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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 6:32 chronicles the pivotal moment when Gideon, having courageously obeyed God's command to demolish his father's altar to Baal and cut down the accompanying Asherah pole, receives a new, divinely significant name: Jerubbaal. This name, meaning "Let Baal contend" or "Baal strives," is bestowed by his father, Joash, who dramatically defends Gideon against the enraged townspeople. It serves as a profound theological declaration, exposing Baal's impotence and affirming Yahweh's absolute sovereignty, thereby marking a critical turning point in Gideon's identity and preparing him for his future role as Israel's deliverer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 6:32 is replete with literary devices that significantly amplify its profound theological message. The most prominent is Etymological Naming, where Gideon's new name, Jerubbaal, transcends a mere label to become a condensed theological statement and a powerful summary of the preceding events. It functions as a constant, living reminder of Baal's impotence and Yahweh's absolute sovereignty. There is also striking Irony present: the very townspeople who vehemently demand Gideon's death for insulting Baal are challenged by Joash to let Baal defend himself, thereby exposing the inherent absurdity and futility of their faith in a demonstrably powerless deity. This creates a powerful Contrast between the vibrant, active Yahweh, who commands and empowers Gideon, and the inert, silent Baal, who cannot even protect his own sacred altar. Furthermore, the verse serves as potent Foreshadowing, as the name Jerubbaal and the momentous event it commemorates mark Gideon as a divinely chosen instrument, setting the stage for his future role as a deliverer who will "contend" against Israel's oppressors, mirroring the challenge issued to Baal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 6:32 profoundly underscores the exclusive sovereignty of Yahweh over all false gods, a foundational tenet of Israelite faith and a recurring theme throughout Scripture. It powerfully demonstrates that God is not a passive deity but actively intervenes in human affairs, challenging and dismantling systems of idolatry that usurp His rightful place. Gideon's act of defiance, and the subsequent naming, serve as a potent testament to the utter futility of worshipping anything other than the one true God. It is a powerful reminder that God vindicates and upholds those who courageously obey Him, even when facing significant opposition and societal pressure. This dramatic confrontation with Baal worship is a microcosm of the larger spiritual battle that Israel, and indeed all humanity, perpetually faces—the fundamental choice between serving the living God and bowing to idols of human creation or worldly allegiance.
REFLECTION AND APPLICATION
Judges 6:32 offers a profound challenge and enduring encouragement for believers today. Just as Gideon was called to dismantle a physical altar to a false god, we are called to identify and courageously tear down the "altars" of idolatry that may exist in our own lives and in our contemporary culture. These are rarely stone structures but rather anything that competes for the ultimate allegiance of our hearts and minds—whether it be wealth, power, comfort, reputation, personal ambition, or even seemingly good things that subtly displace God from His rightful, supreme place. Gideon's story powerfully reminds us that authentic faith often necessitates courageous obedience, even when such obedience is unpopular, inconvenient, or fraught with fear. We are called to live out our faith boldly, trusting that God will vindicate His truth and empower us to stand firm against the false gods and pervasive ideologies of our age. This verse also highlights God's remarkable ability to use ordinary, even timid, individuals to accomplish extraordinary purposes when they choose to obey Him, transforming their identity and equipping them for His divine service.
Questions for Reflection
FAQ
What does the name Jerubbaal mean, and why is it significant?
Answer: The name Jerubbaal (Hebrew: יְרֻבַּעַל, Yĕrubbaʻal) literally means "Let Baal contend" or "Baal strives." It is profoundly significant because it encapsulates the entire theological drama of Judges 6:32. Gideon's father, Joash, bestows this name upon him as a direct and public challenge to the idol Baal. The underlying premise is that if Baal were truly a god, he would be able to defend himself and his altar against Gideon's actions. The name thus serves as a constant, living testament to Baal's utter impotence and the undeniable supremacy of Yahweh, who is the true and living God. It marks Gideon's new identity as one who has directly confronted and exposed the futility of idol worship, setting the stage for his crucial role as a deliverer for Israel.
Why was Joash, Gideon's father, the one who gave him this name?
Answer: Joash's role in giving Gideon the name Jerubbaal is crucial and, initially, somewhat surprising. Prior to this event, Joash was evidently a worshipper of Baal, as evidenced by the presence of the Baal altar and Asherah pole on his property. However, when the townspeople of Ophrah angrily demanded Gideon's death for destroying the altar, Joash steps forward to defend his son, as recorded in Judges 6:31. His defense transcends mere paternal affection; it is a profound theological statement: "If Baal is a god, let him contend for himself." By publicly bestowing the name Jerubbaal, Joash not only protects his son but also publicly aligns himself with the challenge to Baal's authority and implicitly acknowledges Yahweh's power. This act signifies a remarkable and transformative shift in Joash's own allegiance, demonstrating that God's redemptive work can even penetrate and transform those deeply entrenched in idolatry.
CHRIST-CENTERED FULFILLMENT
Judges 6:32, with its dramatic confrontation between Yahweh and Baal, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as Gideon was named "Jerubbaal" to signify a direct challenge to a false god and expose its impotence, Jesus is the supreme and ultimate One who confronts and definitively dismantles all forms of idolatry and spiritual oppression. He is the true and living God who does not need to "contend" for His deity; rather, in His incarnation, He actively enters our fallen world to expose the emptiness and futility of all that competes for our ultimate allegiance. Through His perfect life, atoning death on the cross, and glorious resurrection, Jesus decisively triumphed over the powers of darkness, sin, and death—which are the ultimate "false gods" that enslave humanity, as powerfully declared in Colossians 2:15. He is the ultimate Lamb of God who takes away the sin of the world, including the pervasive sin of idolatry, as revealed in John 1:29. Furthermore, while Gideon was called Jerubbaal because Baal could not plead for himself, Jesus is our ultimate Advocate and compassionate Intercessor, who does powerfully plead our case before the Father, as affirmed in 1 John 2:1. He is the one who, through His finished work on the cross, has truly thrown down the altars of all false worship, inviting us into a new covenant of exclusive devotion to Him, where we receive a new identity in Christ, marked by His glorious name, not a polemical one, and are promised a new name ourselves in His eternal presence (Revelation 2:17).