Judges 6
PATthinks, who thus translates these words, The land rested in the fortieth year, after the former rest which was restored to it by Ehud. (See him ad A. M. 2719.) But it is far more reasonable to compute them from the conquest of Jabin by the northern tribes; after which, the whole country lived in peace for the space of forty years, till the Midianites, as it follows, sorely oppressed them. I conclude this chapter as Conradus Pellicanus doth; “Let some Homer or Virgil, go now, and compare his poetry, if he be able, with the song of this woman. And if there be any one that excels in eloquence and learning, and hath more leisure than I, celebrate the praises and learning of this panegyric more copiously.” the Schcchinah of the Lord, who had most gloriously appeared for their help. (Seo ver. 16. and Josh. xiv. 12.) shall die: such was the opinion of good men in those days, that if they saw apparently an inhabitant of the other world, he came to call them away from this: as appears more fully in the story of Manoah and his wife, in the thirteenth chapter of this book: and this opinion was very ancient, as maybe gathered from the words of Jacob, Gen. xxxii. 30. and they were confirmed in it, perhaps, by the words of God to Moses, Exod. xxxiii. 20. is not excluded in tho execution of the Divine commands: yet the greater speed men make, tho more acceptable it is; and some think his zeal moved him to do this the very same night wherein God appeared to him. Baal, when they saw no hurt befal Gideon for throwing down his altar, &c. yet this may be meant only of the rest of the Abi-ezrites, and especially those of his own kindred and family.
Judges 6:1
JjlND the children of Israel did evil in the sight of the Lord. After the death of Deborah and Barak (who kept them, I suppose, in the true religion), they relapsed to idolatry. And the Lord delivered them into the handofMidian seven years.] Because it is not said, that the anger of the Lord was hot against Israel, (as in chap. ii. 14. iii. 8, &c.) nor that he sold them into the hand of Midian (which is the expression, iv. 2. and other places), Pet, Martyr thinks they were not altogether so bad as they had been formerly; and therefore God was pleased to shorten the tyranny of the Midianites over them; who, being their old enemies, as they came through the wilderness, and having been, in a manner, utterly destroyed by the Israelites, (Numb, xxxi.) w T ere very much disposed to take a sharp revenge: for that those Midianites who were neighbours to Moab are here meant, is evident from their situation, which was beyond Jordan, (vii. 24, 25. viii. 4.) and by the people that joined with them, who were the children of the east, (ver. 3.) Whereas the other Midianites, where Jethro lived, were in the south, near the Red Sea. Some fancy, indeed, that the Midianites; neighbours to Moab, being cut off by Moses, there was no such nation. But it must be considered, that some of them saved themselves by flight into other countries, and, after the Israelites were settled in Canaan, returned again; and, in near two hundred years* time, may well be thought to have repeopled their country, especially by the help of other people, who came, it is likely, and planted among them; and being seated in the same country, &re all called Midianites. *
Judges 6:2
And tlte hand of Midian prevailed against Israel. They brought the Israelites in subjection to them, and were the fourth nation that oppressed them, after the Me^ sopotamians, Moabites, and Canaanites. And because of the Midianites, the children of Israel made them the dens that are in the mountains, and caves, and strong holds.] They betook themselves to these places for safety; for, I suppose, they did not now make them, but made them their retreat. And by the first word minhareth, is meant those hollow places in the rocks upon the mountains/where men might hide themselves, and make them their habitation; there being cracks and holes in them here and there, to let in light, as the Hebrew word signifies. And the second word maharoth denotes such caves us were in the fields, made either by nature, or by art and labour; which being dark, were fit only to hide their goods and provision in them. And the third word mitzaroth signifies such fortresses, as secured themselves, and families, and cattle, and all they could carry thither. But this shews their condition was very lamentable, in that they were driven from their houses in the villages, and cities too; at least the richest of them durst not trust themselves there, but fled to strong holds for safety.
