That same night, Yahweh said to him, “Take your father’s bull, even the second bull seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it.
Parallel Translations
-
That same night, Yahweh said to him, “Take your father’s bull, even the second bull seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it.
-
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:
-
And it came to pass the same night, that the LORD said unto him: 'Take thy father's bullock, and the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the Asherah that is by it;
Cross-references (12)
Passages linked to Judges 6:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 34:13 but you shall break down their altars, and dash in pieces their pillars, and you shall cut down their Asherah poles;
- Judges 3:7 The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth.
- 2 Corinthians 6:15-17 What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever? What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.” Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
- Matthew 10:37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me.
- Acts 5:29 But Peter and the apostles answered, “We must obey God rather than men.
- 1 Kings 18:21 Elijah came near to all the people, and said, “How long will you waver between the two sides? If Yahweh is God, follow him; but if Baal, then follow him.” The people didn’t say a word.
- Matthew 6:24 “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can’t serve both God and Mammon.
- Genesis 35:2 Then Jacob said to his household, and to all who were with him, “Put away the foreign gods that are among you, purify yourselves, change your garments.
- Deuteronomy 7:5 But you shall deal with them like this: you shall break down their altars, dash their pillars in pieces, cut down their Asherah poles, and burn their engraved images with fire.
- Job 22:23 If you return to the Almighty, you will be built up, if you put away unrighteousness far from your tents.
- Psalms 101:2 I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart.
- Acts 4:19 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain That is, as the Chaldea text writeth, fed seven…
That is, as the Chaldea text writeth, fed seven years.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jdg 6:25 And it came to pass the same…
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:
Ver. 25. And it came to pass the same night.] The night wherein the Lord had so comforted him, {Jdg 6:23} and whilst "his heart was lifted up in the ways of the Lord." {2Ch 17:6}
Read full note →
Throw down the altar of Baal.] He must first reform before he went against the Midianites, or else no good success could be expected. Musselburgh field was won by the English in Edward VI’s time, the selfsame day and hour wherein the idolatrous images were burnt at London by authority of Parliament. {a}
{a} Act. and Mon.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Even the second bullock: thus there was but one…
Even the second bullock: thus there was but one bullock, which was young, to wit, comparatively, but not simply, for it was seven years old; and of such this Hebrew word is used, Job 21:10; for these creatures are fruitful above seven years. Or thus,
thy father’s young bullock, and the second bullock: so there were two bullocks. But because there is but one of them mentioned both in the next verse, and in the execution of this command, Jdg 6:28, it is probable it was but one; and the Hebrew particle vau, and, is put exegetically for even, or, to wit, as is very usual. And this he calls his father’s young bullock, both because his father was the owner of it, and because his father kept and fed it for a sacrifice to Baal. But because it is likely his father kept divers of these cattle of differing ages and statures for that use, either at his own or at the people’s charge, therefore he adds, by way of limitation, that he should not take the eldest and the greatest, but the second, to wit, in age, or stature, or goodliness, or in the order of sacrifice, that which was to have been sacrificed to Baal in the second place. And this he singled out because of its age; for being
Read full note →
seven years old, it began with the Midianitish calamity, and being now to be sacrificed, did fitly signify, that the period of that misery was now come.
That thy father hath; which thy father built in his own ground, though for the common use of the whole city, Jdg 6:28-30.
The grove that is by it; planted by the altar for idolatrous or impure uses, as the manner of idolaters was. See Jdg 3:7. This action might seem injurious to his father’s rights and authority; but God’s command was sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father’s superior, and was empowered, and authorized, and enjoined to root out all idolatry and superstition, and the instruments thereof.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here, I. Orders are given to Gideon to begin…
Here, I. Orders are given to Gideon to begin his government with the reformation of his father's house, Jdg 6:25, Jdg 6:26. A correspondence being settled between God and Gideon, by the appearance of the angel to him, it was kept up in another way; the same night after he had seen God, when he was full of thoughts concerning what had passed, which probably he had not yet communicated to any, The Lord said unto him in a dream, Do so and so. Note, God's visits, if gratefully received, shall be graciously repeated. Bid God welcome, and he will come again. Gideon is appointed, 1. To throw down Baal's altar, which it seems hi father had, either for his own house or perhaps for the whole town. See the power of God's grace, that he could raise up a reformer, and the condescensions of his grace, that he would raise up a deliverer, out of the family of one that was a ring-leader in idolatry. But Gideon must not now think it enough not to worship at that altar, which we charitably hope he had not done, but he must throw it down; not consecrate the same altar to God (tit is bishop Hall's observation), but utterly demolish it. God first commands down the monuments of superstition, and then enjoins his own service. He must likewise cut down the grove that was by it, the plantation of young trees, designed to beautify the place. The learned bishop Patrick, by the grove, understands the image in the grove, probably the image of Ashtaroth (for the word for a grove is Ashereh), which stood upon or close by the altar. 2. The erect an altar to God, to Jehovah his God, which probably was to be notified by an inscription upon the altar to that purport - to Jehovah, Gideon's God, or Israel's. It would have been an improper thing for him to build an altar, even to the God of Israel, especially for burnt-offering and sacrifice, and would have been construed into a contempt of the altar at Shiloh, if God, who has not tied up himself to his own laws, had not bidden him to do it. But now it was his duty and honour to be thus employed. God directs him to the place where he should build it, on the top of the rock, perhaps in the same place in which the angel had appeared to him, near to the altar he had already built: and he must not do it in a hurry, but with the decency that became a religious action (in an orderly manner, as it is in the margin), according to the ancient law for altars raised on particular occasions, that they must be of earth not of hewn stone. The word here used for the rock on which the altar was to be built signifies a fortress, or strong-hold, erected, some think, to secure them from the Midianites; if so, it was no security while the altar of Baal was so near it, but it was effectually fortified when an altar to the Lord was built on the top of it, for that is the best defence upon our glory. On this altar, (1.) He was to offer sacrifice. Two bullocks he must offer: his father's young bullock, and the second bullock of seven years old, so it should rather be read, not even the second as we read it. The former, we may suppose, he was to offer for himself, the latter for the sins of the people whom he was to deliver. It was requisite he should thus make peace with God, before he made war on Midian. Till sin be pardoned through the great sacrifice, no good is to be expected. These bullocks, it is supposed, were intended for sacrifices on the altar of Baal, but were now converted to a better use. Thus, when the strong man armed is overcome and dispossessed, the stronger than he divides the spoil, seizes that for himself which was prepared for Baal. Let him come whose right it is, and give it to him. (2.) Ball's grove, or image, or whatever it was that was the sanctity or beauty of his altar, must not only be burnt, but must be used as fuel for God's altar, to signify not only that whatever sets up itself in opposition to God shall be destroyed, but that the justice of God will be glorified in its destruction. God ordered Gideon to do this, [1.] To try his zeal for religion, which it was necessary he should give proofs of before he took the field, to give proof of his valour there. [2.] That some steps might hereby to taken towards Israel's reformation, which must prepare the way for their deliverance. Sin, the cause, must be taken away, else how should the trouble, which was but the effect, come to an end? And it might be hoped that this example of Gideon's, who was now shortly to appear so great a man, would be followed by the rest of the cities and tribes, and the destruction of this one altar of Baal would be the destruction of many.
II. Gideon was obedient to the heavenly vision, Jdg 6:27. He that was to command the Israel of God must be subject to the God of Israel, without disputing, and, as a type of Christ, must first save his people from their sins, and then save them from their enemies. 1. He had servants of his own, whom he could confide in, who, we may suppose, like him, had kept their integrity, and had not bowed the knee to Baal, and therefore were forward to assist him in destroying the altar of Baal. 2. He did not scruple taking his father's bullock and offering it to God without his father's consent, because God, who expressly commanded him to do so, had a better title to it than his father had, and it was the greatest real kindness he could do to his father to prevent his sin. 3. He expected to incur the displeasure of his father's household by it, and the ill-will of his neighbours, yet he did it, remembering how much it was Levi's praise that, in the cause of God, he said to his father and mother, I have not seen him, Deu 33:9. And, while he was sure of the favour of God, he feared not the anger of men; he that bade him do it would bear him out. Yet, 4. Though he feared not their resentment when it was done, to prevent their resistance in the doing of it he prudently chose to do it by night, that he might not be disturbed in these sacred actions. And some think it was the same night in which God spoke to him to do it, and that, as soon as ever he had received the orders, he immediately applied himself to the execution of them, and finished before morning.
Read full note →
III. He was brought into peril of his life for doing it, Jdg 6:28-30. 1. It was soon discovered what was done. Gideon, when he had gone through with the business, did not desire the concealment of it, nor could it be hid, for the men of the city rose early in the morning, as it should seem, to say their matins at Baal's altar, and so to begin the day with their god, such a one as he was, a shame to those who say the true God is their God, and yet, in the morning, direct no prayer to him, nor look up. 2. It was soon discovered who had done it. Strict enquiry was made. Gideon was known to be disaffected to the worship of Baal, which brought him into suspicion, and positive proof immediately came against him: "Gideon, no doubt, has done this thing." 3. Gideon being found guilty of the fact, to such a pitch of impiety had these degenerate Israelites arrived that they take it for law he must die for the same, and require his own father (who, by patronising their idolatry, had given them too much cause to expect he would comply with them herein) to deliver him up: Bring out thy son, that he may die. Be astonished, O heavens! at this, and tremble, O earth! By the law of God the worshippers of Baal were to die, but these wicked men impiously turn the penalty upon the worshippers of the God of Israel. How prodigiously mad were they upon their idols! Was it not enough to offer the choicest of their bullocks to Baal, but must the bravest youth of their city fall as a sacrifice to that dunghill-deity, when they pretended he was provoked? How soon will idolaters become persecutors!
IV. He was rescued out of the hands of his persecutors by his own father, Jdg 6:31.
1. There were those that stood against Gideon, that not only appeared at the first to make a demand, but insisted on it, and would have him put to death. Notwithstanding the heavy judgments they were at this time under for their idolatry, yet they hated to be reformed, and walked contrary to God even when he was walking contrary to them.
2. Yet then Joash stood for him; he was one of the chief men of the city. Those that have power may do a great deal for the protection of an honest man and an honest cause, and when they so use their power they are ministers of God for good.
