Baal Destroyed, vs. 25-32

Gideon had been allowed to test the Lord, and the Lord marvelously passed the test. Now the Lord tests Gideon. That very night the Lord gave Gideon a very hard task on the flesh. No doubt Gideon knew it would endanger his life. It would be an open defiance of Baal and his worshippers, who included his very influential father. The order required that Gideon take his father’s young bullock, the second in age and value, and use him to pull down the Baal alter which his father had built. Next he was to cut down the grove beside Baal’s altar. These were not trees as might be thought, but wooden columns representing the nude Asherah, or Ashtoreth (Astarte), a goddess. Gideon was to build an altar on the rock on the site to the Lord. On it he was to sacrifice the second bullock, using the wood of the Asherah grove to fire it.

Gideon took ten of his servants and proceeded to destroy Baal and the grove as instructed. However, he did the deed at night because he feared his own kin of his father’s house and the men of the city of Ophrah. Gideon doubtless knew of the danger he faced, even doing such a deed by night, but had he attempted it during the day he might have encountered heavy opposition. This would seem to be a case of exercising God-given wisdom and prudent action.

The deed done, it was speedily noted on the next day by the inhabitants of the area. Their inquiries soon discovered that it was Gideon who was responsible. A delegation came to the house of Joash, demanding that he bring out his son Gideon, in order that they might put him to death for destroying their god and his. shrine. Heb 11:34 speaks of those who “out of weakness were made strong.” Here is a very good example. Gideon was strengthened to undertake the Lord’s battle, which made his father forsake Baal and line up with him, and the men of the town soon saw their error and followed Gideon to battle, (see verse 35).

Joash answered for his son by saying, in substance, “Does Baal, a god, need you men to plead for him? Does he need men to save him? If Baal is a god he should plead for himself.” So Gideon got a nickname, Jerubbaal, which means “Baal will plead, or contend.” Thereafter Gideon was often called by this name.

Fuente: Garner-Howes Baptist Commentary

(25) The Lord said unto him.Luther rightly observes that by such expressions we are not at all meant to understand a voice in the air. It is useless, and therefore undesirable, to speculate as to the exact manner in which the Divine intimation came to him. When God speaks it is not possible for man to mistake His voice. It was distinctly revealed to Gideon that he must be an iconoclast before he could be a deliverer.

Even the second bullock.It has been disputed whether the true rendering is even or and. Ewald makes it mean even, and explains shani (second) to mean old (Gesch. ii.498). The LXX., the Vulgate, Luther, &c, render it and, as in the margin of our version. This seems to be the right rendering; for (1) the labour of two bullocks would not be too much for the task before Gideon; (2) a bullock (shor) of seven yers old would hardly be called a young bullock: literally, a heifer (par), son of an ox.

Of seven years old.The Chaldee renders it, which has been fattened for seven years, and there is very possibly an allusion to the seven years of the Midianite oppression (Jdg. 6:1). The law had not prescribed any fixed age for burnt offerings. Why the bullock is called the second bullock is very uncertain, but this minute and unexplained detail shows that we are not moving in the region of legend. The first bullock is said to belong to Joash, and we must, therefore, probably suppose that the second was Gideons own. Possibly in this circumstance we may see an explanation of these minute directions, and the significance which they were intended to bear. The first bullock had been intended by Joash as a sacrifice to Baal, and is used in the destruction of his altar; the second had, perhaps, been reserved by Gideon as a sacrifice to the Lord when better times should comea votive offering, which was being fattened for the longed-for day of deliverance. This bullock is sacrificed to Jehovah, and the fact that it, too, has been used for the destruction of the Canaanite idols is a sign to Gideon that the day for which he had hoped has come.

Throw down.As commanded in Exo. 32:13; Deu. 7:5.

The altar of Baal.Rather, of the Baal, i.e., of that particular Phnician idol which your father worships. (Comp. 1Ki. 16:32.)

That thy father hath.This shows that Joash had joined with other Israelites in the apostasy, which had provoked the Midianite oppression. The words are literally, which is to thy father, as in the previous clause; and the pointed repetition of these words tends to confirm the conjecture mentioned in the previous note. It is called especially Joashs altar because, though used by the whole city (Jdg. 6:28), he was the head of the Abi-ezrites.

The grove.Rather, the Asherah, as in Jdg. 3:7. Baal, the sun, and the nature goddess Asherahwho is often confused with Astartewere worshipped in conjunction (1Ki. 16:31-32; 2Ki. 13:6; 2Ki. 18:16; 2Ki. 24:3-6).

That is by it.Rather, that is upon it. No mention is made of the image of Baal. Possibly the sun was worshipped at this altar without any idol, and the Asherahperhaps a mere wooden pillar or gross emblem of phallic nature-worshipwas placed upon it. It was the first law of Gods worship that He was one God and therefore jealous against that easy combination of idolatries which is common to all forms of Polytheism. Baals altar must be overthrown before Gods altar is built.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

OVERTHROW OF THE ALTAR OF BAAL, Jdg 6:25-32.

Having built the Jehovah-shalom altar on the rock where Jehovah had manifested himself to him, Gideon is next commissioned to tear down the Baal altar, which had too long dishonoured his native mountain height, and erect in its place another altar to Jehovah. We must not fall into the error of several commentators, of confounding this altar with the one just mentioned in Jdg 6:24. It was built in another place, and largely for another purpose.

