man, and the very name of him might strike with terror: It appears from hence that Gideon's name was well known in the camp of Midian, what was his descent, and his character as a valiant man.

Jdg 7:15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian.

and the interpretation thereof - Or, "the breaking of it"; the dream itself being like something closed up and sealed, and the interpretation of it was like the breaking of a seal, and discovering what is hid under it; or like a nut, the kernel of which cannot be come at till the shell is broken:

he worshipped--The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such.

Jdg 7:16 And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers.

And he divided the three hundred men into three companies - One hundred in a company, partly to make the better figure, a show of an army, with a right and left wing, and partly that they might fall upon the camp of Midian in different parts: The object of dividing his forces was, that they might seem to be surrounding the enemy.

And he divided the three hundred men into three companies - This small number of men, thus divided, would be able to encompass the whole camp of the Midianites. Concealing the lamps in the pitchers, they would pass unobserved to their appointed stations; then, in the dead of the night, when most of the enemy were fast asleep, all at once breaking their pitchers one against another, with as much noise as they could, and blowing the trumpets and shouting; they would occasion an exceedingly great alarm. The obedience of faith alone could have induced such an expedient, which no doubt God directed Gideon to employ.

and he put a trumpet in every man's hand - when they blew them together, the noise would be very great; and it would seem as if they were an exceeding great army, and so very much terrify their enemies:

with empty pitchers, and lamps with the pitchers - the pitchers were of earth, and so easily broken, and would make a great noise when clashed against each other; and the lamps put in them were not of oil; for then, when the pitchers were broken, the oil would have run out; but were a kind of torches, made of rosin, wax, pitch, and such like things; and these were put into the pitcher, partly to preserve them from the wind, and chiefly to conceal them from the enemy, till just they came upon them, and then held them out; which in a dark night would make a terrible blaze, as before they served to give them light down the hill into the camp. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].

This method of defeating the Midianites may be alluded to, as exemplifying the destruction of the devil's kingdom in the world, by the preaching of the everlasting gospel, the sounding that trumpet, and the holding forth that light out of earthen vessels, for such are the ministers of the gospel, 2Co_4:6, 2Co_4:7. God chose the foolish things of the world to confound the wise, a barley-cake to overthrow the tents of Midian, that the excellency of the power might be of God only. The gospel is a sword, not in the hand, but in the mouth: the sword of the Lord and of Gideon; of God and Jesus Christ, of Him that sits on the throne and the Lamb.

Jdg 7:17 And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do.

And he said unto them, look on me, and do likewise - Observe what I do, and do the same, in blowing a trumpet, breaking a pitcher, and shouting with the words expressed by him: a trumpet was not to be blown, nor a pitcher broken, nor a torch held out, nor a word spoken, till just they came to the outside of the camp: and then they were to observe the motions of Gideon, and do as he did.

Jdg 7:18 When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the LORD, and of Gideon.

The sword of the Lord, and of Gideon - The word chereb, “sword,” is not found in this verse, though it is necessarily implied, and is found in Jdg_7:20. The word cherev, “sword,” necessarily implied, and rightly supplied by our venerable translators from Jdg_7:20, is found in this place, in the Chaldee, Syriac, and Arabic, and in eight manuscripts; and evidently appears to be genuine. 1Sa_17:47; 2Ch_20:15-17

and say, the sword of the Lord, and of Gideon - or "for the Lord, and for Gideon"; and which may be supplied, either the light is for the Lord, and for Gideon; or the victory is for the Lord, and for Gideon; we supply it from Jdg_7:20. The name Jehovah, these Heathens had often heard, as the God of Israel, would now be dreadful to them, and the name of Gideon also; whose name, as appears by the interpretation of the dream, was terrible among them; for which reason Gideon added it, and not out of arrogance and vanity; and puts it after the name of the Lord, as being only an instrument the Lord thought fit to make use of, otherwise all the glory belonged to him.

When I blow with a trumpet, I and all that are with me - He being at the head of one of the three companies, Jdg_7:19 perhaps the middlemost, which might stand for the body of the army; and the other two be one to the right and the other to the left of him, and so could more easily discover his motions:

Of Gideon - He mentions his own name, together with God's, not out of arrogance, as if he would equal himself with God; but from prudent policy, because his name was grown formidable to them, and so was likely to further his design. See Jdg_7:14.

Jdg 7:19 So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands.

