The Pulpit Commentaries
Judges 6:25-32
EXPOSITION
The same night, etc. The iron was hot; it was time to strike. As regards what follows, there are two ways of understanding the verse. One, that of the A.V; supposes that only one bullock is spoken of, and that "the young bullock" belonging to Joash is further described as "even the second bullock of seven years old;" to which it is objected that a bullock of seven years old is not "a young bullock," "the bullock of an ox," as the Hebrew phrase is, and that there is no explanation of the meaning of "the second bullock;" and that the Hebrew manifestly describes two bullocks:
(1) Joash's young bullock, and
(2) the bullock of seven years old.
The other supposes two bullocks, and instead of has the more natural rendering and. The only objection to this, by far the most natural rendering, is that Gideon is not told what to do with the first bullock. But it is a simple explanation that the two bullocks were used in the laborious work of demolishing the altar of Baal, and removing the earth and the stone to build the altar of the Lord, and that when the work was finished one of the bullocks—the seven-year-old—was sacrificed. For the grove see Judges 3:7, note.
This rock. Rather, the keep or stronghold of Ophrah, where also the high place was; just as the temple was in the stronghold of Zion, and the hold of the house of Baal-Berith at Shechem was in the citadel of the place (Judges 9:46). In the ordered place. The meaning of this phrase is uncertain. It may either be rendered as in the A.V; meaning on the levelled ground ordered and prepared for the building of the altar; or it may more probably be rendered with the arranged material, i.e. the stones which were laid in order at the bottom, and the wood which was laid in order upon the top of the altar (cf. Genesis 22:9). The material may either refer to that taken from the altar of Baal, which had been thrown down, and which was then ordered to be used in building the altar of the Lord, or to its own arranged material or superstructure, the wood of the asherah.
Then, i.e. the next night. He would have done it the next day; but even his father's household, as well as the men of Ophrah generally, were so infected with the idolatry of the times, that he was afraid of being interrupted by violence.
The grove. See Judges 6:25. The second bullock. There must be some special meaning in this description, the second. Can it refer to his place in the team, the young bullock being the leader, the first, and the seven-year-old the wheeler, the second?
They said, Gideon hath, etc. No doubt one of the ten servants (Judges 6:27) employed by him had spoken about it.
Stood against him. The words describe their hostile, menacing, attitude, clamouring to have Gideon brought out that they might kill him. Will ye plead, etc. The emphasis is on the ye. Joash met and silenced their pleading by threatening death to any that should plead for Baal. Baal shall plead for himself. Joash's courage was rising under the influence of his son s brave deed.
Jerubbaal, i.e. Jarov Baal, let Baal plead. In Judges 7:1; Judges 8:29, Judges 8:35; Judges 9:1, etc; Jerubbaal is used as the synonym of Gideon, just as in English history Coeur de Lion is used as a synonym for Richard. The name Jerubbaal appears as Jerubbesheth; besheth or bosheth, meaning shame, i.e. a shameful idol, being substituted for Baal, as in the name Ishbosheth, for Eshbaal (see 2 Samuel 2:8; 1 Chronicles 8:33).
HOMILETICS
The action commenced.
Idolatry was the evil which Israel had done in the sight of the Lord. Idolatry was the sin which had brought upon Israel the terrible Midianite servitude. The hour of deliverance had come, but it must be the hour of repentance too. And repentance must be in deed, not in word. Baal must be cast off before the Lord would go forth with their armies. The first blow in the great contest that was coming on must be a blow struck against Baal-worship, and then the Lord would strike a blow against Midian. And so we see the mighty man of valour, who had been prepared for his work by his interview with the angel of the Lord, and who was to sweep the Midianite locusts from off the soil of his beloved country, commence his work as a bold religious reformer. How could be fight the battles of Israel while the altar of Baal crowned the heights of his native city? bow could he call upon the Lord to help him while the shameful abomination stood up to testify against his own flesh and blood? And so his action began with a deed as bold as that of Luther when he burnt the Papal bull in the sight of all the people. While men were asleep, little dreaming of what was about to happen, he rose from his bed, called ten of his servants to him, and, marching straight up to the altar of Baal, surrounded as it was with awe and superstition, he threw it down. He cut down the statue or pillar of Ashtoreth, and before the morning light shone upon Ophrah, the altar of Jehovah was smoking with its whole burnt offering as openly and as conspicuously as the altar of Baal had done. It was with amazement that the men of the city saw the great altar of their god levelled to the ground, and a new altar standing in the sacred inclosure. But Gideon nearly paid for his holy boldness with his life, and his great work was well-nigh nipped in the bud; for when it transpired that he had thrown down the altar, there arose a cry for his blood. The angry idolaters surrounded the house of Joash, and demanded that Gideon should be brought out to them, that they might slay him and avenge the insult done to their god. It was a critical moment, and Gideon's life hung