Judges 6:24-32

CHAPTER 6—Judges 6:24

THE REMOVAL OF THE BARRIER TO DELIVERANCE

CRITICAL NOTES.—one thing must be scrupulously gone about, ere a step can be taken to secure the much-needed emancipation of the land. The deliverance itself it would be easy for God to accomplish, were the barrier that prevented it taken out of the way. To remove that barrier out of the way, was, in God’s sight, the great thing to be done. Baal stood where Jehovah alone should stand. That which brought all this misery on Israel, was their preferring to have other gods in place of Jehovah. The first thing to be done, in order to restore peace and comfort to the land, was to clear away all other gods, and make Jehovah supreme. Gideon’s first duty then, as the champion chosen to save Israel, was to deal a deadly blow against Baal. It is at this point where the directions in this paragraph come in.

Judges 6:25. The same night, the Lord said unto him, etc.] said either by vision or dream (Genesis 20:3; Genesis 15:4; Genesis 26:24; Genesis 28:12; Numbers 12:6; 2 Samuel 7:4; 1 Kings 3:5; Job 4:13). It was the night following the day of the angel’s visit; while Gideon’s heart was still all aglow with many mixed feelings of wonder, love, and praise, and, while a strange conflict of thoughts was passing through his mind about the very responsible though noble position, which he had just been called by the Angel Jehovah to occupy—it was then he was called upon to take the first step. Delay, in such a case, would beget irresolution. Besides, on general grounds, there was no time to be lost. Now that the people had repented, and sent up a cry all over the land, it was fit that God’s tender mercy should show itself. Let not a tear too many be shed. Bring the axe and cut down the idol. Let an altar to Jehovah rise in its stead. The idol of the district—that which stood within the grounds of Joash, and which served as the point of worship to all the Abi-ezrites, is taken as a symbol to represent all the other images of Baal throughout the land.

This was in keeping with the fact that Gideon was now a public character, chosen of God to represent the whole people of Israel, so that what was done by him was understood to be done in the name of the whole people. When he cut down the Asherah, and destroyed the altar on his father’s grounds, much more was done than merely the demolishing of the idol worshipped by the Abi-ezrites. Being done by him who was now Divinely appointed as mediator between God and all Israel, it must be taken as a blow given to the idolatry of the whole land. The first step in the work of salvation was to abolish idolatry, and what Gideon, the natural leader, now did was to be understood as striking the key-note to be followed by the whole kingdom. His act in erecting an altar to the Lord, in a place different from that chosen for permanent worship, and offering a sacrifice thereon, though highly irregular, judged by the ordinary rule (Deuteronomy 12:13; Numbers 18:7; Hebrews 5:4), was entirely justifiable on this occasion, first, because it was a Divine command that he was fulfilling (Judges 5:25), and next, because it was a necessary part of the special office for which he was chosen—viz., to be a saviour to Israel. To make an atonement for the sins of the people by a sacrifice of burnt offering, was indeed the most essential part of all that was required of Gideon to do, as the saviour of his people. In it Gideon was virtually acting as the high priest of Israel.

Take thy father’s young bullock.] Rather, ox-bullock פְּר i.e., a bullock for sacrifice (comp Hosea 14:3)—“we will render as bullocks our lips,” i.e, our praises as our sacrifice (Fausset)

Even the second bullock of seven years old]—not and the second bullock, for there were not two bullocks. Mention is made of what Gideon was to do with one such, but if there had been two, we should certainly have had directions given as to the other also. The phrase, the second bullock, is three times referred to, but no mention is made of any other (Judges 6:25; Judges 6:28). But why is a bullock chosen which was seven years old, for the animal was reckoned at its best state when it was three years? This can scarcely be thought wonderful, when we remember the extreme difficulty felt all over the land in getting animals for sacrifice at all. “The Midianites left to Israel neither sheep, nor ox, nor ass.” There was no choice. Besides, in the age of seven years, there was a significant pointing to the period of Israel’s severe punishment, inflicted for their flagrant sin. The phrase, second bullock may indicate its age as compared with others.