Judges 6:3
And so it teas, that when Israel had soiun. They did not disturb them in seed-time, but let them be quiet till they had ploughed and sowed their land. Then the Midianites came up, and the Amalekites, and the children of the east.] This shews, that some of the same people joined with the Midianites, that did formerly with the Moabites, when they oppressed Israel, (iii. 13.) For by the childre7i of the east, are meant some of the people of Arabia, as Procopius notes, who observes Josephus to be of the same mind: for Arabia lay east of Egypt, where the Israelites learnt to speak in this manner. Even they came up against them.] Entered the land oJf Israel with such armies as might destroy the fruits of the earth; as it follows in the next verse,,
Judges 6:4
And they encamped against them. The Vulgar translate^ it, They pitched their tents among them; which signifies them to have been an Arabian people, or such as lived after their manner. And destroyed the increase of the earth.] Having formed a camp, they sent out parties from thence well armed to destroy all the corn, and the rest of the fruits of the earth. Until thou come unto Gaza.] That is, they made an universal devastation from one end of the country to the other; for they came from the east, and destroyed all till they came to the western coast, where Gaza was. And left no sustenance for Israel.] Whom they intended to famish. Neither sheep, nor ox, nor ass.] Their camels and other cattle, which they brought along with them, having eaten up all; for they were so numerous, as we are told in the following verse, that they overspread the whole country.
Judges 6:5
For they came tip with their cattle. Not merely an army of men, but of cattle of all sorts, came on purpose to make this destruction. And their tents.] With their whole families, that they might be able to consume the more. And they came up as grasshoppers for multitude.] Or, as locusts (as the word arba is commonly translated), which have their very name from the vast numbers wherein they were wont to come, and were most devouring creatures. For both they and their camels were without number.] No country more abounded with camels than Midian; (as I observed before out of Bochart’s Hierozoicon, par. i. lib. ii. cap. 2.) and they are only peculiarly mentioned, because the Midianites were more famous for them than for horses or other beasts. And they entered into the land to destroy it.) Their very design was to depopulate the country by this means. Ver^ (>. And Israel ivas greatly impoverished because of the Midianites.] For the fruits of their land being thus destroyed, their money was drained from them to purchase corn from other countries. And the children of Israel cried unto the Lord.] Who never failed to help them, when they truly turned to him. Ilflvf Mwwf I CHAP. VI.] UPON JUDGES.
Judges 6:7
And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Though the poverty which pinched them was that which moved them to cry unto God for relief, yet he was so gracious as to send one to make them sensible of their sin.
Judges 6:8
That the Lord sent a prophet unto the children of Israel. Whom the Jews fancy to have been Phinehas, which is not probable, men not commonly then living to the age of two hundred years, which he must be of, and more, if he were the prophet now sent to them. It is far more likely, that God still continued other prophets among them, beside the high-priest, to put them in mind of their duty, and to call them to repentance when they forsook him. And it appears by the foregoing story, that there was a woman who had the spirit of prophecy; which shews that, at least, upon special occasions, he raised up such persons among them. Wliich said unto them.] At some great festival, it is likely, when they were all assembled. Thus saith the Lord God of Israel] This is the style in which the prophets commonly spake. " I brought you up from Egypt, and brought you forth out of the house of bondage.] All the prophets put them in mind of this, as the greatest obligation upon them, to be entirely devoted to God’s service. See Exod. xix. 4 — G. where God himself tells them for what purpose he had delivered them from that bondage. And see Josh. xxiv. 5, 6.
Judges 6:9
And I delivered you out of the hand of the Egyptians. Who, when they pursued them to bring them back into slavery, were all drowned in the Red Sea.‘And out of the hand of all that oppressed you.] That endeavoured to oppress them; such as the Amalekites, Sihon, and Og, who opposed their passage to Canaan. Anddrave them out from before you, and gave you their land.] By the hand of Joshua, who settled them in the land which God promised to them. All this is said to put them in mind how faithfully God had performed his covenant with them, and to upbraid them with their own infidelity.
Judges 6:10
And I said unto you, I am the Lord your God. See Exod. xx. 1. Dcut. v. 6. vi. 4. Fear not the gods of the Amorites, in ivhose land ye dwelt.] Do not worship them, nor imagine they can do you any harm, (Deut. vii. 12 — 14. Josh. xxiv. 14, 15.) But ye have not obeyed my voice.] Which was the cause of all the evil that had befallen them, and would still continue, if they did not now hearken unto him, as they desired him to hear their cry. This, no doubt, the prophet pressed upon them, in more words than are here set down, these being only the heads of his speech.
