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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 6:25–32. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Orders are given to Gideon to begin his government with the reformation of his father's house, Jdg 6:25, Jdg 6:26. A correspondence being settled between God and Gideon, by the appearance of the angel to him, it was kept up in another way; the same night after he had seen God, when he was full of thoughts concerning what had passed, which probably he had not yet communicated to any, The Lord said unto him in a dream, Do so and so. Note, God's visits, if gratefully received, shall be graciously repeated. Bid God welcome, and he will come again. Gideon is appointed, 1. To throw down Baal's altar, which it seems hi father had, either for his own house or perhaps for the whole town. See the power of God's grace, that he could raise up a reformer, and the condescensions of his grace, that he would raise up a deliverer, out of the family of one that was a ring-leader in idolatry. But Gideon must not now think it enough not to worship at that altar, which we charitably hope he had not done, but he must throw it down; not consecrate the same altar to God (tit is bishop Hall's observation), but utterly demolish it. God first commands down the monuments of superstition, and then enjoins his own service. He must likewise cut down the grove that was by it, the plantation of young trees, designed to beautify the place. The learned bishop Patrick, by the grove, understands the image in the grove, probably the image of Ashtaroth (for the word for a grove is Ashereh), which stood upon or close by the altar. 2. The erect an altar to God, to Jehovah his God, which probably was to be notified by an inscription upon the altar to that purport - to Jehovah, Gideon's God, or Israel's. It would have been an improper thing for him to build an altar, even to the God of Israel, especially for burnt-offering and sacrifice, and would have been construed into a contempt of the altar at Shiloh, if God, who has not tied up himself to his own laws, had not bidden him to do it. But now it was his duty and honour to be thus employed. God directs him to the place where he should build it, on the top of the rock, perhaps in the same place in which the angel had appeared to him, near to the altar he had already built: and he must not do it in a hurry, but with the decency that became a religious action (in an orderly manner, as it is in the margin), according to the ancient law for altars raised on particular occasions, that they must be of earth not of hewn stone. The word here used for the rock on which the altar was to be built signifies a fortress, or strong-hold, erected, some think, to secure them from the Midianites; if so, it was no security while the altar of Baal was so near it, but it was effectually fortified when an altar to the Lord was built on the top of it, for that is the best defence upon our glory. On this altar, (1.) He was to offer sacrifice. Two bullocks he must offer: his father's young bullock, and the second bullock of seven years old, so it should rather be read, not even the second as we read it. The former, we may suppose, he was to offer for himself, the latter for the sins of the people whom he was to deliver. It was requisite he should thus make peace with God, before he made war on Midian. Till sin be pardoned through the great sacrifice, no good is to be expected. These bullocks, it is supposed, were intended for sacrifices on the altar of Baal, but were now converted to a better use. Thus, when the strong man armed is overcome and dispossessed, the stronger than he divides the spoil, seizes that for himself which was prepared for Baal. Let him come whose right it is, and give it to him. (2.) Ball's grove, or image, or whatever it was that was the sanctity or beauty of his altar, must not only be burnt, but must be used as fuel for God's altar, to signify not only that whatever sets up itself in opposition to God shall be destroyed, but that the justice of God will be glorified in its destruction. God ordered Gideon to do this, [1.] To try his zeal for religion, which it was necessary he should give proofs of before he took the field, to give proof of his valour there. [2.] That some steps might hereby to taken towards Israel's reformation, which must prepare the way for their deliverance. Sin, the cause, must be taken away, else how should the trouble, which was but the effect, come to an end? And it might be hoped that this example of Gideon's, who was now shortly to appear so great a man, would be followed by the rest of the cities and tribes, and the destruction of this one altar of Baal would be the destruction of many.
II.Gideon was obedient to the heavenly vision, Jdg 6:27.
He that was to command the Israel of God must be subject to the God of Israel, without disputing, and, as a type of Christ, must first save his people from their sins, and then save them from their enemies.