Throw down the altar of Baal which thy father hath]. This altar was usually made of stone, though sometimes of wood or earth (2 Kings 23:15). Being massive, various materials, besides the axe, would be needed to destroy it and the Asherah. He required to wrench the altar of Baal out of its grooves, and throw it down. His duty also required him to erect an altar to Jehovah, and for this he dare not use the polluted and broken fragments of Baal’s altar. He must bring fresh stones and earth with him, and as the whole must be done in one night, he required considerable help. Accordingly, he took ten men of his father’s servants for this purpose.

Cut down the grove that is by it]—upon it. Not “grove” but the Asherah, or wooden pillar, the Canaanite symbol of the moon-goddess, representing nature’s passive powers, as Baal, the sun-god represents the active powers. This pillar was placed in upright form on the altar of Baal. In Deuteronomy 16:21, it is said to be “planted” on it (הִטַּע) covered with all manner of symbols.

Judges 6:26. Upon the top of this rock]—the top of a fortification, or fortress built as a defence against the Midianites. It would be near to where the altar of Baal had stood—the highest available spot in the district, to make it as conspicuous as possible, and to show that it must be held superior to all other things (Hence Isaiah 2:1). This was reckoned to be honouring to Jehovah. Some think it was on the top of the hill, the highest point at hand, others that it was the castle, or citadel of Ophrah. Baal’s altar must first be cast down, then the altar to Jehovah reared.

In the ordered place.] This is an expression of which many interpretations have been given (בָמַּעַדָכָה) The best, as it appears to us, is that given by Keil, “with the preparation,” i.e., which is necessary for presenting the sacrifice. The specific idea is, the orderly preparation of every thing about the sacrifice, a circumstance to which God Himself, in all offerings, attached the greatest importance. We might indeed translate the sentence thus:—“Build an altar unto the Lord … putting everything in due order,” etc. Thus did Abraham (Genesis 22:9). Thus too did Elijah (1 Kings 18:33). The word עָרַךְ is often used to express the idea of setting sacred things in order, connected with the worship of God (Exodus 39:37; Leviticus 1:7; Leviticus 24:3; Leviticus 4:6). But this orderly preparation for the sacrifice did not refer to his using the materials got from the breaking down of Baal’s altar, for building up the altar of Jehovah. [Speaker’s Com.] The case quoted in confirmation of this view is not in point, viz.: 1 Kings 15:22, for in that transaction there was nothing sacred, whereas the sacred character of the erection here was the all-important point. The materials of Baal’s altar must be held to be polluted; Gideon therefore must build with new materials wherever he can find them. The wood of the Asherah, however, might be used as fuel for the sacrifice, implying that it would be consumed. Hence—

With the wood of the grove (Asherah) which thou shalt cut down], i.e., the pieces or blocks of wood got from cutting down the Asherah. That such a command as this should have been given at all, was entirely owing to the exceptional circumstances of the national history, which required a provisional arrangement to meet the emergency. A case very similar occurred in Elijah’s days (1 Kings 18:18).

Judges 6:27. Took ten men.] The number required to form a Church, or to perform publicly any religious service, i.e., in name of the Church. Every part of altar service required to be gone through in a very methodical manner. Being now the only son left in the family, and being high in his father’s esteem, as well as his affection, he had probably delegated to him such a measure of authority over the servants, as would secure their obedience to his orders on this oocasion. His own excellent qualities of character, must also have gained for him an ascendency over several of the domestics, as David did at the court of Saul (1 Samuel 18:14). But Gideon, when calling the domestics to such a work, must also have brought forward the far more powerful consideration, that an angel had appeared to him, and given him a commission to deliver Israel from the awful scourge that desolated the land, and that the removal of Baal’s altar was a necessary preliminary to anything being done. Yet with all these arguments to encourage them, it speaks well for these ten men, that they had the boldness to do as Gideon directed them, even if we add the fact, that he would doubtless assure them, that he would take all the responsibility of the iconoclastic deed on himself.

He feared his father’s household, and the men of the city.] This shows what the atmosphere of Joash’s house was, strongly savouring of idolatry. The household must have been large, for after deducting the ten men, Gideon still “feared his father’s household.” We may suppose the ten men to be a fractional part of the entire number, and that, with the exception of that fractional part, the entire number were “wholly given to idolatry,” otherwise, why should he fear them? “The men of the city,” were probably the old Canaanites who still lingered in the townships of Manasseh, and who were naturally special patrons of Baal worship (ch. Judges 9:28).