Fuente: Whedon’s Commentary on the Old and New Testaments

25. The same night The same night on which he had seen the manifestation of the Lord. It was probably evening, perhaps after sunset, that Gideon threshed his wheat. For the darkness, no less than the seclusion of the winepress, (Jdg 6:11,) would help to hide him from the Midianites. The interview with the Angel, and the building of the Jehovah-shalom altar, occupied the first part of the night; but after that miraculous scene it was not proper that Baal’s altar should see the rising of another sun. And, further, he feared to do it by day. Jdg 6:27. All Gideon’s triumphs were partly owing to rapid and sudden onsets.

The Lord said That is, the same covenant Angel who had manifested himself to Gideon that night. He doubtless gave this commandment to overthrow the altar of Baal before he left him under the oak.

Even the second bullock Second in age among the bullocks that belonged to Joash. Gideon’s father had, probably, lost most of his cattle by the Midianite conquerors, (compare Jdg 6:4,) so that it was easy to designate what he had left by giving to each particular epithets. The Hebrew indicates two bullocks. Literally, the ox-bullock, which belongs to thy father, and the second bullock. But as no mention is afterward made of the ox-bullock, many expositors understand that only one bullock is intended, and the second bullock is only an explanatory clause, as the English version makes it by translating , even. This explanation seems best to suit the context; though it is possible that two bullocks were offered, and that only the one seven years old receives particular notice.

Of seven years old Its age covered exactly the period of Midianite oppression, (Jdg 6:1,) and it would seem that for this reason its age is designated. The fact was a noticeable one.

The grove that is by it Rather, the Asherah that is upon it; that is, the pillar or wooden statue of Asherah, the female divinity of the Canaanites, as Baal was the male divinity. See notes on Jdg 2:13; Jdg 3:7. This verse shows how sadly the family of Joash had fallen into idolatry, and yet his family was only one of many in Israel similarly fallen.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘ And it came about the same night that Yahweh said to him, “Take your father’s bullock ox, and the second bullock of seven years old, and throw down the altar of Baal which your father has, and cut down the Asherah-image which is by it.” ’

Now that Gideon was committed, God tested his willingness to obey, while at the same time removing from the town one of the main causes of contention between them and Yahweh. This altar of Baal, with the Asherah-image beside it, was probably a centre of worship for the whole town, as the commotion caused by its destruction demonstrated (verse 30). It serves to demonstrate how deeply the worship of Baal and Asherah had taken over as the main type of worship in Israelite towns, while they were also still observing the Yahwism rites at the central sanctuary. Yahweh was in effect being made a member of a pantheon of gods and goddesses.

It is probable that we are to see here that Gideon is being told to make use of two bullocks. The first the strongest (to pull down the altar and images) and the second the seven year old, in the prime of life, and kept hidden all those years. Yahweh had been watching over it all those years ready for this moment. Their first task would be to assist in the breaking down of the altar and Asherah-image. Then the second of the two would be offered as a burnt offering. (The first being returned to its stall). The second one was significant because its lifespan had covered the period of the Midianite raids, seven years. It would be an appeal to God concerning those seven years.

The revelation may have been in the form of a dream, or of a strong inclination forced on him by Yahweh. (LXX designates the first a ‘young bullock’).

The reference to ‘the second bullock’ would be clear to Gideon. It may have been the second in the stalls, or the second when put in the yoke. Or it may be reference to the fact that they now only had two because of the activities of the Midianites, the prime bullock and the second bullock. (Or it may be that ‘the second bullock’ was the only one used. The verse may be interpreted either way).

Fuente: Commentary Series on the Bible by Peter Pett

Gideon Granted Special Signs

v. 25. And it came to pass the same night, following this wonderful manifestation, that the Lord said unto him, Gideon, 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, for thus openly was idolatry practised in Israel, and cut down the grove, the Ashera pillar that is by it, the chief deities of the Canaanites being worshiped by the family of Abiezer;

v. 26. and build an altar unto the Lord, thy God, upon the top of this rock, in the ordered place, on the grotto or fortification, the wood from the pillar of Ashera being intended to consume the burnt offering of Gideon, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

v. 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, addicted to idolatry as they were, and the men of the city that he could not do it by day, that he did it by night.

v. 28. And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove, the wooden pillar erected in honor of Ashera, was cut down that was by it, and the second bullock was offered upon the altar that was built, for it was not yet fully consumed by the fire.

v. 29. And they said one to another, Who hath done this thing? And when they enquired and asked, searching for the man who might be guilty, they said, either the searchers themselves upon strong suspicion, or men who knew of Gideon’s exploit, Gideon, the son of Joash, hath done this thing.

v. 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, the wooden pillar, that was by it.

v. 31. And Joash said unto all that stood against him, for he fully approved of the act of his son, Will ye plead for Baal? Will ye save him? The emphasis in either case is on the “ye,” since Joash wanted to ridicule the idea of Baal’s having need of men to defend him, if he were in truth god. 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. He demanded that his enraged townspeople wait till the morning, in order to give Baal time to avenge himself if he were able. Joash knew, and the people knew, that this settled the matter, for none of them seriously believed in the idol. It is one of the characteristic illusions of heathenism in all ages that it itself does not believe in that for which it appears to be so zealous.

v. 32. Therefore on that day he, Joash, called him, Gideon, Jerubbaal (“Let Baal plead his case”), saying, Let Baal plead against him, because he hath thrown down his altar. This brought the incident to a close.

