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Judges Chapter 6

Verses 1-2: The “Midianites” were descended from “Midian”, one of the several children born to Abraham and Keturah, who had been sent away to the east so that Isaac might be Abraham’s uncontested heir (Gen. 25:1-6). Joseph was later sold into Egypt by Midianite merchants (Gen. 37:23-28). Moses fled to the land of Midian, where he married Zipporah, a Kenite princess (compare Exodus 2:15-22). The Midianites provided opposition to the Israelites as they journeyed toward the Promised Land, being found in league with the Moabites (Num. chapters 22-25), and the Amorites (Joshua 13:21). Known primarily as prosperous traders, the various groups of Midianites tended to merge with the Ishmaelites (compare Gen. 37:25-28; Judges 8:24).

Verses 6:1 – 7:22: The “Gideon” cycle shows Israel’s growing apostasy and the inability of her best leaders to gain real deliverance. In addition, for the first time, a judge contributed to Israel’s spiritual decline (8:24-27).

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

“Midian”: These wandering herdsmen from east of the Red Sea had been dealt a severe blow in Moses’ time (Num. 31:18) and still resented the Israelites They became the worst scourge yet to afflict Israel.

The “Midianites” were half-brothers of the Hebrews, the children of Abraham and Keturah, His second wife (Gen. 25:2-4). Amid their oppression, the Israelites fled to the “mountains for refuge (verse 2). The “evil” of the people during this time can be summed up in three words: infidelity, idolatry, and intermarriage.

The children of Israel seemed to never learn. They reach out to God when they are in trouble. As soon as their trouble is over, they return to the worship of the false gods of the people around them. This seven years they spent in the hands of Midian, was a chastisement from God.

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

Israel’s sin was renewed, and Israel’s troubles were repeated. The Israelites hid themselves in dens and caves; such was the effect of a guilty conscience. Sin dispirits men. The invaders left no food for Israel, except what was taken into the caves. They prepared that for Baal with which God should have been served, now God justly sends an enemy to take it away in the season thereof.

These caves were where they lived, when they were hiding from the Midianites. The caves afforded a certain amount of protection from the enemy. They set up places where they could hide and withstand their enemies. At least in the caves, the enemy could attack from only one side. This was a place where they were relatively safe.

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

Their land, and it was grown up, and near being ripe. For the Midianites gave them no disturbance in the winter. And during seedtime, when they came out of their lurking holes, and manured their land, and sowed it.

“That the Midianites came up”: Into the land of Canaan, from the other side Jordan, where their country lay, and which it seems lay lower than the land of Israel.

“And the Amalekites, and the children of the east”: The former were implacable enemies of Israel, and on every occasion, would join other nations in oppressing them. And the children of the east were Arabians, as Josephus expressly affirms.

“Even they came up against them”: All these three sorts of people in a confederacy.

For the Amalekites” (see the note on 3:12-13).

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

Formed a camp, from whence they sent out parties to plunder the people. Or “they were fixing their tents among them,” as the Vulgate Latin version. And so the Targum, “they dwelt by them”, or fixed their habitations by them. For they seem not to have come as a regular army, but as bandits to pillage, plunder, and destroy the fruits of the earth.

“And destroyed the increase of the earth”: The corn and grass before they were well ripe, and fit to cut down. This they did, and gave it to their cattle, and the rest they carried off.

“Till thou come unto Gaza”: A principality of the Philistines, which lay in the western part of Canaan, on the shore of the Mediterranean Sea. So that as these people came out of the east, and entered the eastern part, they went through the whole land from east to west, cutting down all the fruits of the earth for forage for their cattle.

“And left no sustenance for Israel”: Nothing to support life with, cutting down their corn and their grass, their vines and olives, so that they had nothing to live upon.

“Neither sheep, nor ox, nor ass”: Not anything for those creatures to live upon, nor did not leave any of them, but carried them all away.

It appeared from the two verses above, that they destroyed Israel’s crops every time they planted. They took their animals as well. They were trying to starve Israel out. The children of the east were probably speaking of Haran.

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

A camel can travel three or four days with a heavy load on its back, covering about 300 miles without food and water. The Midianites and others would invade Israel on their camels and gather up everything they could before leaving, thus devastating the people and the land.

There were so many of them, they ate and destroyed everything in sight. They had no intention of saving anything. They came to destroy and that is just what they did.