He did it by night]—not that be was afraid of doing the work itself, for he knew well that whether done by day or night, it was sure to be known that he did it; but he feared the tumult that would be raised about the doing of it, if he did it in daylight, with all eyes upon him. He felt that there must be an uprising against his doing it at all.

Judges 6:28. And the grove was cut down that was by it]—upon it. The Asherah (wooden pillar) was cut down. The second bullock was offered on the altar that was built (to Jehovah).] The wood of the Asherah had been used for the burnt-offering, and traces were still remaining. The altar of Jehovah then, must have been built near the site of the altar of Baal.

Judges 6:29. They said Gideon, the son of Joash, hath done this thing.] Informers are always forth-coming, and Gideon was a man so pronounced for Jehovah, that he could not be hid. From his past proclivities, many would suspect him. It is a noble thing for a man so to live, that he shall be suspected by his fellows, of doing some great thing for the glory of the Eternal God. Some also of the ten men would inform others, that it was Gideon, to save themselves.

Judges 6:30. Bring out thy son that he may die.] It is not certain whether Joash was the owner of the altar of Baal, or merely its custodier, in name of the district over which be ruled. Some think the former from the expression in Judges 6:25—“the altar of Baal which thy father hath.” If so, it shows the extreme intolerance of the Baal party. But the fact that such an outcry should be raised at all in an Israelitish city, shows into what a deplorable stupor the national conscience had sunk, when the rankest possible insult should be publicly offered to Jehovah’s name, without a single voice being raised to frown it down. They ask a father to take the life of his son, because that son had dared to stand up for Jehovah’s interest, and relegate Baal to oblivion in Jehovah’s land!

Judges 6:31. Joash said to all that stood against him.] עָלָיו before him, i.e., as chief magistrate. Happily, he the father himself was now fairly aroused, when he saw that the life of he only son left to him was in danger. It is probable, from all the circumstances, that, before this, he had had serious doubts in his own mind, as to the propriety of giving any farther support to idol worship, when he saw the sad results in the destruction of his country. He may possibly indeed have had secret desires to see a general return of the public mind to the worship of Jehovah, and now seizes the present occasion to speak out his mind. All this could be greatly strengthened, by the detail which his son would give him of his wonderful interview with the angel, and the Divine command to throw down the altar of Baal. If he had got this information beforehand, doubtless he must have thought very maturely over the question, what was the best answer to give the idolaters, when his son should be arraigned before him in public. God helped him with the answer which he gave. It was most admirable. It was an unanswerable answer.

“What!” he says, rising to the full height of his position as magistrate, “will ye plead for Baal?—ye, and not Baal himself? Do ye presume to come forward to speak on his behalf, as if he could not speak for himself? He who dares to insinuate that Baal cannot help himself, is putting an indelible stigma on his name, and deserves to die. He is the man who ought to be put to death, and that without delay, while it is yet morning. If Baal be really a god, surely he can defend himself, and now let him do it, since one man has cast down his altar” This is really the spirit of the few but energetic words of the very capable ruler of Ophrah. The clamour was hushed in a moment. It was of God that this reply was given; so He threw His shield around the man of His choice. Yet we may also say, Joash was the right man in the right place. “A word spoken in season, how good is it!”

Not a few Commentators (Keil, Cassel, Edersheim, Fausset, and others) would put a full stop at the word “death.” and read what follows thus, “till (next) morning let Baal, if he be a god, plead for himself, for now surely there is need for it, since one has cast down his altar” The A. V. seems more simple and natural—“he who (thinks Baal cannot plead for himself, and therefore) stands up to plead for him, (is doing him an insult, and) ought to be put to death this very morning. If he be a god, let him plead for himself, since one has overturned his altar.”

Judges 6:32. Galled him Jerubbaal.] Let Baal fight with him, or the man who defies Baal to fight with him, with impunity; as David defied the Philistine. Variations of the name afterwards occur as Jerubbesheth (2 Samuel 11:21), in which Besheth or Bosheth (shame) is a nickname of Baal. This variation also occurs in Ishbosheth (2 Samuel 2:8), and in Eshbaal (1 Chronicles 8:33; 1 Chronicles 9:39).