v. 33. Then all the Midianites and the Amalekites and the children of the East, all the enemy allies, were gathered together, and went over, passed over Jordan from the east, and pitched in the Valley of Jezreel, in the upper reaches of the Kishon.

v. 34. But the Spirit of the Lord came upon Gideon, clothing him like a garment or a coat of mail, and he blew a trumpet, to summon Israel against their enemies; and Abiezer, his own section of the tribe of Manasseh, was gathered after him.

v. 35. And he sent messengers throughout all Manasseh, who also was gathered after him; and he sent messengers unto Asher, who had held back from Barak, and unto Zebulun, and unto Naphtali; and they came up to meet them.

v. 36. And Gideon said unto God, in asking a further confirmation of the success of his undertaking, If Thou wilt save Israel by mine hand, as Thou hast said,

v. 37. behold, I will put a fleece of wool in the floor, out in the open on the ground; and if the dew be on the fleece only, and if it be dry upon all the earth beside, then shall I know that Thou wilt save Israel by mine hand, as Thou hast said. He had such a humble opinion of himself and his influence that he felt the need of such a sign to establish his courage.

v. 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, while the ground round about was dry.

v. 39. And Gideon said unto God, let not Thine anger be hot against me, and I will speak but this once, requiring one more sign, in which all explanations on natural principles would be excluded; let me prove, I pray Thee, but this once with the fleece; let it now be dry only upon the fleece, which has a tendency to absorb the slightest moisture, and upon all the ground let there be dew.

v. 40. And God did so that night; for it was dry upon the fleece only, and there was dew on all the ground, as Gideon had asked. His request did not flow from unbelief, but from the weakness of his flesh, which causes even the servants of God to be anxious for the future. But God is rich in kindness; He has compassion with our weakness, and comes to our assistance even with extraordinary blessings and miraculous manifestations.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Jdg 6:25

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 bullocksthe seven-year-oldwas sacrificed. For the grove see Jdg 3:7, note.

Jdg 6:26

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 (Jdg 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. Gen 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.

Jdg 6:27

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.

Jdg 6:28

The grove. See Jdg 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?

Jdg 6:29

They said, Gideon hath, etc. No doubt one of the ten servants (Jdg 6:27) employed by him had spoken about it.

Jdg 6:31

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.

Jdg 6:32

Jerubbaal, i.e. Jarov Baal, let Baal plead. In Jdg 7:1; Jdg 8:29, Jdg 8:35; Jdg 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 2Sa 2:8; 1Ch 8:33).

HOMILETICS

Jdg 6:25-32

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” (Act 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

Jdg 6:25-30

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 daythe 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 altarhow 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.

Jdg 6:29, Jdg 6:30

Who hath done this thing?

A frequent inquiry. A natural curiosityto trace up to causes; a religious rancourto 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.

Jdg 6:31, Jdg 6:32

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 (Isa 44:1-28.) 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 godyea, 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

Jdg 6:25, Jdg 6:26

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 (Act 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 destructionlest 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 (Mat 12:43-45). 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 (Psa 51:10).A.

Fuente: The Complete Pulpit Commentary

Gideon destroys the altar of Baal, and builds one to Jehovah. His father, Joash, defends him against the idolaters. His new name, Jerubbaal

Jdg 6:25-32

25And it came to pass the same [that] night, that the Lord [Jehovah] said unto him, Take thy fathers young [ox] bullock, even [and]16 the second bullock of seven years old, and throw [pull] down the altar of Baal that thy father hath, and cut down the grove [Asherah] that is by [upon] it: 26And build an altar unto the Lord [Jehovah] thy God upon the top of this rock [fortification], in the ordered place,17 and take the second bullock, and offer a burnt-sacrifice with the wood of the 27grove [Asherah] which thou shalt cut down. Then [And] Gideon took ten men of his servants, and did as the Lord [Jehovah] had said unto him: and so it was, because he feared his fathers household, and the men of the city, that he could not do it by day, that he did it by night.18 28And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove [Asherah] was cut down that was by [upon] it, and the second bullock was offered upon the altar that was built. 29And they said one to another, who hath done this thing? And when [omit: when] they inquired and asked [searched], [and] they said, Gideon the son of Joash hath done this thing. 30Then 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 [Asherah] that was by 31[upon] it. And Joash said unto all that stood against [about] him, Will ye plead [contend] for Baal? will ye save him? he that will plead [contendeth] for him, let him be put to death whilst it is yet morning;19 if he be a god, let him plead [contend] for himself, because one [he] hath cast down his altar. 32Therefore on that day he [they] called him Jerubbaal, saying, Let Baal plead [contend] against him, because he hath thrown down his altar.

TEXTUAL AND GRAMMATICAL

[1 Jdg 6:25.Bertheau and Wordsworth also find two bullocks in the text. The original text, says the latter, seems clearly to speak of two bullocks, and the ancient versions appear to distinguish them (see Sept., Vulg., Syriac, Arabic). De Wette and Bunsen, too, render and, not even. Keil argues, that if God had commanded Gideon to take two bullocks, He would surely also have told him what he was to do with both. But does He not tell him plainly enough in the words, and pull down the altar of Baal? See the commentary, below.Tr.]

[2 Jdg 6:26.. Our authors translation of this word, on the forward edge, is too precarious to allow of its introduction into the text. It probably means: with the arrangement of wood (cf. below). On the use of in this sense, see Ges. Lex., s. v., B. 2, a.Tr.]

