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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 6:27 vividly portrays Gideon's inaugural act of obedience to the Lord's challenging command: the clandestine demolition of his father's altar to Baal and the Asherah pole. This pivotal moment reveals a profound tension between genuine faith and human apprehension, as Gideon, despite his palpable fear of his family and the townspeople, faithfully executes God's directive under the cover of night. It marks the crucial first tangible step in his journey as Israel's deliverer, demonstrating that authentic obedience can not only coexist with but ultimately triumph over personal trepidation.
Context
Literary Context
This verse is strategically placed immediately following the Lord's explicit and challenging command to Gideon in Judges 6:25-26. Having been divinely commissioned by the Angel of the Lord to deliver Israel from the oppressive Midianites, Gideon had previously exhibited significant doubt and repeatedly sought confirmatory signs, including the miraculous consumption of his offering by fire (Judges 6:21) and the well-known signs of the fleece (Judges 6:36-40). The divine instruction to destroy the local pagan altars serves as a critical spiritual prerequisite and a test of Gideon's commitment and obedience before he is to engage in broader military conflict. His actions in Judges 6:27 directly respond to this immediate divine mandate, setting the foundational stage for the subsequent narrative of deliverance that unfolds throughout the book of Judges.
Historical & Cultural Context
The era of the Judges, spanning approximately 1200-1000 BC, was characterized by a recurring cycle of Israelite apostasy, divine judgment manifested through foreign oppression, the people's cries for help, and God raising up a deliverer. During this tumultuous period, the Israelites frequently succumbed to the temptation to assimilate the religious practices of the indigenous Canaanite inhabitants. This included the widespread worship of Baal, the Canaanite storm god, and Asherah, his consort, a fertility goddess. These pagan cults often involved morally corrupt practices such as ritual prostitution and, tragically, child sacrifice, all of which were in direct violation of the Mosaic Law. Baal worship was deeply entrenched within local communities, intrinsically linked to agricultural prosperity, and frequently supported by influential families, like Gideon's father, Joash, who maintained an altar to Baal and an Asherah pole. Destroying such deeply revered religious symbols was not merely a spiritual act but a direct and profound challenge to the social, economic, and political fabric of the community, carrying severe risks of violent retaliation, including death, as vividly illustrated in Judges 6:30. Gideon's deliberate decision to act "by night" powerfully underscores the very real and immediate danger he faced from his own community.
Key Themes
This verse powerfully illustrates several fundamental themes prevalent throughout the book of Judges and the broader biblical narrative. Firstly, it highlights Obedience Amidst Fear, demonstrating unequivocally that genuine faith does not necessitate the absence of fear, but rather the courageous act of obedience despite its presence. Gideon's fear of his community is explicitly stated, yet he still "did as the LORD had said." Secondly, it underscores the critical necessity of Confronting Idolatry. Before any external deliverance from the Midianites could be achieved, an internal spiritual purification was required, beginning within Gideon's own household. This signifies that spiritual cleansing is often a prerequisite for divine blessing and ultimate victory, a principle seen in God's call for Israel to be set apart (e.g., Deuteronomy 7:1-6). Finally, the narrative powerfully emphasizes that God Works Through Imperfect Vessels. Gideon, initially presented as the "least in Manasseh" (Judges 6:15) and now displaying palpable fear, is nonetheless chosen and empowered by God to accomplish His sovereign will, illustrating that divine power is often made perfect in human weakness, a profound truth echoed elsewhere in Scripture, such as in 2 Corinthians 12:9.
Exposition and Analysis
Key Word Analysis
The Hebrew word יָרֵא (yârêʼ) in this context signifies a deep apprehension, dread, or terror, specifically related to the potential for physical harm or social ostracism. This is distinct from the reverential "fear of the Lord" (which implies awe and obedient respect), instead highlighting Gideon's very human and relatable struggle. This fear is not presented as a lack of faith but as a significant, yet overcome, obstacle, demonstrating that true obedience can manifest even when courage falters.