Judges 6:11
And there came an angel of the Lord. The Israelites laid the application of the prophet’s speech to their heart (it is to be supposed), and began to reform their ways, which moved him to send an angel to appoint them a deliverer; for he is called an angel of the Lord, both here and ver. 12.20— 22. And sat under an oak.] In a grove of trees (as Arius Montanus understands it), where there was one great wellspread oak, in which there was a seat. Wliich was in Ophrah.] The city where Gideon was born and lived,- (viii. 27.) * That pertaineth unto Joash the Abi-ezrite.] This is added to shew what Ophrah he means; for there was another in the tribe of Benjamin, (Josh, xviii. 23.) whereas the family of Abiezer belonged to the tribe of Manasseh, (Josh, xvii. 2.) And his son Gideon thrashed wheat.] The Hebrew chabat, in this place, signifies to thrash out with a stick or rock, as Kimchi here observes. And so the LXX. paj3S#wv. But the common way of thrashing corn out of the ear was by treading it with oxen, which they called dash, 1 Chron. xxi. 20. This Gideon did hot use, partly for privacy, but chiefly because he had but a little to beat out. By the wine-press.] Where none would suspect his thrashing of corn. To hide it from the Midianites.] Who watched narrowly all the thrashing-floors of the Israelites, who might have bought sheaves of their neighbours, or, perhaps, sown and reaped a little corn, in some private fenced places, where the cattle of the Midianites did not come to eat it up.
Judges 6:12
And the angel of the Lord appeared unto him. Gideon, I suppose, turning his face that way, beheld him sitting under the oak. And said unto him, The Lord is ivith thee.] He did not take him to be one of the Midianites by his posture, and manner of appearance, and was made more certain of it by this salutation. Wherein he doth not pray God to be with him, but declares him to be with him (as appears by Gideon’s answer), that is, to assist him to be the deliverance of his people. The Targum here translates it, The Word of the Lord is thy help. Whereby it appears, the ancient Jews did not look upon this angel merely as a heavenly messenger sent from God, but as the Lord himself, as he is called, ver. 14. 1G. 23—25. 27. Which is confirmed by the following verse, as the same Targum translates it. Thou mighty man of valour.] He was naturally courageous, but made more so by a Divine inspiration, and yet did not disdain to mind husbandry, as the greatest persons did in ancient time. Insomuch that Pliny saith, The earth brought forth its fruit more happily and abundantly, " cum imperatorum clarissimorum manibus tractaretur," when it was cultivated by the hands of the most famous commanders: for they had more skill and industry in their management, than the ordinary people.
Judges 6:13
And Gideon said unto him, Oh, my Lord. The Hebrew word bi (which we translate O, or I beseech thee) may literally be trahslated, with me; by way of interrogation: as much as to say, How can that be? It appears bythe worcl Adonai (Lord) which is used to all great men, that he did not yet think him to be an angel, but some person of extraordinary quality, who wished well to the Israelites. If the Lord be tvith us, why then is all this befallen ns? And where are all the miracles which our fathers told us of, saying, Did not the Lord bring its up from Egypt, &c] He thought their present condition sufficiently shewed that their whole nation was forsaken by God; who had thrown them into that slavery, out of which he delivered their fathers, and did not appear, hy any miraculous works, to be present among them as he was in Egypt, but left them to be devoured by the Midianites. Here the Targum makes Gideon’s answer to have been this, Is the Schechinah of the Lord our help? Whence then hath all this happened unto us? Which paraphrase shews that they took the Word of the Lord to be the same with
Judges 6:14
And the Lord looked upon Mm. This shews it was not a mero angel, but the same Jehovah, who appeared to Joshua (v. 13, 14.) in the likeness of an angel, and now cast a gracious aspect upon hiin: for to have respect unto a mau, or unto his sacrifice, is graciously to accept him, and to be favourable to him j as the Lord now declared ho was, by his very countenance, which had great kindness in it. And said, Go in this thy might.] This seems to intimate that Gideon was immediately inspired with a great courage, by that gracious aspect of the Lord upon him. And thou shalt save Israel from the hand of the Midianites.] See those wonders renewed, which appeared in the deliverance of.their fathers out of Egypt, of which Gideon said there was no token, (ver. 13^) Have not I sent thee?) Is not this a sufficient authority, that thou hast a commission from God? great care is taken throughout all this book, to shew that the judges all acted by a Divine warrant.