[3 Jdg 6:27.The E. V. is singularly awkward here. Dr. Cassel: and as, on account of the house of his father and the men of the city, he feared to do it by day, he did it by night.Tr.]

[4 Jdg 6:31.Dr. Cassel translates the foregoing clause thus: he that contendeth for him, let him die! Wait till morning; etc. Keil interprets similarly.Tr.]

EXEGETICAL AND DOCTRINAL

Jdg 6:25. And it came to pass that night. Ye have honored false gods instead of the eternal God, the prophet had said above, and therefore are come under the yoke. For apart from its God, the maintenance of Israels nationality is an unnecessary thing. If they attach themselves to the gods of the nations, they must also wear their fetters. Only when they believe the Eternal is freedom either necessary or possible. The war against the oppressors, must begin against the gods of the oppressors. Gideon, fully convinced of the truth of Israels God, cannot summon to battle against the enemy, while an altar of Baal stands in his fathers own village. Israels watchword in every contest is, God with us; but before that word can kindle the hearts of the people, it must have been preceded by anotherDown with Baal! This truth God himself enunciates in the valiant soul of Gideon. For now, being wholly filled with divine fire, he will delay no longer. But, only he who fears not Baal will find confidence among the people. The vigorous blows of his axe against the Asherah are the clearest proofs of his own faith. Such a faith kindles faith. Accordingly, Gideon must begin the liberation of Israel in his own house. Whoever will be truly free, must commence with himself and by his own fire-sidethat is truth for all ages.

Take the ox-bullock, etc. Under divine inspiration, Gideon is as energetic as he is prudent. He neither delays, nor hastens overmuch. He chooses night for what he has to do, not from cowardice, but to insure a successful issue. By day, an outcry and contest would be inevitable, and would terrify the undecided. An accomplished fact makes an impression, and gives courage. His task is a twofold one: he must first tear down, then build up. The abominations of Baal must be thrown down. The altars of Baal, as the superior sun-god, were located on heights or elevated situations. They were built of stone, sometimes also of wood or earth (2Ki 23:15), and were of considerable massiveness. Erected upon them, planted (, Deu 16:21), stood a tree, or trunk of a tree, covered with all manner of symbols. This was consecrated to Astarte, the fruitful, subordinate night-goddess. Such an image was that of Artemis in Ephesus, black (like the earth), fastened to the ground, and full about the breasts, to symbolize the fostering love of the earth. In other places, where the Greeks met with similar figures, Sparta, Byzantium, and elsewhere (cf. Gerhard, Griech. Mythol. 332, 4, vol. i. p. 343), they were dedicated to Artemis Orthia, or Orthosia. In this name (, straight), that of the Asherah (from , to be straight) was long since recognized (cf. Zorn, Biblioth. Antiquar., p. 383). Asherah was the straight and erect idol of Astarte; the symbol of her sensual attributes. Its phallic character made it the object of utter abhorrence and detestation to the pure and chaste worship of Jehovah. And in truth the worship at Sparta (Paus. iii. 16, 7) did not differ essentially from that on Mt. Carmel (1Ki 18:28). This idol was a common ornament of the altars of Baal,20 by means of which these represented the worship of nature in its completeness. Hence it is, that we find Baal and Astarte joined together, as well as Baal and Asherah. Accordingly, Asherah and Astarte are not indeed altogether identical, as was formerly supposed; but neither are they, as Movers thought (Phoeniz. i. 561, etc.), different divinities. Asherah was the Astarte Orthia, the image which expressed the ideas represented by the goddess; but it was not, and need not be, the only image of the goddess. Without adducing here the many passages of Scripture in which Asherah and Astarte occur, the foregoing observations may suffice to explain every one of them. It will be found, upon reviewing them, that while persons could indeed worship Astarte, it was only Asherah which they could make for themselves, and again destroy. In form and idea, Baal and Astarte presented the perfect contrast to the living and creative God. Gideon, therefore, if he is to build up Israel anew, must begin with the overthrow of their idols. But this was not so slight an undertaking as to be within his own sole powers of execution. He needs men and carts for the purpose. He must wrench the altar of Baal out of its grooves, and throw it down; tear out the Asherah, and cut it to pieces. In their place (this is expressed by the , this, of Jdg 6:26), he is to erect an altar to the Eternal God. For this he cannot use the polluted fragments of the altar of Baal. He must bring pure earth and stones with him, out of which to construct it. Hence he uses ten servants to assist him, and a cart.

Take the ox-bullock which belongs to thy father, etc. The altar of Baal had been erected on his fathers estate. The guilt of his fathers house must be first atoned for. Therefore his cattle are to be taken. , ox-bullock, is not a young bullock, and does not answer to . It is rather the first bullock of the herd, the leader; for even the second, being seven years old, is no longer young. Hesiod advises agriculturists to provide themselves two plough-bullocks of nine years old (Works and Days, 447). In Homer, bullocks of five years are offered and slaughtered (Il. ii. 403; Odyss. xix. 420). Down to the present day, the bullock of the plain of Jezreel and the Kishon surpasses, in size and strength, the same animal in the southern parts of the land (cf. Ritter, xvi. 703). This first bullock, this head of the herd, answers in a sense to the head of the family, which is Joash; it must help to destroy the altar which belongs to the latter. But as Gideon is not simply to destroy, but also to build up, the second bullock must also be taken, to be offered upon the new altar, in a fire made of the wood of the Asherah. The flames for which the idol must furnish the materialand we may thence infer how considerable a log of wood it was,must serve to present an offering to the Eternal God.21