MAIN HOMILETICS—Judges 6:25

I. All genuine obedience is well pleasing to God.

This is the purport of the present paragraph. It speaks of the first test to which Gideon’s obedience was put, and how he stood it. The obedience which God requires of all His servants is, that His command alone be taken as sufficient reason for obedience, apart from any other motive, and that it be regarded as sufficient to overrule all other considerations. If a host of difficulties and objections should stand in the way, the obedient servant has but one simple question to ask, Does my God require it?—if so, he has no other thought but to obey. This is what may be called pure obedience, and is synonymous with the description so often given in Scripture, of “the man who fears the Lord.” The highest expressions of the Divine regard are made to such a spirit of obedience, as being most glorifying to God, and showing that the creature is nearing the true pivot of his being, which is that of instinctive obedience to the will of his Creator, “He that doeth the will of my Father, the same is my brother, and sister and mother.” The whole Book of Deuteronomy is one continued enforcement of the duty of reverential obedience to the commandments, statutes, and judgments of Israel’s covenant God. The example of obedience afforded in Gideon’s case was most beautiful, on whatever side we look at it.

1. It was prompt. There was no hesitation. The command of his God being given, he has no other thought than to obey. That command alone rules him. “Speak, Lord, thy servant heareth” was his motto. He has full trust in his God without inquiring whether there was a rational prospect of carrying through the work. Thus did Abraham. The command being given, “he rose up early in the morning, saddled his ass … and went to the place of which God had told him” (Genesis 22:3; Genesis 17:23; Genesis 21:14). So did David; “I made haste, and delayed not to keep God’s commandments” (Psalms 119:60). So did Paul; “When it pleased God to reveal His son in me, immediately I conferred not with flesh and blood” (Galatians 1:15). (Matthew 4:20; Matthew 4:22; Matthew 9:9; Luke 19:5; John 1:48).

2. It was done under great difficulties. He had no sympathy from any around him. His very father, so loving in other matters, he believed, in this case, would only give his frowns, or, at the very best, must withhold his good wishes, being virtually the priest of Baal himself. Even though Gideon might acquaint him with the Divine commission, it could only lead the father to try his best to save his son, but not to assist him in the work. The ten men whom he employed as assistants would, doubtless, also raise many objections, and need strong arguments to induce them to give their aid, and the numerous other domestics, Gideon felt he must also regard as strongly opposed to the very idea of offering such an insult to the deity that had for so many years been worshipped in the district. There was no sympathy at home with the duty he had on hand, and among the population outside there was only an unbroken stream of opposition. Gideon’s obedience was boldly done, for it was done in a strongly idolatrous centre, without a single friend to stand by him in the work. Yet he shows no faltering, or fear of man. His act was like that of Luther when he nailed the Theses to the doors of the Cathedral at Wittemberg, or, on that other occasion, when he burned the Papal Bull in the midst of a people who had been under the influence of Popery for many generations.

There are many formidable difficulties ever occurring in the way of religious duty in daily life—difficulties so great that they seem to render the fulfilment of the duty an impossibility. Yet all may be conquered by a strong faith or an ardent love. “Who shall roll us away the stone from the door of the sepulchre?” (Mark 16:3). Yet an ardent love in Mary’s case saw no such difficulty, but, on the contrary, thought that she, a feeble woman, could remove the body itself if she only knew where to find it (John 20:15). “Who art thou, O great mountain, before Zerubbabel, thou shalt become a plain?”

3. It was done at the risk of life. Gideon understood the temper of his people and the temper of the times. Notwithstanding their terrible calamities, he knew that they were yet in the mass of them, leavened with the idolatrous spirit, and that to tamper with their God was to commit, in their eyes, a capital crime. It was an unpardonable offence, and all the religious frenzy of the district would be aroused to demand his execution. On this he calculated, and yet he quailed not. The fear of God in him was strong enough to overrule all the fear of man. This pass of mental difficulties which he had to go through greatly heightens our admiration of his heroic resolution. He was willing even to lose his life for the sake of his duty to his God (John 12:25; Matthew 16:25). His fidelity to his God could stand the severest test (Luke 14:26). All that he counted dear in life, including the love of life itself, he was willing to sacrifice, but he could not disobey his God.