Judges 6:15
And he said unto him, Oh, my Lord. Still he took him to be only some extraordinary man. Wherewith -shall I save Israel?] He doth not reject tho commission, but modestly declines it (as TheodoTet observes), considering his own meanness, in comparison with many others. Behold, my family is poor in Manasseh.] And consequently of little power to raise forces, to oppose so potent an enemy: the wordwe translate my family, is in Hebrew my thousand: for the Israelites were distributed, by Jethro’s advice, into hundreds and thousands; and the thousand to which Gideon belonged, was the meanest of all the rest in that tribo. The Jews will have it, that Gi T deon was the chiliarch, or chief commander of this thousand; others say, his father Joash, who, it appears -by tho story, was a considerable person; but it is uncertain whether he had such a government. And I am the least in my father’s house.] This shews that Gideon had no such command as the Jews imagine.
Judges 6:16
And the Lord said unto him, Surely I will be with thee. Do not consider thy poverty, but the power of God, which shall accompany thee: here the Targum thus paraphrases, My Word shall be thy help; who was the same that appeared to Joshua, with a sword in his hand. And thou shalt smite the Midianites as one man.] Defeat them as easily, as if he had but ono man to deal withal.
Judges 6:17
And he said, If now 1 have found grace in thy sight. Am so highly favoured as to have this honour. Then shew me a sign.] He doth not so much make a doubt, as desire to be confirmed in his belief. That thou talkest with me.] That thou hast brought this commission from God, and that I shall be able to destroy the Midianites. He said this (as Conr, Pellicanus thinks) not because his faith wanted confirmation, but that he might make others believe, w T ho would require a sign before they joined with him.
Judges 6:18
Depart not Jience, I pray thee, until I come unto thee. Stay here till I, go.home, aud return. * And bring forth my present.] So we rightly interpret the Hebrew word mincha; which, though it signify a meatoffering (as we observe in the margin), yet there was nothing of a sacrifice intended here, nor was Gideon a priest, or this a place of sacrifice. And set it before thee.] He intended to entertain him, by making a feast for him. And he said, I will tarry till thou come again.] It was a great thing he was to undertake, and so God graciously condescended to give him all manner of satisfaction about it. Ver. ID. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour.] For expedition’s sake he made such cakes, they being soonest prepared: for it is a mere fancy of the Jews, that this was done about the Passover in the days of unleavened bread. Tlie flesh he put in a basket, and he put the broth in a pot, and brought it unto him under the oak, and presented it.] Set it before him on a table, and desired he would bo pleased to eat: in which he followed the example of Abraham and Lot, and seems to have entertained him nobly, according to the way of feasting in those days; for a whole kid (part of which was boiled, and the other part, perhaps, otherwise prepared), and so many cakes, as an ephah of flour would make, was enough for several guests; and therefore so much set before one man, was to shew his great respect to him.
Judges 6:20
And the angel of the Lord said unto him, Take the flesh and tlie unleavened cakes. He did not taste of them, intending to turn them into a sacrifice unto God. And lay them upon this rock.] Which was near tho grove of oaks, in the higher part of the city of Ophrah, as Bertram conjectures, in his book de Repub. Judaica, cap. 15. And pour out the broth.] As Elijah, in aftertimes, bade them pour water upon his sacrifice.. And he did so.] He obeyed him; though, it is likely, he thought it strange he should command him thus to dispose of the good cheer he had prepared for him.