The verb עָשָׂה (ʻâsâh), translated as "did," emphasizes the active, concrete, and performative nature of Gideon's obedience. Despite his previous hesitations and the explicit fear mentioned in the verse, he did not merely contemplate or intend to obey; he performed the specific actions commanded by the Lord. This active "doing" is crucial, as it transforms his internal struggle into an external act of faithfulness, underscoring that genuine obedience is demonstrated through tangible action.
The consistent use of "the LORD" (יְהוָה, Yᵉhôvâh), God's sacred covenant name, is profoundly significant. It underscores that Gideon's obedience is directed toward the one true God of Israel, in direct and stark opposition to Baal, whose altar he is commanded to destroy. This highlights the fundamental theological conflict at play: the absolute supremacy and authority of YHWH over the false, impotent gods of Canaan.
Verse Breakdown
"Then Gideon took ten men of his servants"
This detail indicates that Gideon did not act alone, but enlisted assistance. This was likely for practical reasons, given the considerable size and effort required to dismantle an altar and cut down a large pole, and perhaps also for moral support or as a measure of safety in a dangerous undertaking. The "servants" were likely trusted members of his household, suggesting a degree of loyalty and possibly shared conviction, or at least a willingness to follow their master's lead.
"and did as the LORD had said unto him"
This phrase forms the very core of Gideon's obedient response. Despite his earlier hesitations, requests for signs, and the subsequent fear explicitly mentioned, he fully and completely executed the divine command given in Judges 6:25-26. This highlights his commitment to the divine word, even when its fulfillment was personally costly and fraught with danger.
"and [so] it was, because he feared his father's household, and the men of the city"
This clause explicitly reveals the motivation behind the timing and method of his action. Gideon's fear was not of God, but of the very real and immediate human retaliation. His father's household would be directly implicated, shamed, and potentially punished, and the men of the city, deeply invested in Baal worship, would undoubtedly react with severe violence. This fear is a testament to the tangible and dangerous consequences of challenging the dominant idolatry of the time.
"that he could not do [it] by day, that he did [it] by night"
The deliberate decision to act "by night" is a direct consequence of his stated fear. It was a strategic and prudent choice to minimize detection, avoid immediate confrontation, and allow him to complete the task before the community could intervene. This demonstrates a practical wisdom combined with his obedience, acknowledging his human limitations and the necessity for discretion in a hostile and idolatrous environment.
Literary Devices
Judges 6:27 employs several potent literary devices to convey its profound message. There is a clear Contrast between Gideon's internal fear and his external act of obedience, highlighting the pervasive tension between human weakness and divine command. The choice to act "by night" further emphasizes this contrast, setting the clandestine nature of his obedience against the open defiance of idolatry that it represents. This pivotal act also serves as potent Foreshadowing, as Gideon's initial, fearful obedience in a small, personal sphere (his household) anticipates his larger, more public acts of obedience and deliverance later in the narrative, such as leading the battle against the Midianites. Furthermore, a subtle Irony is present in God's choice of a man who is initially fearful and hesitant to initiate a spiritual cleansing that demands immense courage. This underscores the profound biblical principle that God often uses the weak, the unlikely, and the seemingly unqualified to accomplish His mighty purposes, thereby showcasing His power rather than human strength.
Theological and Thematic Connections
Judges 6:27 serves as a foundational text illustrating the very nature of true faith and obedience. It teaches us that obedience to God is not contingent upon the absence of fear, but rather on the willingness to act in spite of it. Gideon's initial act of confronting deeply entrenched idolatry within his own family and community underscores a profound spiritual truth: before God can bring about large-scale deliverance or revival, there often needs to be an internal purging of sin and false worship. This personal spiritual cleansing is a prerequisite for corporate blessing and victory. It reminds believers that our primary allegiance must be to the Lord, even when it means challenging deeply entrenched cultural norms or facing intense personal opposition. God honors such obedience, even when it is carried out with human prudence or under the cover of darkness, demonstrating that the heart of obedience matters more than its public display.