The middle watch - The old Jewish division of the night was three watches of four hours each. They are alluded to in Exo_14:24; 1Sa_11:11; Psa_63:6; Psa_90:4; Psa_119:148; Psa_130:6; Lam_2:19. After the Jews fell under the power of the Romans, they used the Roman division of four watches of three hours each Mat_14:25; Mar_13:35. The beginning of the watch would be about eleven o’clock at night.

at the beginning of the middle watch - at midnight . The only other watch that is mentioned in the Old Testament beside the middle night-watch, is the morning night-watch (Exo_14:24; 1Sa_11:11), from which it has been correctly inferred, that the Israelites divided the night into three night-watches. The division into four watches (Mat_14:25; Mar_6:48) was first adopted by the Jews from the Romans. When the first sentries were relieved, and the second posted, so that they thought they might make quite sure of their night's rest once more, Gideon and his host arrived at the end of the camp, and, as we must supply from the context, the other two hosts at two other ends of the camp, who all blew their trumpets, breaking the pitchers in their hands at the same time.

Jdg 7:20 And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon.

the sword of the Lord and of Gideon - signifying that was drawn against the Midianites, and they must expect to be cut in pieces by it, since the sword was Jehovah's, sent and commissioned by him, and was put into the hand of Gideon as an instrument, with which execution would be done, the Lord helping him.

Jdg 7:21 And they stood every man in his place round about the camp: and all the host ran, and cried, and fled.

They stood every man in his place - The effect to the Midianites would be, that they were surrounded by a mighty host. Their own camp being in darkness, as soon as the confusion of flight began they would mistake friends for foes, and fleers for pursuers. When once fighting had begun by the first casual mistake, the clashing of swords and the shouts of the combatants in the camp, accompanied by the continuous blowing of Gideon’s trumpets outside, would make it appear that the whole of the enemy was in the camp. Suspicion of treachery on the part of their allies would also be likely to arise in their minds.

They stood every man in his place - To see the salvation of God, and that it might most clearly appear to be his own doing. They stood as if they had been torch - bearers to the several companies.

Jdg 7:22 And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Bethshittah in Zererath, and to the border of Abelmeholah, unto Tabbath.

Beth-shittah - “House of the acacias.” This is no where else mentioned in Scripture.

Zererath - This and Tabbath are nowhere else to be found.

Abel-meholah - This was the birth-place of the prophet Elisha, 1Ki_19:16. It was beyond Jordan , in the tribe of Manasseh, 1Ki_4:12. The Zartanah, mentioned in this last quoted verse, was probably the same as Zererath. Its situation corresponds well with Abel-meholah.

And the three hundred men blew the trumpets - Kept blowing them to continue and increase the terror of the enemy, and still held the lamps in their hands, and stood as torch bearers to light the Midianites and their associates to destroy one another.

and the Lord set every man's sword against his fellow - either suspecting treachery and so in revenge, wrath, and indignation, drew their swords on each other; or through the terror and amazement they were in at the sounds they heard, and the blazing torches dazzling their eyes, they knew not what they did, or who they fell upon, taking their friends for foes, supposing the Israelites were got into their camp; and the rather they might be led into this mistake, since there were people of different languages among them; but the thing was of God, it was He that took away their reason and judgment from them, and infatuated them, and filled their imaginations with such strange apprehensions of things; and threw into their minds such terror and amazement, and directed them to point their swords at one another:

Jdg 7:23 And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites.

The men of Israel gathered - It is very likely that these were some persons whom Gideon had sent home the day before, both those that were fearful, and those that bowed their knees to drink, who now hearing that the Midianites were routed, went immediately in pursuit.

Jdg 7:24 And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Bethbarah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Bethbarah and Jordan.

Take before them the waters unto Beth-barah - The streams which run from the mountain district of Ephraim into the Jordan in the district of Beth-shan, forming great pools and marshes, which the Midianites fleeing south would have to cross before they could reach the Jordan fords. To this place the Midianites directed their flight that they might escape into their own country; and here, being met by the Ephraimites, they appear to have been totally overthrown, and their two generals taken.

All the men of Ephraim - They had taken no previous part in the rising against Midian: nor had Gideon, of the smaller tribe of Manasseh, presumed before to summon his more powerful brethren of the great tribe of Ephraim.

Jdg 7:25 And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.

They slew Oreb upon the rock Oreb - These two generals had taken shelter, one in the cavern of the rock, the other in the vat of a winepress; both of which places were from this circumstance, afterwards called by their names. The rock of Oreb is only mentioned again in Isa_10:26 And Jehovah of hosts shall stir up a whip on him according to the slaughter of Midian at the rock of Oreb; and as His rod was on the sea, so shall He lift it up in the way of Egypt, when the prophet alludes to this celebrated victory.

Brought the heads of Oreb and Zeeb to Gideon - Oreb signifies a raven and Zeeb a wolf. In all ancient nations we find generals and princes taking their names from both birds and beasts. Among barbarous nations the head of the conquered chief was often brought to the conqueror.