1.He had servants of his own, whom he could confide in, who, we may suppose, like him, had kept their integrity, and had not bowed the knee to Baal, and therefore were forward to assist him in destroying the altar of Baal.
2.He did not scruple taking his father's bullock and offering it to God without his father's consent, because God, who expressly commanded him to do so, had a better title to it than his father had, and it was the greatest real kindness he could do to his father to prevent his sin.
3.He expected to incur the displeasure of his father's household by it, and the ill-will of his neighbours, yet he did it, remembering how much it was Levi's praise that, in the cause of God, he said to his father and mother, I have not seen him, Deu 33:9. And, while he was sure of the favour of God, he feared not the anger of men; he that bade him do it would bear him out. Yet,
4.Though he feared not their resentment when it was done, to prevent their resistance in the doing of it he prudently chose to do it by night, that he might not be disturbed in these sacred actions. And some think it was the same night in which God spoke to him to do it, and that, as soon as ever he had received the orders, he immediately applied himself to the execution of them, and finished before morning.
III.He was brought into peril of his life for doing it, Jdg 6:28-30.
1.It was soon discovered what was done. Gideon, when he had gone through with the business, did not desire the concealment of it, nor could it be hid, for the men of the city rose early in the morning, as it should seem, to say their matins at Baal's altar, and so to begin the day with their god, such a one as he was, a shame to those who say the true God is their God, and yet, in the morning, direct no prayer to him, nor look up.
2.It was soon discovered who had done it. Strict enquiry was made. Gideon was known to be disaffected to the worship of Baal, which brought him into suspicion, and positive proof immediately came against him: "Gideon, no doubt, has done this thing." 3. Gideon being found guilty of the fact, to such a pitch of impiety had these degenerate Israelites arrived that they take it for law he must die for the same, and require his own father (who, by patronising their idolatry, had given them too much cause to expect he would comply with them herein) to deliver him up: Bring out thy son, that he may die. Be astonished, O heavens! at this, and tremble, O earth! By the law of God the worshippers of Baal were to die, but these wicked men impiously turn the penalty upon the worshippers of the God of Israel. How prodigiously mad were they upon their idols! Was it not enough to offer the choicest of their bullocks to Baal, but must the bravest youth of their city fall as a sacrifice to that dunghill-deity, when they pretended he was provoked? How soon will idolaters become persecutors!
IV.He was rescued out of the hands of his persecutors by his own father, Jdg 6:31.
1.There were those that stood against Gideon, that not only appeared at the first to make a demand, but insisted on it, and would have him put to death. Notwithstanding the heavy judgments they were at this time under for their idolatry, yet they hated to be reformed, and walked contrary to God even when he was walking contrary to them.
2.Yet then Joash stood for him; he was one of the chief men of the city. Those that have power may do a great deal for the protection of an honest man and an honest cause, and when they so use their power they are ministers of God for good.
(1.)This Joash had patronised Baal's altar, yet now protects him that had destroyed it,
[1.]Out of natural affection to his son, and perhaps a particular esteem for him as a virtuous, valiant, valuable, young man, and never the worse for not joining with him in the worship of Baal. Many that have not courage enough to keep their integrity themselves yet have so much conscience left as makes them love and esteem those that do. If Joash had a kindness for Baal, yet he had a greater kindness for his son. Or,
[2.]Out of a care for the public peace. The mob grew riotous, and, he feared, would grow more so, and therefore, as some think, he bestirred himself to repress the tumult: "Let it be left to the judges; it is not for you to pass sentence upon any man;" he that offers it, let him be put to death: he means not as an idolater, but as a disturber of the peace, and the mover of sedition. Under this same colour Paul was rescued at Ephesus from those that were as zealous for Diana as these were for Baal, Act 19:40. Or,
[3.]Out of a conviction that Gideon had done well. His son, perhaps, had reasoned with him, or God, who has all hearts in his hands, had secretly and effectually influenced him to appear thus against the advocates for Baal, though he had complied with them formerly in the worship of Baal. Note, It is good to appear for God when we are called to it, though there be few or none to second us, because God can incline the hearts of those to stand by us from whom we little expect assistance. Let us do our duty, and then trust God with our safety.