Judges 6:21
Then the angel of the Lord put forth tlie end of the staff that teas in his hand. For he appea r?d, I suppose, in the form of a traveller, who were wont to walk with a staff in their hand. And touched the flesh and the unleavened cakes; and there rose, up fire out of the rock.] Ho did not smite the rock with his staff (by which stroke the fire might have been thought to be stirred up), but only gently touched tho flesh and the cakes with it. And consumed the flesh and the unleavened cakes.] Together with the broth, that was poured on them; which was as great a miracle (if not greater) as if fire had come down from heaven, as in the sacrifices which Moses, and Elijah, and others, offered: by which the faith of Gideon was mightily strengthened, that the miracles done in ancient tiriies (which he inquired after, ver. 13.)* were not ceased, and that God would be as good as his word to him, for this was a token of God’s acceptance of him. And the angel of the Lord departed out of his sight.] Went up into heaven, as the Chaldee paraphrase interprets it.
Judges 6:22
And tvhen Gideon perceived that he was an angel of the Lord. He was convinced, by this wonder, that he was not a mere prophet that appeared to him. Alas, O Lord God! for because I have seen an angel of the Lord face to face.] He speaks as a man in a fright, and cuts off part of his words; for his meaning was, I *
Judges 6:23
And the Lord said unto him. Though the angel disappeared, and nothing was to be seen,.yet the Lord, who appeared in that form to him, made him know he was still present with him, by speaking the following words in an audible voice. Peace be unto thee; fear not: thou shalt not die J] He bids him fear no harm, but quite contrary, expect all manner of good (which is comprehended in the word peace), and that in this world, where he should still continue, to work that deliverance which he promised by him; from such places as this the ancient Christians rightly’ gathered, that the Son of God appeared, upon some great occasions, in old time; which is not incredible, but a^matter of easy belief, if we be persuaded that he did really appear in our flesh, which he took of the Virgin Mary, and dwelt among us for a long time, and then ascended in it to heaven, where he lives for ever: for why should we think it strange, if, for a short time, he appeared some time in human shape, as a prelude to what he intended in the fulness of time? " Fuit sane id majus quod nobis prae’stitit," &c. (as Peter Martyr speaks.) It was indeed a greater thing which he did for ns at last; but he that did the greater, may well be granted to have done the less, and there is no reason to doubt of it. /
Judges 6:24
And Gideon built an altar thereunto the Lord. Not for sacrifice (which had been directly contrary to the law of God), but as a monument of that heavenly vision, and of the mercy promised to him, in that place where ho built the altar; viz. where the angel stood and touched the flesh and unleavened cakes, and consumed them: such an altar the Reubenitcs made, Josh. xxii. 10, &c. And called it Jehovah-shalom.] That is, the Lord here pronounced peace to me, (ver. 23.) or (as we understand it in the margin), the Lord grant peace: which he had the greatest reason to expect, when God had declared it, at that very time when he looked for death. JJntil this day it is yet in Ophrah of the Abi-ezrites.] It was remaining when Samuel wrote this book.
Judges 6:25
And it came to pass the same night. After the angel’s appearance. That the Lord said unto him.] In a dream, it is most likely, because it was in the night. Take thy fathers young bullock.] In the Hebrew the words are two, par, shor, signifying a bullock full-grown; which his father, it is probable, had fatted up for a sacrifice to Baal. Even the second bullock.] Our translation supposes there was but one bullock, which he was ordered to take (because we read in the next verse, that this alone was sacrificed); but in the Hebrew, and the LXX. and the Vulgar (and our margin also), the words arc, and the second bullock; which was next to the first in age. < Of seven years old.] Which was calved, as Arius Montanus observes, when their oppression under the Midianitcs began; and was now ordered to be sacrificed, in token that it should end with this bullock’s death. - And throw down the altar of Baal that thy father hath.] Which was in his ground, and built, perhaps, at his charge; but was for public use, as appears from ver. 28. And cut down the grove that is by it.] Or rather, upon it; for so the Hebrew word alau signifies; and so the LXX. translate it Itt abno, upon the altar beforementioned. And therefore by ashereh, which we translate grove, must be - meant the image in the grove, which stood upon the altar. And so the word is used in other places, (1 Kings xxiii. 6.),, Which Mr. Selden probably conjectures was the image of Ashtaroth, or Astarte; for she was worshipped together with Baal,ii. 13. where they are said to have worshipped Baal and, Aslitarotli (for there was more than one Astarte), which is the same with iii. 7. where it is said they worshipped Baalim and. the groves. (See Syntag. ii. de*Diis Syris, cap. 2.) There could be no hope of deliverance till religion was reformed; with which therefore God orders him to begin.