Reflection and Application
Gideon's narrative in Judges 6:27 offers profound and timeless lessons for contemporary believers. We are frequently called to acts of obedience in contexts that are uncomfortable, unpopular, or even perceived as risky. Whether it involves standing firm on biblical truth in an increasingly secularized society, confronting personal "idols" in our own lives (anything that usurps God's rightful place), or making difficult ethical choices that go against the grain, Gideon's example provides powerful encouragement. His fear was undeniably real, yet it did not paralyze him into inaction. Instead, he found a way to obey, even if it meant acting discreetly and under the cover of darkness. This reminds us that God profoundly values our willingness to act on His word, even when our faith is accompanied by very human weakness and apprehension. We are not expected to be fearless, but rather to be faithful. Our obedience, however imperfectly executed or privately performed, opens the door for God's greater purposes to unfold both in our individual lives and through us in the world.
Questions for Reflection
FAQ
Why did God command Gideon to destroy his father's altar first, before fighting the Midianites?
God's command to Gideon to destroy his father's altar to Baal and the Asherah pole (Judges 6:25-26) was a crucial and multifaceted prerequisite. Firstly, it established Gideon's personal and spiritual allegiance. Before he could effectively lead Israel in a physical battle against their oppressors, he needed to demonstrate his unwavering loyalty to the Lord and purge the spiritual idolatry within his own household and community. This emphasized that the root problem in Israel was spiritual apostasy and unfaithfulness, not merely military weakness. Secondly, it served as a profound test of Gideon's obedience and courage. This act was deeply confrontational and inherently dangerous, as Baal worship was widespread and deeply ingrained in the societal fabric. God often tests His chosen vessels in smaller, personal acts of obedience and faithfulness before entrusting them with larger, more public missions. It unequivocally showed that God's deliverance involved not just military victory, but a fundamental spiritual reformation and return to Him.
Does Gideon's fear diminish his obedience or faith?
No, Gideon's fear does not diminish his obedience or faith; rather, it highlights the authentic and relatable nature of both. The Bible consistently portrays its heroes with their human weaknesses and struggles, making them profoundly relatable and powerfully demonstrating God's power perfected in human weakness (2 Corinthians 12:9). Gideon's fear of his father's household and the men of the city was a natural, understandable response to a potentially life-threatening situation (Judges 6:30). The significant point is that despite this very real and present fear, he still "did as the LORD had said unto him." This demonstrates that true faith is not the absence of fear, but the courageous willingness to act in obedience to God's command even when fear is undeniably present. His obedience, though executed discreetly, was a profoundly courageous act of faith.
What is the significance of Gideon performing the act "by night"?
Gideon's deliberate decision to perform the act "by night" (Judges 6:27) was a practical and prudent measure primarily driven by his fear of immediate and violent retaliation. It allowed him to complete the destructive task under the cover of darkness, significantly minimizing the risk of being caught in the act and facing the wrath of the townspeople who were deeply devoted to Baal. This strategic choice does not indicate a lack of courage, but rather a wise acknowledgment of the very real danger and the necessary for strategic action and discretion. It powerfully shows that obedience to God can sometimes be accomplished through discreet or unconventional means, especially when facing strong opposition and potential harm. God honors obedience, whether it is done publicly or privately, as long as the heart is genuinely committed to His divine will.
Christ-Centered Fulfillment
Gideon's initial act of confronting idolatry in his own household, though born of human fear and executed under the cover of night, powerfully foreshadows the ultimate and perfect work of Christ. Just as Gideon began the spiritual cleansing of Israel by tearing down false altars, Jesus, the true and greater deliverer, came into the world to fundamentally dismantle the altars of sin and idolatry in the human heart. He did not merely destroy physical idols, but confronted and triumphed over the spiritual powers of darkness that held humanity in bondage (Colossians 2:15). While Gideon acted in fear, Jesus, as the perfectly obedient Son, faced the ultimate "night" of Gethsemane and the cross, not with fear for Himself, but with a resolute determination to do His Father's will, even to the point of agonizing death (Luke 22:42). His obedience was perfect, complete, and freely offered, securing our deliverance from the dominion of sin and death (Romans 5:19). Through Christ, we are now empowered by the Holy Spirit to tear down strongholds of idolatry in our own lives and in the world, not by our own strength or by our own might, but by the Spirit of the living God (Zechariah 4:6). Gideon's fearful yet obedient act ultimately points to the fearless, redemptive, and perfectly obedient sacrifice of the Lamb of God, who truly takes away the sin of the world (John 1:29).