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

Were reduced very low, brought into famishing circumstances through the Midianites thus destroying the fruits of the earth year after year.

“And the children of Israel cried unto the Lord”: Which they should have done at first, instead of going into dens and caves. However, better late than not at all. They cried, not to the idols they had served, being sensible they could not help them, though so as to worship them. But to Jehovah the God of the whole earth, and who was in a special sense their God, though they had forsaken him.

The only time they cry out to God, is when they are destitute. Now that they are out of food and cannot help themselves, they call out for help unto the LORD.

Verses 7-10: God sent an unidentified “prophet” to urge the people to turn back to Yahweh and end their oppression. Up to this time, all the Israelites did was cry out for relief. God wanted something more than a cry; He wanted a confession (Hosea 5:15). The Israelites’ problem was not their enemies but their disobedient hearts. Repentance precedes deliverance (Joel 2:12-17).

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

Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them. Of which, at present, they seemed not to be sensible. And yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins. And prepare them for the deliverance he designed to work for them, as follows.

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

“The Lord sent a prophet”: He used prophets in isolated cases before Samuel, the band of prophets that Samuel probably founded (1 Sam. 10:5), and later such prophets as Elijah, Elisha and the writing prophets, major and minor. Here the prophet is sent to bring the divine curse because of their infidelity (verse 10).

This is speaking of the LORD telling them what their error is, before He helps them. This prophet is in a sense, like Deborah. The difference is, she was a prophetess. He brings news from God to these rebellious people. The message begins by reminding them that it was God who brought them out of bondage in Egypt.

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

Even after they were brought out of Egypt, when the Egyptians pursued after them, and overtook them at the Red sea. Where they were in the utmost distress, and the Lord wrought salvation for them. He gave them a passage through it, and destroyed the Egyptians in it.

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

“And drove them out from before you, and gave you their land”: Not only the land of Sihon and Og, but the whole land of Canaan. Out of which more properly the inhabitants of it may be said to be driven.

The LORD fought their enemies, and brought them to their land of promise. The LORD has kept covenant with them. He did just as He had promised to do.

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

The covenant God of them and their fathers, and they ought not to have owned and acknowledged any other besides him.

“Fear not the gods of the Amorites, in whose land ye dwell”: Meaning not a fear of being hurt by them. But such a fear and reverence of them as to worship them, which was only to be given to the Lord. The Amorites are here put for all the Canaanites, they being a principal people among them.

“But ye have not obeyed my voice”: To cleave to him, fear and worship him. They had been guilty of idolatry, and this is the sin the prophet was sent to reprove them for. And bring them to a sense of.

They have not kept God’s laws and His commandments. God had promised them He would be with them, but they were not to fear. Their disobedience to God has gotten them in the place they are in.

Verses 11-12: Gideon was threshing wheat in a winepress in a pit in the ground where he would be less visible and less vulnerable to Midianite attack. The angelic appearance, which was Jesus Himself, means that Gideon hears the word of the Lord directly from the mouth of the Lord: “The Lord is with thee”. In addressing him as “mighty man of valor”, the Lord saw Gideon as he would become, not as he was (Heb. 11:32).

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

“An angel”: This Angel (literally “messenger”), of the Lord is identified as “the Lord” himself (verses 14, 16, 23, 25, and 27; compare Gen. 16:7-14; 18:1; 32:24-30), for other appearances (see note on Exodus 32:2).

“Threshed wheat by the winepress, to hide it”: This indicated a situation of serious distress; also, it indicated a small amount of grain. This is clear because he is doing it rather than having cattle tread it. It is on bare ground or in the winepress rather than on a threshing floor made of wood, and is done remotely under a tree out of view. The fear of the Midianites caused this.

“Gideon” was a military and spiritual leader who delivered Israel from seven years’ oppression by the Midianites (verse 1). The Angel of the Lord appeared to him with strong words of encouragement (verses 12, 16). Gideon destroyed his father’s altar to Baal (verse 25), and erected an altar to the lord (verses 27-28). Then at the command of God, he reduced his army from 32,000 to three hundred, to face the 135,000 Midianites. The Midianites outnumbered Gideon’s band 450 to one. Nevertheless, God gave the victory to Gideon and his dedicated men (7:9-25). After the victory, Gideon was invited to become king, but he declined (8:22-23). After Gideon retired to his home (8:28), Israel was blessed with 40 years of peace. Gideon is included (in Hebrews 11:32), for his faithful deeds (Judges Chapters 6 and 8).