(1.) This Joash had patronised Baal's altar, yet now protects him that had destroyed it, [1.] Out of natural affection to his son, and perhaps a particular esteem for him as a virtuous, valiant, valuable, young man, and never the worse for not joining with him in the worship of Baal. Many that have not courage enough to keep their integrity themselves yet have so much conscience left as makes them love and esteem those that do. If Joash had a kindness for Baal, yet he had a greater kindness for his son. Or, [2.] Out of a care for the public peace. The mob grew riotous, and, he feared, would grow more so, and therefore, as some think, he bestirred himself to repress the tumult: "Let it be left to the judges; it is not for you to pass sentence upon any man;" he that offers it, let him be put to death: he means not as an idolater, but as a disturber of the peace, and the mover of sedition. Under this same colour Paul was rescued at Ephesus from those that were as zealous for Diana as these were for Baal, Act 19:40. Or, [3.] Out of a conviction that Gideon had done well. His son, perhaps, had reasoned with him, or God, who has all hearts in his hands, had secretly and effectually influenced him to appear thus against the advocates for Baal, though he had complied with them formerly in the worship of Baal. Note, It is good to appear for God when we are called to it, though there be few or none to second us, because God can incline the hearts of those to stand by us from whom we little expect assistance. Let us do our duty, and then trust God with our safety.
(2.) Two things Joash urges: - [1.] That it was absurd for them to plead for Baal. "Will you that are Israelites, the worshippers of the one only living and true God, plead for Baal, a false god? Will you be so sottish, so senseless? Those whose fathers' god Baal was, and who never knew any other, are more excusable in pleading for him than you are, that are in covenant with Jehovah, and have been trained up in the knowledge of him. You that have smarted so much for worshipping Baal, and have brought all this mischief and calamity upon yourselves by it, will you yet plead for Baal?" Note, It is bad to commit sin, but it is great wickedness indeed to plead for it, especially to plead for Baal, that idol, whatever it is, which possesses that room in the heart which God should have. [2.] That it was needless for them to plead for Baal. If he were not a god, as was pretended, they could have nothing to say for him; if he were, he was able to plead for himself, as the God of Israel had often done by fire from heaven, or some other judgment against those who put contempt upon him. Here is a fair challenge to Baal to do either good or evil, and the result convinced his worshippers of their folly in praying to one to help them that could not avenge himself; after this Gideon remarkably prospered, and thereby it appeared how unable Baal was to maintain his own cause.
(3.) Gideon's father hereupon gave him a new name (Jdg 6:32); he called him Jerubbaal: "Let Baal plead; let him plead against him if he can; if he have any thing to say for himself against his destroyer, let him say it." This name was a standing defiance to Baal: "Now that Gideon is taking up arms against the Midianites that worship Baal, let him defend his worshippers if he can." It likewise gave honour to Gideon (a sworn enemy to that great usurper, and that had carried the day against him), that encouragement to his soldiers, that they fought under one that fought for God against this great competitor with him for the throne. It is the probable conjecture of the learned that that Jerombalus whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as a priest of the god Jao (a corruption of the name Jehovah), and one to whom he was indebted for a great deal of knowledge, was this Jerubbaal. He is called Jerubbesheth (Sa2 11:12), Baal, a lord, being fitly turned into Besheth, shame.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And build an altar to the Lord thy God…
And build an altar to the Lord thy God upon the top of this rock,.... Where the provisions were laid, and out of which came forth fire that consumed them; and where the altar, called by the name of Jehovahshalom, had been built by him, near it very probably; and there might be room enough for both upon the top of the rock; for this seems to be a distinct altar from that that was erected as a monumental altar, in memory of the miracle there wrought, and in gratitude by Gideon for the preservation of his life, and the peace and prosperity there and then promised, and which altar was to continue, and did; but this was for sacrifice, and only for the present time; for the proper place for sacrifice was the tabernacle: and this was to be built in the ordered place; either in the place where Gideon was ordered to put the flesh and the unleavened cakes; or in an orderly way and manner, according as was commanded in the law, as that it should be of earth and unhewn stones, and so framed as that it might be fit to have the wood and sacrifice laid in order on it; or in a plain place, as Kimchi, upon the top of the rock, where he might lay in order the stones of the altar:
and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shall cut down; mention being made only of one bullock that was to be offered, has made some think that only one was ordered to be taken, namely, this second, which agrees with our version of Jdg 6:25 for if two were taken, what became of the first, since only the second was ordered to be sacrificed? to which Kimchi makes answer, that he was ordered to take it away, that his father might not offer it to an idol, as he intended, and therefore this was done to prevent idolatry; and as this second bullock was to be a burnt sacrifice, and to be burned with the wood of the grove just cut down, it seems to confirm the sense of such versions and interpreters who understand it of an idol on the altar of Baal; since wood just cut down would not be fit to burn, whereas an idol of wood, that had been of some standing, would be very proper: everything ordered and done were different from the laws and usages directed to by Moses, and practised by the Jews. Gideon was no priest, and yet bid to offer sacrifice, and that on an altar of his own erecting, and not the altar of God; and upon the top of a rock, and not at the tabernacle; and the wood of a grove or idol was to be made use of, which in other cases was not allowed; and all this done in the night, which was not the time of sacrificing; but the divine warrant was sufficient for Gideon. The Jews say (u), there were eight things that were made free or allowed now, which were not at another time: and it was necessary, before Gideon acted the part of a deliverer, that he should become a reformer, and it was proper to begin at his own family.
Read full note →
(u) T. Bab. Temurah, fol. 28. 2. & 29. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The second bullock - He was to offer one…
The second bullock - He was to offer one for himself, the other for the sins of the people, whom he was to deliver. 'Till sin be pardoned thro' the great sacrifice, no good is to be expected. Thy father hath - Which thy father built in his own ground, tho' for the common use of the city. The grove - Planted by the altar for idolatrous uses, as the manner of idolaters was. This action might seem injurious to his father's authority; but God's command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father's superior, and was authorized to root out all idolatry, and the instruments thereof.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. Take thy father's young bullock, even the…
Verse 25. Take thy father's young bullock, even the second bullock] There is some difficulty in this verse, for, according to the Hebrew text, two bullocks are mentioned here; but there is only one mentioned in 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 6:29-30), 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?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jdg 6:25. The same night the Lord said unto…
Jdg 6:25. The same night the Lord said unto him — Most likely in a dream; Take the second bullock — Houbigant and some others suspect that there is a deficiency in the text here, as nothing is said of the first bullock. Perhaps he was to offer both bullocks, one for himself, and the other for the sins of the people whom he was to deliver. For, till sin was pardoned through sacrifice offered for it, no good was to be expected. Dr. Dodd, however, conjectures that there is a false reading in the Hebrew, and that פר השׁור, par-hasshor, which is the expression in the first clause, and is rendered, young bullock, has, by the mistake of transcribers, been written, פר השׁני, par hassheni, second bullock, in the next clause. He therefore proposes to render the passage, Take thy father’s young bullock, even the young bullock of seven years old; the Hebrew phrase, פר השׁור, par- hasshor, implying no more than the offspring of a bull. Perhaps what some commentators have observed is more fanciful than just, namely, “that as this bullock was calved when the oppression of the Midianites began, so it was now ordered to be sacrificed in token that the oppression should end with this bullock’s death.” Throw down the altar of Baal — Thus God commands Gideon to begin his heaven-appointed task with the destruction of the altar of Baal, the fatal source of Israel’s defection and punishment; and to expiate their crime by a sacrifice, in the place where they had rendered divine honours to that despicable deity of the Midianites. That thy father hath made — Which was in his ground, and perhaps erected at his expense, though it was for public use, as appears from Jdg 6:28. Cut down the grove planted by the altar for idolatrous uses, as the manner of idolaters was. That is by it — Or, upon it. Perhaps by אשׁרה, Asherah, which we translate grove, may be meant the image in the grove, and which was placed on the altar. This, Mr. Seldon conjectures, with great probability, was the image of Ashtaroth, or Astarte, for she was worshipped together with Baal. There could be no hope of deliverance till religion was reformed, with which God therefore orders Gideon to begin. This action of Gideon might seem injurious to his father’s authority; but God’s command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father’s superior, and was authorized to root out all idolatry, and the instruments thereof.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Even - Rather, as in the margin, and. Two…
Even - Rather, as in the margin, and. Two bullocks are spoken of. The labor of both would be required for pulling down and removing the altar of Baal, and for bringing the materials for building the altar of Yahweh.
The grove by it - Rather, “the idol upon it,” the Asherah, the wooden image of Astarte Jdg 3:7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And another, or "the second." Only one seems to…
And another, or "the second." Only one seems to have been sacrificed; (ver. 28.; Cajetan) though others think that the second bullock was designed for a peace-offering. (Bonfrere) Some infer that it had been fattened for Baal. Septuagint observe, that the first bullock or "calf was fattened:" but it does not appear for what purpose. (Calmet) --- Seven years, in memory of the duration of the slavery. (Menochius) --- Before that age, bulls were not deemed so fit for yoking. Hesiod would have them to be nine years old. --- Altar. We may render the Hebrew, "Cut down the idol which is upon the altar; or, Break in pieces the ashera," &c. This is the title of the idol of the grove, Astare or Asteroth. (Syriac and Arabic) The Septuagint is favourable to this explanation. (Calmet) --- But the groves themselves were to be cut down, where an altar of God was to be erected. It seems this altar and the grove belonged to Joas, who is hence supposed to have joined in the worship of Baal. If he did formerly, his eyes were now opened, and he boldly approved of the conduct of his son, (ver. 31.; Haydock) who had probably never been infected. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Gideon destroys the altar of Baal, and builds one…
Gideon destroys the altar of Baal, and builds one to Jehovah. His father, Joash, defends him against the idolaters. His new name, Jerubbaal
Jdg_6:25-32
Read full note →
25And it came to pass the same [that] night, that the Lord [Jehovah] said unto him, Take thy father’s young [ox] bullock, even [and]16 the second bullock of seven years old, and throw [pull] down the altar of Baal that thy father hath, and cut down the grove [Asherah] that is by [upon] it: 26And build an altar unto the Lord [Jehovah] thy God upon the top of this rock [fortification], in the ordered place,17 and take the second bullock, and offer a burnt-sacrifice with the wood of the 27grove [Asherah] which thou shalt cut down. Then [And] Gideon took ten men of his servants, and did as the Lord [Jehovah] 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.18 28And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove [Asherah] was cut down that was by [upon] it, and the second bullock was offered upon the altar that was built. 29And they said one to another, who hath done this thing? And when [omit: when] they inquired and asked [searched], [and] they said, Gideon the son of Joash hath done this thing. 30Then 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 [Asherah] that was by 31[upon] it. And Joash said unto all that stood against [about] him, Will ye plead [contend] for Baal? will ye save him? he that will plead [contendeth] for him, let him be put to death whilst it is yet morning;19 if he be a god, let him plead [contend] for himself, because one [he] hath cast down his altar. 32Therefore on that day he [they] called him Jerubbaal, saying, Let Baal plead [contend] against him, because he hath thrown down his altar.
