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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 6:29 vividly recounts the immediate aftermath of Gideon's courageous act of obedience, where, under the cloak of night, he dismantled his father's Baal altar and cut down the associated Asherah pole. The verse captures the bewildered and indignant reaction of the men of Ophrah who, upon discovering the desecration of their pagan worship site, launched an urgent and thorough inquiry to identify the perpetrator. Their swift investigation culminates in the definitive identification of Gideon, Joash's son, thereby shifting Gideon from a clandestine agent of divine will to a publicly recognized figure, setting the stage for the dramatic confrontation that follows.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Judges 6:29 employs several effective literary devices that enhance its impact and foreshadow future developments. There is a strong element of Irony present, as Gideon, acting out of profound fear and under the cover of darkness as described in Judges 6:27, is swiftly and publicly exposed. His attempt at secrecy is immediately undone by the community's diligent inquiry, highlighting the futility of trying to hide God's work or the consequences of obedience. The verse also utilizes Foreshadowing, as Gideon's public identification here is the necessary precursor to his emergence as a true leader and judge. It marks his transition from a hidden, hesitant individual to a figure who must publicly confront the spiritual decay of his people. Furthermore, a clear Conflict is established: the community's deep-seated pagan loyalty and outrage stand in direct opposition to Gideon's obedient, albeit fearful, act of spiritual cleansing. This immediate conflict sets the stage for the larger, overarching struggle between Yahweh worship and Baal worship that defines much of the Judges period, and specifically Gideon's subsequent battles against the Midianites.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 6:29 serves as a potent reminder of God's uncompromising demand for exclusive worship and His active involvement in confronting idolatry within His covenant people. Gideon's act, though initially driven by fear and executed in secret, is divinely ordained and brings the pervasive sin of Baal worship into the light, necessitating a public reckoning. This incident underscores that true deliverance, whether personal or national, must begin with spiritual cleansing and an unreserved return to Yahweh alone. God often uses seemingly insignificant or fearful individuals to initiate profound spiritual shifts, demonstrating that His power is made perfect in weakness. The exposure of Gideon, far from being a setback, is integral to God's plan to publicly establish His servant and demonstrate His sovereignty over false gods, preparing him for the greater task of national deliverance.
REFLECTION AND APPLICATION
The swift discovery of Gideon's act in Judges 6:29 offers profound lessons for contemporary believers. It reminds us that acts of obedience, even those undertaken in private or out of fear, often have public implications and consequences. Just as Gideon's dismantling of the physical altar exposed the spiritual idolatry of his community, so too must we be prepared for our commitment to Christ to be revealed and potentially challenged by a world that serves other gods. This passage calls us to identify and dismantle the "altars" of modern idolatry in our own lives—whether they be the pursuit of wealth, comfort, power, self-reliance, or anything that subtly or overtly usurps God's rightful place as supreme. True spiritual freedom and effectiveness in God's kingdom begin with this internal cleansing, however uncomfortable or public the process may become. Furthermore, Gideon's story reassures us that God uses imperfect, hesitant individuals to accomplish His grand purposes. Our fear or perceived inadequacy does not negate God's call; rather, it highlights His grace and power working through us, transforming us into instruments for His glory, even when our actions bring us into public scrutiny or conflict.
Questions for Reflection
FAQ
Why did Gideon destroy the altar at night, and what does this reveal about his character?
Answer: Gideon destroyed the altar of Baal and the Asherah pole at night, as explicitly stated in Judges 6:27, because he "feared his father's household and the men of the city." This reveals his initial timidity, caution, and very human fear, which is a recurring theme in his early interactions with God. Despite being greeted as a "mighty warrior" by the angel of the Lord in Judges 6:12, Gideon was hesitant and sought multiple signs from God before acting. His nocturnal act demonstrates that obedience does not always equate to fearlessness; sometimes, it is an act of courage performed in the midst of fear, relying on God's command rather than personal bravery. God allowed this approach, understanding Gideon's heart, and used it to set the stage for His public vindication of Gideon and the eventual display of His power through him.
What was the significance of destroying the Asherah pole alongside the Baal altar?
Answer: The destruction of the Asherah pole was equally, if not more, significant than the Baal altar itself. Asherah was a prominent Canaanite goddess, often depicted as Baal's consort, and associated with fertility, trees, and wooden cultic objects. Her poles were potent symbols of pagan worship, often linked to illicit sexual rituals and deep spiritual defilement. For God's people, the presence of an Asherah pole represented a profound spiritual compromise and a direct violation of the commandment against idolatry and the specific prohibition against erecting such symbols, as outlined in Deuteronomy 16:21-22. Destroying it was a clear and necessary act of spiritual cleansing, signifying a complete rejection of the syncretistic practices that had infiltrated Israelite worship and a decisive return to exclusive devotion to Yahweh, the one true God.
How did the men of Ophrah so quickly identify Gideon as the culprit?
Answer: The text does not explicitly detail the exact method by which the men of Ophrah identified Gideon, but several plausible explanations exist. Firstly, Gideon used his father Joash's second bull for the sacrifice, as commanded in Judges 6:26, which might have been recognizable to the townsfolk, potentially linking the act to Joash's household. Secondly, Gideon took "ten of his servants" with him to carry out the task, as noted in Judges 6:27. It is highly plausible that one or more of these servants, or someone who witnessed them, might have revealed his involvement, perhaps under pressure during the community's "enquired and asked" investigation. Thirdly, in a small, close-knit community like Ophrah, such a drastic and provocative act would likely be attributed to someone with a strong connection to the altar's owner (Joash) or someone known to be questioning the local religious norms. The phrase "enquired and asked" strongly suggests a process of diligent investigation and questioning within the community that quickly led to the truth.
CHRIST-CENTERED FULFILLMENT
Judges 6:29, with its depiction of Gideon's act of spiritual cleansing and subsequent exposure, powerfully foreshadows the ultimate work of Christ. Gideon, in his fearful obedience, takes the initial, albeit limited, step in dismantling the visible symbols of Israel's idolatry, thereby initiating a process of turning the people back to the Lord. This act, while imperfect and confined to a local context, points to Jesus Christ, the true and perfect deliverer, who came not merely to destroy physical altars but to utterly dismantle the spiritual dominion of sin, idolatry, and death in human hearts and throughout creation. Where Gideon acted in secret out of fear, Jesus openly confronted the spiritual darkness and false worship of His day, demonstrating divine authority by overturning the tables of the money changers in the temple, as recorded in John 2:13-17, and fearlessly exposing the hypocrisy of religious leaders. Christ is the ultimate Lamb of God, as proclaimed in John 1:29, whose perfect, once-for-all sacrifice on the cross truly "takes away the sin of the world," cleansing us from all unrighteousness. Through His death and resurrection, Jesus achieved the complete and decisive victory over the spiritual forces of darkness and principalities, triumphing over them by the cross, as described in Colossians 2:15. This victory enables His followers to live lives of exclusive devotion to the one true God, worshipping Him in spirit and truth, free from the enslavement of sin and idolatry, as Jesus taught in John 4:23-24.