One of the most interesting things to me, is that God calls those who are the least likely to expect it. They are generally not trained in the job God has for them to do. Their ability and strength to carry through on what God wants them to do, lies in God’s abilities, not in their own. The land of Israel is caught up in idolatry. They are heavily oppressed on every side, but God knows who to choose to serve Him. He sends the angel of the LORD to speak. Gideon raised wheat and hid it from the Midianites. What an unlikely person to be called of God! Gideon was a simple man.

Judges 6:12 “And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valor.”

He stayed some time under the oak, and Gideon being busy in threshing, took no notice of him wherefore he came and stood before him, in his sight.

“And said unto him, the Lord is with thee”: The gracious presence of God was with Gideon while he was threshing. Who very probably was sending up exclamations to heaven, on account of the distressed case of Israel. And was deep in meditation about the affairs of the people of God, and contriving how to deliver them. Or the angel might mean himself, who was no other than Jehovah, the eternal Word of God, who was present with him, and spake unto him. And so the Targum, “my Word is thy help”.

“Thou mighty man of valor”: Who very probably was a stout man in body, and of a courageous mind naturally. And might at this instant have an increase both of bodily strength and greatness of soul. Or, however, this was said to animate and encourage him for what he was about to be sent to do.

Angels are not always seen by other people. The angel is on a mission from God to speak to Gideon. Gideon would be the one he appeared to. What a wonderful encouragement to know the LORD was with him. Probably, Gideon had never thought of himself as a mighty man of valor. He thought of himself as a farmer of wheat. Gideon sees what he is now. God sees his potential for what He wants Gideon to be.

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

The statement “O my lord” is an expression of respect, similar to “sir” (John 4:11; 1 Peter 3:6). Gideon expressed uncertainty in his response (“if the Lord be with us”), asking what many people ask during times of struggle. Gideon truly believed “the Lord hath forsaken us”.

Gideon’s language here indicates a weak theology. The very chastisements of God were proof of His care for and presence with Israel.

It takes a very brave man to speak to an angel in this manner. Perhaps, he was not aware he was an angel. He probably appeared in the form of a man. Gideon is down in his spirit, because of what the Midianites are doing to all of them. He does not understand, if God is really with them, why are they having all of the trouble? He is undoubtedly, not aware of the conditions of the covenant God had made with them.

Verses 14-16: God promised that Gideon would be victorious, not because Gideon was mighty but because “Surely I will be with thee” (Exodus 3:12; Joshua 1:9). The Christian’s confidence should rest in God’s presence and power, not in personal abilities or resources (2 Cor. 1:8-9; 13:9-10; Heb. 13:5).

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

The same before called the angel of the Lord, and who was no other than Jehovah himself. Who looked upon him with great earnestness, and with great delight and pleasure smiled upon him. And thereby showing he had a kindness for him, and meant well to him.

“Said unto him, go in this thy might”: Both of body and mind, which had been before given unto him, and was now increased, and which no doubt Gideon was sensible of.

“And thou shalt save Israel from the hand of the Midianites”: As he did, and therefore justly reckoned among the saviors and judges of Israel.

“Have not I sent thee?” To do this great work, save the people of Israel, from whence Gideon might perceive who it was that talked with him. And having a command and commission from God, had authority enough to go about this service.

The LORD does not even answer Gideon on his question. He tells him to fight for Israel. There is a promise in this, that the Lord will be with him and strengthen him for the battle. God has promised him victory over the Midianites.

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

Whether he had yet suspected who he was, or took him still for some eminent person, is not certain. It is very probable he began to think he was some extraordinary person sent of God, and speaking in his name, and therefore takes issue with him about the work he put upon him.

“Wherewith shall I save Israel?” In what way is it possible for me to do it, who had neither men nor money sufficient for such an undertaking?

“Behold, my family is poor in Manasseh”: Of which tribe he was, and the “thousand” in it, as the word here used signifies. Was the least of all the thousands in that tribe; some render it.

