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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 6:26 records a profound divine directive to Gideon, commanding him to construct a new altar to the LORD on the very rock where a miraculous sign had confirmed his calling. This instruction transcends mere construction; it is a deeply symbolic act requiring Gideon to offer a burnt sacrifice using a specific bullock and, remarkably, to fuel the offering with wood from the Asherah pole he was simultaneously commanded to cut down. This pivotal moment signifies a radical break from the pervasive idolatry of Baal and Asherah worship, a decisive return to exclusive devotion to Yahweh, and the powerful repurposing of what was unholy for sacred purposes, marking a critical step in Israel's spiritual transformation and covenant renewal.
Context
Literary Context
This verse is intricately woven into the narrative of Gideon's call and initial acts of obedience, immediately following the miraculous consumption of his offering by fire from the Angel of the LORD (Judges 6:21). This divine confirmation, initially sought by a hesitant Gideon (Judges 6:11-20), solidifies God's presence and power. Crucially, Judges 6:26 is a direct follow-up to the explicit command in Judges 6:25, where Gideon is instructed to dismantle his father's altar to Baal and cut down the nearby Asherah pole. Thus, verse 26 provides the positive, constructive counterpart to the destructive command: it's not enough to tear down the false; one must immediately establish the true, transforming a site of divine revelation into a consecrated space for legitimate worship of Yahweh. This sequence highlights the urgency and totality of God's demand for exclusive devotion.
Historical & Cultural Context
The period of the Judges was characterized by a cyclical pattern of apostasy, divine judgment (oppression by foreign powers), cries for deliverance, and God raising up a judge to rescue His people (Judges 2:11-19). At this specific juncture, Israel had "done evil in the sight of the LORD" by embracing the worship of Baal and Asherah, which led to their severe oppression by the Midianites (Judges 6:1-6). Baal, the Canaanite storm and fertility god, and Asherah, his consort, were central to the pagan pantheon, with their worship often involving cultic prostitution, child sacrifice, and the erection of altars and sacred poles (Asherahs). Gideon's father, Joash, was himself implicated in this widespread idolatry, possessing such an altar and pole. The "rock" mentioned in the verse is not an arbitrary location but the very place where the Angel of the LORD had appeared and consumed Gideon's offering, imbuing it with profound sacred significance as a site of divine encounter and miraculous confirmation. The command, therefore, is to rededicate this specific, divinely-marked location to Yahweh.
Key Themes
Judges 6:26 powerfully reinforces several foundational themes crucial to the book of Judges and the broader biblical narrative. First, it underscores the theme of Exclusive Worship and Purity, emphasizing God's non-negotiable demand for singular devotion and the complete eradication of idolatry. The command to destroy pagan altars and immediately replace them with an altar to Yahweh highlights that true worship is not merely the absence of false gods but the active, consecrated presence of the one true God. Second, the striking act of using the Asherah wood to fuel the burnt sacrifice introduces the profound theme of Transformation and Redemption. What was once an instrument of pagan abomination is now consecrated for holy purposes, demonstrating God's sovereign power to redeem, repurpose, and sanctify even the most defiled elements for His glory. This foreshadows Israel's broader spiritual transformation from idolatry to covenant fidelity. Finally, the command asserts Divine Authority and Sovereignty, directly challenging the legitimacy and power of Baal and Asherah and reaffirming Yahweh's absolute supremacy over all other deities, calling His people back to the foundational covenant relationship established at Sinai (Exodus 20:3-5). This act of covenant renewal is indispensable for Israel's deliverance and spiritual restoration.
Exposition and Analysis
Key Word Analysis
From the primitive root H1129, bânâh' means "to build (literally and figuratively)." It encompasses not only the physical construction of the altar but also the establishment of a new order of worship. In this context, it signifies the positive act of establishing something new and rightful in contrast to the destruction of the old, false worship.
The KJV translation "grove" for the Hebrew אֲשֵׁרָה (H842, 'ăshêrâh') is often misleading. An 'ăshêrâh' refers to a sacred wooden pole, pillar, or even a living tree, which served as a cultic object or symbol of the Canaanite goddess Asherah, the consort of Baal. These poles were central to pagan fertility rites and idolatrous worship, frequently erected alongside altars to Baal. The command to cut it down and use its wood for Yahweh's sacrifice is a profound act of desacralization and triumph over pagan deities.