TEXTUAL AND GRAMMATICAL
[1 Jdg_6:25.—Bertheau and Wordsworth also find two bullocks in the text. “The original text,” says the latter, “seems clearly to speak of two bullocks, and the ancient versions appear to distinguish them (see Sept., Vulg., Syriac, Arabic).” De Wette and Bunsen, too, render “and,” not “even.” Keil argues, that “if God had commanded Gideon to take two bullocks, He would surely also have told him what he was to do with both.” But does He not tell him plainly enough in the words, “and pull down the altar of Baal?” See the commentary, below.—Tr.]
[2 Jdg_6:26.—בַּמַּצֲרָכָה. Our author’s translation of this word, “on the forward edge,” is too precarious to allow of its introduction into the text. It probably means: “with the arrangement of wood” (cf. below). On the use of בְּ in this sense, see Ges. Lex., s. v., B. 2, a.—Tr.]
[3 Jdg_6:27.—The E. V. is singularly awkward here. Dr. Cassel: “and as, on account of the house of his father and the men of the city, he feared to do it by day, he did it by night.”—Tr.]
[4 Jdg_6:31.—Dr. Cassel translates the foregoing clause thus: “he that contendeth for him, let him die! Wait till morning;” etc. Keil interprets similarly.—Tr.]
EXEGETICAL AND DOCTRINAL
Jdg_6:25. And it came to pass that night. “Ye have honored false gods instead of the eternal God,” the prophet had said above, “and therefore are come under the yoke.” For apart from its God, the maintenance of Israel’s nationality is an unnecessary thing. If they attach themselves to the gods of the nations, they must also wear their fetters. Only when they believe the Eternal is freedom either necessary or possible. The war against the oppressors, must begin against the gods of the oppressors. Gideon, fully convinced of the truth of Israel’s God, cannot summon to battle against the enemy, while an altar of Baal stands in his father’s own village. Israel’s watchword in every contest is, “God with us;” but before that word can kindle the hearts of the people, it must have been preceded by another—“Down with Baal!” This truth God himself enunciates in the valiant soul of Gideon. For now, being wholly filled with divine fire, he will delay no longer. But, only he who fears not Baal will find confidence among the people. The vigorous blows of his axe against the Asherah are the clearest proofs of his own faith. Such a faith kindles faith. Accordingly, Gideon must begin the liberation of Israel in his own house. Whoever will be truly free, must commence with himself and by his own fire-side—that is truth for all ages.
Take the ox-bullock, etc. Under divine inspiration, Gideon is as energetic as he is prudent. He neither delays, nor hastens overmuch. He chooses night for what he has to do, not from cowardice, but to insure a successful issue. By day, an outcry and contest would be inevitable, and would terrify the undecided. An accomplished fact makes an impression, and gives courage. His task is a twofold one: he must first tear down, then build up. The abominations of Baal must be thrown down. The altars of Baal, as the superior sun-god, were located on heights or elevated situations. They were built of stone, sometimes also of wood or earth (2Ki_23:15), and were of considerable massiveness. Erected upon them, “planted” (לֹאתִפַּע, Deu_16:21), stood a tree, or trunk of a tree, covered with all manner of symbols. This was consecrated to Astarte, the fruitful, subordinate night-goddess. Such an image was that of Artemis in Ephesus, black (like the earth), fastened to the ground, and full about the breasts, to symbolize the fostering love of the earth. In other places, where the Greeks met with similar figures, Sparta, Byzantium, and elsewhere (cf. Gerhard, Griech. Mythol. § 332, 4, vol. i. p. 343), they were dedicated to Artemis Orthia, or Orthosia. In this name (ὀρθός, straight), that of the Asherah (from אַשֵׁר, to be straight) was long since recognized (cf. Zorn, Biblioth. Antiquar., p. 383). Asherah was the straight and erect idol of Astarte; the symbol of her sensual attributes. Its phallic character made it the object of utter abhorrence and detestation to the pure and chaste worship of Jehovah. And in truth the worship at Sparta (Paus. iii. 16, 7) did not differ essentially from that on Mt. Carmel (1Ki_18:28). This idol was a common ornament of the altars of Baal,20 by means of which these represented the worship of nature in its completeness. Hence it is, that we find Baal and Astarte joined together, as well as Baal and Asherah. Accordingly, Asherah and Astarte are not indeed altogether identical, as was formerly supposed; but neither are they, as Movers thought (Phoeniz. i. 561, etc.), different divinities. Asherah was the Astarte Orthia, the image which expressed the ideas represented by the goddess; but it was not, and need not be, the only image of the goddess. Without adducing here the many passages of Scripture in which Asherah and Astarte occur, the foregoing observations may suffice to explain every one of them. It will be found, upon reviewing them, that while persons could indeed worship Astarte, it was only Asherah which they could make for themselves, and again destroy. In form and idea, Baal and Astarte presented the perfect contrast to the living and creative God. Gideon, therefore, if he is to build up Israel anew, must begin with the overthrow of their idols. But this was not so slight an undertaking as to be within his own sole powers of execution. He needs men and carts for the purpose. He must wrench the altar of Baal out of its grooves, and throw it down; tear out the Asherah, and cut it to pieces. In their place (this is expressed by the הַוֶּה, “this,” of Jdg_6:26), he is to erect an altar to the Eternal God. For this he cannot use the polluted fragments of the altar of Baal. He must bring pure earth and stones with him, out of which to construct it. Hence he uses ten servants to assist him, and a cart.
Take the ox-bullock which belongs to thy father, etc. The altar of Baal had been erected on his father’s estate. The guilt of his father’s house must be first atoned for. Therefore his cattle are to be taken. פַּר הַשּׁוֹר, ox-bullock, is not a young bullock, and does not answer to בֶּו בָּקָר. It is rather the first bullock of the herd, the “leader;” for even the second, being seven years old, is no longer young. Hesiod advises agriculturists to provide themselves two plough-bullocks of nine years old (Works and Days, 447). In Homer, bullocks of five years are offered and slaughtered (Il. ii. 403; Odyss. xix. 420). Down to the present day, the bullock of the plain of Jezreel and the Kishon surpasses, in size and strength, the same animal in the southern parts of the land (cf. Ritter, xvi. 703). This first bullock, this head of the herd, answers in a sense to the head of the family, which is Joash; it must help to destroy the altar which belongs to the latter. But as Gideon is not simply to destroy, but also to build up, the second bullock must also be taken, to be offered upon the new altar, in a fire made of the wood of the Asherah. The flames for which the idol must furnish the material—and we may thence infer how considerable a log of wood it was,—must serve to present an offering to the Eternal God.21
Jdg_6:26-29. On the top of the fortification, on the forward edge, עַל רֹאשׁ הַפָּעוֹז: not the rock, near which God first appeared to Gideon. It was stated at the outset, that Israel made themselves grottoes, caves, and fortifications against the enemy. Some such place of protection and defense we are here to understand by the term מצוֹז. Upon this, the altar of Baal, the helper who could not help, had reared itself. In its place, an altar of the true Helper, the Eternal God, was now built, and placed בַּמַּצַרָכָה., on the forward edge. This word occurs repeatedly in the first book of Samuel, in the sense of “battle-array.” It answers to the Latin acies, and indicates that attitude of armies in which they turn their offensive sides toward each other; so that we are told (1Sa_17:21) that Israel and the Philistines had arranged themselves מַצֲרָכָה לִקְרַאת מַצֲרָכָה. Now, as acies came to signify battle-array because of the sharp side which this presented, so מַצֲרָכָה, as here used of the fortification, can only signify its forward edge.22 The place where Gideon had to work was within the jurisdiction of Joash, but at some distance from the city, since otherwise the inhabitants would scarcely have remained ignorant of his proceedings till the next morning.
Jdg_6:30. And the men of the city said unto Joash. Although the altar belonged to Joash, the people of the city nevertheless think themselves entitled to sit in judgment on the insult offered to Baal. Baal worshippers are not tolerant. The disposition of Joash however, seems even before this to have been similar to that of Gideon. For when it is said that Gideon feared to do his work by day, among all those whom he considers, his father is not mentioned, though he must be the most directly concerned. The same inference may be drawn from the energetic and ironical answer which he gives the men of the city. There is nothing to support Bertheau’s conjecture that Joash held the office of a judge. He is the head of the family; as such, he is required to deliver up Gideon, guilty of crime towards Baal. Joash is not merely indisposed to do this, but even threatens to use violence against any one who takes the cause of Baal upon himself. A few such forcible words were enough to quiet the people of the city. Israel had fallen into such deep torpidity and self-oblivion, that their enemies dared to demand of a father the life of his son, because he had done that which it was the duty of every Israelite to do. The first energetic resistance changes the position of parties, and puts the enemy to flight.
Jdg_6:31. And Joash said, Will ye contend for Baal? In a similar manner,23 Lucian ridicules the heathenism of his day, by representing Jupiter as laughed at for letting the sacriligious thieves depart from Olympia, untouched by his thunderbolts, although they had cut from his statue the golden locks of hairs, each of which weighed six minæ (in Jupiter Tragoedus). It lies in the nature of heathenism to identify God and the symbol which represents Him, since in general whatever testifies of God, every sensible manifestation of Deity, is made Deity itself by it. Joash ridicules the idea of his heathen neighbors, that the destruction of his altar is an insult to Baal. On the principles of heathenism, Baal’s protection of his altar, or the contrary, will demonstrate whether he is or is not. If he is able to take care of his own altar, Joash mockingly argues, it is an insult for another to undertake it for him. In this case, not he who injures, but he who would defend his altar, denies his deity. The latter first deserves to die. Many expositors have connected צַד חַבֹּקֶר, “till morning,” with יו·מת, “let him die,” which is against the sense of Joash’s speech. As to the destroyer of the altar, he says, we know not yet whether he has deserved death; wait till morning, and let us see whether Baal himself will do anything. But he who would take Baal’s place, and put the other to death, he deserves punishment at once; for he denies that Baal has any power at all, and by consequence that he exists. Wait till morning, if he be a god, he will contend for himself, because he hath cast down his altar. Joash denies that the altar belonged to him, although Jdg_6:25 states that it did. The altar, he says, belongs to its god: let him see to it. The result of these words must have been, to make it evident to the men of the city that Joash and his house would have nothing more to do with Baal. For this they knew full well, that their Baal would do nothing to Gideon. It is one of the characteristic illusions of heathenism in all ages, that it does not itself believe in that for which it spends its zeal.