Jdg 6:26-29. On the top of the fortification, on the forward edge, : not the rock, near which God first appeared to Gideon. It was stated at the outset, that Israel made themselves grottoes, caves, and fortifications against the enemy. Some such place of protection and defense we are here to understand by the term . Upon this, the altar of Baal, the helper who could not help, had reared itself. In its place, an altar of the true Helper, the Eternal God, was now built, and placed ., on the forward edge. This word occurs repeatedly in the first book of Samuel, in the sense of battle-array. It answers to the Latin acies, and indicates that attitude of armies in which they turn their offensive sides toward each other; so that we are told (1Sa 17:21) that Israel and the Philistines had arranged themselves . Now, as acies came to signify battle-array because of the sharp side which this presented, so , as here used of the fortification, can only signify its forward edge.22 The place where Gideon had to work was within the jurisdiction of Joash, but at some distance from the city, since otherwise the inhabitants would scarcely have remained ignorant of his proceedings till the next morning.

Jdg 6:30. And the men of the city said unto Joash. Although the altar belonged to Joash, the people of the city nevertheless think themselves entitled to sit in judgment on the insult offered to Baal. Baal worshippers are not tolerant. The disposition of Joash however, seems even before this to have been similar to that of Gideon. For when it is said that Gideon feared to do his work by day, among all those whom he considers, his father is not mentioned, though he must be the most directly concerned. The same inference may be drawn from the energetic and ironical answer which he gives the men of the city. There is nothing to support Bertheaus conjecture that Joash held the office of a judge. He is the head of the family; as such, he is required to deliver up Gideon, guilty of crime towards Baal. Joash is not merely indisposed to do this, but even threatens to use violence against any one who takes the cause of Baal upon himself. A few such forcible words were enough to quiet the people of the city. Israel had fallen into such deep torpidity and self-oblivion, that their enemies dared to demand of a father the life of his son, because he had done that which it was the duty of every Israelite to do. The first energetic resistance changes the position of parties, and puts the enemy to flight.

Jdg 6:31. And Joash said, Will ye contend for Baal? In a similar manner,23 Lucian ridicules the heathenism of his day, by representing Jupiter as laughed at for letting the sacriligious thieves depart from Olympia, untouched by his thunderbolts, although they had cut from his statue the golden locks of hairs, each of which weighed six min (in Jupiter Tragoedus). It lies in the nature of heathenism to identify God and the symbol which represents Him, since in general whatever testifies of God, every sensible manifestation of Deity, is made Deity itself by it. Joash ridicules the idea of his heathen neighbors, that the destruction of his altar is an insult to Baal. On the principles of heathenism, Baals protection of his altar, or the contrary, will demonstrate whether he is or is not. If he is able to take care of his own altar, Joash mockingly argues, it is an insult for another to undertake it for him. In this case, not he who injures, but he who would defend his altar, denies his deity. The latter first deserves to die. Many expositors have connected , till morning, with , let him die, which is against the sense of Joashs speech. As to the destroyer of the altar, he says, we know not yet whether he has deserved death; wait till morning, and let us see whether Baal himself will do anything. But he who would take Baals place, and put the other to death, he deserves punishment at once; for he denies that Baal has any power at all, and by consequence that he exists. Wait till morning, if he be a god, he will contend for himself, because he hath cast down his altar. Joash denies that the altar belonged to him, although Jdg 6:25 states that it did. The altar, he says, belongs to its god: let him see to it. The result of these words must have been, to make it evident to the men of the city that Joash and his house would have nothing more to do with Baal. For this they knew full well, that their Baal would do nothing to Gideon. It is one of the characteristic illusions of heathenism in all ages, that it does not itself believe in that for which it spends its zeal.

Jdg 6:32. And at that time they named him Jerubbaal, that is, Baal will contend with him, for he hath thrown down his altar. Why expositors have not been content with this significant explanation, it is impossible to see.24 It sets forth the utter impotence of Baal, and the mockery which it excited. Had Gideon been named Contender with Baal, it would have implied the existence of Baal. But if he was called, Baal will contend with him, avenge himself on him, and thus by his life, presence, and prosperity, strikingly manifested the impotence of the idol-god, who could not take vengeance on him, then his name itself was full of the triumph of the Israelitish spirit over its opponents. Baal can do nothing, Baal will do nothing, when his altars are overthrown. Baal is not: Israel has no occasion to fear. The superstition that he will avenge himself on his enemies, is idle. Of that, Jerubbaal affords living proof. In vain did Baals servants wait for vengeance to overtake Gideonit came not; the hero only becomes greater and more triumphant. The name is therefore of greater ethical significance, than has been generally supposed. This fact secured its perpetuation and popular use. Even believers in the eternal God are deeply imbued with superstitious fear of Baal, which forbids them to do anything against him. How idle this fear is, Gideon shows. Samuel in his farewell address speaks of Gideon as Jerubbaal (1Sa 12:11); while Joab, speaking of Abimelech, calls him son of Jerubbosheth (2Sa 11:21). is a term of reproach for Baal (Hos 9:10).25 Any connection between the name Jerubbaal and that of a god Jaribolos, discovered on Palmyrene inscriptions, is not to be thought of. First, for the self-evident reason, that no heathen god can possibly be called Jerubbaal; and secondly, because the like-sounding Jar can be better explained from , the moon, thus suggesting a moon-baal (cf. Corpus Insc. Grc. iii. n. 4502, etc.; Ritter, xvii. 1531, etc.). It is interesting to notice that Gideons proper name, , appropriately expresses the act with which he began his career. is equivalent to the Latin caedere, to fell. Deu 7:5 says: Their altars ye shall throw down, . their asherahs ye shall fell (, cf. Deu 12:3. The same word is used (2Ch 14:2; 2Ch 31:1) of the felling of the Asherah, and Isa 9:9, of the felling of trees. Gideon, therefore, is the Feller, (Csar).