The Hebrew מַעֲרָכָה (H4634, maʻărâkâh') denotes an "arrangement," "pile," or a "military array," and by extension, a "prepared" or "designated place." In this context, it signifies a specific, properly arranged, or designated spot for the altar. This detail emphasizes that even in this urgent, clandestine act of worship, God demands order, reverence, and adherence to divine instruction, ensuring the altar is built correctly and in the appropriate location, likely referring to the top of the rock where the divine fire had appeared.
Verse Breakdown
"And build an altar unto the LORD thy God upon the top of this rock"
This clause issues a direct, positive command to Gideon, contrasting sharply with the preceding command to destroy the Baal altar. The instruction to build "an altar unto the LORD thy God" re-establishes Yahweh as the sole object of worship, emphasizing His covenant relationship with Israel. The location, "upon the top of this rock," is profoundly significant, being the very place where the Angel of the LORD had manifested and miraculously consumed Gideon's offering (Judges 6:21). This transforms a site of divine revelation into a consecrated space for renewed covenant worship, symbolizing God's enduring presence and confirmation of Gideon's mission.
"in the ordered place"
This phrase underscores the necessity of proper procedure and divine instruction even in an immediate act of worship. It implies that the altar is not to be built haphazardly but according to a divine arrangement or a designated, prepared spot. This speaks to the importance of reverent and obedient worship, even in the midst of spiritual warfare against idolatry, ensuring that the act is not merely impulsive but divinely guided and structured.
"and take the second bullock"
The specification of "the second bullock" is notable. While some interpretations suggest a bullock that was seven years old (linking to the preceding verse), or perhaps the second-best, or one distinct from those used for Baal, the most significant aspect is the specificity. It indicates a particular animal chosen by divine instruction for this significant sacrifice, emphasizing the specificity, cost, and consecration required for true worship. It highlights that the offering to Yahweh must be deliberate and distinct from any defiled practices.
"and offer a burnt sacrifice"
The "burnt sacrifice" (Hebrew, 'olah' or 'ôlâh') was a foundational offering in Israelite worship, signifying complete dedication and atonement. The entire animal (except the hide) was consumed by fire on the altar, symbolizing the worshiper's total surrender and devotion to God. This act of offering a burnt sacrifice to Yahweh directly replaces the illicit sacrifices offered to Baal, re-establishing proper worship and seeking God's favor and cleansing for the people. It is an act of reconciliation and re-dedication.
"with the wood of the grove which thou shalt cut down"
This is perhaps the most striking and symbolically potent part of the command. The "wood of the grove," identified as the Asherah pole, was a direct symbol and instrument of pagan idolatry. The command to use this very wood to fuel the burnt offering to Yahweh is a profound act of desacralization and repurposing. It demonstrates God's absolute triumph over false gods, transforming an object of abomination into a means of holy worship. It powerfully illustrates God's ability to redeem and sanctify what was once defiled, turning it to His glory and demonstrating the futility of false worship.
Literary Devices
Judges 6:26 is rich in Symbolism. The "rock" symbolizes divine presence, confirmation, and the foundation upon which true worship is to be established, transforming from a place of miraculous sign to a consecrated site of renewed covenant worship. The "second bullock" carries symbolic weight of specific, perhaps costly, dedication, emphasizing the value and intentionality of the offering to Yahweh. Most powerfully, the "wood of the grove" (Asherah pole) symbolizes the complete overthrow of idolatry and the radical Repurposing or Redemption of what was unholy for sacred use. This creates a strong Contrast between the false, defiling worship of Baal and Asherah and the true, exclusive, and purifying worship of Yahweh. There is also a profound element of Irony in using the very instrument of pagan worship to fuel the sacrifice to the true God, highlighting Yahweh's absolute sovereignty and the utter futility and powerlessness of false gods. The entire sequence, from destruction to rebuilding, serves as a powerful Metaphor for Israel's spiritual journey from apostasy to restoration and cleansing.
Theological and Thematic Connections
This command to Gideon is a foundational theological statement regarding the nature of God and His relationship with His people. It unequivocally declares God's demand for exclusive worship, echoing the first commandment: "You shall have no other gods before me" (Exodus 20:3). The destruction of the pagan altar and the immediate construction of an altar to Yahweh signifies a decisive break from syncretism and a return to covenant fidelity. Furthermore, the repurposing of the Asherah wood for the burnt offering illustrates God's power to redeem and sanctify, transforming what was defiled by idolatry into an instrument of holy worship. This act foreshadows the broader biblical theme of God's ability to take what is broken or corrupted and consecrate it for His purposes, demonstrating His sovereignty over all creation and all false deities. It is a call to radical obedience and a tangible expression of spiritual cleansing and renewal, asserting Yahweh's unique glory which He will not share with another (Isaiah 42:8).