Jdg_6:32. And at that time they named him Jerubbaal, that is, Baal will contend with him, for he hath thrown down his altar. Why expositors have not been content with this significant explanation, it is impossible to see.24 It sets forth the utter impotence of Baal, and the mockery which it excited. Had Gideon been named “Contender with Baal,” it would have implied the existence of Baal. But if he was called, “Baal will contend with him, avenge himself on him,” and thus by his life, presence, and prosperity, strikingly manifested the impotence of the idol-god, who could not take vengeance on him, then his name itself was full of the triumph of the Israelitish spirit over its opponents. Baal can do nothing, Baal will do nothing, when his altars are overthrown. Baal is not: Israel has no occasion to fear. The superstition that he will avenge himself on his enemies, is idle. Of that, Jerubbaal affords living proof. In vain did Baal’s servants wait for vengeance to overtake Gideon—it came not; the hero only becomes greater and more triumphant. The name is therefore of greater ethical significance, than has been generally supposed. This fact secured its perpetuation and popular use. Even believers in the eternal God are deeply imbued with superstitious fear of Baal, which forbids them to do anything against him. How idle this fear is, Gideon shows. Samuel in his farewell address speaks of Gideon as Jerubbaal (1Sa_12:11); while Joab, speaking of Abimelech, calls him “son of Jerubbosheth” (2Sa_11:21). בּשֶׁת is a term of reproach for Baal (Hos_9:10).25 Any connection between the name Jerubbaal and that of a god Jaribolos, discovered on Palmyrene inscriptions, is not to be thought of. First, for the self-evident reason, that no heathen god can possibly be called Jerubbaal; and secondly, because the like-sounding Jar can be better explained from יָרֵחַ, the moon, thus suggesting a moon-baal (cf. Corpus Insc. Grœc. iii. n. 4502, etc.; Ritter, xvii. 1531, etc.). It is interesting to notice that Gideon’s proper name, גּדְעוֹן, appropriately expresses the act with which he began his career. נָדַצ is equivalent to the Latin caedere, to fell. Deu_7:5 says: “Their altars ye shall throw down, .… their asherahs ye shall fell (תְּגַדֵּעוּן, cf. Deu_12:3. The same word is used (2Ch_14:2; 2Ch_31:1) of the felling of the Asherah, and Isa_9:9, of the felling of trees. Gideon, therefore, is the Feller, (Cæsar).
HOMILETICAL AND PRACTICAL
After the miracle of his election, Gideon enters on his calling. Othniel begins his official career in battle, Gideon in his own house. He must test at home his courage against foes abroad. Before he can proclaim the call of God against the enemies of Israel, who are inflicted on account of the prevalent idolatry, he must throw down the altar of Baal in his father’s house. The most difficult battle is to be fought first. Nearest neighbors are the worst adversaries. But he dares it because he believes God, and wins. So, when preachers of the gospel reap no fruit and gain no victory, it is often because they have not yet overthrown the altars in their own houses. The road to the hearts of the congregation, is over the ruins of the minister’s own Baal.—Starke: Christian friend, thou also hast a Baal in thine own heart, namely, evil concupiscence. Wilt thou please the Lord, first tear that idol down.
But Gideon must not merely tear down, but also build up; not only destroy the old altar, but also sacrifice on the new. Tearing down is of itself no proof of devotion; for an enemy’s enemy is not always a friend. The spirit that only denies, is an evil spirit. Divine truth is positive. Building involves confession; hence, to build up (edify) is to proclaim our confession and to preach the gospel of Him who is Yea and Amen. So did the Apostle not merely undermine the idolatry of Diana, but build up the church in Ephesus. Boniface, the Apostle of the Germans, not only cut down the oaks of heathenism, but founded churches. All churches are Gideon-altars, dedicated to Him who overthrew death, that He might build up the New Jerusalem.—Starke: He who would truly reform, must not only abolish, but put something better in its place.
Gideon’s sacrifice was to be consumed by the wood of the idol-image. The sole use which can be made of wooden gods, is to kindle a sacrifice to the true God. The wood was not unholy, but only the heart that fashioned it into an idol-image. The mountains on which the people worshipped were not unholy, but only the people who erected idols upon them. All sacrificial flames arise from the wood of idols previously worshipped. So the Apostle consumed his zeal as persecutor in the burning zeal of love. When the heart burns with longings after its Saviour, the flames consume the worldly idols which it formerly served. When prayer rises like the smoke of sacrifice, it springs from penitence in which old sins are burned to ashes.
Gideon is obedient to every direction, and is crowned with success. Notwithstanding apparent danger, obedience to God conducts only to happy issues. The most painful injunction is laid on Abraham; he obeys, and it turns to salvation. The enemies seek to slay Gideon; but they are sent home with derision. Gideon not only threw down the altar in his father’s house, but also won his father’s heart for God. So, confession of Christ often draws after it the hearts of parents. It is salvation, even if the first be last. However late, if at last men only come to God!—Lisco: The father had evidently derived new courage from his son’s bold exploit of faith, and declares war to the idolaters, if they touch his son.—Gerlach: The bold deed, of the son inspired the father also with new faith and courage. Hence, in this strife, Joash dared to judge as faith demanded.
And Gideon was called Jerubbaal. The hero is the wonderful type of the militant church: militant, that is, against unbelief, not engaged in internal warfare. His name proclaimed that Baal is nothing and can do nothing; but that God’s word is irresistable. Hence, it is a symbol of encouragement for all who confess the truth. He who fears and hesitates, does not love; but for him who has courage, Baal is vanished. Gideon threw down his altar, and built another for God, not for the stones’ sake, but for Israel’s benefit. Every Christian is a Jerubbaal, so long as instead of self-righteousness, he gives a place in his heart to the Cross. Thus, many in our days, who have more fear of man than courage in God, are put to shame by Jerubbaal. They exercise discretion, regard their position, look to their income, defer to superiors, and wish to please all,—but only he who seeks to please God alone, loses nothing and gains all.—Starke: As names given to men in memory of their good deeds are an honor to them, so to their adversaries they are a disgrace.—Gerlach: Henceforth the life and well-being of Gideon became an actual proof of the nothingness of idolatry; hence he receives the name Jerubbaal from the mouth of his father.
[Bp. Hall: The wood of Baal’s grove must be used to burn a sacrifice unto God. When it was once cut down, God’s detestation and their danger ceased. The good creatures of God that have been profaned to idolatry, may, in a change of their use, be employed to the holy service of their Maker.—Wordsworth: The Parthenons and Pantheons of heathen antiquity have been consecrated into Basilicas and Churches of Christ.—Henry: Gidson, as a type of Christ, mast first save his people from their sins, then from their enemies.—The same: It is good to appear for God when we are called to it, though there he few or none to second us, because God can incline the hearts of those to stand by us, from whom we little expect it.—TR.
Footnotes:
[16][Jdg_6:25.—Bertheau and Wordsworth also find two bullocks in the text. “The original text,” says the latter, “seems clearly to speak of two bullocks, and the ancient versions appear to distinguish them (see Sept., Vulg., Syriac, Arabic).” De Wette and Bunsen, too, render “and,” not “even.” Keil argues, that “if God had commanded Gideon to take two bullocks, He would surely also have told him what he was to do with both.” But does He not tell him plainly enough in the words, “and pull down the altar of Baal?” See the commentary, below.—Tr.]
[17][Jdg_6:26.—בַּמַּצֲרָכָה. Our author’s translation of this word, “on the forward edge,” is too precarious to allow of its introduction into the text. It probably means: “with the arrangement of wood” (cf. below). On the use of בְּ in this sense, see Ges. Lex., s. v., B. 2, a.—Tr.]
[18][Jdg_6:27.—The E. V. is singularly awkward here. Dr. Cassel: “and as, on account of the house of his father and the men of the city, he feared to do it by day, he did it by night.”—Tr.]
[19][Jdg_6:31.—Dr. Cassel translates the foregoing clause thus: “he that contendeth for him, let him die! Wait till morning;” etc. Keil interprets similarly.—Tr.]
[20] הָאֲשׁרָח אֲשֶׁר צָלָיו. Hence they always occur together, cf. 1Ki_14:23; 1Ki_16:33; 2Ki_17:16; 2Ki_21:8; 2Ki_23:15.
[21][Wordsworth: “Gideon, though not a priest, was made a priest for the occasion—as Manoah afterwards was (Jdg_13:19)—by the special command or God, who shows his divine independence and sovereign authority by making priests of whom he will, and by ordering altars to be built where he will. Cf. Hengst., Pentateuch, ii: 48.”—TR.]
[22][Keil; “בַּמַּצֲרָכָה, ‘with the preparation (zurüstung).’ The explanation of this word is doubtful. Since בָּבָח is used (1Ki_15:22) with בְּ of the building material, Studer and Bertheau understand מַצֲרָכָה of the materials of the overthrown Baal-altar, out of which Gideon was to build the altar to Jehovah—Studer applying the word more particularly to the stone of the altar itself, Bertheau to the materials, especially the pieces of wood, lying on the altar, ready to be used in offering sacrifices. But they are certainly wrong; for neither does מַצֲרָכָה mean building material or pieces of wood, nor does the definite article, which here precedes it, point to the altar of Baal. The verb צָרַדְ occurs not only quite frequently of the arrangement of the wood upon the altar (Gen_22:9; Lev_1:7, and elsewhere), but also of the preparation of the altar for the sacrifice (Num_23:4). Accordingly, מַצֲרָכָה can scarcely be understood otherwise than of the preparation of the altar to be built for the sacrificial action, in the sense: ‘Build the altar with the preparation (equipment) required for the sacrifice.’ According to what follows, this preparation consisted in piling up the wood of the Asherah on the altar to consume the burnt-offering of Gideon.”—Tr.]
[23]The same idea underlies the Jewish legends of Abraham’s destruction of the idols in his father’s house. Cf. Beer, Leben Abraham’s, Leipzig, 1869, p. 10.
[24]Keil has come back to it.
[25]On the names Ishbosheth and Mephibosheth, compare for the present my article on Ishbosheth in Herzog’s Realencykl. vii:83, where, however, the printer has erroneously put קרי מבצל for מריב בצל.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Take thy father's . . . second bullock--The Midianites…
Take thy father's . . . second bullock--The Midianites had probably reduced the family herd; or, as Gideon's father was addicted to idolatry, the best may have been fattened for the service of Baal; so that the second was the only remaining one fit for sacrifice to God.
throw down the altar of Baal that thy father hath--standing upon his ground, though kept for the common use of the townsmen.
Read full note →
cut down the grove that is by it--dedicated to Ashtaroth. With the aid of ten confidential servants he demolished the one altar and raised on the appointed spot the altar of the Lord; but, for fear of opposition, the work had to be done under cover of night. A violent commotion was excited next day, and vengeance vowed against Gideon as the perpetrator. "Joash, his father, quieted the mob in a manner similar to that of the town clerk of Ephesus. It was not for them to take the matter into their own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself" [CHALMERS].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain OVERTHROW OF THE ALTAR OF BAAL, Jdg_6:25-32.