(2.)Two things Joash urges: - [1.] That it was absurd for them to plead for Baal. "Will you that are Israelites, the worshippers of the one only living and true God, plead for Baal, a false god? Will you be so sottish, so senseless? Those whose fathers' god Baal was, and who never knew any other, are more excusable in pleading for him than you are, that are in covenant with Jehovah, and have been trained up in the knowledge of him. You that have smarted so much for worshipping Baal, and have brought all this mischief and calamity upon yourselves by it, will you yet plead for Baal?" Note, It is bad to commit sin, but it is great wickedness indeed to plead for it, especially to plead for Baal, that idol, whatever it is, which possesses that room in the heart which God should have. [2.] That it was needless for them to plead for Baal. If he were not a god, as was pretended, they could have nothing to say for him; if he were, he was able to plead for himself, as the God of Israel had often done by fire from heaven, or some other judgment against those who put contempt upon him. Here is a fair challenge to Baal to do either good or evil, and the result convinced his worshippers of their folly in praying to one to help them that could not avenge himself; after this Gideon remarkably prospered, and thereby it appeared how unable Baal was to maintain his own cause.
(3.)Gideon's father hereupon gave him a new name (Jdg 6:32); he called him Jerubbaal: "Let Baal plead; let him plead against him if he can; if he have any thing to say for himself against his destroyer, let him say it." This name was a standing defiance to Baal: "Now that Gideon is taking up arms against the Midianites that worship Baal, let him defend his worshippers if he can." It likewise gave honour to Gideon (a sworn enemy to that great usurper, and that had carried the day against him), that encouragement to his soldiers, that they fought under one that fought for God against this great competitor with him for the throne. It is the probable conjecture of the learned that that Jerombalus whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as a priest of the god Jao (a corruption of the name Jehovah), and one to whom he was indebted for a great deal of knowledge, was this Jerubbaal. He is called Jerubbesheth (Sa2 11:12), Baal, a lord, being fitly turned into Besheth, shame.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Then the man, instructed and fore-knowing what was to be, observes the heavenly mysteries, and therefore, according to the warning, slew the bullock destined by his father to idols, and himself offered to God another bullock seven years old. By doing which he most plainly showed that after the coming of the Lord all Gentile sacrifices should be done away, and that only the sacrifice of the Lord's passion should be offered for the redemption of the people. For that bullock was, in a type, Christ, in Whom, as Esaias said, dwelt the fulness of the seven gifts of the Spirit. This bullock Abraham also offered when he saw the day of the Lord and was glad. He it is Who was offered at one time in the type of a kid, at another in that of a sheep, at another in that of a bullock. Of a kid, because He is a sacrifice for sin; of a sheep, because He is an unresisting victim; of a bullock, because He is a victim without blemish.
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Summary
Judges 6:25 details the Lord's immediate and radical command to Gideon, following his divine encounter and commissioning to deliver Israel from Midianite oppression. This pivotal instruction mandates Gideon to dismantle the altar of Baal and cut down the Asherah pole belonging to his own father, initiating a crucial act of spiritual purification within his household and community. This divine directive underscores that true national deliverance must begin with an internal cleansing from idolatry, setting the foundational stage for God's redemptive work through Gideon and signaling a decisive break from Israel's pervasive syncretism.
Context
Literary Context
Judges 6:25 immediately follows Gideon's profound and transformative encounter with the Angel of the LORD, recounted in Judges 6:11-24. In this encounter, Gideon, initially filled with doubt and a sense of inadequacy, is commissioned as a mighty warrior to deliver Israel. The miraculous sign of fire consuming his offering (Judges 6:21) confirms the divine presence and power behind his call. This verse marks the very first concrete command given to Gideon, shifting abruptly from divine assurance to active, immediate obedience. The phrase "the same night" emphasizes the urgency and non-negotiable nature of this directive. It signals that the spiritual cleansing of Israel, beginning within Gideon's own sphere of influence, is a foundational prerequisite for any military engagement or national liberation. God's priority is clearly established: internal purity must precede external victory.