Judges 6:26
And build an altar unto the Lord thy God upon the top of this rock. Where the angel appeared to him;, from whence Bertram thinks the Israelites learnt to sacrifice in high places; if it were not rather a custom derived from the gentiles. On the top of this rock there was a fortress, as I take it; which, it is likely," had been built to secure them from the Midianitcs. Tor the word for rock is not the ordinary one, viz. tzor, or sela, but mahoz; which signifies a strong hold. In the ordered place.] Which St. Jerome took to be the place where the flesh and unleavened cakes were laid in order upon the rock; (ver. 20.) but it may signify, as we translate it in the margin, in an orderly manner. And take the second bullock, and offer a burnt-sacrifice.]. If there were two bullocks which he took, it is hard to say what became of the first. Arius Montanus supposes it was offered for himself, and for his family; but this second is only mentioned,because it w r as the sacrifice that was offered for the whole nation, to implore God’s mercy to them; for sacrifices were a kind of prayer and supplication. Gideon * was no priest, but by God’s special order was required to’ do this; which otherwise would have. been a presumptuous sin. With the wood of the grove which thou shalt cut down.] This was also an extraordinary, command, whereby things employed to idolatry were converted to a sacred use: otherwise, God had ordered them all to be utterly destroyed, J. (Deut. vii. 5. xii. 3.)
Judges 6:27
Then Gideon took ten men of his servants^. In whom he could confide; and this number was as many as was necessary to make a congregation for public worship; and was sufficient also to execute what God had commanded. And did as the Lord had said unto him.] Broke down the altar of Baal, cut down the grove, and built an altar unto • the Lord, and offered the burnt-sacrifice. And so it. was, because he feared his father’s household, and the men of the city, that he cotdd not do it by day.] Without endangering a tumult, which might have ended in j a fray. TJiat he did it by night.] When he was likely to’ meet r with no opposition. In this he gave an early proof of his faith in God, for it was a bold undertaking: but prudence
Judges 6:28
And when the men of the city rose early in the morning. And came to worship Baal, before they went aTjout their business. Behold, the altar of Baal was cast down, and the grove cut down that was by it.] They wcro very much surprised to see such an alteration. And the second bullock was offered.] Which they knew was designed for a sacrifice to Baal. Upon the altar that was built J] Not upon the altar of Baal which was thrown down, but on a new one which was built in another place; upon which the flesh of the second bullock was still flaming, being not quite consumed, when they came thither. Ver. 29; And they said one to another, Who hath done this thing?] Their superstition made them very solicitous to find out the author of this impiety, as they accounted it. And when they inquired and asked.] Here are two, words in the Hebrew, importing that they made a diligent inquisition; examining many persons what they knew of it. They said, Gideon the son ofJoash hath done this thing.] Who gave this information, we are not told; nor how the discovery was made: perhaps some had seen him that morning stand by the sacrifice; which it is likely he would not forsake, as long as he durst attend it. Or some of his servants might let fall such words as gave suspicion: or, the altar and image standing in Joash’s ground, and his bullock being offered, they thought that none, without the knowledge of his family, could come to attempt it: and, * besides, it is probable.that Gideon was known to be no zealous servant of Baal; and when all were so very much concerned for the demolishing of his altar, he expressing no concern at all, they coufidently charged him with the fact.
Judges 6:30
Then the men of the city said to Joash, Bring out thy son, that he may die; because he y &c. It seems they were all zealous idolaters; and thought him worthy of death who dishonoured those who were accounted gods.