OVERTHROW OF THE ALTAR OF BAAL, Jdg_6:25-32.
Having built the Jehovah-shalom altar on the rock where Jehovah had manifested himself to him, Gideon is next commissioned to tear down the Baal altar, which had too long dishonoured his native mountain height, and erect in its place another altar to Jehovah. We must not fall into the error of several commentators, of confounding this altar with the one just mentioned in Jdg_6:24. It was built in another place, and largely for another purpose.
Read full note →
25. The same night — The same night on which he had seen the manifestation of the Lord. It was probably evening, perhaps after sunset, that Gideon threshed his wheat. For the darkness, no less than the seclusion of the winepress, (Jdg_6:11,) would help to hide him from the Midianites. The interview with the Angel, and the building of the Jehovah-shalom altar, occupied the first part of the night; but after that miraculous scene it was not proper that Baal’s altar should see the rising of another sun. And, further, he feared to do it by day. Jdg_6:27. All Gideon’s triumphs were partly owing to rapid and sudden onsets.
The Lord said — That is, the same covenant Angel who had manifested himself to Gideon that night. He doubtless gave this commandment to overthrow the altar of Baal before he left him under the oak.
Even the second bullock — Second in age among the bullocks that belonged to Joash. Gideon’s father had, probably, lost most of his cattle by the Midianite conquerors, (compare Jdg_6:4,) so that it was easy to designate what he had left by giving to each particular epithets. The Hebrew indicates two bullocks. Literally, the ox-bullock, which belongs to thy father, and the second bullock. But as no mention is afterward made of the ox-bullock, many expositors understand that only one bullock is intended, and the second bullock is only an explanatory clause, as the English version makes it by translating ו, even. This explanation seems best to suit the context; though it is possible that two bullocks were offered, and that only the one seven years old receives particular notice.
Of seven years old — Its age covered exactly the period of Midianite oppression, (Jdg_6:1,) and it would seem that for this reason its age is designated. The fact was a noticeable one.
The grove that is by it — Rather, the Asherah that is upon it; that is, the pillar or wooden statue of Asherah, the female divinity of the Canaanites, as Baal was the male divinity. See notes on Jdg_2:13; Jdg_3:7. This verse shows how sadly the family of Joash had fallen into idolatry, and yet his family was only one of many in Israel similarly fallen.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. the same night] Not the night after the…
25. the same night] Not the night after the events related in 11–24, for the reasons just given. Moore suggests the night after the prophet delivered his message, 7–10. It is safer to say that the original connexion is lost.
thy father’s bullock and the second bullock of seven years old] The text is unintelligible and corrupt. The ‘bullock’ (lit. ‘the steer of the ox’) and ‘the second bullock’ are probably doublets; ‘the second bullock’ in Jdg_6:26; Jdg_6:28 must be derived from the corrupt form here. The LXX, cod. A and Luc, reads ‘the fatted calf’ instead of ‘the steer of the ox’; but no satisfactory emendation has been proposed. Probably the text originally contained a direction to take a young bullock for the purpose of a sacrifice.
Read full note →
the altar of Baal that thy father hath] To mark the resemblance to the previous clause, render thy father’s altar of Baal: this means that Joash was not merely the custodian but the proprietor of the altar, contrast Jdg_6:11. But the altar appears to belong to the village; the inhabitants are furious when they find it destroyed. Hence thy father’s (lit. ‘which belongs to thy father’) is probably a corrupt repetition of the same words in the sentence before. So Lagrange.
the Asherah that is by it] The sacred pole which stood beside the altar of Baal; see on Jdg_3:7.
25–32. Gideon overthrows the altar of Baal and receives the name Jerub-baal. This story has no connexion with the preceding narrative Jdg_6:11-24; for after Gideon had built the altar Jehovah-shalom (Jdg_6:24), it is not likely that he would have been told to build another altar at once and in the same place (Jdg_6:26). So far as any antecedents of the story exist they are to be found in Jdg_6:7-10, which denounce the worship of Canaanite (‘Amorite’) gods.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) The Lord said unto him.—Luther rightly observes that…
(25) The Lord said unto him.—Luther rightly observes that by such expressions we are not at all meant to understand a voice in the air. It is useless, and therefore undesirable, to speculate as to the exact manner in which the Divine intimation came to him. When God speaks it is not possible for man to mistake His voice. It was distinctly revealed to Gideon that he must be an iconoclast before he could be a deliverer.
Even the second bullock.—It has been disputed whether the true rendering is “even” or “and.” Ewald makes it mean “even,” and explains shani (second) to mean “old” (Gesch. ii.498). The LXX., the Vulgate, Luther, &c, render it “and,” as in the margin of our version. This seems to be the right rendering; for (1) the labour of two bullocks would not be too much for the task before Gideon; (2) a bullock (shor) of seven yeàrs old would hardly be called a young bullock: literally, “a heifer (par), son of an ox.”
Read full note →
Of seven years old.—The Chaldee renders it, “which has been fattened for seven years,” and there is very possibly an allusion to the seven years of the Midianite oppression (Jdg_6:1). The law had not prescribed any fixed age for burnt offerings. Why the bullock is called “the second bullock” is very uncertain, but this minute and unexplained detail shows that we are not moving in the region of legend. The first bullock is said to belong to Joash, and we must, therefore, probably suppose that the second was Gideon’s own. Possibly in this circumstance we may see an explanation of these minute directions, and the significance which they were intended to bear. The first bullock had been intended by Joash as a sacrifice to Baal, and is used in the destruction of his altar; the second had, perhaps, been reserved by Gideon as a sacrifice to the Lord when better times should come—a votive offering, which was being fattened for the longed-for day of deliverance. This bullock is sacrificed to Jehovah, and the fact that it, too, has been used for the destruction of the Canaanite idols is a sign to Gideon that the day for which he had hoped has come.
Throw down.—As commanded in Exo_32:13; Deu_7:5.
The altar of Baal.—Rather, of the Baal, i.e., of that particular Phœnician idol which your father worships. (Comp. 1Ki_16:32.)
That thy father hath.—This shows that Joash had joined with other Israelites in the apostasy, which had provoked the Midianite oppression. The words are literally, which is to thy father, as in the previous clause; and the pointed repetition of these words tends to confirm the conjecture mentioned in the previous note. It is called especially Joash’s altar because, though used by the whole city (Jdg_6:28), he was the head of the Abi-ezrites.
The grove.—Rather, the Asherah, as in Jdg_3:7. Baal, “the sun,” and the nature goddess Asherah—who is often confused with Astarte—were worshipped in conjunction (1Ki_16:31-32; 2Ki_13:6; 2Ki_18:16; 2Ki_24:3-6).
That is by it.—Rather, that is upon it. No mention is made of the image of Baal. Possibly the sun was worshipped at this altar without any idol, and the Asherah—perhaps a mere wooden pillar or gross emblem of phallic nature-worship—was placed upon it. It was the first law of God’s worship that He was one God and therefore “jealous” against that easy combination of idolatries which is common to all forms of Polytheism. “Baal’s altar must be overthrown before God’s altar is built.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The grove. See Jud_1:3:7. The size of the asherah…
The grove. See Jud_1:3:7. The size of the asherah is indicated by the order in ver. 26 to use it for the altar fire.
The same night, etc. The iron was hot; it was time to strike. As regards what follows, there are two ways of understanding the verse. One, that of the A.V, supposes that only one bullock is spoken of, and that the young bullock" belonging to Joash is further described as "even the second bullock of seven years old;" to which it is objected that a bullock of seven years old is not "a young bullock," "the bullock of an ox," as the Hebrew phrase is, and that there is no explanation of the meaning of "the second bullock;" and that the Hebrew manifestly describes two bullocks:
Read full note →
(1) Joash"s young bullock, and
(2) the bullock of seven years old.
The other supposes two bullocks, and instead of has the more natural rendering and. The only objection to this, by far the most natural rendering, is that Gideon is not told what to do with the first bullock. But it is a simple explanation that the two bullocks were used in the laborious work of demolishing the altar of Baal, and removing the earth and the stone to build the altar of the Lord, and that when the work was finished one of the bullocks the seven-year-old was sacrificed. For the grove see Jud_1:3:7, note.
Vers. 25-32. The action commenced.
Idolatry was the evil which Israel had done in the sight of the Lord. Idolatry was the sin which had brought upon Israel the terrible Midianite servitude. The hour of deliverance had come, but it must be the hour of repentance too. And repentance must be in deed, not in word. Baal must be cast off before the Lord would go forth with their armies. The first blow in the great contest that was coming on must be a blow struck against Baal-worship, and then the Lord would strike a blow against Midian. And so we see the mighty man of valour, who had been prepared for his work by his interview with the angel of the Lord, and who was to sweep the Midianite locusts from off the soil of his beloved country, commence his work as a bold religious reformer. How could be fight the battles of Israel while the altar of Baal crowned the heights of his native city? bow could he call upon the Lord to help him while the shameful abomination stood up to testify against his own flesh and blood? And so his action began with a deed as bold as that of Luther when he burnt the Papal bull in the sight of all the people. While men were asleep, little dreaming of what was about to happen, he rose from his bed, called ten of his servants to him, and, marching straight up to the altar of Baal, surrounded as it was with awe and superstition, he threw it down. He cut down the statue or pillar of Ashtoreth, and before the morning light shone upon Ophrah, the altar of Jehovah was smoking with its whole burnt offering as openly and as conspicuously as the altar of Baal had done. It was with amazement that the men of the city saw the great altar of their god levelled to the ground, and a new altar standing in the sacred inclosure. But Gideon nearly paid for his holy boldness with his life, and his great work was well-nigh nipped in the bud; for when it transpired that he had thrown down the altar, there arose a cry for his blood. The angry idolaters surrounded the house of Joash, and demanded that Gideon should be brought out to them, that they might slay him and avenge the insult done to their god. It was a critical moment, and Gideon"s life hung upon a thread. But God had a work for him to do, just as he had for Peter when Herod put him in prison and sought to kill him. and so he was not suffered to fall into their hands. His father"s happy word, Let Baal plead for himself, was caught up by the people, and all thoughts of punishing Gideon seem to have gone out like a candle before a puff of wind. He was now free to pursue his great enterprise. But here we may pause for a moment to read some great lessons to ourselves. We dare not enter upon any work for God while any known sin is casting its deadly shade upon us. Are you seeking to do something for God? begin by plucking out the right eye that offends, by throwing down the altar of the false god within you. Lay the axe to the root of the tree, and at any risk or cost clear yourself of complicity with sin. Then you may begin your work. Again, be bold in a right cause; do not quail before risk and danger, because no great work was ever done without it; and if our work is of God, dangers will fade away before his Almighty help. God can brush away the difficulties and hindrances that threaten us, like cobwebs. Again, remember that nothing creates enthusiasm and attracts companions so much as courage and daring. The timid may work single-handed all their lives; but a leader "bold and brave" never lacks followers. There is excitement in bold action, and courage commands confidence. Beyond a doubt "the boldness of Peter and John" (Act_4:13) was one of the things that helped to build up the Church in those days of danger and persecution. St. Paul"s unflinching courage in the face of Jews and Gentiles was a great power in his missionary work. The fearless attitude of Luther and of the English Reformers before all the power of Pope and priests and the civil sword breathed a spirit of untameable resolution into the hearts of their followers. And so it always has been, and always will be. Boldness of action springing from deep conviction of truth is the surest presage of success. Let us learn to be courageous in every good thing; not flinching from dangers, or shirking consequences, or hanging back in cowardly delay, when once our judgment is clear of what is right to be done. Then may we hope to lead others and to stir up many to help in the good cause of truth and righteousness. Enthusiasm, decision, and courage, coupled with a sound mind, are among the great wants of our day.