upon a thread. But God had a work for him to do, just as he had for Peter when Herod put him in prison and sought to kill him. and so he was not suffered to fall into their hands. His father's happy word, Let Baal plead for himself, was caught up by the people, and all thoughts of punishing Gideon seem to have gone out like a candle before a puff of wind. He was now free to pursue his great enterprise. But here we may pause for a moment to read some great lessons to ourselves. We dare not enter upon any work for God while any known sin is casting its deadly shade upon us. Are you seeking to do something for God? begin by plucking out the right eye that offends, by throwing down the altar of the false god within you. Lay the axe to the root of the tree, and at any risk or cost clear yourself of complicity with sin. Then you may begin your work. Again, be bold in a right cause; do not quail before risk and danger, because no great work was ever done without it; and if our work is of God, dangers will fade away before his Almighty help. God can brush away the difficulties and hindrances that threaten us, like cobwebs. Again, remember that nothing creates enthusiasm and attracts companions so much as courage and daring. The timid may work single-handed all their lives; but a leader "bold and brave" never lacks followers. There is excitement in bold action, and courage commands confidence. Beyond a doubt "the boldness of Peter and John" (Acts 4:13) was one of the things that helped to build up the Church in those days of danger and persecution. St. Paul's unflinching courage in the face of Jews and Gentiles was a great power in his missionary work. The fearless attitude of Luther and of the English Reformers before all the power of Pope and priests and the civil sword breathed a spirit of untameable resolution into the hearts of their followers. And so it always has been, and always will be. Boldness of action springing from deep conviction of truth is the surest presage of success. Let us learn to be courageous in every good thing; not flinching from dangers, or shirking consequences, or hanging back in cowardly delay, when once our judgment is clear of what is right to be done. Then may we hope to lead others and to stir up many to help in the good cause of truth and righteousness. Enthusiasm, decision, and courage, coupled with a sound mind, are among the great wants of our day.
HOMILIES BY A.F. MUIR
The first work.
The training of Gideon has now fairly commenced, and it is not allowed to lag. There is no interval between command and execution. The growth of Gideon's spiritual character is gradual, and there is a beautiful fitness in each step; but it is also rapid and decisive.
I. IT IS A RELIGIOUS WORK OF INDIVIDUAL AND NATIONAL CONSEQUENCE. An idolatrous sitar to be razed, an altar to the true God to be reared. The plan of the altar of Baal was different from that of the altar of Jehovah, and could not be mistaken for it. The whole neighbourhood knew. How many such substitutions are taking place every day—the symbol of wickedness and unbelief giving place to that of faith. Our works are our true words to men. Much of the Christian religion consists in witnessing. There cannot be too marked a contrast, if it be real. A religious revolution of the most radical description took place. The whole question of religion was once more raised, and settled otherwise.
II. IT WAS A COMPLETE WORK. Not only destruction, but construction; negative and positive. All true witnessing should be such. Negative criticism merely is mischievous. It is not enough to declare ourselves by abstention and inaction, or by rebuke and captious judgment; we must do the works of God. We must build as well as destroy.
III. IT WAS A TEST OF his SINCERITY.
1. It committed Gideon. There could be no drawing back. It was a challenge to the whole people. The hill-top was seen from afar.
2. It required energy. No slight task even as a manual labour. Organisation, leadership, vigorous and timely effort were necessary.
3. Courage was demanded. A new beginning, a great reform, had to be made. Difficult to take the initiative. Many reasons could have been found for conformity to established usages. The most rancorous hatred would be at once aroused. Only high faith and clear, Heaven-informed purpose could have secured his success.
III. IT WAS A PERSONAL, IMMEDIATE, AND DOMESTIC WORK. Joash, infirm as his faith in Baal was, was responsible for the erection and maintenance of the altar of Baal. The worship was popular, and he patronised it. That had to be publicly retracted. How near at hand was the field of Gideon's first work I His own life had to be openly changed; his home had to witness his zeal for God. There are many who profess to be at a loss for something by which to testify their love for God and righteousness. Let them do righteously, love mercy, and walk humbly before God, and there will soon be disturbance and persecution. Our own homes are to be the scenes of our first obedience. What have we done there? And although, apparently, a day intervened between the vision and the work of demolition, yet no time was lost. The first fitting opportunity is sought and utilised, and the interval is occupied with the necessary preparations. So God expects prompt obedience from all his children. The smoke of that new altar—how much it signified I Are we yet his? Let us lose no time in giving our hearts to him. What is our record? Let our deeds speak for us. Time is short.—M.
Who hath done this thing?
A frequent inquiry. A natural curiosity—to trace up to causes; a religious rancour—to visit punishment upon the author.