Judges 6:31
And Joash said unto all that stood against him. That is, against his son; demanding to have him produced and punished. Will ye plead for Baal? Will ye save him?] i.e. Will you take upon you to avenge his quarrel, and to be his patrons? Doth it belong to you to be his defenders and deliverers? It seems to have been a popular tumult, which heendeavours to repress; by representing to them, that such crimes were not to be punished by them, but by the magistrates of the city; and that they would bring themselves in danger of what they intended to do to Gideon, if they did not desist; as it follows in the next words. He that will plead for him, let him be put to death.] That is; Let me tell you, he that thus moves’sedition in this cause, by my consent, should be put to death himself. And, it is likely, Joash was a magistrate in the city; who terrified them by declaring what his opinion would be, if they came to be tried for this riot. While it is yet morning.] That is, immediately. For it was early in the morning (ver. 28.) when they came in this manner to Joash. If he be a god, let him plead for himself, because one hath cast down his altar.] If the magistrates neglected to punish the pretended crime, Baal, he te’ls them, in case ho were a real god, would take care to do himself right; and therefore they need not bo so much concerned about it: and so some understand tho latter part of this verse, He deserves to die presently, who is an adversary to Baal: but let the execution be done then by Baal himself For if he be a god, he will take care of his own honour; and you need not trouble yourselves about it. It is likely Joash had been convinced by his son, that God had given him a commission to deliver his people; and to begin it with this reformation: which made him appear thus boldly in his son’s cause; because he knew it was the cause of God.
Judges 6:32
Therefore on that day he called him JerubbaaW. In 2 Sam. xi. 21. he is called Jerubbesheth; for so some called Baal, in contempt, by the name of Besheth, that is, shame and confusion; which well expresses the nature of such idols. Saying, Let Baal plead against him, because he hath thrown dotvn his altar.] This is the reason why he gave him this name; which is as much as to say, the adversary of Baal; or, him whom Baal hath a quarrel withal; upon the account of the affront put upon him, in throwing down his altar. The Phoenicians called him Jerombalus, as appears by Sanchoniathon, whom Eusebius often quotes, as he is translated by Philo-Byblius into Greek: and Porphyry saith, he received certain commentaries from Jerombalus, the priest of tho god Jevo. Which can.be nothing but the books of Moses, w T hich contain the laws delivered by Jehovah; as Huetius justly observes in his Demonstr. Evangel, propos. iv. cap. 2. for the remains which we have of his writings plainly taste of the doctrine of Moses.
Judges 6:33
Then all the Midianites, and the Amalekites, and the children of the east, were gathered together. As they were w r ont to do every year, to waste the country, (ver. 3—5.) Arid went over.] The river Jordan. And pitched in the valley of Jezreel.] Which alarmed Gideon, and gave him occasion to execute his commission; it being not far from Ophrah; for Jezreel in the tribe of Judah is not here meant, (mentioned Josh. xv. 36.) but Jezreel in the tribe of Manasseh, or Issachar, which is frequently spoken of in the book of the Kings, being one of the royal seats of the kings of Israel; where there was a noble valley, running from the east to the west, mentioned Josh. xvii. 1G. Hosea i. 5.
Judges 6:34
But the Spirit of the Lord came upon Gideon. Or (as the words are in the Hebrew, and as the LXX. translate it), clothed Gideon: which is a phrase St. Paul uses to signify a man is replenished with that wherewith he is said to be clothed; or that he is fully possessed of it. So was Gideon with courage, and all other qualities necessary in a great commander. And he blew a trumpet, andAbi-ezer was gathered unto him.] Came and oifered their service to fight under his banner. This was a wonderful change, if the city of Ophrah, who were lately so incensed against him, that.thoy would have killed him for destroying their idol, now not only submitted to him, but were ready to join with him against all his enemies: but though this be not incredible, that they were converted from the idolatrous worship of
Judges 6:35
And he sent messengers throughout all Manas- $eh, who also were gathered after Jiinu. That is, the rest of his tribe; whose hearts God moved to resort unto him. And he sent messengers unto Asher,- and unto Zebulun, and unto Naphtali.] After his own tribe was come in, he invited these three who bordered upon the tribe of Manassch northward to come to his assistance: but he did not send unto the tribe of Ephraim^ who were neighbours to the Manassiteson the south; which afterward begat a quarrel, as we read chap. viii. And they came to meet them.] One of the copies of the LXX. refers this to Gideon, that he went up to meet those of the three tribes beforemcntioned; but others refer it tothem who came up to meet Gideon; and so the Hebrew words seem to import.. But which way soever we take it, they all joined their forces together; and from hence Sir J, Marsbam infers, that the oppression fell only on this part of the country; though the whole story represents all the Israelites as in a miserable condition, and as submitting to his government, after he had delivered them.