Historical & Cultural Context
During the period of the Judges, Israel frequently fell into cycles of apostasy, turning away from Yahweh to worship the gods of the surrounding Canaanite peoples. The seven years of Midianite oppression (Judges 6:1) were a direct consequence of this covenant unfaithfulness, particularly their widespread adoption of Baal and Asherah worship. Baal was the chief Canaanite storm and fertility god, believed to control rain and agricultural abundance, while Asherah was his consort, a mother goddess associated with fertility and often worshipped through sacred poles or trees. These pagan cults involved various immoral practices, including sacred prostitution and, at times, child sacrifice, and were deeply embedded in Canaanite society, influencing even Israelite households like Gideon's father, Joash. The divine command to destroy these altars and poles was a direct challenge to the prevailing religious norms, a bold assertion of Yahweh's exclusive sovereignty, and a re-affirmation of the foundational covenant commands given at Mount Sinai, particularly the prohibition against idolatry.
Key Themes
This verse powerfully introduces several key themes that resonate throughout the Book of Judges and the broader biblical narrative. Firstly, it highlights the theme of Immediate Obedience, as the command is given "the same night," emphasizing the urgency of addressing spiritual compromise. Secondly, it underscores the critical need for Confronting Idolatry, demanding a radical dismantling of anything that competes with God's rightful place in the lives of His people, a theme deeply rooted in the Mosaic Law and echoed in prophetic calls to repentance (e.g., 1 Samuel 7:3-4). Thirdly, the passage firmly establishes the principle that Spiritual Purity Precedes Deliverance. Before Gideon can lead Israel to freedom from external enemies, he must first cleanse his own sphere of influence from the very sin that led to their oppression, a pattern seen throughout Israel's history, where national well-being is tied to covenant faithfulness (e.g., Deuteronomy 28). Finally, it powerfully asserts Divine Authority and Exclusivity, demonstrating God's sole claim to worship and His intolerance for rival gods, a fundamental tenet of the covenant relationship with Israel.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, often translated as "Jehovah" or "Yahweh," signifying "the self-Existent One" or "the Eternal." Its use here emphasizes that the command to Gideon originates from the sovereign, unchanging God of Israel, the one true God who has a personal relationship with His people and is actively involved in their history. It underscores His authority and His unique claim to worship, setting Him apart from the false gods of Canaan.
This term literally means "lord" or "master" and refers to the chief male deity of the Canaanite pantheon. Baal was worshipped as the god of storms, rain, and fertility, believed to be essential for agricultural prosperity. The presence of an altar to Baal in Gideon's father's household indicates the pervasive syncretism and apostasy that had gripped Israel, directly violating the First Commandment against having other gods before Yahweh. The command to destroy it is a direct assault on the spiritual stronghold of idolatry.
This primitive root means "to pull down or in pieces, break, destroy, overthrow, ruin." The intensity of this verb underscores the radical and decisive nature of God's command. Gideon is not merely to neglect or abandon the altar but to utterly demolish it, signifying a complete and irreversible break from Baal worship. This action is a public and unambiguous declaration of Yahweh's supremacy and a rejection of all competing allegiances.
Verse Breakdown
"And it came to pass the same night, that the LORD said unto him,"
This opening clause emphasizes the immediacy and divine origin of the command. "The same night" highlights the urgency and directness of God's instruction, leaving no room for delay. It signifies that Gideon's call to deliver Israel was not merely a future promise but demanded immediate, tangible action, beginning with spiritual purification. The phrase "the LORD said unto him" underscores the authoritative and personal nature of this divine directive, confirming that Gideon was receiving direct orders from Yahweh Himself, establishing the divine mandate for his subsequent actions.