HOMILIES BY A.F. MUIR. Vers. 25-30. The first work.
The training of Gideon has now fairly commenced, and it is not allowed to lag. There is no interval between command and execution. The growth of Gideon"s spiritual character is gradual, and there is a beautiful fitness in each step; but it is also rapid and decisive.
I IT IS A RELIGIOUS WORK OF INDIVIDUAL AND NATIONAL CONSEQUENCE. An idolatrous sitar to be razed, an altar to the true God to be reared. The plan of the altar of Baal was different from that of the altar of Jehovah, and could not be mistaken for it. The whole neighbourhood knew. How many such substitutions are taking place every day the symbol of wickedness and unbelief giving place to that of faith. Our works are our true words to men. Much of the Christian religion consists in witnessing. There cannot be too marked a contrast, if it be real. A religious revolution of the most radical description took place. The whole question of religion was once more raised, and settled otherwise.
II IT WAS A COMPLETE WORK. Not only destruction, but construction; negative and positive. All true witnessing should be such. Negative criticism merely is mischievous. It is not enough to declare ourselves by abstention and inaction, or by rebuke and captious judgment; we must do the works of God. We must build as well as destroy.
III IT WAS A TEST OF his SINCERITY.
1. It committed Gideon. There could be no drawing back. It was a challenge to the whole people. The hill-top was seen from afar.
2. It required energy. No slight task even as a manual labour. Organisation, leadership, vigorous and timely effort were necessary.
3. Courage was demanded. A new beginning, a great reform, had to be made. Difficult to take the initiative. Many reasons could have been found for conformity to established usages. The most rancorous hatred would be at once aroused. Only high faith and clear, Heaven-informed purpose could have secured his success.
III IT WAS A PERSONAL, IMMEDIATE, AND DOMESTIC WORK. Joash, infirm as his faith in Baal was, was responsible for the erection and maintenance of the altar of Baal. The worship was popular, and he patronised it. That had to be publicly retracted. How near at hand was the field of Gideon"s first work I His own life had to be openly changed; his home had to witness his zeal for God. There are many who profess to be at a loss for something by which to testify their love for God and righteousness. Let them do righteously, love mercy, and walk humbly before God, and there will soon be disturbance and persecution. Our own homes are to be the scenes of our first obedience. What have we done there? And although, apparently, a day intervened between the vision and the work of demolition, yet no time was lost. The first fitting opportunity is sought and utilised, and the interval is occupied with the necessary preparations. So God expects prompt obedience from all his children. The smoke of that new altar how much it signified I Are we yet his? Let us lose no time in giving our hearts to him. What is our record? Let our deeds speak for us. Time is short. M.
HOMILIES BY W.F. ADENEY Vers. 25, 26. Gideon the iconoclast.
I REFORMATION MUST PRECEDE DELIVERANCE. As the prophet of repentance appeared before Gideon the deliverer, so even Gideon did not undertake the work of fighting the Midianites until he had first effected a religious reformation among his own people. It is vain to treat symptoms when the radical seat of a disease is untouched. Spiritual apostasy had brought on Israel national humiliation. The distress could not be safely relieved till the sin was destroyed. God will not deliver us from the trouble into which sin has brought us before we begin to turn from the wicked course which made the trouble a necessary chastisement. It is true that under the gospel we are not made to wait for the return of Divine favour until all sin is destroyed. On the contrary, it is one great characteristic of this new dispensation of mercy that restoration to the favour of God does not wait for, but precedes, and is the chief cause of, a perfect reformation of life. Nevertheless,
(1) this is only possible after repentance, which is the turning from sin in desire, and
(2) when accompanied by faith in Christ as both Master and Saviour, which implies submission to his will, and carries the prophecy of a new life inseparably connected with the spiritual fruits of faith. (Act_3:26)
II REFORMATION BEGINS WITH THE DESTRUCTION OF EVIL. Gideon"s first work is to destroy the altar and idol of false worship. To wrench out the stones of the massive altar of Baal and tear up the Asherah" was no easy work; yet it was necessary. It is pleasant to prophesy smooth things, and we should prefer to trust entirely to the power of light to dispel the darkness, of life to overcome death, of the gospel of peace to supplant all forms of evil. But it is not possible to succeed by this means alone. Evil must be exposed, challenged, resisted, overthrown. Sin must be rebuked; wrong practices must be directly thwarted and frustrated. This implies aggressive action on the part of the Church, and long, arduous, united efforts to throw down the great structures of sinful institutions, and uproot inveterate habits of vice and crime. Intemperance, commercial dishonesty, religious hypocrisy, etc., must be directly met and fought by practical agencies suited to cope with the strength and size of great national sins.
III REFORMATION IS NOT COMPLETE WITHOUT THE SUCCESSFUL ESTABLISHMENT OF A NEW AND BETTER ORDER. Gideon"s reforming work is not complete when he has thrown down the emblems and instruments of idolatry. This is but half his work. He must next erect an altar to the true God and sacrifice thereon. The danger of every attempted reformation is lest it should stay with the work of destruction lest the iconoclast should not be also a reformer. It is more easy to throw down than to rebuild. The passions of the destroyer are not always joined to the patient, calm wisdom and energy of the renovator. Yet it is vain to cast out the evil spirit unless we fill the place of it with a better spirit. (Mat_12:43-45) Mere negative Protestantism, negative temperance, negative anti-war movements are likely to lead to abortive issues unless they are supplemented by influences which promote and establish positive good. Conviction of sin must be followed by the creation of a new heart if the future life is to be pure. A. (Psa_51:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Throw down the altar of Baal.
Jdg_6:25-32
Throw down the altar of Baal.
Read full note →
Baals altar destroyed
1. Observe Gods command to Gideon. He had been hitherto protesting against the idolatry of his family and country by a life of opposition, inasmuch as it was a life of humble, pious fear, and love of Jehovah, and of the worship of Him as the true God. But now he is commanded to perform an act of opposition. Gideon is to destroy Baals altar before he builds Gods; the same altar will not do: God will have no polluted sacrifice; if there is any connection at all between the two, it shall be only this, that the wood of Baals grove shall be made fuel to burn the sacrifice on Jehovahs altar. Now may not this act of Gideons, under the Old Testament dispensation, be made to speak the language of the New? No man can serve two masters; ye cannot serve God and Mammon, any more than God and Baal. But it is a noble act, worthy of the imitator of Gideon, to make the things which were before an occasion of falling the instruments of doing good, by putting them to a sanctified use; making them subservient to the furtherance of the gospel, instead of fostering the lust of the eye and the pride of life, as they did before. Whatever has been the accompaniment of your idol-worship, cut it down, and apply it to a holy purpose; make it fuel for the altar of God. But where shall Gideon build the altar of God? Is it to stand in the place of Baals? No; as if this were a contamination, the thing is forbidden: Build an altar unto the Lord upon the top of this rock. The reason was obvious. That rock was the place where the angel of the covenant had met him. That rock was the place on which the miracle had been wrought, to show the Godhead of Him that wrought it and to confirm the faith of him who witnessed it. That rock was the place from whence ascended the sacrifice which the angel had made acceptable by ascending with it. That rock had already witnessed the manifestations of God to Gideon; and there was written, as it were, upon it, Jehovah-shalom.
2. Observe Gideons prompt obedience to Gods command. He seems to have begun the destruction of idolatry that very night in which God had given the command. Oh, the sad effects of procrastination in matters which respect the overthrow of the idols of the heart and the dedication of the heart to God! How is it that when the command of God is proclaimed to do this there is such hesitation and delay? It is not so much from a determination not to obey it at all as from a fallacious hope of being better able to comply with it at some other time, which time is constantly keeping its distance in proportion as life itself advances.
3. We notice the influence of Gideons character and conduct over those who were in his service: Gideon took ten men of his servants, and did as the Lord said unto him. It seems that Gideon had not only kept himself from the defilement of his countrys idolatry, but that he had used his influence and authority in endeavouring to preserve his servants from it also; and now, when he has to perform a work beyond his own strength--a work in which not one man in his fathers house, nor in all Israel, can be found to help him--the hearts of his own ten servants are made willing to unite with him, and they give him a proof on which he can depend that his counsel and example have had a proper effect by assisting him at the risk of their lives. Here, then, is a point of Gideons character which deserves the imitation of every master of a family. Gideon keeps his own servants from bowing the knee to Baal. He instructs them in the knowledge of the true God. His authority is exercised for the best of purposes.
4. Observe how professing Christians may often be put to confusion and shame by a comparison with those very idolaters whose ignorance appears so pitiable in their sight. Here is a god made of a log of wood or a block of stone; it is a lifeless and senseless image: and yet his worshippers rise up early in the morning to worship him. See how diligent they are in his service, how zealous for his honour, how fervent in their devotions! Compare that god with our God, and then compare those worshippers with ourselves.