On the other side Jordan - does not mean “from the other side of the Jordan,” but simply “on the other side of (beyond) the Jordan,” as in Jos_13:32; Jos_18:7; 1Ki_14:15; and the statement here is not that the Ephraimites brought the heads from the other side to Gideon on the west of the river, but that they brought them to Gideon when he was in the land to the east of the Jordan. This explanation of the words is required by the context, as well as by the foregoing remark, “they pursued Midian,” according to which the Ephraimites continued the pursuit of the Midianites after slaying these princes, and also by the complaint brought against Gideon by the Ephraimites, which is not mentioned till afterwards (Jdg_8:1.), that he had not summoned them to the war. It is true, this is given before the account of Gideon's crossing over the Jordan (Jdg_8:4), but in order of time it did not take place till afterwards, and the historical sequence is somewhat anticipated.

Judges 6

Jdg 6:1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

Delivered them unto the hand of Midian - The Midianites were among the most ancient of the enemies of Israel . They were remarkable not only for the vast number of their cattle Jdg 6:5 For they came up with their cattle and their tents, and they came as locusts for multitude, both they and their camels were without number. And they entered into the land to destroy it; see also Num_31:32-39, but also for their great wealth in gold and other metal ornaments, showing their connection with a gold country. At this time they were allies of the Amalekites and of the Arabian tribes called collectively “the children of the East” Jdg 6:3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the sons of the east, even they came up against them. They seem to have extended their settlements to the east of Jordan , and to have belonged to the larger section of Arabs called Ishmaelites Jdg 8:24 And Gideon said to them, I would desire a favor of you, that each man of you would give me the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.) They joined with the Moabites to seduce them to idolatry, and were nearly extirpated by them; Num_31:1-12. The Midianites dwelt on the eastern borders of the Dead Sea , and their capital was Arnon.

And the children of Israel did evil in the sight of the Lord - After the death of Deborah and Barak, during whose life they kept to the pure worship of God, and who, perhaps, lived pretty near the close of the forty years' rest, or of the twenty years from their victory over Jabin; but they dying, the children of Israel fell into idolatry, for that that was the evil they did, even worshipping the gods of the Amorites, as it appears from Jdg 6:10 And I said to you, I am Jehovah your God. Do not fear the gods of the Amorites in whose land you live. But you have not obeyed My voice.

delivered them into the hand of Midian - This people had been destroyed by the Israelites in the times of Moses, in their way to the land of Canaan, Num_31 wherefore they might bear them a grudge, and now took the opportunity to revenge themselves on them, God permitting them so to do for their sins;

and the Lord delivered them into the hand of Midian--Untaught by their former experiences, the Israelites again apostatized, and new sins were followed by fresh judgments. The Midianites, who were descendants of Abraham and Keturah Gen 25:2 And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah, and had penetrated into the grassy steppes on the eastern side of the country of the Moabites and Ammonites (Num_22:4), had sustained a severe blow in the time of Moses (Num. 31:1-18); and the memory of that disaster, no doubt, inflamed their resentment against the Israelites. They were wandering herdsmen, called "children of the East," from their occupying the territory east of the Red Sea , contiguous to Moab . The vast horde of Midianites that overran Canaan made them the greatest scourge which had ever afflicted the Israelites.

Jdg 6:2 And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds.

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 dare 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. The word rendered “dens” is only found in this passage. It is best explained of ravines hollowed out by torrents, channel or fissure, by which the Israelites made into hiding-places.

And the hand of Midian prevailed against Israel - They were too strong for them, and overcame them, and brought them into subjection to them, and no wonder, when the Lord delivered them into their hand:

Jdg 6:3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

And so it was, when Israel had sown – When they had sown seed into their land.

Children of the east - is the general name for the tribes that lived in the desert on the east of Palestine . Probably those who inhabited Arabia Deserta, Ishmaelites. Hence we find in Jdg_8:10 And Zebah and Zalmunna were in Karkor, and their armies with them, about fifteen thousand, all who were left of all the armies of the sons of the east. For a hundred and twenty thousand men that drew sword fell, that all the enemies who oppressed the Israelites are called “children of the east.”

and the Amalekites - implacable enemies of Israel , and on every occasion would join other nations in oppressing them. Leading enemies of the people of God who had sprung from Esau.

Jdg 6:4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

Encamped against them - Formed a camp, from whence they sent out parties to plunder the people; for they seem not to have come as a regular army, but as a sort of bandits to pillage, and plunder, and destroy the fruits of the earth. 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.

Till thou come unto Gaza - That is, the whole breadth of the land, from Jordan to the coast of the Mediterranean Sea . Gaza indicates the extreme point south to which they spread their devastations. Thus the whole land was ravaged, and the inhabitants deprived of the necessaries of life.

and destroyed the increase of the earth - the grain and grass before they were well ripe, and fit to cut down; this they did, and gave it to their cattle, and the rest they carried off:

and left no sustenance for Israel - nothing to support life with, cutting down their grain and their grass, their vines and olives, so that they had nothing to live upon:

Jdg 6:5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it.

Grasshoppers for multitude – more appropriately locusts.