4. It was done without a murmur. We hear of no complaints about the severity of the test. Even Moses complained in similar circumstances (Exodus 4:1; Exodus 4:10; Exodus 4:13). Barak raised objections (ch. Judges 4:8). But not a murmer comes from the lips of Gideon, when called to do that which was sure to endanger life. He asks no modification of the command. It is all right when his God requires it. Duty is his; to determine results is God’s. It was an unquestioning obedience. Doubtless he saw the necessity of it, for sin must be put away ere deliverance could come, and Baal, he well knew, was the root of the evil. But manifestly it was not his own sense of the fulness of what should be done that was his guiding motive throughout this whole transaction. From beginning to end he regarded the whole proceeding as coming from the Lord, and therefore to His instructions on every point implicitly he gave heed. Oh, for more of this high-toned confidence in God, as our own God, which lifts the soul far above both the smiles and the frowns of a world that knows us not!

II. Gideon’s support in his obedience.

He might, at first sight, have said, “All things are against me.” Yet, on reflection, he might have added, “they that are with me are more than they that are against me.” For—

1. He had a good conscience. He was sure that God had spoken to him and, therefore, that what he was about, was fulfilling a command he had received from God. He realised the fact, that this was the first and necessary step of a plan of action, which God had marked out for him to do. He felt that he was in the service of God in the whole matter, and that all the steps to be taken were marked out by God, and were not schemes of his own devising. Thus he had all that inward strength which a good conscience always gives. Though, in his father’s house, he had no sympathy, in that home of homes, the innermost home of his own heart, all was with him; in the profoundest convictions which he cherished in the sanctuary of his breast, every feeling within was in full support of the action without. The consciousness of righteousness was “the girdle of his loins.” When he broke down the altar of Baal, he felt as if at Mahanaim, and that two companies of the angels of God, in two crescents, were acting as his shield. “His heart was established, and he was not afraid; he was not greatly moved” (Psalms 112:6; Psalms 112:8; Psalms 62:5; Psalms 57:1). “Who is he that will harm you, if ye be followers of that which is good” (1 Peter 3:13).

2. He had the assurance of the Divine presence. It was God’s work he was doing, and not his own. That alone was enough to foster the belief that he would have the Divine shield thrown over him. For God is a master who “sends none a warfare on their own charges.” His language always is, “I will be with thee.” It was so now. Gideon was expressly assured that the angel Jehovah had not only sent him (ch. Judges 6:14), but also that He would Himself be with him (Judges 6:16). More than that under no circumstances could be needed. For what were all the men of Abi-ezer, or all the hordes of the ruthless invaders, in comparison of the mighty God of Jacob? Gideon felt like David—“The Lord is on my side; I will not fear what man can do unto me. Though the people compass me about as bees, they shall be quenched as the fire of thorns, for in the name of the Lord, I will destroy them.” “If God be for us, who can be against us?” It is because we do not realise how much is included in that—“I will be with thee”—that we get fainthearted and irresolute, in the day of trial. There is a great art in knowing how, when weak in ourselves, to become “strong in the Lord, and in the power of His might.”

3. He was sustained by the assurance of success in his great enterprise. He felt it was no doubtful project in which he was engaged, when the hand of God was at the helm. It was a scheme in which God’s own glory was concerned, and now that he was raised up out of His place, Gideon felt convinced that having begun the work, He could accomplish it to the end. And so glorious a consummation it would be, to see Israel entirely free from the heavy incubus, that had crushed all the energy out of the nation these seven years, that this eminently successful God-fearing and patriotic man was willing to sacrifice all his personal feelings and interests in order to its attainment. He had no doubt begun his duties by arming himself with earnest prayer, that God would no longer “deliver the soul of His turtle-dove unto the multitude of the wicked—that He would remember the congregation He had purchased of old—that He would not remember against them past iniquities, for they were brought very low—that He would turn again their captivity as streams in the south—that the Lord would comfort Zion—that He would comfort all her waste places, making her wilderness like Eden, and her desert like the garden of the Lord.”

4. He had had long gathering thoughts of revenge against Baal. Many strong purposes have their roots deep in the soil of past experiences. Gideon was one of those who had discerned where the true source of all Israel’s misery lay. And long had he mused how the idols could be abolished. Those musings would lead to a deep purpose of revenge against Baal, so soon as an opportunity occurred. It was the thought of many years, matured and strengthened by the ever fresh calamities which occurred at every new visit of the enemy. When at length the call was made in Providence, “Who is the man that shall fight against Baal, and destroy his power throughout Israel?” Gideon replied in his heart—“Here am I, send me!” God knew the state of Gideon’s heart, and therefore selected him as a sort of agent for doing His work.