5. Observe how the enmity of the carnal heart shows itself when any effort is made for promoting the worship and glory of God. 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. As long as religion remains a dead letter, a mere matter of profession devoid of practice, the world will not cry out against it. But when the decisive part which the Christian takes shows the difference which exists between him and others as to motive and principle; when his life is seen to be a constant reproach to theirs, and his love for God a contrast to their love for mammon; when Baals altar is cast down, and Gods altar built; then the carnal mind becomes a spirit of persecution; then a mans foes become those of his own household; and because he is not content to think or speak about religion merely, but is active enough to do something for the cause, he is made to suffer for it. Hence the calumny which a zealous Christian undergoes; hence all the misconstruction put upon his good works; hence all the evil motives charged upon him, and all the hard speeches which are spoken against him. Lastly, observe that God can make the wrath of man to praise Him, and the remainder of wrath He can restrain. It might have been supposed that Joash, whose bullock had been slain and whose altar had been thrown down, would have been more enraged than the rest. But, lo! he takes the part of the accused. It seems as if he had been secretly influenced by his sons pious example; and perhaps he was struggling with the convictions of his own mind upon the folly and wickedness of his idolatry when the conduct of these men brought him at once to the point. Gideon commits his cause to God; and God not only takes care of the cause, but of Gideon. And so it is, and always shall be, with the Christian who is called forth to fight the battles of the Lord. He shall be able, in the strength of his Master, to put to flight all who oppose his progress. (F. Elwin.)
The way to deal with public abuses
May not we all learn from what is here recorded not to shrink from boldly and promptly assailing and seeking to uproot all moral evils, which have already become chronic, or threaten ere long to become so. Half measures, in regard to such matters as those to which we refer, never succeed. The more thoroughly the iron will of a Cromwell combines with the sterling spirituality of a John the better fitted is the reformer for his difficult and delicate task. It will never do for one in his circumstances to act in a spirit of compromise, where truth and principle demand the prompt, vigorous, and unsparing application of the sledge-hammer and the axe. But if firmness and decision are indispensable in dealing with public abuses, whether in Church or State, they are no less indispensable in dealing with the corruption of our own hearts and any evil habits which we may have contracted. It is peculiarly necessary that we set ourselves resolutely and vigorously to the work of self-reformation--a work which, while it must always take the precedence of every other kind of rectification, can never succeed if attempted in our own strength. Cheered and sustained by the Divine promise, so freely and largely given to those who are sincere in their desire to reform their own hearts and lives, let every one apply the pruning-knife with nerve and determination to the overgrowth of what is false in principle or vicious in practice, and lop it off without remorse (Mar_9:43-48). Another lesson to be derived from Gideons conduct on this occasion is the duty of obeying the commands of God with unquestioning promptitude. Too rash and impetuous we may be, but we can never be too prompt. Instructive as the example of Gideon is, still more so is that of his Master and our Exemplar who, when the bitter cup of retribution due to us was put into His hand and He was satisfied that it was indeed the will of His Father that He should drink it, drank it to the very dregs. (W. W. Duncan, M. A.)
The valorous assault
I. Observe Gods command to Gideon.
1. Gideon is commanded to destroy the altar of Baal. God or Baal--not God and Baal was the point to be settled before any deliverance could be expected. Now, throw New Testament light upon this, and what do we learn? The lesson is trumpet-tongued. No compromise--no halting between two opinions--is the language of the command. God hates a divided heart. He will not endure two altars. He will give no deliverance as long as Baals altar stands. No sacrifice, however costly, is, or can be, accepted, which is offered upon the polluted altar of mans corrupt heart. A new altar must be built up--an altar of Gods workmanship--of God, and for God, that is the only altar which will sanctify an acceptable gift. Any attempt to worship at Jehovahs altar on one day in seven, and to worship at the altar of Baal or Mammon on the other six days of the week, is not only vain, but suicidal. God will have a new heart, and a whole heart, or none.
2. The next thing Gideon was commanded to do was to cut down Baals grove and make it fuel for the altar of God. Groves were not idolatrous--there was no harm in them--but they were occasions of sin, How many had been ruined, and ruined for ever, under the foliage of those groves! Perversion of natures growth to the dishonour of natures God! Many would plead for the harmless trees who would condemn both: Baal and his idolatrous worship. But God knows the heart of the sinner better than he knows it himself; and therefore He says, Cut down the grove. Cut down the occasion of sin. Touch not, taste not, handle not that which causes men to perish with the using. Avoid the spot, shun the places, where Satans seat is. Do more than this! God commanded Gideon to offer a burnt sacrifice with the wood of the grove. This was turning the idolatrous grove to a good purpose. Let there be no waste--no useless destruction. Money, health, time, influence, example, all, once expended for Baal, now let them all be as fuel for the altar of God.
3. The third thing God commanded Gideon to do was to build an altar unto the Lord his God. But where was this altar to be reared? Was it to stand on the spot whereon Baals altar stood? No! the place is polluted. On no unhallowed spot must this altar be raised. Build it, said the Lord, upon the top of this rock, in the ordered place. Gideon must build it upon the rock already consecrated by the wondrous doings thereon of the angel of the covenant. May we not say of this rock what Paul said of the smitten rock in the wilderness, That rock was Christ. He is indeed both altar and rock--yea, He is Himself the sacrifice. Standing on Him alone as our Rock, we ever hear the words, Peace be unto thee; fear not: thou shalt riot die. He only is the true Rock--higher than we--far above the flood which sweeps the impenitent into the depths of woe. He, too, only is the Rock on which we can with safety place the altar of our hearts. The old foundation will not do--it is polluted--it is defiling. No altar, no sacrifice will God accept if it be offered upon the site of Baals altar. Behold, I make all things new--this is our hope to come. This must be the rule of our faith and practice now.
II. And now we come to Gideons obedience.
1. His obedience was prompt. He did not give himself time to take counsel of his fears. He did it by night, lest he should be opposed and hindered. He had no fear on account of detection. He must have known that his deed would be proclaimed over the whole nation. His aim was to do the work out of hand, and leave the consequences with God. Duty was his, events were Gods. Noble example. Half the shipwrecks of faith would be escaped were it followed. Procrastination is the bane of true godliness.
2. We observe, however, that Gideons obedience was attended with personal danger. He needed courage and strong faith. Doubtless he sought for grace equal to that night of danger whence alone all strength cometh. The followers of Baal--the men of the city--were zealous for the worship of Baal. If idolaters be zealous for the honour of Baal, he will be no less zealous for the honour and glory of God. Now, it is just this zeal and this courage, in the face of danger and difficulties, which prove the character of the true Christian. If a man will venture nothing for Christ he is not worthy of Him. Ah, we need a Gideon to rise up in Israel! Rather we need that all the people of God should be as zealous for the true God, for His Word, for His day, for His worship, as idolaters are for the worship of Baal.
3. Mark, also, that Gideons obedience was eminently successful and strikingly rewarded. He was for God, and God was for him. The Lord made his way prosperous. Gideons ten servants did their work well. He was not left to do all the work himself. Doubtless they caught their masters spirit and zeal. It is astonishing how much influence for good or evil every master exercises over his own household. Eyes are upon him when he leasts suspects it. But Gideon was defended by one who of all others seemed pledged to oppose him. His father ceased to be an idolater that very night. Perhaps the bravery of his son, or his steady and consistent piety and zeal, convinced him of his sin, or perhaps the impotency of Baal to save himself was conclusive logic to his mind. Who can tell how many fathers and mothers in Israel, how many sons and daughters, relatives and friends, would be converted and saved, were Christian men and women as faithful to their God as was Gideon? You think to conciliate the world by concession, by connivance at their sinful principles and customs. Alas! your inconsistency only leads them to despise you. Be consistent, be uncompromising in serving the Lord; be courageous--obey God rather than man, and God will honour you, as he Has honoured many, and made them instruments in winning father and mother, brothers and sisters, to Christ. (G. A. Rogers, M. A.)
On the destruction of idols
The idolatrous altar and false worship of ones own, clan, of ones own family--these need courage to overturn, and more than courage--a ripeness of time and a Divine call. A man must be sure of himself and his motives, for one thing, before he takes upon him to be the correcter of errors that have secured truth to his fathers and are maintained by his friends. Suppose people are actually worshipping a false god--a world-power which has long held rule among them. If one would act the part of iconoclast the question is, by what right? Is he himself clear of illusion and idolatry? Has he a better system to put in place of the old? He may be acting in mere bravado and self-display; flourishing opinions which have less sincerity than those which he assails. There were men in Israel who had no commission and could have claimed no right to throw down Baals altar, and taking upon them such a deed would have had short shrift at the hands of the people of Ophrah. And so there are plenty among us who, if they set up to be judges of their fellow-men and of beliefs which they call false, even when these are false, deserve simply to be put down with a strong hand. There are voices, professing to be those of zealous reformers, whose every word and tone are insults. The men need to go and learn the first lessons of truth, modesty, and earnestness. And this principle applies all round--to many who assail modern errors as well as to many who assail established beliefs. On the one hand are men anxious to uphold the true faith. It is well. But anxiety and the best of motives do not qualify them to attack science, to denounce all rationalism as godless. We want defenders of the faith who have a Divine calling to the task in the way of long study and a heavenly fairness of mind, so that they shall not offend and hurt religion more by their ignorant vehemence than they help it by their zeal. On the other hand, by what authority do they speak who sneer at the ignorance of faith and would fain demolish the altars of the world? It is no slight equipment that is needed. Fluent sarcasm, confident worldliness, even a large acquaintance with the dogmas of science, wilt not suffice. A man needs to prove himself a wise and humane thinker; he needs to know by experience and deep sympathy those perpetual wants of our race which Christ knew and met to the uttermost. (R. A. Watson, M. A.)
Reform at home
In Jerusalem every man sweeps before his own door--at least it is said that he does. If he doesnt, I doubt if any one else does it for him. Here in London the same thing was required of us until a very recent date. If a fall of snow came, say before January, 1892, every man was required by law to sweep in front of his own door, and in the sweeping he was to go as far as the outer edge of the footpath; so that what we know as a proverb in relation to Jerusalem we have practised as a fact in relation to London. But I suppose that most of you will at once understand that the Jerusalem door-front sweeping is only another way of saying that all reform should begin at home; and used in that sense the saying is expressive and suggestive. It is in this sense that I use the text.
I. Reform at home should be preached to nations. These are days of rapid travel and national interchange. We visit all the world, and all the world visits us. This enables us to see the excellences and the defects of our neighbours; and I do not think that Englishmen have been slow to speak of the faults of others. But it may be well for us as a people to look a little more at home. If the angel of God came to us as he came to Gideon, I have a suspicion that he would say, Break down the altar, turn out the idols, heal your own diseases, sweep before your own door, and reform your own abuses and inconsistencies. We send our missionaries to convert the heathen from their darkness and superstitions, and it is good that we should. We send our missionaries to convert the heathen, but what else do we send them? We send them our ardent spirits, our rum fiend, which undoes the good work the men of God succeed in doing. I feel like saying, Before you send any more missionaries, sweep your own door-step, clean your own house. We have sent our ships into many waters, and our soldiers into many lands, to put down slavery; we have spent much in blood and treasure in this direction; but if the angel came to us as he did to Gideon, wouldnt he rebuke us for the slavery in our midst? If a tenth part of what we hear about the sweater be true, of poor women making clothes for the army, and I know not what beside, at a price on which they cannot live, isnt it time we swept in front of our own door?
