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Commentary on Judges 6 verses 25–32
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.
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SUMMARY
Judges 6:28 dramatically unveils the morning after Gideon's audacious act of obedience, exposing the profound spiritual transformation he initiated in Ophrah. The townspeople awaken to a shocking scene: the local altar of Baal lies demolished, its accompanying Asherah pole cut down, and in their place, a newly constructed altar dedicated to Yahweh, upon which the second bullock has been offered as a burnt sacrifice. This public revelation of Gideon's fearful yet faithful deed not only sets the immediate stage for the community's reaction but also marks a decisive spiritual turning point, signaling God's demand for exclusive worship as a prerequisite for Israel's deliverance from Midianite oppression.
CONTEXT
Literary Context: Judges 6:28 functions as the pivotal moment of public discovery following Gideon's clandestine actions detailed in Judges 6:25-27. The preceding verses meticulously describe Yahweh's explicit command to Gideon: tear down his father's Baal altar, cut down the Asherah pole, build a proper altar to the Lord on the high ground, and offer a burnt sacrifice using the second bullock and the wood from the Asherah. Gideon, driven by fear of his family and the townspeople, executed this daunting task under the cloak of night with the assistance of ten servants. Thus, this verse transitions from Gideon's private act of obedience to its undeniable public consequence, directly precipitating the conflict and divine vindication that unfold in Judges 6:29-32. It is a crucial juncture within the overarching narrative of Israel's cyclical pattern of apostasy, divine judgment, oppression, and God-initiated deliverance that characterizes the book of Judges, powerfully demonstrating God's non-negotiable demand for exclusive worship as fundamental to national restoration.
Historical & Cultural Context: The era of the Judges (approximately 12th to 11th centuries BC) was marked by pervasive religious syncretism within Israel, where the worship of Yahweh was frequently intermingled with the cultic practices of Canaanite deities, most notably Baal and Asherah. Baal was venerated as the storm god, believed to control vital rain and agricultural fertility, while Asherah, his consort, was associated with fertility and prosperity. Their altars and sacred poles (Asherim) were ubiquitous features at Canaanite religious sites, often situated on "high places" or within sacred groves. The severe Midianite oppression, under which Israel had suffered for seven years, was understood as divine judgment for this widespread idolatry, as explicitly stated in Judges 6:1. Gideon's hometown, Ophrah, like many Israelite communities, had evidently succumbed to this pagan influence, strikingly evidenced by the prominent Baal altar belonging to Gideon's own father. Gideon's act was far more than a mere religious statement; it was a direct and perilous challenge to the entrenched social and religious order, risking severe reprisal from a community deeply invested in these pagan cultic practices.
Key Themes: This verse profoundly contributes to several core themes woven throughout the book of Judges and the broader biblical narrative. Firstly, it powerfully underscores Divine Commission and Obedience, showcasing Gideon's initial, albeit fear-laden, step of faith in direct response to God's specific and challenging command. This act of obedience, despite the significant personal risk, serves as the tangible fruit of his divine calling articulated in Judges 6:14. Secondly, it highlights the critical theme of Confronting Idolatry, which lies at the heart of Israel's covenant relationship with Yahweh. The destruction of the Baal altar and Asherah pole represents a decisive and uncompromising break from false worship, echoing the foundational prohibition against idolatry articulated in the First Commandment. This act of spiritual cleansing is presented as an indispensable prerequisite for any subsequent physical deliverance. Thirdly, the verse vividly illustrates Transformation and Cleansing, as the very instruments of pagan worship—specifically, the wood from the Asherah pole—are repurposed for the worship of the one true God, and a new altar to Yahweh is established. This symbolizes the profound spiritual purification necessary for Israel to return to its covenant Lord, thereby setting the stage for national renewal and God's subsequent intervention against the Midianites.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 6:28 employs several potent literary devices that amplify its dramatic and theological impact. Irony is profoundly present, as Gideon, initially characterized by his fear and clandestine actions, becomes the unwitting catalyst for a public spectacle that directly challenges the very foundation of his community's idolatry. His secret obedience leads to an undeniable public confrontation. Symbolism is deeply embedded throughout the verse: the "cast down" altar and "cut down" Asherah pole powerfully symbolize the dismantling of spiritual strongholds and the decisive rejection of false gods. Conversely, the "altar that was built" and the "second bullock offered" symbolize the re-establishment of true worship, purification, and the cost of genuine devotion to Yahweh. The verse also utilizes Contrast, juxtaposing the darkness of Gideon's fearful, clandestine act with the bright light of morning that exposes his bold deed, and the defilement of pagan worship with the purity of sacrifice offered to the Lord. This dramatic reveal also serves as Foreshadowing, hinting at the larger spiritual and military deliverance that God will bring through Gideon, beginning with this foundational act of spiritual cleansing in his own backyard.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 6:28 powerfully illustrates God's unwavering demand for exclusive worship and His active involvement in challenging idolatry among His people. It reveals that true deliverance often begins with spiritual cleansing and a decisive break from anything that competes for God's rightful place in our lives. Gideon's act, though initially driven by fear, demonstrates that obedience, even in weakness, opens the door for God's mighty purposes to unfold. The destruction of the Baal altar and Asherah pole, followed by the establishment of Yahweh's altar, underscores the principle that the removal of false worship must be accompanied by the establishment of true, Spirit-led devotion. This foundational act of spiritual warfare is a necessary precursor to physical freedom and God's blessing, reflecting a divine pattern of purification before empowerment.