"Take thy father's young bullock, even the second bullock of seven years old,"
This specific instruction details the animal Gideon is to appropriate for sacrifice. The "young bullock" suggests a valuable and robust animal, suitable for an offering. The clarification "even the second bullock of seven years old" adds significant symbolic and practical weight. The "second bullock" might imply it was a reserve animal, perhaps even one dedicated to Baal, making its appropriation for Yahweh's altar a profound act of spiritual reclamation and defiance against idolatry. The age of "seven years old" is particularly striking, as it directly corresponds to the seven years of Midianite oppression Israel had endured (Judges 6:1). Sacrificing a bullock of this age could symbolize the breaking of the seven-year yoke of Midianite bondage and a new dedication to Yahweh, marking the end of a period of divine judgment and the beginning of restoration. The fact that it belonged to "thy father" makes the command even more challenging and personal, requiring Gideon to confront idolatry within his own immediate family.
"and throw down the altar of Baal that thy father hath,"
This is the core command of destruction. Gideon is not merely to neglect the altar but to actively "throw down" or demolish it. The altar of Baal was the physical center of pagan worship in his father's household, representing a direct affront to Yahweh's sovereignty and a symbol of Israel's spiritual compromise. This act of demolition was a public and unambiguous rejection of Baal worship, signaling a definitive break from syncretism and a return to exclusive worship of Yahweh. It was a dangerous act, as Baal worshippers would likely react with hostility, demonstrating the immense courage required of Gideon to obey.
"and cut down the grove that [is] by it:"
Following the destruction of the altar, Gideon is commanded to "cut down the grove," referring to the Asherah pole. This pole, often erected alongside Baal altars, symbolized the worship of Asherah, the Canaanite fertility goddess. Its destruction was equally crucial, as it represented another facet of the pervasive idolatry that had defiled Israel. The command to physically remove these symbols of pagan worship underscores God's absolute intolerance for rival gods and His demand for complete spiritual purity from His people, emphasizing that no vestige of idolatry should remain.
Literary Devices
Judges 6:25 is rich in literary devices that enhance its meaning and impact. The most prominent is Symbolism, where the "altar of Baal" and "the grove" (Asherah pole) are not just physical objects but powerful symbols of Israel's pervasive apostasy and the spiritual bondage that led to their oppression. Their destruction symbolizes the necessary spiritual cleansing and breaking of covenant unfaithfulness required for national deliverance. There is also a strong element of Irony present; Gideon, who has just expressed his weakness and fear ("my clan is the weakest... and I am the least," Judges 6:15), is immediately commanded to perform an act of immense courage and defiance against his own community and family. This highlights God's ability to use the weak and the unlikely to accomplish His mighty purposes. Furthermore, the specific detail of the "second bullock of seven years old" functions as a form of Foreshadowing and Symbolism, subtly linking the act of sacrifice to the duration of Israel's oppression, hinting that this act of spiritual purification is the precursor to the end of their seven years of bondage. The entire passage also serves as a Paradigm for spiritual revival, illustrating that true liberation from external enemies often begins with an internal confrontation of sin and idolatry.
Theological and Thematic Connections
Judges 6:25 is a foundational text for understanding God's unwavering demand for exclusive worship and His method of bringing about national deliverance through individual obedience and spiritual purification. It powerfully illustrates that divine intervention and victory are often predicated on the removal of spiritual obstacles, particularly idolatry. God's command to Gideon to dismantle the symbols of Baal and Asherah worship, even within his own father's household, underscores the principle that true revival begins at home and requires a radical, uncompromising commitment to Yahweh alone. This act is not merely a test of Gideon's faith but a necessary step to align Israel with God's covenant, without which genuine blessing and freedom cannot be sustained. It teaches that God's power is not unleashed in a vacuum but in response to a people who are willing to turn from their idols and wholeheartedly pursue Him. This passage serves as a powerful reminder that God's priority is always the purity of His people's worship.
