Judges 6:8

6:24-27 . His townsmen conspire against him; he expostulates with them, and they are pacified, Jdg 6:28-32 . The Midianites and Amalekites gather together against Israel; Gideon summons Manasseh, Asher, Zebulun, and Naphtali, who join his standard, Jdg 6:33-35 . The miracle of the fleece of wool, Jdg 6:36-40 . Verse 1 Delivered them unto the hand of Midian - The Midianites were among the most ancient and inveterate of the enemies of Israel. They joined with the Moabites to seduce them to idolatry, and were nearly extirpated by them; Num 31:1-12 . The Midianites dwelt on the eastern borders of the Dead Sea, and their capital was Arnon. Verse 2 Made them the dens which are in the mountains - Nothing can give a more distressing description of the state of the Israelites than what is here related. They durst not reside in the plain country, but were obliged to betake themselves to dens and caves of the mountains, and live like wild beasts, and were hunted like them by their adversaries. Verse 3 Children of the East - Probably those who inhabited Arabia Deserta, Ishmaelites. Verse 4 Encamped against them - Wandering hordes of Midianites, Amalekites, and Ishmaelites came, in the times of harvest and autumn, and carried away their crops, their fruit, and their cattle. And they appear to have come early, encamped in the plains, and watched the crops till they were ready to be carried off. This is frequently the case even to the present day. Till thou come unto Gaza - That is, the whole breadth of the land, from Jordan to the coast of the Mediterranean Sea. Thus the whole land was ravaged, and the inhabitants deprived of the necessaries of life. Verse 5 They came up with their cattle and their tents - All this proves that they were different tribes of wanderers who had no fixed residence; but, like their descendants the Bedouins or wandering Arabs, removed from place to place to get prey for themselves and forage for their cattle. Verse 8 The Lord sent a prophet - The Jews say that this was Phinehas; but it is more likely that it was some prophet or teacher raised up by the Lord to warn and instruct them. Such were his witnesses, and they were raised up from time to time to declare the counsel of God to his rebellious people. Verse 11 There came an angel of the Lord - The prophet came to teach and exhort, the angel comes to confirm the word of the prophet, to call and commission him who was intended to be their deliverer, and to work miracles, in order to inspire him with supernatural courage and a confidence of success. Ophrah - Or Ephra, was a city, or village rather, in the half tribe of Manasseh, beyond Jordan. His son Gideon threshed wheat - This is not the only instance in which a man taken from agricultural employments was made general of an army, and the deliverer of his country. Shamgar was evidently a ploughman, and with his ox-goad he slew many Philistines, and became one of the deliverers of Israel. Cincinnatus was taken from the plough, and was made dictator and commander-in-chief of the Roman armies. There is a great similarity between his case and that of Gideon. Threshed wheat by the winepress - This was a place of privacy; he could not make a threshing-floor in open day as the custom was, and bring either the wheel over the grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed. He got a few sheaves from the field, and brought them home to have them privately threshed for the support of the family. As there could be no vintage among the Israelites in their present distressed circumstances, the winepress would never be suspected by the Midianites to be the place of threshing corn. Verse 12 The Lord is with thee - "The Word of the Lord is with thee, thou mighty man of valor." - Targum. It appears that Gideon had proved himself, on former occasions, to be a man of courage and personal prowess; and this would naturally excite the confidence of his countrymen. God chooses for his work those instruments which, in the course of his operations in nature and providence, he has qualified for his purpose. The instruments thus chosen are generally unlikely, but they will be ever found the best qualified for the Divine employment. Verse 13 And Gideon said unto him - This speech is remarkable for its energy and simplicity; it shows indeed a measure of despondency, but not more than the circumstances of the case justified. Verse 14 Go in this thy might - What does the angel mean? He had just stated that Jehovah was with him; and he now says, Go in This thy might, i.e., in the might of Jehovah, who is with thee. Verse 15 Wherewith shall I save Israel? - I have neither men nor money. Behold, my family is poor in Manasseh - הנה אלפי הדל, Behold, my thousand is impoverished. Tribes were anciently divided into tens, and fifties, and hundreds, and thousands; the thousands therefore marked grand divisions, and consequently numerous families; Gideon here intimates that the families of which he made a part were very much diminished. But if we take אלפי alpey for the contracted form of the plural, which is frequently in Hebrew nouns joined with a verb in the singular, then the translation will be, "The