They came up with their cattle and their tents - different tribes of wanderers who had no fixed residence; moved from place to place to get prey for themselves and forage for their cattle. Brought their flocks and their herds with them, to eat up the increase of the earth, and their tents, which they pitched and removed from place to place, for the convenience of feeding their cattle, and while they cut down the fruit of the earth everywhere.

and their camels were without number - Midian was a place famous for camels and dromedaries, Isa_60:6 A host of camels shall cover you, the camels of Midian and Ephah. All of them from Sheba shall come; they shall bring gold and incense; and they shall proclaim the praises of the LORD.

they entered into the land to destroy it - this was their sole view.

and their camels were 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.

Jdg 6:6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.

And Israel was greatly impoverished - Were reduced very low, brought into famishing circumstances through the Midianites thus destroying the fruits of the earth year after year:

the children of Israel cried unto the Lord - which they should have done at first, instead of going into dens and caves; not to the idols they had served, but to Jehovah the God of the whole earth, and who was in a special sense their God, though they had forsaken him.

Jdg 6:7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,

Jdg 6:8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;

The Lord sent a prophet - His name is not given. This message is somewhat similar to that of the Angel, Jdg_2:1-3 And the Angel of the LORD came up from Gilgal to Bochim, and said, I made you go up out of Egypt, and have brought you into the land which I swore to your fathers. And I said, I will never break My covenant with you. And you shall make no treaty with those who live in this land. You shall throw down their altars. But you have not obeyed My voice. What is this that you have done? And I also said, I will not drive them out from before you, but they shall be thorns in your sides, and their gods shall be a snare to you. The reference to Exo_20:2 I am the LORD your God, who has brought you out of the land of Egypt, out of the house of bondage is plain, and supposes the people to whom the prophet addresses these words to be familiar with the facts recorded in that text.

The Lord sent a prophet – Jewish tradition says that this was Phinehas; but it could not have been Phinehas; for it is not probable he should live so long as more than two hundred years. It is more likely that it was some prophet or teacher raised up by the Lord to warn and instruct them. He came in the name of the Lord, and using the form and manner of speech the prophets of Israel did, putting them in mind of the true God they had forgot, and who yet was their Lord and God. Such were his witnesses, and they were raised up from time to time to declare the counsel of God to his rebellious people.

I brought you up from Egypt - reminding them of the benefits they received from God, and the obligations they lay under to serve him, who, when they were bond slaves in Egypt , he appeared for them, and brought them out of their miserable condition.

Jdg 6:9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;

I delivered you out of the hand of the Egyptians - Even after they were brought out of Egypt , when the Egyptians pursued after them, and overtook them at the Red sea ; where they were in the utmost distress, and the Lord wrought salvation for them, gave them a passage through it, and destroyed the Egyptians in it:

out of the hand of all that oppressed you - the Amalekites who made war with them at Rephidim, Sihon, and Og, kings of the Amorites, who came out to fight with them, and oppose their passage through their land into Canaan , and the kings of the Canaanites also, who combined against them:

and drave them out from before you, and gave you their land - not only the land of Sihon and Og, but the whole land of Canaan , out of which more properly the inhabitants of it may be said to be driven.

Jdg 6:10 And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.

fear not the gods of the Amorites - meaning not a fear of being hurt by them, but a fear and reverence of them as to worship them, which was only to be given to the Lord.

fear not the gods of the Amorites - The idolatries of the Amorites seem, too, to have been preeminently abominable (2Ki_21:11; 1Ki_21:26). It should be observed that the prophet’s language, as it traces the misery of Israel to their sins, so also intimates the necessity of repentance and of breaking off their sins - especially the sin of idolatry - as preliminary to any deliverance.

And I said unto you, I am the Lord your God - The covenant God of them and their fathers, and they ought not to have owned and acknowledged any other besides him:

ye have not obeyed my voice - to cleave to him, fear and worship him; they had been guilty of idolatry, and this is the sin the prophet was sent to reprove them for, and bring them to a sense of.

Jdg 6:11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.

Sat under an oak - “The oak,” indicating it as a well-known tree, still standing in the writer’s days.

Which was in Orphrah - Or Ephra, was a city, or village rather, in the half tribe of Manasseh, beyond Jordan . There was another Ophrah in Benjamin Jos_18:23. This Ophrah was in Manasseh, and was the village of Joash , the head, apparently, of the family of Abiezer, which was one of the families of Gilead , the son of Machir, the son of Manasseh Num_26:30.

And there came an angel of the Lord - This was an angel of God, as expressed, and not a created one, but the Angel of Jehovah's presence, the Word and Son of God, and who is expressly called Jehovah himself, Jdg_6:14.

there came an angel of the Lord--He appeared in the character and equipments of a traveller (Jdg_6:21), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God.

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.

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 .

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 grain.