I. THE WORLD TAKES NOTE OF THE ACTIONS AND LIVES OF THE RIGHTEOUS. The effects of religion are ever an astonishment, a delight or a vexation. There is something in them that piques curiosity and rouses interest. Men tried to explain Christ. Religious questions ever the most keenly discussed.
II. THE REASON OF THIS IS IN THE VITAL IMPORTANCE OF THE QUESTIONS INVOLVED. Temporal convenience and interests are compromised. The craftsmen of Ephesus. Life and death eternal depend upon our conduct here. Christians are a reproof to the unfruitful works of darkness.
III. IT IS WELL WHEN OUR DEEDS ARE INQUIRED ABOUT THAT THEY SHOULD BE GOOD, AND NOT EVIL. The detective usually tracks the criminal. How much better so to act that we shall not fear when men discover our works. So act that when revelation comes "they may be ashamed who falsely accuse our good conversation in Christ." To our own Master we stand or fall. In that day we shall not heed the judgments of men.—M.
Jerubbaal, or, Is an idol anything?
How mighty the work was Gideon had wrought at once appeared from its effects. His father is won over, and so argues for him that the Abi-ezrites are first silenced, and then converted. The nickname of Gideon showed the process of the change.
I. THE GRAND ARGUMENT AGAINST IDOLATRY. Isaiah (Isaiah 44:1.) expresses the contempt of the true Israelite for idols. But no one has formulated the argument better than Joash. It is as forcible to-day in India and Africa as in the days of Gideon. The same is true of the world-powers and principles idols represent.
II. THE LIVING WITNESS TO THE FORCE OF THIS ARGUMENT. No monument could equal himself. It was an instance of a man against a god—yea, against all the gods of heathenism. A heathen convert is such a witness. And the heroes of faith are the grand arguments against the evil principles and influences they overthrew and survived. The gospel reveals an extended view of the same question, beyond death and the grave; "Fear not them which kill the body," etc.—M.
HOMILIES BY W.F. ADENEY
Gideon the iconoclast.
I. REFORMATION MUST PRECEDE DELIVERANCE. As the prophet of repentance appeared before Gideon the deliverer, so even Gideon did not undertake the work of fighting the Midianites until he had first effected a religious reformation among his own people. It is vain to treat symptoms when the radical seat of a disease is untouched. Spiritual apostasy had brought on Israel national humiliation. The distress could not be safely relieved till the sin was destroyed. God will not deliver us from the trouble into which sin has brought us before we begin to turn from the wicked course which made the trouble a necessary chastisement. It is true that under the gospel we are not made to wait for the return of Divine favour until all sin is destroyed. On the contrary, it is one great characteristic of this new dispensation of mercy that restoration to the favour of God does not wait for, but precedes, and is the chief cause of, a perfect reformation of life. Nevertheless,
(1) this is only possible after repentance, which is the turning from sin in desire, and
(2) when accompanied by faith in Christ as both Master and Saviour, which implies submission to his will, and carries the prophecy of a new life inseparably connected with the spiritual fruits of faith (Acts 3:26).
II. REFORMATION BEGINS WITH THE DESTRUCTION OF EVIL. Gideon's first work is to destroy the altar and idol of false worship. To wrench out the stones of the massive altar of Baal and tear up the "Asherah" was no easy work; yet it was necessary. It is pleasant to prophesy smooth things, and we should prefer to trust entirely to the power of light to dispel the darkness, of life to overcome death, of the gospel of peace to supplant all forms of evil. But it is not possible to succeed by this means alone. Evil must be exposed, challenged, resisted, overthrown. Sin must be rebuked; wrong practices must be directly thwarted and frustrated. This implies aggressive action on the part of the Church, and long, arduous, united efforts to throw down the great structures of sinful institutions, and uproot inveterate habits of vice and crime. Intemperance, commercial dishonesty, religious hypocrisy, etc; must be directly met and fought by practical agencies suited to cope with the strength and size of great national sins.
III. REFORMATION IS NOT COMPLETE WITHOUT THE SUCCESSFUL ESTABLISHMENT OF A NEW AND BETTER ORDER. Gideon's reforming work is not complete when he has thrown down the emblems and instruments of idolatry. This is but half his work. He must next erect an altar to the true God and sacrifice thereon. The danger of every attempted reformation is lest it should stay with the work of destruction—lest the iconoclast should not be also a reformer. It is more easy to throw down than to rebuild. The passions of the destroyer are not always joined to the patient, calm wisdom and energy of the renovator. Yet it is vain to cast out the evil spirit unless we fill the place of it with a better spirit (Matthew 12:43-40). Mere negative Protestantism, negative temperance, negative anti-war movements are likely to lead to abortive issues unless they are supplemented by influences which promote and establish positive good. Conviction of sin must be followed by the creation of a new heart if the future life is to be pure (Psalms 51:10).—A.