thousands in Manasseh are thinned;" i.e., this tribe is greatly reduced, and can do little against their enemies. Verse 16 Thou shalt smite the Midianites as one man - Thou shalt as surely conquer all their host as if thou hadst but one man to contend with; or, Thou shalt destroy them to a man. Verse 17 Show me a sign - Work a miracle, that I may know that thou hast wisdom and power sufficient to authorize and quality me for the work. Verse 18 And bring forth my present - My minchah; generally an offering of bread, wine, oil, flour, and such like. It seems from this that Gideon supposed the person to whom he spoke to be a Divine person. Nevertheless, what he prepared and brought out appears to be intended simply as an entertainment to refresh a respectable stranger. Verse 19 Made ready a kid - the flesh he put in a basket, and he put the broth in a pot - The manner in which the Arabs entertain strangers will cast light on this verse. Dr. Shaw observes: "Besides a bowl of milk, and a basket of figs, raisins, or dates, which upon our arrival were presented to us to stay our appetite, the master of the tent fetched us from his flock according to the number of our company, a kid or a goat, a lamb or a sheep; half of which was immediately seethed by his wife, and served up with cucasoe; the rest was made kab-ab, i.e., cut to pieces and roasted, which we reserved for our breakfast or dinner next day." May we not suppose, says Mr. Harmer, that Gideon, presenting some slight refreshment to the supposed prophet, according to the present Arab mode, desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed part of it, and, when ready, brought out the stewed meat in a pot, with unleavened cakes of bread which he had baked; and the other part, the kab-ab, in a basket, for him to carry with him for some after-repast in his journey. See Shaw's and Pococke's Travels, and Harmer's Observations. Brought it out unto him under the oak - Probably where he had a tent, which, with the shade of the oak, sheltered them from the heat of the sun, and yet afforded the privilege of the refreshing breeze. Under a shade in the open air the Arabs, to the present day, are accustomed to receive their guests. Verse 20 Take the flesh, etc. - The angel intended to make the flesh and bread an offering to God, and the broth a libation. Verse 21 The angel - put forth the end of the staff - He appeared like a traveler with a staff in his hand; this he put forth, and having touched the flesh, fire rose out of the rock and consumed it. Here was the most evident proof of supernatural agency. Then the angel - departed out of his sight - Though the angel vanished out of his sight, yet God continued to converse with him either by secret inspiration in his own heart, or by an audible voice. Verse 22 Alas, O Lord God! for because I have seen - This is an elliptical sentence, a natural expression of the distressed state of Gideon's mind: as if he had said, Have mercy on me, O Lord God! else I shall die; because I have seen an angel of Jehovah face to face. We have frequently seen that it was a prevalent sentiment, as well before as under the law, that if any man saw God, or his representative angel he must surely die. On this account Gideon is alarmed, and prays for his life. This notion prevailed among the heathens, and we find an instance of it in the fable of Jupiter and Semele. She wished to see his glory; she saw it, and was struck dead by the effulgence. See the notes on Exo 33:20 . We find that a similar opinion prevailed very anciently among the Greeks. In the hymn of Callimachus, Εις Λουτρα της Παλλαδος, ver. 100, are these words: - Κρονιοι δ' ὡδε λεγοντι νομοι· Ὁς κε τιν' αθανατων, ὁκα μη θεος αυτος ἑληται, Αθρησῃ, μισθῳ τουτον ιδειν μεγαλῳ. "The laws of Saturn enact, that if any man see any of the immortal gods, unless that god himself shall choose it, he shall pay dearly for that sight." Verse 23 Fear not: thou shalt not die - Here the discovery is made by God himself: Gideon is not curiously prying into forbidden mysteries, therefore he shall not die. Verse 24 Gideon built an altar - and called it Jehovah-shalom - The words יהוה שלום Yehovah shalom signify The Lord is my peace, or The peace of Jehovah; and this name he gave the altar, in reference to what God had said, Jdg 6:23 , Peace be unto thee, שלום לך shalom lecha, "Peace to thee;" which implied, not only a wish, but a prediction of the prosperous issue of the enterprise in which he was about to engage. It is likely that this is the altar which is mentioned in Jdg 6:26 , and is spoken of here merely by anticipation. 