“And I am the least in my father’s house”: Perhaps the youngest son. Though some take him, and others his father, to be the Chiliarch, or head of the thousand. But by these words of his it does not seem as if either was true. Not that he wasn’t of some wealth and substance, power and authority, by having such a number of servants as to take “ten” of them with him (Judges 6:27). However, this he says in great humility and modesty, having no high thoughts of himself and family, nor any dependence on his own strength, and on an arm of flesh.

Many of the people who serve the LORD, feel they are not qualified to do so. This is what Gideon is saying here. He is poor and not qualified, in his own sight, to lead.

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

The Targum is, “my Word shall be thy help,” which was sufficient to answer all objections taken from his meanness, unworthiness, and weakness.

“And thou shalt smite the Midianites as one man”: All together, and as easily as if he had but one man to deal with. And the destruction be so entire and general that none shall be left.

The LORD accepts no excuses. He just reassures Gideon that He will be with him. He says they will be so easy for Gideon to defeat, it will appear to Gideon as if they had been one man.

Verses 17-35: Before he could represent God in the public square, Gideon needed to know Him in a personal way. Too often, people who aspire to leadership pass over this first requirement, and then collapse under the public scrutiny. God’s warriors must be with Him in worship before they can be with Him in warfare.

Gideon’s request for this first “sign”, and his extravagant offering at a time when the nation was starving, reveals his desire for the Lord’s acceptance, assurance and allegiance. The “fire” that “consumed” the offering encouraged this young leader that he was not heading into battle by himself.

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

Like Moses (Exodus chapter 33), Gideon desired a sign; in both incidents revelation was so rare and wickedness so prevalent that they desired full assurance. God graciously gave it.

Gideon is now questioning whether this is a message from the LORD or not. He wants proof that it is from the LORD.

Verses 18-23: In the realization of the presence of God, the sensitive sinner is conscious of great guilt. Fire from God further filled Gideon with awe and even the fear of death. When he saw the Lord, he knows the Lord had also seen him in his fallenness. Thus, he feared the death that sinners should die before Holy God. But God graciously promised life (verse 23). For a similar reaction to the presence of God (see Manoah in 13:22-23; compare Ezek. 1:26-28; Isa. 6:1-9; Rev. 1:17).

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

Intending to go to his own, or his father’s house, to fetch some food to entertain him with. And therefore entreats he would not leave the place where he was until he returned.

“And bring forth my present, and set it before thee”: Hebrew, my “meat-offering”; and his idea probably was to prove, by his visitor’s partaking of the entertainment, whether or not he was more than man. Therefore, some have thought of it as a sacrifice. But it appears by what follows that it was not of the nature of a sacrifice; and, besides, Gideon was no priest, nor was this a place for sacrifice, nor was there here any altar. And besides, as Gideon did not yet know that it was the Lord himself, he could never think of offering a sacrifice to him.

“And he said, I will tarry until thou come again”: Which was a wonderful instance of divine condescension, it being some time he waited before Gideon could prepare what he brought, as follows.

Gideon wants the angel of the LORD to remain until he can go and get something. The angel agrees to wait for the return of Gideon.

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

The flesh he put in a basket, and he put the broth in a pot. The flesh seems to have been roasted, which is done by cutting it into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use. The other, brought in a hand-basket was intended to be a future supply to the traveler.

This is like a sacrificial offering that Gideon has brought out to the angel of the LORD.

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

Instead of sitting down and partaking of the entertainment made for him, he bid him do as follows.

“Take the flesh, and the unleavened cakes, and lay them upon this rock”: Not as a table to eat it from, but as an altar to offer it upon. And which rock and altar might be typical of Christ, who sanctities every gift, present, and offering of his people. This rock was undoubtedly in sight, and very probably the oak, under which they were, grew upon it, or at the bottom of it, where it was no unusual thing for oaks to grow (Gen. 35:8). But it was upon the top of the rock that these were to be laid, where afterwards an altar was built (Judges 6:26).

“And pour out the broth”: Upon the flesh and cakes, and upon the rock also, which by bringing from his house must have been cool and it became cooler by being poured out, and cooler still by being poured upon a cold rock.

“And he did so”: He readily obeyed his orders. Though he had reason to wonder he should have so ordered the food he brought for his entertainment to be thus made use of. Perhaps he might expect that he intended to give him a sign, as he desired, and therefore the more readily, without any objection, complied with his order.

The broth was poured out like a drink offering, and the flesh and the unleavened bread were laid on the rock which acted as an altar.