Jdg 6:12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

Thou mighty man of valor - Known to God to be such, though as yet not known to be such either by himself or his countrymen (compare Luk_1:28, Luk_1:30). This address contained the promise that the Lord would be with Gideon, and that he would prove himself a mighty hero through the strength of the Lord. This promise was to be a guarantee to him of strength and victory in his conflict with the Midianites.

And the angel of the Lord appeared unto him - He stayed some time under the oak, and Gideon being busy in threshing, took no notice of him wherefore he came and stood before him, in his sight:

Jdg 6:13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

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. The extreme bitterness of the national sufferings under the Midianite occupation breaks out in Gideon’s language. The Angel’s words, suitable to times of prosperity, seemed to be a mockery, when it was evident the Lord was not with them.

And Gideon said to him, oh my Lord - Taking him not to be an angel, but some illustrious and eminent person:

if the Lord be with us, why then is all this befallen us - all these troubles and calamities through the oppression of the Midianites; he could not tell how to reconcile the Lord's being with them, and yet suffering such sad things to befall them they groaned under:

Jdg 6:14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

The Lord looked upon him - The change of phrase from “the angel of the Lord” to “the Lord” is remarkable. The writer very appropriately uses the name Jehovah here, instead of the angel of Jehovah; for by his reply the angel distinctly manifested himself as Jehovah, more especially in the closing words, “Have not I sent thee?” The same before called the angel of the Lord, and who was no other than Jehovah himself.

Go in this thy might - The angel had just stated that Jehovah was with him; and he now says, Go in This thy might, in the might of Jehovah, who is with thee.

have not I sent thee--The command and the promise should have made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger.

Jdg 6:15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.

Behold, my family is poor in Manasseh - 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.

Jdg 6:16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

Thou shalt smite the Midianites as one man - all together, and as easily as if thou had but one man to deal with, and the destruction be so entire and general that none shall be left.

Jdg 6:17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

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. If the Angel ate of Gideon’s present it would be a conclusive proof of the reality of the vision. It would also be a token of God’s goodwill to Gideon.

Jdg 6:18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.

And bring forth my present - My minchah; generally an offering of bread, wine, oil, flour, and such like. The word used regularly, though not exclusively, for the meat and drink offering It has a double sense of an offering to God, and of a gift to man and. 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.

And bring forth my present - 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 honor.

Jdg 6:19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

Unleavened cakes - As being much more quickly baked and as connected with the meat offering. An ephah, containing 3 measures, was the quantity of flour commonly used at one baking Gen_18:6; Exo_16:16.

and unleavened cakes of an ephah of flour - that is, probably those were made out of an ephah of flour; not that the whole ephah was made into cakes; since an omer, the tenth part of an ephah, was sufficient for one man a whole day;

Jdg 6:20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

Pour out the broth - Libations were a very ancient form of offering Gen_35:14 And Jacob set up a pillar in the place where He talked with him, a pillar of stone. And he poured a drink offering on it, and he poured oil on it. The drink offerings of wine under the Levitical law were poured upon the altar Exo_30:9 You shall offer no strange incense on it, nor burnt sacrifice, nor meal offering. Neither shall you pour drink offering on it. The pouring of the broth upon the rock was evidently of the nature of a libation. It might also, like the water poured by Elijah upon his sacrifice, make the miracle of the fire that consumed the sacrifice more apparent.

Jdg 6:21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.

and touched the flesh and the unleavened cakes - did not strike the rock with it, as Moses did with his rod, to fetch out water for the Israelites, but touched the provisions brought him; had he struck the rock with his staff, the miracle would not have appeared so great, because it might be thought there was an iron ferrule at the end of it, which striking on a flinty rock might cause fire; but it was the flesh and cakes only that were touched, and these also as having broth poured on them, and the rock likewise:

then the angel of the Lord departed out of his sight - not went on his journey, as he might seem, but vanished immediately; which circumstance plainly showed, and fully convinced Gideon, that he was not a man, but the Son of God; and by this instance of his omnipotency, gave him assurance, that he both could, and would consume the Midianites.

Jdg 6:22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.

Alas, O Lord God! - In this miracle Gideon received the desired sign, that the person who had appeared to him was God. But the miracle filled his soul with fear, so that he exclaimed, “Alas, Lord Jehovah! is an exclamation, sometimes of grief on account of a calamity that has occurred Jos_7:7 And Joshua said, Alas, O Lord God, why have You at all brought this people over Jordan to deliver us into the hands of the Amorites, to destroy us? And, oh that we had been content and lived on the other side Jordan! and sometimes of alarm caused by the foreboding of some anticipated calamity (Jer_1:6; Jer_4:10; Jer_32:17; Eze_4:14, etc.). Here it is an expression of alarm, fear of the death which might be the necessary consequence of his seeing God (see Exo_20:16-19).