HOMILETICAL AND PRACTICAL

After the miracle of his election, Gideon enters on his calling. Othniel begins his official career in battle, Gideon in his own house. He must test at home his courage against foes abroad. Before he can proclaim the call of God against the enemies of Israel, who are inflicted on account of the prevalent idolatry, he must throw down the altar of Baal in his fathers house. The most difficult battle is to be fought first. Nearest neighbors are the worst adversaries. But he dares it because he believes God, and wins. So, when preachers of the gospel reap no fruit and gain no victory, it is often because they have not yet overthrown the altars in their own houses. The road to the hearts of the congregation, is over the ruins of the ministers own Baal.Starke: Christian friend, thou also hast a Baal in thine own heart, namely, evil concupiscence. Wilt thou please the Lord, first tear that idol down.

But Gideon must not merely tear down, but also build up; not only destroy the old altar, but also sacrifice on the new. Tearing down is of itself no proof of devotion; for an enemys enemy is not always a friend. The spirit that only denies, is an evil spirit. Divine truth is positive. Building involves confession; hence, to build up (edify) is to proclaim our confession and to preach the gospel of Him who is Yea and Amen. So did the Apostle not merely undermine the idolatry of Diana, but build up the church in Ephesus. Boniface, the Apostle of the Germans, not only cut down the oaks of heathenism, but founded churches. All churches are Gideon-altars, dedicated to Him who overthrew death, that He might build up the New Jerusalem.Starke: He who would truly reform, must not only abolish, but put something better in its place.

Gideons sacrifice was to be consumed by the wood of the idol-image. The sole use which can be made of wooden gods, is to kindle a sacrifice to the true God. The wood was not unholy, but only the heart that fashioned it into an idol-image. The mountains on which the people worshipped were not unholy, but only the people who erected idols upon them. All sacrificial flames arise from the wood of idols previously worshipped. So the Apostle consumed his zeal as persecutor in the burning zeal of love. When the heart burns with longings after its Saviour, the flames consume the worldly idols which it formerly served. When prayer rises like the smoke of sacrifice, it springs from penitence in which old sins are burned to ashes.
Gideon is obedient to every direction, and is crowned with success. Notwithstanding apparent danger, obedience to God conducts only to happy issues. The most painful injunction is laid on Abraham; he obeys, and it turns to salvation. The enemies seek to slay Gideon; but they are sent home with derision. Gideon not only threw down the altar in his fathers house, but also won his fathers heart for God. So, confession of Christ often draws after it the hearts of parents. It is salvation, even if the first be last. However late, if at last men only come to God!Lisco: The father had evidently derived new courage from his sons bold exploit of faith, and declares war to the idolaters, if they touch his son.Gerlach: The bold deed, of the son inspired the father also with new faith and courage. Hence, in this strife, Joash dared to judge as faith demanded.

And Gideon was called Jerubbaal. The hero is the wonderful type of the militant church: militant, that is, against unbelief, not engaged in internal warfare. His name proclaimed that Baal is nothing and can do nothing; but that Gods word is irresistable. Hence, it is a symbol of encouragement for all who confess the truth. He who fears and hesitates, does not love; but for him who has courage, Baal is vanished. Gideon threw down his altar, and built another for God, not for the stones sake, but for Israels benefit. Every Christian is a Jerubbaal, so long as instead of self-righteousness, he gives a place in his heart to the Cross. Thus, many in our days, who have more fear of man than courage in God, are put to shame by Jerubbaal. They exercise discretion, regard their position, look to their income, defer to superiors, and wish to please all,but only he who seeks to please God alone, loses nothing and gains all.Starke: As names given to men in memory of their good deeds are an honor to them, so to their adversaries they are a disgrace.Gerlach: Henceforth the life and well-being of Gideon became an actual proof of the nothingness of idolatry; hence he receives the name Jerubbaal from the mouth of his father.

[Bp. Hall: The wood of Baals grove must be used to burn a sacrifice unto God. When it was once cut down, Gods detestation and their danger ceased. The good creatures of God that have been profaned to idolatry, may, in a change of their use, be employed to the holy service of their Maker.Wordsworth: The Parthenons and Pantheons of heathen antiquity have been consecrated into Basilicas and Churches of Christ.Henry: Gidson, as a type of Christ, mast first save his people from their sins, then from their enemies.The same: It is good to appear for God when we are called to it, though there he few or none to second us, because God can incline the hearts of those to stand by us, from whom we little expect it.TR.

Footnotes:

[16][Jdg 6:25.Bertheau and Wordsworth also find two bullocks in the text. The original text, says the latter, seems clearly to speak of two bullocks, and the ancient versions appear to distinguish them (see Sept., Vulg., Syriac, Arabic). De Wette and Bunsen, too, render and, not even. Keil argues, that if God had commanded Gideon to take two bullocks, He would surely also have told him what he was to do with both. But does He not tell him plainly enough in the words, and pull down the altar of Baal? See the commentary, below.Tr.]