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

The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath. And this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon’s sacrifice betokened the acceptance of his person. But it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.

“Fire” is often a sign of the divine presence (compare Exodus 3:2-4; 13:21-22; 19:18; Isa. 4:4; Ezek. 1:27; Dan. 7:9; Zech. 2:5; Acts 2:3; Heb. 12:18; Rev. 1:14).

This fire that consumed the offering, showed it was accepted from heaven. This should be a sufficient sign for Gideon that the message was truly from God. Angels appear and disappear instantly. This is what happened here.

Verses 22-24: Seeing the Lord “face to face” filled Gideon with a sense of his own unworthiness (Gen. 16:13; Exodus 3:6). Only a realization of utter inadequacy and insufficiency can ever prepare mere humans to be God’s warriors. When Gideon confessed his weakness, God promised, and delivered, His strength and peace.

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

Gideon” feared immediate death for having “seen an angel of the Lord face to face” (compare Exodus 20:19; 33:20; Judges 13:22 with Gen. 32:30; Exodus 24:10-11; Isa. 6:1-5; 1 Tim. 6:16; 1 John 4:12; Rev. 22:4). Although mortal man has not looked on the essential being of God, God has often appeared to men, especially in Jesus Christ, His Son (John 1:8; 14:8-9).

In the last lesson, Gideon asked for a sign from God that the message was from Him. God miraculously burned the offering on the rock. Now Gideon no longer is in doubt. He knows this message is from God. It was indeed, a message from God sent to Gideon by the angel of the LORD. Alas, here is a statement of fear and disbelief that he, a common man, had seen the angel of the LORD face to face. He is afraid that the LORD will kill him for this.

Judges 6:23 “And the LORD said unto him, Peace [be] unto thee; fear not: thou shalt not die.”

Either by a secret impulse upon his spirit, or by a voice from heaven. And even, as Kimchi observes, the angel, after he ascended, might cause this voice to be heard. Seeing him in great fear, because he knew he was an angel. And which is another proof of this angel being Jehovah himself, the eternal Word.

“Peace be unto thee, fear not, thou shall not die”: Let not thy mind be ruffled and disturbed, but serene and calm. Fear not that any evil shall befall thee, and particularly death. Thou shall be safe from any danger whatever. And especially from death, which he expected in his flight would immediately follow.

It is a natural thing to fear the LORD. The LORD tells Gideon not to fear, but be at peace. He will not die for seeing the angel of the LORD.

Judges 6:24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it [is] yet in Ophrah of the Abiezrites.

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

“And called it Jehovah-shalom”: The Lord is peace, the author and giver of peace, temporal, spiritual, and eternal. So Jarchi, “the Lord is our peace”. A fit name for the angel that appeared to him, who was no other than the man of peace. Who is our peace, the author of peace between God and man. This name he gave the altar, with respect to the words of comfort said to him in his fright.

“Peace be to thee”: And by way of prophecy, that peace would be wrought for Israel by the Lord, and prosperity given them. Or by way of prayer, the Lord grant or send peace.

“Unto this day it is yet in Ophrah of the Abiezrites”: That is, the altar Gideon built remained to the times of Samuel, the writer of this book. And was then to be seen in the city of Ophrah, which belonged to the family of the Abiezrites, who were of the tribe of Manasseh.

“Jehovah-shalom” means Jehovah sends peace, or the LORD of peace. Most true followers of God make some sort of altar to commemorate their encounter with the LORD. This is no exception.

Verses 25-27: Before striking down the Midianites, Gideon had to strike down the cause of the Midianite oppression: Israel’s idol worship. Gideon’s own father had an “altar of Baal” with a fertility pole (the grove), next to it, indications of the degraded spiritual condition of Israel. Since the village worshiped at this pagan shrine, it was a political and social center as well as a religious one. Gideon was to use materials from the instruments of idolatry, his “father’s young bullock” and the wood from the Asherah pole, to make a sacrifice to God.

Judges 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:”

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.

“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 took place the 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”.

For “grove” (see the note on 3:6-7).

It is not clear whether there are two bullocks here or one. That really does not matter. The important thing is that Gideon’s father worshipped Baal. For a son to destroy a father’s altar, would be a serious offence. Grove worship was associated with the worship of Baal and Ashtoreth. God wants this altar destroyed, and asks Gideon to do this the very night they are talking. It is interesting also, that it is the father’s bullock to be thrown down the altar of Baal.