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 , Jdg 6:30 ), so this second ox was probably reared and fattened at the expense of the men of that village, else why should they so particularly resent its being offered to Jehovah? Verse 26 With the wood of the grove - It is probable that אשרה Asherah here signifies Astarte; and that there was a wooden image of this goddess on the altar of Baal. Baal-peor was the same as Priapus, Astarte as Venus; these two impure idols were proper enough for the same altar. In early times, and among rude people, the images of the gods were made of wood. This is the case still with the inhabitants of the South Sea Islands, with the Indians of America, and with the inhabitants of Ceylon: many of the images of Budhoo are of wood. The Scandinavians also had wooden gods. Verse 27 He feared his father's household - So it appears that his father was an idolater: but as Gideon had ten men of his own servants whom he could trust in this matter, it is probable that he had preserved the true faith, and had not bowed his knee to the image of Baal. Verse 28 The second bullock was offered - It appears that the second bullock was offered because it was just seven years old, Jdg 6:25 , being calved about the time that the Midianitish oppression began; and it was now to be slain to indicate that their slavery should end with its life. The young bullock, Jdg 6:25 , is supposed to have been offered for a peace-offering; the bullock of seven years old, for a burnt-offering. Verse 29 Gideon the son of Joash hath done this thing - They fixed on him the more readily because they knew he had not joined with them in their idolatrous worship. Verse 30 The men of the city said - They all felt an interest in the continuance of rites in which they had often many sensual gratifications. Baal and Ashtaroth would have more worshippers than the true God, because their rites were more adapted to the fallen nature of man. Verse 31 Will ye plead for Baal? - The words are very emphatic "Will ye plead in earnest תריבן for Baal? Will ye תושיען really save him? If he be God, אלהים Elohim, let him contend for himself, seeing his altar is thrown down." The paragogic letters in the words plead and save greatly increase the sense. Joash could not slay his son; but he was satisfied he had insulted Baal: if Baal were the true God, he would avenge his own injured honor. This was a sentiment among the heathens. Thus Tacitus, lib. i., c. 73, A.U.C. 768, mentioning the letter of Tiberius to the consuls in behalf of Cassius and Rubrius, two Roman knights, one of whom was accused of having sold a statue of Augustus in the auction of his gardens; and the other, of having sworn falsely by the name of Augustus, who had been deified by the senate; among other things makes him say: Non ideo decretum patri suo coelum, ut in perniciem civium is honor verteretur. Nec contra religiones fieri quod effigies ejus, utalia nu minum simulachra, venditionibus hortorum et domuum accedant. Jusjurandum perinde aestimandum quam si Jovem fefellisset: deorum injuriae diis curae - "That Divine honors were not decreed to his father (Augustus) to lay snares for the citizens; and if his statue, in common with the images of the gods in general, was put up to sale with the houses and gardens, it could not be considered an injury to religion. That any false oath must be considered as an attempt to deceive Jupiter himself; but the gods themselves must take cognizance of the injuries done unto them." Livy has a similar sentiment, Hist. lib. x., c. 6, where, speaking of some attempts made to increase the number of the augurs out of the commons, with which the senators were displeased, he says: Simulabant ad deos id magis, quam ad se pertinere; ipsos visuros, ne sacra sua polluantur. - "They pretended that these things belonged more to the gods than themselves; and that they would take care that their sacred rites were not polluted." Verse 32 He called him Jerubbaal - That is, Let Baal contend; changed, 2Sam 11:21 , into Jerubbesheth, he shall contend against confusion or shame; thus changing baal, lord, into bosheth, confusion or ignominy. Some think that Jerubbaal was the same with Jerombalus, who, according to Sanchoniatho and Porphyry, was a priest of Jevo. But the history of Sanchoniatho is probably a forgery of Porphyry himself, and worthy of no credit. Verse 33 Then all the Midianites - Hearing of what Gideon had done, and apprehending that this might be a forerunner of attempts to regain their liberty, they formed a general association against Israel. Verse 34 The Spirit of the Lord came upon Gideon - He was endued with preternatural courage and wisdom. Verse 36 If thou wilt save Israel - Gideon was very bold, and God was very condescending. But probably the request itself was suggested by the Divine Spirit. On the miracle of the fleece, dew, and dry ground, Origen, in his eighth homily on the book of Judges, has many curious and interesting thoughts, I shall insert the substance of the whole: - The fleece is the Jewish nation. The fleece covered with dew, while all around is dry, the Jewish nation favored with the law and the prophets. The fleece dry, the Jewish nation cast off for rejecting the Gospel. All around watered, the Gospel preached to the Gentiles. and they converted to God. The fleece on the threshing-floor, the Jewish people in the land of Judea, winnowed, purged, and fanned by the Gospel. The dew wrung out into the bowl, the doctrines of Christianity, extracted from the Jewish writings, shadowed forth by Christ's pouring water into a basin, and washing the disciples' feet. The pious father concludes that he has now wrung this water out of the fleece of the book of Judges, as he