II. Reform at home should be preached to Churches. We want revivals among the people which shall save them. Then the Church must be revived. We desire to lead the masses to Christ, that they may feel the warm glow of His love, and know the joy of His service. Then the Church must get nearer Christ. We must put out of the Church everything contrary to the spirit of Him whose name it bears. The Churches must be warm, generous, and large hearted, and this should apply both to pulpit and pew. The pulpit is not always as broad and sympathetic as might be. And there is a good deal of room for reform in the pew. Cold men in the pews create cold men in the pulpit. Let there be warmth and love in the pews, and the pulpit will warm up. But if icebergs be in the pews you will get marble in the pulpit, and seeking souls will be warned off by the chills which will be as cutting as the east wind.
III. Reform at home should be preached to individuals. All reform should begin at self. We can only mend the universe as we mend its units. We want the nation better, then we must mend its men. We desire to see the Church of God pure and holy, then its members must be holy. Let us break down every altar, and eject every idol, and let the Lord of life, who has a right to rule ours, enter into possession of us. (C. Leach, D. D.)
Gideons reformation not destructive only
Gideon does not leave Ophrah without an altar and a sacrifice. Destroy one system without laying the foundation of another that shall more than equal it in essential truth and practical power, and what sort of deliverance have you effected? Men will rightly execrate you. It is no reformation that leaves the heart colder, the life barer and darker than before, and those who move in the night against superstition must be able to speak in the day of a living God who will vindicate His servants. It has been said over and over again, and must yet be repeated, to overturn merely is no service. They that break down need some vision at least of a building up, and it is the new edifice that is the chief thing. The world of thought to-day is infested with critics and destroyers, and may well be tired of them. It is too much in need of constructors to have any thanks to spare for Voltaires and Humes. Let us admit that demolition is the necessity of some hours. We look back on the ruins of Bastilles and temples that served the uses of tyranny, and even in the domain of faith there have been fortresses to throw down, and ramparts that made evil separations among men. But destruction is not progress; and if the end of modern thought is to be agnosticism, the denial of all faith and all ideals, then we are simply on the way to something not a whit better than primeval ignorance. (R. A. Watson, M. A.)
Daring to oppose wrong
I have seen many a time on the sea-shore bits of driftwood tossed hither and thither, the helpless sport of the waves. I have seen on the same shore the black rock standing there unmoved, unshaken--opposing itself to all the might and force of the waves which fumed and seethed around it and dashed themselves in wild and savage fury against it. To be real men we must be not like the driftwood--driven about by every passing wave of opinion; we must be like the rock--able to resist and oppose the full force of the worlds fashion and custom. This will not be easy. The world has never loved singularity. Loyalty to conviction, courage to say No to the demands made by fashion and custom, will entail upon you scorn, hardship, hate. The way of life is still the narrow path. But I have yet to learn that difficulties can daunt the young and ardent soul. Garibaldi could only promise his ragged soldiers suffering, wounds, and perhaps death if they followed him into Italy, and yet they responded to his call, and said, General, we are the men. And I am not afraid now that those who have any love or enthusiasm for truth and right will be daunted or terrified because of the suffering wherewith the path of duty abounds. (J. D. Jones.)
If he be a god, let him plead for himself.
Religion judged by results
When we hear a speech like that, we are inclined to shout, Hear, hear. Surely it seems reasonable. Surely no one could object to that. Let religion be judged by its results. Do not attempt to argue to defend it; it surely does not need that. Christianity has had eighteen hundred years of trial now, and it is too late to attempt to defend it by mere words. Look at what it has done. If you know your Bibles, you will recollect that both Old and New Testaments claim this test. When Elijah stood alone for God at Carmel, in the presence of the king and the court and the false prophets, he challenged them all to a judgment by results. The God that answereth by fire, let him be the God. And when the people refused to believe in our Saviour, rejected His teaching, and would not acknowledge Him as their Saviour, He appealed to them on the ground of results: Though ye believe not Me, believe the works, said Christ (Joh_10:38); Believe Me for the very works sake, said He again (Joh_14:11). If, then, we say, Judge our religion by its works, the tree by its fruits, you ask, Well, what has it done? And when this question is put, whole continents stand up to bear witness to the power and saving might of Jesus Christ. Whole peoples, who have come out of paganism and heathen darkness, say, Look at us. We are what we are by Christ Jesus the Lord. What has Christianity done? It has filled dark places of the earth with light. It has sent help to the poor, hope to the despairing, comfort to the sad, salvation to the sinful, and restored fallen man to his reconciled God. But let us suppose for a moment that we listen to those who would take Christ and His religion out of the world. We ask them, What will you put in place of these? What have you to offer us? Before I give up the old I want to see the new. Bring out your god, let us have a look at him. It will be interesting to see what he is like. We should like to know what he has done. We want to apply our test of results to him. We challenge you on this ground. A meeting was once held at which number of very clever people set themselves the task of opposing Christianity and slighting God. When the speaking was over, criticism and questions were asked for. After a short pause an old woman rose up on the floor of the meeting-place and said, These men have been opposing religion and almost laughing at God. I want to ask what they can give me instead of what I have? I was left a widow with six children, not one of whom could work. I rested upon the promise of God, who says He is a husband to the widow and a father to the fatherless, and I have found His word to be true. For, though I have had a hard struggle, not one of my six children or myself ever wanted a bit of bread. I have brought them all up, and now I am just waiting till God thinks fit to take me home to rest. Will these men up there tell me what could have done better for me than my loving God has done? It was an old womans argument, but as it was one of experience it was powerful. I put her question, What has infidelity done? Until we can see something of its results we shall not be disposed to part with the religion which has lifted us into the higher regions of life and hope. We know too much of the blessings which result from Christianity ever to be persuaded to give it up. We have seen it reconstruct, remake men. It is said that now science has invented a way of dealing with the waste slag which comes from the iron furnaces which used to be thrown away in heaps as worthless. I have seen somewhere various useful articles, vases and others, made from the slag--waste, worthless materials worked up into articles of use and beauty. That is just what Christ does. He takes men who are cast off by the world as worthless and waste, and remakes them. (C. Leach, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain See, Deu 16:21. (See Scofield "Jdg 3:7").
grove
See, Deu 16:21. (See Scofield "Jdg 3:7").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Gideon Granted Special Signs
Gideon Granted Special Signs
v. 25. And it came to pass the same night, following this wonderful manifestation, that the Lord said unto him, Gideon, 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, for thus openly was idolatry practised in Israel, and cut down the grove, the Ashera pillar that is by it, the chief deities of the Canaanites being worshiped by the family of Abiezer;
Read full note →
v. 26. and build an altar unto the Lord, thy God, upon the top of this rock, in the ordered place, on the grotto or fortification, the wood from the pillar of Ashera being intended to consume the burnt offering of Gideon, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.
v. 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, addicted to idolatry as they were, and the men of the city that he could not do it by day, that he did it by night.
v. 28. And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove, the wooden pillar erected in honor of Ashera, was cut down that was by it, and the second bullock was offered upon the altar that was built, for it was not yet fully consumed by the fire.
v. 29. And they said one to another, Who hath done this thing? And when they enquired and asked, searching for the man who might be guilty, they said, either the searchers themselves upon strong suspicion, or men who knew of Gideon’s exploit, Gideon, the son of Joash, hath done this thing.
v. 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, the wooden pillar, that was by it.
v. 31. And Joash said unto all that stood against him, for he fully approved of the act of his son, Will ye plead for Baal? Will ye save him? The emphasis in either case is on the "ye," since Joash wanted to ridicule the idea of Baal’s having need of men to defend him, if he were in truth god. 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. He demanded that his enraged townspeople wait till the morning, in order to give Baal time to avenge himself if he were able. Joash knew, and the people knew, that this settled the matter, for none of them seriously believed in the idol. It is one of the characteristic illusions of heathenism in all ages that it itself does not believe in that for which it appears to be so zealous.
v. 32. Therefore on that day he, Joash, called him, Gideon, Jerubbaal ("Let Baal plead his case"), saying, Let Baal plead against him, because he hath thrown down his altar. This brought the incident to a close.
v. 33. Then all the Midianites and the Amalekites and the children of the East, all the enemy allies, were gathered together, and went over, passed over Jordan from the east, and pitched in the Valley of Jezreel, in the upper reaches of the Kishon.
v. 34. But the Spirit of the Lord came upon Gideon, clothing him like a garment or a coat of mail, and he blew a trumpet, to summon Israel against their enemies; and Abiezer, his own section of the tribe of Manasseh, was gathered after him.
v. 35. And he sent messengers throughout all Manasseh, who also was gathered after him; and he sent messengers unto Asher, who had held back from Barak, and unto Zebulun, and unto Naphtali; and they came up to meet them.
v. 36. And Gideon said unto God, in asking a further confirmation of the success of his undertaking, If Thou wilt save Israel by mine hand, as Thou hast said,
v. 37. behold, I will put a fleece of wool in the floor, out in the open on the ground; and if the dew be on the fleece only, and if it be dry upon all the earth beside, then shall I know that Thou wilt save Israel by mine hand, as Thou hast said. He had such a humble opinion of himself and his influence that he felt the need of such a sign to establish his courage.
v. 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, while the ground round about was dry.
v. 39. And Gideon said unto God, let not Thine anger be hot against me, and I will speak but this once, requiring one more sign, in which all explanations on natural principles would be excluded; let me prove, I pray Thee, but this once with the fleece; let it now be dry only upon the fleece, which has a tendency to absorb the slightest moisture, and upon all the ground let there be dew.
v. 40. And God did so that night; for it was dry upon the fleece only, and there was dew on all the ground, as Gideon had asked. His request did not flow from unbelief, but from the weakness of his flesh, which causes even the servants of God to be anxious for the future. But God is rich in kindness; He has compassion with our weakness, and comes to our assistance even with extraordinary blessings and miraculous manifestations.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 a second bull
a second bull
The word "second" is the ordinal number for "two." AT: "another bull" (See: Ordinal Numbers)
Read full note →
that is beside it
"that is beside the altar of Baal"
on the top of this place of refuge
The city of Ophrah was on top of a hill. Israelites fled there for refuge from the Midianites.
construct it the correct way
"place the stones in an orderly manner" or "and build it properly"
translationWords
Yahweh
ancestor
cow
year
altar
Baal
Asherah
God
refuge
burnt offering
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.