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. 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. It was a commonly received notion even among good men, in those times, that the Lord was not to be seen by them and live, as appears from Jacob, Manoah, and others; at least the appearance of a divine Person, and even of any messenger from heaven, was startling, surprising, and frightful to them; which arose from a sense they had of the divine Being, and of their own sinfulness and frailty.On this account Gideon is alarmed, and prays for his life.

Jdg 6:23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.

The theophany here described resembles so far the appearance of the angel of the Lord to Abram in the grove of Mamre (Gen 18), that he appears in perfect human form, comes as a traveler, and allows food to be set before him; but there is this essential difference between the two, that whereas the three men who came to Abraham took the food that was set before them and ate thereof - that is to say, allowed themselves to be hospitably entertained by Abraham - the angel of the Lord in the case before us did indeed accept the minchah that had been made ready for him, but only as a sacrifice of Jehovah which he caused to ascend in fire.

The reason for this essential difference is to be found in the different purpose of the two theophanies. To Abraham the Lord came to seal that fellowship of grace into which He had entered with him through the covenant that He had made; but in the case of Gideon His purpose was simply to confirm the truth of His promise, that Jehovah would be with him and would send deliverance through him to His people, or to show that the person who had appeared to him was the God of the fathers, who could still deliver His people out of the power of their enemies by working such miracles as the fathers had seen. But the acceptance of the minchah prepared for Him as a sacrifice which the Lord himself caused to be miraculously consumed by fire, showed that the Lord would still graciously accept the prayers and sacrifices of Israel , if they would but forsake the worship of the dead idols of the heathen, and return to Him in sincerity.

Jdg 6:24 Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites.

Gideon built an altar - and called it Jehovah-shalom - The words 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, Jdg_6:23, Peace be unto 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 Jdg_6:26, and is spoken of here merely by anticipation. Gideon’s naming the altar which he built, is very similar to what we read of Abraham Gen_22:14, and of Moses (Exo_17:15, when he named the altar Jehovah-nissi).

Gideon built an altar there unto the Lord - On the top of the rock where he had laid his provisions, and which had been consumed by fire issuing out of it, as a token of divine acceptance, and as an assurance of his destroying the Midianites as easily and quickly as the fire had consumed them, and therefore had great encouragement to erect an altar here for God:

unto this day it is yet in Ophrah of the Abiezrites - that is, the altar Gideon built remained to the times of Samuel, the writer of this book, and was then to be seen in the city of Ophrah , which belonged to the family of the Abiezrites, who were of the tribe of Manasseh.

,Jdg 6:25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it:

Cut down the grove by it - Rather, “the idol upon it,” the Asherah, the wooden image of Astarte Jdg_3:7.

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 Jdg_6:26, Jdg_6:28. 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 Jdg_6:29, Jdg_6:30), 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?

and throw down the altar of Baal that thy father hath - upon his ground, in some part of his possessions, and perhaps built at his own expense, though for public use: 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.

and throw down the altar of Baal that thy father hath - In order to be able to carry out the work entrusted to him of setting Israel free, it was necessary that Gideon should first of all purify his father's house from idolatry, and sanctify his own life and labor to Jehovah by sacrificing a burnt-offering.

even the second bullock - He was to offer one for himself, the other for the sins of the people, whom he was to deliver.

Take thy father’s young bullock, even the second bullock - According to the general explanation of the first clauses, there are two oxen referred to: first, his father's young bullock; and secondly, an ox of seven years old, the latter of which Gideon was to sacrifice (according to Jdg_6:26) upon the altar to be built to Jehovah, and actually did sacrifice, according to Jdg_6:27, Jdg_6:28. But in what follows there is no further allusion to the young bullock, or the first ox of his father; so that there is a difficulty in comprehending for what purpose Gideon was to take it, or what use he was to make of it. Most commentators suppose that Gideon sacrificed both of the oxen-the young bullock as an expiatory offering for himself, his father, and all his family, and the second ox of seven years old for the deliverance of the whole nation. If God had commanded Gideon to take two oxen, He would certainly have told him what he was to do with them both. But as there is only one bullock mentioned in Jdg_6:26-28, other scholars understand Jdg_6:25 as meaning that Gideon was to take only one bullock, namely the young bullock of his father, and therefore regard it as a more precise definition of that one bullock. This bullock is called “the second bullock,” as being the second in age among the bullocks of Joash. The reason for choosing this second of the bullocks of Joash for a burnt-offering is to be found no doubt in its age (seven years), which is mentioned here simply on account of its significance as a number, as there was no particular age prescribed in the law for a burnt-offering, that is to say, because the seven years which constituted the age of the bullock contained an inward allusion to the seven years of the Midianitish oppression. For seven years had God given Israel into the hands of the Midianites on account of their apostasy; and now, to wipe away this sin, Gideon was to take his father's bullock of seven years old, and offer it as a burnt-offering to the Lord. To this end Gideon was first of all to destroy the altar of Baal and of the asherah which his father possessed, and which, to judge from Jdg_6:28, Jdg_6:29, was the common altar of the whole family of Abiezer in Ophrah. This altar was dedicated to Baal, but there was also upon it an asherah, an idol representing the goddess of nature, which the Canaanites worshipped; not indeed a statue of the goddess, but, as we may learn from the Hebrew, to hew down, simply a wooden pillar (see Deu_16:21). The altar therefore served for the two principal deities of the Canaanites. Jehovah could not be worshipped along with Baal. Whoever would serve the Lord must abolish the worship of Baal. The altar of Baal must be destroyed before the altar of Jehovah could be built.