hopes by and by to do out of the fleece of the book of Kings, and out of the fleece of the book of Isaiah or Jeremiah; and he has received it into the basin of his heart, and there conceived its true sense; and is desirous to wash the feet of his brethren, that they may be able to walk in the way of the preparation of the Gospel of peace. - Origen, Op. vol. ii., p. 475, edit. Benedict. All this to some will doubtless appear trifling; but it is not too much to say that scarcely any pious mind can consider the homily of this excellent man without drinking into a measure of the same spirit, so much sincerity, deep piety, and unction, appear throughout the whole: yet as I do not follow such practices, I cannot recommend them. Of dealers in such small wares, we have many that imitate Benjamin Keach, but few that come nigh to Origen. Introduction The Lord commands Gideon to make a selection of a small number of his men to go against the Midianites. Three hundred only are selected; and into the hands of these God promises to deliver the whole Midianitish host, Jdg 7:1-8 . Gideon is directed to go down unto the host in the night, that he may be encouraged on hearing what they say, Jdg 7:9-12 . He obeys, and hears a Midianite tell a remarkable dream unto his fellow, which predicted the success of his attack, Jdg 7:13-15 . He takes encouragement, divides his men into three companies, and gives each a trumpet with a lighted lamp concealed in a pitcher, with directions how to use them, Jdg 7:16-18 . They come to the Midianitish camp at night, when all suddenly blowing their trumpets and

7 And it came to pass, when the children of Israel cried unto the Lord because of the Midianites, 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; 9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land; 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. Observe here, I. The cognizance God took of the cries of Israel, when at length they were directed towards him. Though in their prosperity they had neglected him and made court to his rivals, and though they never looked towards him until they were driven to it by extremity, yet, upon their complain and prayer, he intended relief for them. Thus would he show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Ps. cxxx. 4 . II. The method God took of working deliverance for them. 1. Before he sent an angel to raise them up a saviour he sent a prophet to reprove them for sin, and to bring them to repentance, v. 8 . This prophet is not named, but he was a man, a prophet, not an angel, as ch. ii. 1 . Whether this prophet took an opportunity of delivering his message to the children of Israel when they had met together in a general assembly, at some solemn feast or other great occasion, or whether he went from city to city and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that, in their crying to the Lord, they might confess that with sorrow and shame, and not spend their breath in only complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Note, (1.) We have reason to hope God is designing mercy for us if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then he is gracious, and grants a recovery, Job xxxiii. 23, 24 . (2.) The sending of prophets to a people, and the furnishing of a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns us to him, and then causes his face to shine, Ps. lxxx. 19 . 2. We have here the heads of the message which this prophet delivered in to Israel, in the name of the Lord. (1.) He sets before them the great things God had done for them ( v. 8, 9 ): Thus saith the Lord God of Israel; they had worshipped the gods of the nations, as if they had had no God of their own to worship and therefore might choose whom they pleased; but they are here reminded of one whom they had forgotten, who was known by the title of the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they would have continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that oppressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites was not for want of any power or good-will in God, but because by their iniquity they had sold themselves, and God would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified God, and cleared him from blame upon account of the trouble they were now in. They could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befel them notwithstanding, they must thank themselves. (2.) He shows the easiness and equity of God's demands and expectations from them ( v. 10 ): " I am the Lord your God, to whom you lie under the highest obligations, fear not the gods of the Amorites, " that is, "do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fear them." (3.) He charges them with rebellion against God, who had laid this injunction upon them: But you have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disobedience to God; and therefore it was this that brought those calamities upon them under which they were now groaning, pursuant to the threatenings annexed to his commands. He intends hereby to bring them to repentance; and our repentance is then right and genuine when the sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.