Judges 6:36
And Gideon said unto God J. In a prayer, which, I suppose, he made unto him. If thou wilt save Israel by my hand, as thou hast said.] He did not doubt of God’s intentions, who had promised to be with him: for in pursuit of his commands he had done one great thing already, in throwing down Baal’s altar; and had also blown a trumpet and listed soldiers; and had likewise seen wonderful effects of God’s power, in consuming the flesh and the cakes that were laid upon the rock, by fire coming out of it: therefore he desired Only a confirmation of his faith; and that, perhaps, for the sake of those who were to go with him, who might possibly be timorous: or he might desire by some sign to know, whether at this time he would make him victorious over the Midianites, or he was to wait for some other opportunity.
Judges 6:37
Behold,, I will put a fleece of wool in the floor. Where they were wont to thrash corn; which was done in the open air, not in barns, as w r e do now. And if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by my hand, as thou hast said.] He supposed that the dew which distilled from heaven was a Divine gift, (as the Scripture often testifies, particularly Gen. xxviii. 28.) which he desires might be so governed by God, that though it commonly fall every where, it might now, by his extraordinary providence, water only his fleece.
Judges 6:38
And it was so: for he rose up early in the morning, and thrust the fleece together, and wringed the dew out of the fleece, a bowl-full of water. When there was not a drop upon the earth round about it. The word sephel, which here we translate bowl, was used in the foregoing chapter, ver. 25. Which sec.
Judges 6:39
And Gideon said unto God, Let not thine anger be hot against me f - and I will speak but this onceJ. Though God did not chide him for his former desire, nor charge him with any distrust of his power and will to do what he promised; yet Gideon was afraid lest he should be very angry at his renewing the same request, because it looked. vol. ii. like a diffidence in God’s word. But if we consider, that it was for the farther and fuller satisfaction of those that were to go with him, it may be excused; and as he promises that he will ask no more signs, so we do not find the Lord took it ill of him that he asked this. Let me prove thee, I pray thee, with the fleece.] This is a bad word, when it denotes men’s infidelity, that no sign will he given them; but a good one, when it signifies an humble desire to have such a sign granted therri, as here it doth. Let it be dry now only upon the fleece, and upon all the ground let there be dew.] Upon these words Ralbag hath this’ observation, " The former miracle was not sufficient for his conviction, because it is in the very nature of wool to draw moisture to it; and therefore he desires this second miracle, which is contrary to the first/’
Judges 6:40
And God did so that night. For some dewdrops in the morning, other in the night. And here God’was pleased, not in the morning, but in that very night when he asked this sign, to sprinkle all the floor with dew, and let none fall upon the fleece. So ready (saith Bochartus) is God to hear our prayers; which his benefits do not so much follow, as go before them, or immediately accompany them., For it was dry upo?i the fleece only, and there was dew on all the ground.] Not upon all the country of Israel, but upon all the floor, or the land thereabout. By these quite contrary signs his faith was fully confirmed; and perhaps there w T as some need of it, when he saw the number of his followers reduced to a small handful of three hundred men, (vii. 10.) There are those who think he chose a fleece of wool for that purpose, not only because it was ready at hand, but the better to express how the earth was shorn by the Midianites, as the sheep had been by him; and when he begged the dew (a sign of the Divine favour) might fall upon the fleece, it was to represent the kindness of God to him; and when he begged it might fall upon the whole ground, it represented his favour to all the people: and, lastly, that these two miracles, opposite one to the other, do notably set forth the state of that nation, who were moistened with the dew of heaven (the knowledge of God) when the rest of the world were dry; and now are dry, when the rest of the earth are filled with the knowledge of the Lord, as the waters cover the sea.