[17][Jdg 6:26.. Our authors translation of this word, on the forward edge, is too precarious to allow of its introduction into the text. It probably means: with the arrangement of wood (cf. below). On the use of in this sense, see Ges. Lex., s. v., B. 2, a.Tr.]

[18][Jdg 6:27.The E. V. is singularly awkward here. Dr. Cassel: and as, on account of the house of his father and the men of the city, he feared to do it by day, he did it by night.Tr.]

[19][Jdg 6:31.Dr. Cassel translates the foregoing clause thus: he that contendeth for him, let him die! Wait till morning; etc. Keil interprets similarly.Tr.]

[20] . Hence they always occur together, cf. 1Ki 14:23; 1Ki 16:33; 2Ki 17:16; 2Ki 21:8; 2Ki 23:15.

[21][Wordsworth: Gideon, though not a priest, was made a priest for the occasionas Manoah afterwards was (Jdg 13:19)by the special command or God, who shows his divine independence and sovereign authority by making priests of whom he will, and by ordering altars to be built where he will. Cf. Hengst., Pentateuch, ii: 48.TR.]

[22][Keil; , with the preparation (zurstung). The explanation of this word is doubtful. Since is used (1Ki 15:22) with of the building material, Studer and Bertheau understand of the materials of the overthrown Baal-altar, out of which Gideon was to build the altar to JehovahStuder applying the word more particularly to the stone of the altar itself, Bertheau to the materials, especially the pieces of wood, lying on the altar, ready to be used in offering sacrifices. But they are certainly wrong; for neither does mean building material or pieces of wood, nor does the definite article, which here precedes it, point to the altar of Baal. The verb occurs not only quite frequently of the arrangement of the wood upon the altar (Gen 22:9; Lev 1:7, and elsewhere), but also of the preparation of the altar for the sacrifice (Num 23:4). Accordingly, can scarcely be understood otherwise than of the preparation of the altar to be built for the sacrificial action, in the sense: Build the altar with the preparation (equipment) required for the sacrifice. According to what follows, this preparation consisted in piling up the wood of the Asherah on the altar to consume the burnt-offering of Gideon.Tr.]

[23]The same idea underlies the Jewish legends of Abrahams destruction of the idols in his fathers house. Cf. Beer, Leben Abrahams, Leipzig, 1869, p. 10.

[24]Keil has come back to it.

[25]On the names Ishbosheth and Mephibosheth, compare for the present my article on Ishbosheth in Herzogs Realencykl. vii:83, where, however, the printer has erroneously put for .

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Perhaps this second visit of God was in a vision of . the night. It should seem by this account that the house of Gideon was engaged in the worship of idols, as well as other houses in Israel. And if so, it serves to manifest an evidence of distinguishing grace, that from such an house the Lord should raise up a deliverer for Israel. Thus Abraham, when called of God, was an idolater. See Gen 12:1-2 . How marvellous are all the ways and works of God! Sweet, in confirmation of it, is that scripture, Rom 9:13-16 . There is somewhat particularly striking in this direction concerning the second bullock. I do not presume to explain the reason: but I venture to suggest to the Reader’s notice, another striking scripture of divine appointment, where the second is preferred before the first. See Gen 25:23 . I would have the Reader notice, that Baal’s altar is to be thrown down before that the altar to Jehovah be erected. And the altar to Jehovah is not to be built in the same place; but upon the top of the very rock where the former manifestations had been made to him. Is not this, if looked at in gospel dress, a sweet token that both altar and sacrifice are to be offered upon, and in, and through, Jesus? Mat 16:13 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jdg 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:

Ver. 25. And it came to pass the same night. ] The night wherein the Lord had so comforted him, Jdg 6:23 and whilst “his heart was lifted up in the ways of the Lord.” 2Ch 17:6

Throw down the altar of Baal. ] He must first reform before he went against the Midianites, or else no good success could be expected. Musselburgh field was won by the English in Edward VI’s time, the selfsame day and hour wherein the idolatrous images were burnt at London by authority of Parliament. a

a Act. and Mon.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

even, or “and”.

the grove = the ‘asherah. See Exo 34:13. App-42.

Fuente: Companion Bible Notes, Appendices and Graphics

grove

See, Deu 16:21. (See Scofield “Jdg 3:7”).