REFLECTION AND APPLICATION
Judges 6:28 serves as a potent reminder that genuine spiritual transformation, both individually and communally, often necessitates a courageous confrontation with the "idols" in our lives. These are not always physical statues; they can be anything—comfort, security, reputation, material possessions, or even self-reliance—that subtly or overtly usurps God's rightful place of supreme devotion. Gideon's act, performed in secret but revealed publicly, teaches us that obedience to God, even when it involves challenging the prevailing norms or personal comforts, ultimately brings His purposes to light. It encourages us to examine our own hearts and lives, identifying areas where compromise or misplaced affections have taken root, and to act decisively to dismantle them. This act of "tearing down" must be followed by "building up" an altar to the Lord, replacing what is unholy with acts of true worship, service, and dedication to God. Our private acts of surrender and obedience, though unseen by many, can have profound public implications, preparing the way for God to work powerfully through us and in our communities, fostering an environment where His presence and purposes can flourish.
Questions for Reflection
FAQ
Why did Gideon perform this act at night, and what does it tell us about his faith?
Answer: Gideon performed the act under the cover of night, as explicitly stated in Judges 6:27, because he "feared his father's household and the men of the city." This reveals that while he was obedient to God's command, his faith was still mingled with human fear. It tells us that God often works through imperfect and fearful individuals, demonstrating that true faith is not the absence of fear, but acting in obedience despite it, trusting in God's command and provision. This initial act of obedience, despite his timidity, was a crucial step in Gideon's journey of faith and God's preparation of him for greater acts of deliverance. It underscores that God's power is made perfect in weakness, not in human strength or courage alone.
What is the significance of using the "second bullock" and the wood from the "grove" for the sacrifice?
Answer: The "second bullock" was specifically commanded by God in Judges 6:25. This detail is significant for several reasons: it demonstrates Gideon's precise obedience to God's instructions, even when it was costly (the second bullock was likely more valuable or his father's prize animal, perhaps even one designated for Baal worship). It also signifies a complete dedication to the Lord, as it was a specific, perhaps sacrificial, offering. Furthermore, using the wood from the "grove" (the Asherah pole) to fuel the sacrifice to Yahweh is profoundly symbolic. It represents the utter desecration and repurposing of instruments of idolatry for the worship of the one true God. The very objects of pagan worship are transformed into means of true worship, symbolizing a profound spiritual cleansing and the establishment of Yahweh's supremacy over the false gods. This act declares God's sovereignty over all false deities and their symbols.
CHRIST-CENTERED FULFILLMENT
Gideon's act in Judges 6:28, though an Old Testament shadow, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. Gideon, a deliverer who began by dismantling the spiritual strongholds of idolatry in his own community, powerfully foreshadows Christ, the ultimate Deliverer who came to dismantle the spiritual strongholds of sin, death, and the devil. Where Gideon's act was a localized, physical destruction of pagan altars, Christ's work on the cross was a cosmic, spiritual victory over the powers of darkness, "disarming the powers and authorities" and "making a public spectacle of them" (Colossians 2:15). The "second bullock" offered by Gideon, a costly sacrifice for cleansing, points to the infinitely more precious and perfect sacrifice of the Lamb of God, who takes away the sin of the world!. Jesus' blood cleanses not merely a local altar but the very conscience from dead works to serve the living God (Hebrews 9:14). Through His death and resurrection, Christ established the true altar of worship—Himself—and called all believers to be a "royal priesthood," offering spiritual sacrifices of praise and obedience (1 Peter 2:9). Thus, Gideon's confrontation with idolatry serves as a powerful type, pointing to the comprehensive and redemptive work of Christ, who enables His followers to truly tear down the idols of their hearts and lives, replacing them with wholehearted devotion to Him.