Reflection and Application
Judges 6:25 presents a timeless challenge to believers: to identify and dismantle the "altars of Baal" and "Asherah poles" in our own lives and spheres of influence. While we may not worship physical idols, anything that competes for God's rightful supremacy in our hearts—be it career, comfort, financial security, relationships, entertainment, or even self-reliance—can become a modern idol. This verse calls for a radical, courageous, and immediate act of spiritual purification. It reminds us that God's work often begins not with grand public displays, but with private acts of obedience and cleansing within our own "households" – our personal lives, families, and immediate communities. Just as Gideon's act was dangerous and unpopular, confronting our own idols may require sacrifice, discomfort, and standing against cultural norms. Yet, it is this foundational act of spiritual integrity that prepares us for God's greater purposes and enables His power to flow through us for true transformation, both personally and corporately. Our willingness to remove idols, whatever form they take, demonstrates our trust in God as our sole provider and protector, paving the way for His blessings and empowering us to be agents of His kingdom.
Questions for Reflection
FAQ
Why did God command Gideon to destroy his father's altar, and not someone else's?
God commanded Gideon to destroy his father's altar because spiritual cleansing often begins at home and with those closest to us. This directive was a crucial test of Gideon's obedience and courage, requiring him to confront idolatry within his own immediate sphere of influence before he could lead the nation. It demonstrated that true deliverance and revival must start with personal and familial purity, addressing the root cause of Israel's oppression. It also showed that God's call is deeply personal and often requires us to challenge the status quo, even within our own families, for the sake of His glory and truth. This mirrors the principle that a leader's effectiveness is often tied to the integrity of their own household, as seen in qualifications for elders in 1 Timothy 3:4-5.
What is the significance of the "second bullock of seven years old"?
The "second bullock of seven years old" holds multiple layers of significance. The "second bullock" might imply it was a reserve or even a bull dedicated to Baal, making its sacrifice to Yahweh a profound act of spiritual reclamation and defiance. The age of "seven years old" is particularly symbolic, as it directly corresponds to the seven years of Midianite oppression Israel had endured (Judges 6:1). By sacrificing a bullock of this age, Gideon was symbolically breaking the yoke of that bondage and dedicating an offering that represented the end of a period of divine judgment, signaling a new beginning of restoration and exclusive worship of Yahweh. It was a powerful statement that the true God was reclaiming what was His and ending the period of oppression, initiating a new era of covenant faithfulness.
Was Gideon's act of destroying the altar a public or private act?
While the command was given "the same night" (Judges 6:25), implying a degree of secrecy in its execution, Gideon performed the act with ten of his servants. The immediate aftermath, where the townspeople discovered the destruction the next morning and sought to kill Gideon (Judges 6:28-30), clearly indicates that it was a public and provocative act with significant consequences. Though executed under the cover of darkness to ensure its completion, its impact was undeniably public, serving as a bold declaration against the prevailing idolatry and a catalyst for change within his community. It was a private act with profoundly public implications.
Christ-Centered Fulfillment
Judges 6:25, with Gideon's radical act of dismantling the altar of Baal and cutting down the Asherah pole, finds its ultimate and profound fulfillment in Jesus Christ. Gideon's actions foreshadow the greater work of Christ, who came not merely to destroy physical idols but to dismantle the spiritual strongholds of sin and idolatry in the human heart and across the cosmos. Just as Gideon cleansed his father's house, Jesus, the true Lamb of God who takes away the sin of the world, offers Himself as the ultimate sacrifice, cleansing us from all unrighteousness and enabling us to worship God in spirit and truth (John 4:23-24). He is the one who casts out the "prince of this world" (John 12:31), breaking the power of sin and death that held humanity in bondage, much like the Midianite oppression. Through His finished work on the cross, Christ destroys the very root of idolatry—our rebellion against God—and inaugurates a new covenant where God's Spirit empowers believers to live lives of exclusive devotion to Him, making us temples of the Holy Spirit (1 Corinthians 6:19-20). He is the true deliverer who purifies His people, not by destroying physical altars, but by transforming hearts, calling us to lay down every competing allegiance and find our sole master and Lord in Him (Matthew 6:24). In Christ, the call to dismantle idols becomes an ongoing process of sanctification, where we continually surrender our lives to His supreme Lordship.