Fuente: Scofield Reference Bible Notes

Take thy father’s: Gen 35:2, Job 22:23, Psa 101:2

even: or, and, throw, 1Ki 18:21, Mat 6:24, 2Co 6:15-17

thy father: Mat 10:37, Act 4:19, Act 5:29

cut down: Jdg 3:7, Exo 34:13, Deu 7:5

Reciprocal: 2Ki 18:4 – brake 2Ch 14:3 – cut down

Fuente: The Treasury of Scripture Knowledge

Jdg 6:25. The same night the Lord said unto him Most likely in a dream; Take the second bullock Houbigant and some others suspect that there is a deficiency in the text here, as nothing is said of the first bullock. Perhaps he was to offer both bullocks, one for himself, and the other for the sins of the people whom he was to deliver. For, till sin was pardoned through sacrifice offered for it, no good was to be expected. Dr. Dodd, however, conjectures that there is a false reading in the Hebrew, and that , par-hasshor, which is the expression in the first clause, and is rendered, young bullock, has, by the mistake of transcribers, been written, , par hassheni, second bullock, in the next clause. He therefore proposes to render the passage, Take thy fathers young bullock, even the young bullock of seven years old; the Hebrew phrase, , par- hasshor, implying no more than the offspring of a bull. Perhaps what some commentators have observed is more fanciful than just, namely, that as this bullock was calved when the oppression of the Midianites began, so it was now ordered to be sacrificed in token that the oppression should end with this bullocks death. Throw down the altar of Baal Thus God commands Gideon to begin his heaven-appointed task with the destruction of the altar of Baal, the fatal source of Israels defection and punishment; and to expiate their crime by a sacrifice, in the place where they had rendered divine honours to that despicable deity of the Midianites. That thy father hath made Which was in his ground, and perhaps erected at his expense, though it was for public use, as appears from Jdg 6:28. Cut down the grove planted by the altar for idolatrous uses, as the manner of idolaters was. That is by it Or, upon it. Perhaps by , Asherah, which we translate grove, may be meant the image in the grove, and which was placed on the altar. This, Mr. Seldon conjectures, with great probability, was the image of Ashtaroth, or Astarte, for she was worshipped together with Baal. There could be no hope of deliverance till religion was reformed, with which God therefore orders Gideon to begin. This action of Gideon might seem injurious to his fathers authority; but Gods command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his fathers superior, and was authorized to root out all idolatry, and the instruments thereof.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Jdg 6:25-32. The Destruction of the Altar of Baal.We have seen that after the Conquest Yahweh was reverently and innocently called the Baal (Lord) of the land, and that loyal Israelites gave their children Baal names. The present section, in which the Baal of Ophrah is distinguished from Yahweh, and regarded as a heathen god, must have been written after the time of Hosea, who was the first to condemn the practice of applying the name Baal to the God of Israel (Hos 2:17). The point of the story is that Baal, who, if worth his salt, should be able to plead for himself, is challenged to do so, and found to be impotent. Baal has fallen on evil days, when any daring spirit can laugh at him with impunity as Elijah mocked the Phnician Baal (1Ki 18:27).

Jdg 6:32. It need not be said that originally the name Jerubbaal, given to a son by a father who worshipped Yahweh as Baal, had a different meaning from what is suggested here, being another form of Jeremiah, i.e. Baal (or Yahweh) founds.

Fuente: Peake’s Commentary on the Bible

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 {k} of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:

(k) That is, as the Chaldea text writes, fed seven years.

Fuente: Geneva Bible Notes

Gideon’s public confession 6:25-32

"Under normal circumstances the narrative should have proceeded directly from Jdg 6:24 to Jdg 6:33-35, and then on to Jdg 7:1. But the normal sequence is interrupted twice to deal with a pair of abnormalities. The first is an objective issue, the presence of a pagan cult installation in Gideon’s father’s own backyard. The second is a subjective problem, Gideon’s persistent resistance to the call of God." [Note: Block, Judges . . ., p. 265.]

After the Angel had vanished, the Lord appeared to Gideon again the same night. He commanded him to tear down his family’s pagan altar and its accompanying Asherah pole, build an altar to Yahweh, and offer his father’s bull as a burnt offering of worship. Gideon’s name means "hacker," and this event may have been the source of it. This act would constitute a public confession of Gideon’s commitment to the Lord. It was necessary for him to take this stand personally before the nation would follow him as its judge. Compare Moses’ need to circumcise his son (Exo 4:24-26). The real problem in Israel was not the Midianites’ oppression but Israel’s spiritual bondage due to idolatry.

Probably Gideon used one bull to pull apart the Canaanite altar, which he then offered as a burnt offering to Yahweh. [Note: See Block, Judges . . ., p. 266.] This sacrifice served a twofold purpose. Burnt offerings of worship made atonement and symbolized the offerer’s total dedication to the Lord. Gideon’s sacrifice also constituted a rejection of Baal worship since the bull was the sacred animal in the Baal fertility cult. [Note: Cundall and Morris, p. 107.] The fact that the bull was seven years old, strong, and healthy may have symbolized that the current seven-year oppression by Israel’s enemies was about to end. On the other hand it may have indicated that the destruction of Baal worship to follow would be an act of God. Gideon’s fear of being observed as he obeyed God (Jdg 6:27) was natural since veneration of Baal was strong in his family and town (Jdg 6:28-30).

"How different from Deu 13:6-10, where Moses commanded that even close relatives must be stoned for idolatry! The heresy had become the main religion." [Note: Wolf, p. 422.]

"The sentence that should have been imposed on idolators [sic] is pronounced upon the one who destroys the idol!" [Note: Block, Judges . . ., p. 268.]

However, Gideon’s daring act of faith inspired his father Joash to take a stand for Yahweh (Jdg 6:31) even though Joash had been a leader of Baal worship (Jdg 6:25). The person Gideon probably feared most, his father, became his most outspoken defender.

"The probability, we think, is that Gideon, perceiving in the morning to what a pitch of exasperation the citizens were wrought, and how seriously they threatened his life, took occasion frankly to inform his father of the visit of the angel, and of all the circumstances of his call and commission, and that this, added to his feelings as a father, had served at once to convince him of his former error and to determine to stand by his son against the rage of the populace." [Note: Bush, p. 92.]

"There are some profound spiritual implications in Gideon’s assignment. 1. Baal must go before Midian can go. . . . 2. God’s altar cannot be built until Baal’s altar is destroyed. . . . 3. The place we must start is in our own backyard." [Note: Inrig, pp. 100-101.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)