THE GENERAL LESSONS TAUGHT

1. Religious duty ought to begin at home. When Christ taught His disciples where to commence their great work of preaching the gospel, He said “Begin at Jerusalem.” Begin where you are—at home. All souls are precious alike. Therefore begin at the point nearest you. This, at least, was one reason for doing so. Abraham began at home, and as a matter of fact almost every domestic he had, of whom we hear any account was a fearer of his God (Genesis 18:19). Jacob when about to draw closer to God, and to have new manifestations of the Divine love, begins with making a strict religious reformation in his own household. He required, that all his household should “put away the strange gods that were among them” (Genesis 35:2). And now Gideon is required to begin at his father’s house the important duty, of cleansing their hands and purifying their hearts. The church-office-bearer is required, before entering on his duties in superintending the spiritual well-being of the church, to “rule well his own house, having his children in subjection with all gravity; for if a man know not how to rule his own house, how shall he take care of the church of God?” (1 Timothy 3:4).

2. Obstacles to religious duty are sometimes found amid the tenderest relations of life. It is singular that Gideon should have had so little sympathy, and have been even exposed to so much danger, in his own father’s house, for doing his duty to his God. That father was the most influential man in the district, and Gideon was now his only son. That son had a singular combination of good qualities of character, fit to call forth the respect and even the love of all the domestics. Moreover, the work which he was now doing was given him by the God of Israel to do, and it was notorious to all who had eyes to read the signs of the times, that the overwhelming distresses under which the land groaned, were owing to the apostasy of the people from the God, whom they were so deeply pledged to love and serve. Yet it required the greatest heroism on Gideon’s part to fulfil an obviously necessary duty, and one which was divinely commanded, having to run the greatest risk of losing his life. So true is it, that for the sake of fidelity to religious principle, “a man’s foes will sometimes be those of his own household.”

Even Abraham had to contend with an idolatrous opposition in his father’s house, before he left the paternal home. His father and brothers, with probably the whole family circle, at first “served other gods.” This must have led to family differences, if, as we must suppose, Abraham was even then a devoted worshipper of the true God. At length the family circle broke up, God directing Abraham to leave his earthly friends, however dear, and promising, probably as a reward for his fidelity in being found “faithful among the faithless,” to bless him and make of him a great nation. With Abraham there went Sarai his wife, his father Terah, and his nephew Lot. The rest appear to have remained where they were, and we hear no more of them (Joshua 24:2; Genesis 11:27; Genesis 12:1). Jacob had much difficulty in performing his duties to his God while living in the same family circle with an ungodly brother, though it must not be overlooked, that he himself greatly increased the difficulty by some grievous faults of his own (Genesis 27). The same difficulty followed him to Padan-aram, in the house of the old miser, where he passed more than twenty years (Genesis 31). We have a similar example in the case of Korah, Dathan and Abiram, who, as members of the Levitical[5] tribe, ought to have succoured Moses and Aaron in every possible way, in the discharge of their onerous sanctuary and other duties, and yet raised a determined opposition to them, while only fulfilling the trust which God had committed to them (Numbers 16). David was often in such difficulties. (1 Samuel 17:28; Psalms 41:9; 1 Samuel 30:3; 2 Samuel 16:11); Job also (Job 19:13); and Jeremiah (Jeremiah 12:6; Jeremiah 20:10); in the days of Micah there was much of it (Micah 7:6); and the Master Himself leads His disciples to expect it (Matthew 10:21; Matthew 10:34; Luke 12:49; Luke 12:51).

[5] Properly speaking, Korah only belonged to the tribe of Levi, while Dathan and Abiram were of the tribe of Reuben. But Korah manifestly took the lead in the movement, so that the remarks made above are substantially correct.