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

Of which see (Judges 6:20-21). Hebrews: of this strong hold. For in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them.

“In the ordered place”: I.e. in a plain and smooth part of the rock, where an altar may be conveniently built. Or, “In order, i.e. in such manner as I have appointed. For God had given rules about the building of altars.

“Offer a burnt-sacrifice”: Gideon was no priest, nor was this the appointed place of sacrifice. But God can dispense with his own institutions, though we may not. And his call gave Gideon sufficient authority.

This is perhaps the second bullock mentioned before. At least, a bullock is to be sacrificed on the rock altar where God had given a sign to Gideon. The wood for the altar on the rock was to come from the grove that Gideon tore down near the altar of Baal.

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

“Was … he feared”: Very real human fear and wise precaution interplays with trust in an all-sufficient God.

The Scripture above said do it that very night, and we would assume that is just what he did. The other reason he did it by night was because the LORD told him to. It would be safer to do at night.

Verses 28-32: “Gideon” means “Hacker”. After hacking down the altar to Baal, Gideon was given the name “Jerubbaal”, which means “Let Baal Conquer”. This name would be a reminder of Gideon’s victory over Baal because Baal could not conquer Gideon!

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

And came to the place where the altar of Baal, his grove and image were, to pay their morning devotions to him: And behold;

“The altar of Baal was cast down, and the grove was cut down that was by it. And the second bullock was offered upon the altar that was built. Upon the new altar that Gideon built, and which very probably was burning when they came. And it is very likely that the place where the altar of Baal had stood, was not far from the rock where this new altar was erected.

Since they were Baal worshippers, it would have been natural that this would have been found quickly.

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

They were struck with amazement, and could not devise who could be as daring and wicked as to do such an action.

“And when they inquired and asked”: Of one or another and to everyone that was present. Or everyone they could think of as proper to inquire of; they were very diligent and industrious to find it out. And perhaps they inquired of the family and servants of Joash and Gideon, in whose ground the altar stood.

“They said, Gideon the son of Joash hath done this thing”: When they had inquired of everybody they could, there was none appeared to them more likely to have done it, than Gideon. Partly because they knew he was no friend of Baal, and partly because he was a man of spirit and courage. And they concluded none but such a one would have ventured to have done it. And besides, they considered he was the son of Joash, who perhaps was their chief magistrate. And that he might presume on his father’s protection, as they might surmise. And being near the premises, he was the most likely person they could think of. And it is not improbable, that upon inquiry they got it out of the servants concerned, or that had knowledge of it from them. Or from some that saw him that morning at the sacrifice or returning from it, and therefore peremptorily assert he was the man that did it.

Someone probably was afraid they would be accused of doing this, and told on Gideon. It had to be one of his ten servants since Gideon had done this secretly, and they had gone with him.

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

The principal inhabitants of the place met together, and in a body went to Joash their chief magistrate, to have justice done in this case.

“Bring out thy son, that he may die”: They do not ask to have the cause tried by him, to hear what proof they had of the fact. Or what Gideon had to say in his own defense. Nor do they wait for the sentence of Joash, but determine it themselves, and require the delinquent to be given up to them, that they might put him to death. A strange request of Israelites, whose law judged no man before it heard him. And besides, according to that, the worshippers of Baal, and not the destroyers of him, and his altars, were to be put to death. Which shows how strangely mad and infatuated these people were.

“Because he hath cut down the altar of Baal, and because he hath cut down the grove that was by it”: They take no notice of the bullock which he had taken and offered, it being his father’s property. And which seems to confirm the sense of our version, that there was but one (Judges 6:25). For had the second been a different one, and the people’s property, they would have accused him of theft as well as sacrilege respecting that.

Gideon had not only declared Baal a false god by throwing the bullock in the altar, but had actually proclaimed the LORD as God with the offering on the altar of rock. The men of the city wanted to kill Gideon for the defamation of Baal.

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

Against his son. That were his accusers and adversaries, and required him to be given up to them, that they might put him to death.

“Will ye plead for Baal?” What, Israelites, and plead for Baal! Or what need is there for this, cannot he plead for himself? Will ye save him? What, take upon you to save your god! Cannot he save himself? He ought to save both himself and you, if he is a god, and not you save him.