Reflection and Application
Judges 6:26 offers profound and challenging lessons for contemporary believers, compelling us to examine the "altars" in our own lives. Just as God demanded exclusive worship from Gideon, He calls us to identify and dismantle anything that subtly or overtly competes for His rightful place in our hearts and lives—whether it be career, possessions, relationships, comfort, personal ambition, or even self-image. This verse compels us to move beyond merely ceasing sinful practices (cutting down the Asherah pole) to actively establishing practices of true devotion (building an altar to the LORD). The powerful imagery of using the Asherah wood for the burnt offering teaches us that God can redeem and repurpose even those areas of our lives that were once given over to unholy pursuits. Our past mistakes, our brokenness, our former idols, or even our weaknesses can, through God's transformative power, become instruments for His glory. It emphasizes the importance of immediate, decisive, and sometimes costly obedience to God's commands, even when it means going against cultural norms or personal comfort, trusting that such radical obedience leads to true spiritual freedom, profound cleansing, and genuine renewal.
Questions for Reflection
FAQ
What is the significance of the "second bullock" in this command?
The instruction to take the "second bullock" (or "the second bullock, seven years old" as some translations render it, based on the preceding verse) carries multiple layers of significance. Firstly, it emphasizes the specificity of God's command, indicating a particular animal chosen for a sacred purpose. Secondly, if the seven-year-old interpretation is adopted, it could symbolize completion or perfection, making it a fitting sacrifice. Thirdly, it is often understood that this "second bullock" was distinct from any bullock Gideon's father might have used for Baal worship, or perhaps it was the prime bullock, demonstrating that the sacrifice to Yahweh must be of significant value and distinct from any pagan practices. Ultimately, it underscores that the offering to the LORD was to be a deliberate, costly, and consecrated act of worship, replacing the defiled practices with a pure and acceptable sacrifice, thereby initiating a new spiritual order under God's exclusive authority.
Why was Gideon commanded to use the wood of the Asherah pole for the burnt sacrifice?
The command to use the wood of the Asherah pole—a direct symbol and instrument of pagan idolatry—to fuel the burnt offering to Yahweh is profoundly symbolic and theological. It serves as a powerful declaration of God's absolute sovereignty and triumph over all false gods, demonstrating that He alone is God and there is no other (Isaiah 45:5). By transforming an object of abomination into a means of holy worship, God demonstrates His power to desacralize the unholy and consecrate it for His purposes. It's an act of divine irony and redemption, showing that even the tools of idolatry can be stripped of their power and repurposed to bring glory to the one true God. This act visually and tangibly represents Israel's spiritual cleansing and the complete overthrow of Baal and Asherah worship in favor of exclusive devotion to Yahweh, illustrating that God can redeem and sanctify even the most defiled things.
Christ-Centered Fulfillment
Judges 6:26, with its radical call to dismantle idolatry and establish true worship, finds its ultimate fulfillment in Jesus Christ. Gideon's act of cleansing the land and building an altar to Yahweh foreshadows Christ's ultimate work of spiritual cleansing and the establishment of a new covenant of worship. Just as Gideon used the defiled wood of the Asherah pole for a holy sacrifice, Christ, through His perfect sacrifice on the cross, took upon Himself the defilement of humanity's sin and idolatry, transforming it into the means of our redemption (2 Corinthians 5:21). He is the ultimate "burnt sacrifice," whose complete dedication and atoning work forever purifies those who believe (Hebrews 9:11-14). Moreover, Christ's authority utterly demolishes the power of spiritual idolatry and darkness, triumphing over all principalities and powers through His cross (Colossians 2:15). In Him, believers become living altars, called to offer their bodies as "living sacrifices, holy and pleasing to God," which is their true and proper worship (Romans 12:1-2), with their lives repurposed and consecrated for God's glory, just as the Asherah wood was repurposed for Yahweh's altar. The "rock" upon which Gideon built the altar also points to Christ, the spiritual Rock upon whom the true church is built, against which the gates of hell shall not prevail (1 Corinthians 10:4; Matthew 16:18).