3. Without the shedding of blood there is no remission of sins. This truth is taught broadly in that Epistle, which professes to interpret the Divine meaning of the whole sacrificial system (Hebrews 9:22). We find the great truth illustrated in Abel’s days, who brought an animal for sacrifice as his offering to God, in contrast to Cain’s offering, which was merely of the fruit of the ground, and therefore showed no thought of a propitiation for his sins (Genesis 4:3). Noah offered sacrifices of blood on his altar, “and the Lord smelled a sweet savour,” (Genesis 8:20). Abram reared the altar regularly, wherever he went (Genesis 12:8; Genesis 13:4; do 18, etc.). Also Jacob did the same (Genesis 31:54; Genesis 35:3). Moses by God’s direction laid down the whole system of sacrifice, which was to be sacredly observed by all God’s people down through their history, till the coming of the true Lamb of God, who was for ever to put away sin by the sacrifice of Himself.

As part of this system, we here find Gideon, by God’s special direction, building an altar to God, and on it, shedding blood, as a symbol of that which was needed to atone for the people’s sins. Only thus could God righteously pardon sin. Sin forfeits the life of the sinner (Romans 6:23; Genesis 2:17; Ezekiel 18:4; Ezekiel 18:20). But the blood is the life; therefore to shed the blood is to give to sin its wages. This must be done because it is God’s law. It is both just and true—it preserves God’s character as a God of truth. Hence the sinner must die, or a suitable substitute be found for him (Romans 3:25; 2 Corinthians 5:21; Romans 8:3; Ephesians 5:2; Colossians 1:20; Heb. passim).

4. God greatly honours faithfulness in a declining time. Fidelity to God’s name and cause, is always a spectacle well pleasing unto God. But when it takes the form of stedfast endurance under sharp sufferings, in the face of stern opposition, without any friendly help, and at serious personal loss, it rises a hundredfold higher in the estimation of Him toward whom it is shown. And a hundredfold greater will be the reward (Matthew 19:27). The Master will see to it, that no servant be a loser for his fidelity to Him. Hence the greatness of the reward (Matthew 7:12). The reward is an hundredfold even in this life (Mark 10:30). And in Paul’s history we see it exemplified in the extraordinary outpouring of the gracious influence of the Holy Spirit, when under the greatest sufferings connected with the carrying on of his great work (Acts 13:52; Acts 18:9; Acts 18:20; Acts 21:13; 2 Corinthians 1:4; 2 Corinthians 2:14).

Thus it was with Gideon, while passing through his difficult work, doing it so well, and doing it without a murmur, though Satan stirred up opposition to him on all hands. He whom he served looked on with supreme satisfaction, gave him all needed strength to persevere till it was accomplished, gave him complete success in the result, and prepared for him a great reward in the future. For, conspicuous as a star of the first magnitude, shines the name of Gideon, in the Orion nebula of the New Testament heavens (Hebrews 11:32). Gideon, by his fidelity, was now making history, one of the brightest pages, where there are so many bright. He was the iron cable that would not break, but kept sure and stedfast, when so many others were snapping asunder at the pitching and heeling of the vessel, as the waves were carrying it right on the rocks. Such a man deserves to be esteemed through all time; and there never, we believe, will come a time, even in the bright ages of New Testament history, when such a man need be ashamed to show his face. Already he has a place among the fixed stars of the Church’s sky. And this motto may be written under his name:—“Blessed is the man that endureth trial, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love Him” (James 1:12).

5. God has all hearts in His hand, and all events at His disposal. However hopeless the web of difficulties with which God’s servant in this matter was surrounded, the great Ruler of Providence found ways and means of extricating him from danger, without any miraculous interposition. We are not to forget that God exercises complete control over the workings of every man’s mind, every moment of his life, and leads him to form this or that impression, this or that purpose, this or that idea, without in the least interfering with the full measure of liberty which belongs to him, as a rational and voluntary agent. It was not in any way, a doing violence to the law of the mind’s free agency, if God should (as we believe He did) turn the minds of Joash’s household to think thus on this occasion. “Well! there is little doubt that the worship of Baal is at the bottom of our great misery, and if it should be reckoned by these old Canaanites, such a terrible affront to their god to do as Gideon has done, still it will be a great step to our much needed relief, and since it has been done, let it so remain, for we cannot lay a hand on the noble young man who is the pride of the family, and himself all but the idol of the district. No, we will rally round him, if any hostile hand should be raised. “To think thus would be not unnatural—and yet it would be all of God’s over-ruling.