“He that will plead for him, let him be put to death, while it is yet morning”: Immediately, before noon, for it was now morning when they came to him. This he said to terrify them, and to express the hatred he now had of idolatry. And the just sense of its being punishable with death by the law of God. This he may be supposed to say, to save his son from their present wrath and fury. Hoping by that time to find out some ways and means for his safety.

“If he be a god, let him plead for himself, because one hath cast down his altar”: If he is a god, he knows who has done it, and is able to avenge himself on him. And put him to death himself that has done it. And therefore leave it with him to plead his own cause, and avenge his own injuries. This he said, deriding the deity. For though Joash had been a worshipper of Baal, yet he might be now convinced by his son of the sinfulness of it. And of the necessity of a reformation, in order to a deliverance from the Midianites. For which he had a commission, and had perhaps informed his father of it. Or however he was not so attached to Baal, but that he preferred the life of his son to the worship of him.

It appears that Gideon’s father had decided that Baal was not God at all. If Baal was the true God, he would be able to kill Gideon himself. He would not need Joash or these men to do it for him. God does not need anyone to save Him. God saves people, not the other way around. Joash goes so far as to say, that those who plead for this false god should be put to death. Gideon’s bold act has caused his father to find the true God.

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

Jerubbaal (literally “let Baal contend”) became a fitting and honorable second name for Gideon (7:1; 8:29; 9:1-2). This was a bold rebuke to the non-existent deity, who was utterly unable to respond.

Gideon’s name was changed to “Jerubbaal”. The name means with whom Baal contends.

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

The Arabians (Judges 6:3), were gathered together. Not as being alarmed with this fact of Gideon in destroying the altar of Baal, and so came to avenge it. But it was their usual time of gathering together to come into Canaan. Being harvest time, as appears by Gideon being employed in threshing. To fetch away the increase of the earth, as they had done for some years past.

“And went over”: The River Jordan, which lay between the Midianites and the Israelites.

“And pitched in the valley of Jezreel”: A very large, delightful, and fruitful plain of which (see notes on Hosea 1:5). A very proper place for such a large number to pitch on, and from whence they might receive much. And a suitable place to bring the increase of the land to, from the several parts of it, which was the business they came for. And as this lay on the borders of Issachar and Manasseh, it was not far from Gideon. And this gave him an opportunity of exerting himself, and executing his commission.

The valley of Jezreel is the valley where the battle of Armageddon will someday be fought. There have already been 20 major battles fought in that area. These oppressors of Israel have gathered their armies there.

Judges 6:34 “But the spirit of the LORD came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him.”

Not the spirit of prophecy, as Maimonides, who calls this spirit the first degree of prophecy. But a spirit of fortitude and courage. As the Targum; the Spirit of God filled him, or, as in the Hebrew text, “clothed” him with zeal, strength, and might. Moved and animated him to engage with this great body of people come into the land. To ravage and waste it, and to attempt the deliverance of Israel from their bondage.

“And he blew a trumpet”: As an alarm of war, and as a token to as many as heard to resort to him, and join with him in the common cause against the enemy.

“And Abi-ezer was gathered after him”: The Abiezrites, one of the families of the tribe of Manasseh, of which Gideon and his father’s house were. And even it is probable the inhabitants of Ophrah, who were Abiezrites, being now convinced of their idolatry. And having entertained a good opinion of Gideon as a man of valor. And who, in the present emergence, they looked upon as a hopeful instrument of their deliverance, and therefore joined him (see the note on 3:10).

The spirit of the LORD came upon Gideon is just saying that he was empowered with the Spirit of the LORD. The whole family of Abi-ezer, which numbered into the thousands, immediately answered the blowing of the trumpet and came to Gideon.

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

Of which tribe he was. Not only had he called by the trumpet that part of the tribe, the Abiezrites who were within the sound of it. But the rest of the tribe at a greater distance from him he sent messengers to. Acquainting them with his design, and inviting them to his assistance. Some think this refers both to the half tribe of Manasseh within Jordan, and the other half tribe on the other side Jordan. But that is not very probable, only the half tribe within it is meant.

“Who also was gathered after him”: Obeying the summons and invitation he gave them by the messengers.

“And he sent messengers unto Asher, and unto Zebulun, and unto Naphtali”: Which three tribes lay nearest to him on the north. But he sent not to the inhabitants of the tribe of Ephraim, which lay to the south, and which afterwards occasioned a quarrel (Judges 8:1).