Jdg 6:26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

The wood of the grove - The (blocks of) wood of the idol. The command from God Himself to build an altar, and sacrifice upon it, is analogous to Elijah’s sacrifice 1 Kings 18, and was doubtless caused by the extraordinary circumstance of the defection of the Israelites from the worship of the true God. Possibly, too, the Midianite invasion had made the worship at Shiloh impossible at this time.

Upon the top of this rock - Heb. of this strong hold: possibly upon the top of the mountain, upon which the fortress belonging to Ophrah was situated, for in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them.

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.

Jdg 6:27 Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night.

the men of the city - both his father's family, and the inhabitants of the city of Ophrah , were all idolaters, worshippers of Baal.

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. Perhaps this fear of them was not a fear of being reproached or punished for what he did, but a fear of being restrained and hindered from doing it, and therefore in point of prudence, and consulting the honor of God and religion, and not his own safety, he took the time of the night to do it in.

Jdg 6:28 And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.

The second bullock was offered - It appears that the second bullock was offered because it was just seven years old, Jdg_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, Jdg_6:25, is supposed to have been offered for a peace-offering; the bullock of seven years old, for a burnt-offering.

And when the men of the city arose early in the morning - And came to the place where the altar of Baal, his grove and image, were, to pay their morning devotions to him.

Jdg 6:29 And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing.

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.

And they said one to another, who hath done this thing - They were struck with amazement, and could not devise who could be so daring and wicked as to do such an action:

Jdg 6:30 Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it.

The men of the city said - The principal inhabitants of the place met together, and in a body went to Joash, to have justice done in this case:

bring out thy son, that he may die - they do not ask to have the cause tried, to hear what proof they had of the fact, or what Gideon had to say in his own defence; nor do they wait for the sentence, but determine it themselves, and require the delinquent to be given up to them, that they might put him to death; a strange request of Israelites, whose law judged no man before it heard him; and besides, according to that, the worshippers of Baal, and not the destroyers of him, and his altars, were to be put to death, which shows how far astray these people were:

Jdg 6:31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar.

Will ye plead for Baal? - The words are very emphatic. 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 honor.

And Joash said unto all that stood against him - Against his son; that were his accusers and adversaries, and required him to be given up to them, that they might put him to death:

if he be a god, let him plead for himself - if he is a god, he knows who has done it, and is able to avenge himself on him, and put him to death himself that has done it, and therefore leave it with him to plead his own cause, and avenge his own injuries; this he said, deriding the deity; for though Joash had been a worshipper of Baal, yet he might be now convinced by his son of the sinfulness of it; or perhaps he was not so attached to Baal, but that he preferred the life of his son to the worship of him.

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 peoples fury.

he that will plead for him - He that shall farther plead for such a god as this, deserves to die for his folly and impiety.

While it is morning - That is, instantly, without delay.

Jdg 6:32 Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.

He called him Jerubbaal - That is, “Let Baal contend”; "let Baal plead"; let Baal plead his own cause, and avenge himself on Gideon for what he has done to him,

He called him Jerubbaal - That is, Joash called his son Gideon by that name; who, some think, is the same with Jerombalus, the priest of the god Jevo, or Jehovah. He is mentioned by Sanchoniathon, quoted by Eusebius, who lived in the reign of Ithobal, king of Tyre , and consequently a little after the time of Gideon, by the name of Jerombalus.

Jdg 6:33 Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.

Then all the Midianites - not as being alarmed with this fact of Gideon in destroying the altar of Baal, and so came to avenge it; but it was their usual time of gathering together to come into Canaan, being harvest time, as appears by Gideon being employed in threshing, to fetch away the increase of the earth, as they had done for some years past: The confederated troops of Midian, Amalek, and their neighbors, crossing the Jordan to make a fresh inroad on Canaan, encamped in the plains of Esdraelon (anciently Jezreel).

and pitched in the valley 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.

Jdg 6:34 But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him.

The Spirit of the Lord came upon Gideon - He was endued with preternatural courage and wisdom. The word contains a striking thought. In the Hebrew text, "clothed" him with zeal, strength, and might, moved and animated him to engage with this great body of people come into the land, to ravage and waste it, and to attempt the deliverance of Israel from their bondage: It is different from that used in the case of Othniel Jdg_3:10, Jephthah Jdg_11:29, and Samson Jdg_13:25; Jdg_14:6, Jdg_14:19.

With Othniel and the other passages, the word used to mean “came upon” is Strong’s H1961 A primitive root; to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary). The word used in the case of Gideon is Strong’s H3847 A verb meaning to wear, to dress, to put on clothing. It is used of putting on any kind of clothing or garments. It is used figuratively in various ways: of the Lord or people being clothed with righteousness and other qualities (Psa_93:1; Psa_104:1; Isa_51:9; Isa_59:17); of the Spirit of the Lord "clothing," coming upon a person (Jdg_6:34); of worms clothing a person (Job_7:5); terror also may clothe a person (Eze_7:27).

The spirit came - The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honor upon him; clothed him as a coat of mail to put a defence upon him. Those are well clad that are thus clothed. Luk 24:49 And behold, I send the promise of My father on you. But you sit in the city of Jerusalem until you are clothed with power from on high.

and Abiezer was gathered after him - the Abiezrites, one of the families of the tribe of Manasseh, of which Gideon and his father's house were; and even it is possible the inhabitants of Ophrah, who were Abiezrites, being now convinced of their idolatry, and having entertained a good opinion of Gideon as a man of valor, and who, they looked upon as an hopeful instrument of their deliverance, and therefore joined him.

Jdg 6:35 And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.

And he sent messengers through all Manasseh - His own tribe, Manasseh, and the three northern tribes of Asher, Zebulon, and Naphtali hastened to join him. Issachar was possibly unable to do so, because the Midianites were encamped in the heart of their country. Asher no longer “abode in his breaches,” as in the time of Jabin Jdg_6:17, perhaps ashamed of their former backwardness, and stung by the rebuke of Deborah; perhaps, too, from feeling the Midianite yoke much more galling than that of Jabin. Because these tribes were nearest, and so could soonest join with him; and were nearest the enemy also, Jdg_6:33, and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it.

Asher, and unto Zebulun, and unto Naphtali - which three tribes lay nearest to him on the north; but he sent not to the inhabitants of the tribe of Ephraim, which lay to the south, and which afterwards occasioned a quarrel, Jdg_8:1 And the men of Ephraim said to him, What is this thing you have done to us, not to call us when you went to fight with the Midianites? And they rebuked him sharply.

Jdg 6:36 And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,

If thou wilt save Israel - The caution of Gideon, desirous of being assured that he really had a promise from God, does not imply doubts as to God’s faithfulness or power to fulfill His promise. Of such doubts there is not a trace in Gideon’s character. He is a worthy example of faith Heb_11:32-33 And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah; also David, and Samuel and the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. He was willing to have a confirmation of his faith; and perhaps his view was more for the encouragement of those that were with him than himself, that he desired the following signs.

Jdg 6:37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said.

Behold, I will put a fleece of wool on the floor - On the floor where he was threshing, where the angel first appeared to him, and which lay exposed to the open air, so that the dew might easily fall upon it: The second sign Jdg_6:40, would be more convincing than the former, because it is the nature of fleeces to attract and retain moisture.

and it be dry upon all the earth beside - meaning not upon all the world, nor even upon all the land of Israel , but upon all the floor about the fleece:

Jdg 6:38 And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.

And it was so - God granted the sign. The Lord condescended to work this miracle for the confirmation of his faith, and for the encouragement of those that were with him.

for he rose up early in the morning - being eagerly desirous of knowing whether his request would be granted, and how it would be with the fleece:

Jdg 6:39 And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.

And Gideon said unto God - In the same way as before, and on the morning when he had been favored with the sight of the above miracle:

let not thine anger be hot against me - he was conscious to himself that it showed great presumption and boldness in him to repeat his request, and that it had the appearance of great diffidence and distrust in him, after he had been indulged with such a sign to confirm his faith; promising to ask no more favours of this kind, he hoped his boldness would not be resented:

let me prove, l pray thee - not to try the power of God, of which he had no doubt, but the will of God, whether it was the good pleasure of God to save Israel by his hand, and whether now was the time, or another. Gideon's prayer for a sign did not arise from want of faith in the divine assurance of a victory, but sprang from the weakness of the flesh, which Gideon knew himself and his own strength, and was well aware that his human strength was not sufficient for the conquest of the foe. But as the Lord had promised him His aid, he wished to make sure of that aid through the desired sign.

let it now be dry only upon the fleece - which might seem to be a greater, at least a plainer miracle than the former, and less liable to cavil and objection; for it might be urged, that a fleece of wool naturally draws in and drinks up moisture about it; wherefore that to be dry, and the ground all around it wet, would be a sure sign and evidence of the wonderful interposition of the power and providence of God, in directing the fall of the dew on the one, and not on the other.

Jdg 6:40 And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.