“And they came up to meet them”: That is, the inhabitants of the above three tribes, at least many of them. Came up from the places of their habitations to meet Gideon, and those that were associated with him, at their place of rendezvous.

These were the adjacent tribes. Gideon sent them word, and they came too. They wanted to come against their enemies, but they needed a leader. Now they have the leader in Gideon.

Verses 36-40: Gideon knew what God had said, he quoted God twice “save Israel by” Gideon’s “hand”. Still, he asked for proof. If the Word of God has spoken clearly, you need no further word. There is no higher appeal!

Gideon’s two requests for signs in the fleece should be viewed as weak faith; even Gideon recognized this when he said, “Let not thine anger be hot against me” (verse 39), since God had already specially promised His presence and victory (verses 12, 14, 16). But they were also legitimate requests for confirmation of victory against seemingly impossible odds (6:5; 7:2, 12). God nowhere reprimanded Gideon, but was very compassionate in giving what his inadequacy requested. God volunteered a sign to boost Gideon’s faith (in 7:10-15). He should have believed God’s promise (in 7:9), but needed bolstering, so God graciously gave it without chastisement.

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

Not to a prophet of God who was there, of whom he asked the following signs to be done, as Ben Gersom, but to God in prayer, as Abarbinel.

“If thou wilt save Israel by mine hand, as thou hast said”: Not that he doubted of it, but was willing to have a confirmation of his faith. And perhaps his view was more for the encouragement of those that were with him than himself, that he desired the following signs. And though he had had one before that was to show that he was truly an angel that spoke to him, and not to ascertain the salvation that should be wrought by him. Though that might be concluded from his being an angel that spoke to him, and assured him of it.

Gideon has now a large force to go against the Midianites. He wants to be absolutely sure this is what God wants him to do, before he leads them into battle. Gideon wants to do the will of God, but just wants to be sure what he is about to do, is God’s will.

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

On the floor where he was threshing, where the angel first appeared to him, and which lay exposed to the open air, so that the dew might easily fall upon it.

“And if the dew be on the fleece only”: The dew that falls from heaven in the night, when he proposed it should lie on the floor till morning.

“And it be dry upon all the earth beside”: Meaning not upon all the world, nor even upon all the land of Israel, but upon all the floor about the fleece.

“Then shall I know that thou wilt save Israel by my hand, as thou hast said”: For the dew being a token of divine favor (see Hosea 14:5). It would show that Gideon would partake of it, while his enemies would be dry and desolate. And ruin and destruction would be their portion.

This is the famous fleece that Gideon lay before the LORD. This is a way of proving to himself, he is in the will of God.

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

The Lord condescended to work this miracle for the confirmation of his faith, and for the encouragement of those that were with him. The fleece was wet with the dew of heaven, and all the ground about it dry.

“For he rose up early in the morning”: Being eagerly desirous of knowing whether his request would be granted, and how it would be with the fleece.

“And thrust the fleece together”: To satisfy himself whether the dew had fallen on it, and there was any moisture in it, which by being squeezed together he would more easily perceive.

“And wringed the dew out of the fleece, a bowl full of water”: So that it appeared it had not only fallen on it, but it had taken in a large quantity of it. The word here used is the same as in (Judges 5:25). The Targum calls it a flagon.

God did exactly as he had asked.

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

“Gideon” asks for a still greater miracle, for the “fleece” would more naturally retain a heavy dew. However one views Gideon’s fleece, the tender and patient dealings of a gracious “God” are surely to be noted.

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

The night following, the night being the season in which the dew falls.

“For it was dry upon the fleece only, and there was dew on all the ground”: And this might signify, that not Gideon only, as before, should partake of the divine favor. But all the Israelites, who would share in the salvation wrought by him. Many interpreters observe, that all this is an emblem of the different case and state of the Jews and Gentiles under the different dispensations. That whereas under the former dispensation the Jews partook of the divine favor only, and of the blessings of grace, and enjoyed the words and ordinances with which they were watered. When the Gentiles all around them were like a barren wilderness. So, under the Gospel dispensation, the Gentiles share the above benefits to a greater degree, while the Jews are entirely destitute of them.

Just in case that was an accident, Gideon asks him for the reverse to happen. God does just as he asks.

Judges 6: Questions