Online Resource Library
Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Judges 6:11 - 6:11
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Call of Gideon to Be the Deliverer of Israel. - As the reproof of the prophet was intended to turn the hearts of the people once more to the Lord their God and deliverer, so that manner in which God called Gideon to be their deliverer, and rescued Israel from its oppressors through his instrumentality, as intended to furnish the most evident proof that the help and salvation of Israel were not to be found in man, but solely in their God. God had also sent their former judges. The Spirit of Jehovah had come upon Othniel, so that he smote the enemy in the power of God (Jdg 3:10). Ehud had put to death the hostile king by stratagem, and then destroyed his army; and Barak had received the command of the Lord, through the prophetess Deborah, to deliver His people from the dominion of their foes, and had carried out the command with her assistance. But Gideon was called to be the deliverer of Israel through an appearance of the angel of the Lord, to show to him and to all Israel, that Jehovah, the God of the fathers, was still near at hand to His people, and could work miracles as in the days of old, if Israel would only adhere to Him and keep His covenant. The call of Gideon took place in two revelations from God. First of all the Lord appeared to him in the visible form of an angel, in which He had already made himself known to the patriarchs, and summoned him in the strength of God to deliver Israel out of the hand of the Midianites (Jdg 6:11-24). He then commanded him, in a dream of the night, to throw down his father's altar of Baal, and to offer a burnt-offering to Jehovah his God upon an altar erected for the purpose (Jdg 6:25-32). In the first revelation the Lord acknowledged Gideon; in the second He summoned Gideon to acknowledge Him as his God.
Jdg 6:11-24
Appearance of the Angel of the Lord. - Jdg 6:11. The angel of the Lord, i.e., Jehovah, in a visible self-revelation in human form (see Pentateuch, pp. 106ff.), appeared this time in the form of a traveller with a staff in his hand (Jdg 6:21), and sat down “under the terebinth which (was) in Ophrah, that (belonged) to Joash the Abi-ezrite.” It was not the oak, but Ophrah, that belonged to Joash, as we may see from Jdg 6:24, where the expression “Ophrah of the Abi-ezrite” occurs. According to Joash Jdg 17:2 and 1Ch 7:18, Abiezer was a family in the tribe of Manasseh, and according to Jdg 6:15 it was a small family of that tribe. Joash was probably the head of the family at that time, and as such was the lord or owner of Ophrah, a town (Jdg 8:27; cf. Jdg 9:5) which was called “Ophrah of the Abi-ezrite,” to distinguish it from Ophrah in the tribe of Benjamin (Jos 18:23). The situation of the town has not yet been determined with certainty. Josephus (Ant. v. 6, 5) calls it Ephran. Van de Velde conjectures that it is to be found in the ruins of Erfai, opposite to Akrabeh, towards the S.E., near the Mohammedan Wely of Abu Kharib, on the S.W. of Janun (Me. pp. 337-8), close to the northern boundary of the tribe-territory of Ephraim, if not actually within it. By this terebinth tree was Gideon the son of Joash “knocking out wheat in the wine-press.” חָבַט does not mean to thresh, but to knock with a stick. The wheat was threshed upon open floors, or in places in the open field that were rolled hard for the purpose, with threshing carriages or threshing shoes, or else with oxen, which they drove about over the scattered sheaves to tread out the grains with their hoofs. Only poor people knocked out the little corn that they had gleaned with a stick (Rth 2:17), and Gideon did it in the existing times of distress, namely in the pressing-tub, which, like all wine-presses, was sunk in the ground, in a hole that had been dug out or hewn in the rock (for a description of cisterns of this kind, see Rob. Bibl. Res. pp. 135-6), “to make the wheat fly” (i.e., to make it safe) “from the Midianites” (הָנִים as in Exo 9:20).
Jdg 6:12
While he was thus engaged the angel of the Lord appeared to him, and addressed him in these words: “Jehovah (is) with thee, thou brave hero.” This address contained the promise that the Lord would be with Gideon, and that he would prove himself a mighty hero through the strength of the Lord. This promise was to be a guarantee to him of strength and victory in his conflict with the Midianites.
Jdg 6:13
But Gideon, who did not recognise the angel of the Lord in the man who was sitting before him, replied doubtingly, “Pray, sir, if Jehovah is with us, why has all this befallen us?” - words which naturally recall to mind the words of Deu 31:17, “Are not these evils come upon us because our God is not among us?” “And where,” continued Gideon, “are all His miracles, of which our fathers have told us? ... But now Jehovah hath forsaken us, and delivered us into the hands of the Midianites.” Gideon may have been reflecting, while knocking the wheat, upon the misery of his people, and the best means of delivering them from the oppression of the enemy, but without being able to think of any possibility of rescuing them. For this reason he could not understand the address of the unknown traveller, and met his promise with the actual state of things with which it was so directly at variance, namely, the crushing oppression of his people by their enemies, from which he concluded that the Lord had forsaken them and given them up to their foes.
Jdg 6:14
“Then Jehovah turned to him and said, Go in this thy strength, and deliver Israel from the hand of Midian. Have not I sent thee?” The writer very appropriately uses the name Jehovah here, instead of the angel of Jehovah; for by his reply the angel distinctly manifested himself as Jehovah, more especially in the closing words, “Have not I sent thee?” (הֲלֹא, in the sense of lively assurance), which are so suggestive of the call of Moses to be the deliverer of Israel (Exo 3:12). “In this thy strength,” i.e., the strength which thou now hast, since Jehovah is with thee-Jehovah, who can still perform miracles as in the days of the fathers. The demonstrative “this” points to the strength which had just been given to him through the promise of God.
Jdg 6:15
Gideon perceived from these words that it was not a mere man who was speaking to him. He therefore said in reply, not “pray sir” (אֲדֹנִי), but “pray, Lord” (אֲדֹנָי, i.e., Lord God), and no longer speaks of deliverance as impossible, but simply inquires, with a consciousness of his own personal weakness and the weakness of his family, “Whereby (with what) shall I save Israel? Behold, my family (lit., 'thousand,' equivalent to mishpachah: see at Num 1:16) is the humblest in Manasseh, and I am the least in my father's house (my family).”
Jdg 6:16
To this difficulty the Lord replies, “I will be with thee (see Exo 3:12; Jos 1:5), and thou wilt smite the Midianites as one man,” i.e., at one blow, as they slay a single man (see Num 14:15).
Jdg 6:17-19
As Gideon could no longer have any doubt after this promise that the person who had appeared to him was speaking in the name of God, he entreated him to assure him by a sign (אֹות, a miraculous sign) of the certainty of his appearance. “Do a sign that thou art speaking with me,” i.e., that thou art really God, as thou affirmest. שָׁאַתָּה, or אַתָּה אֲשֶׁר, is taken from the language of ordinary life. At the same time he presents this request: “Depart not hence till I (go and) come to thee, and bring out my offering and set it before thee;” and the angel at once assents. Minchah does not mean a sacrifice in the strict sense (θυσία, sacrificium), nor merely a “gift of food,” but a sacrificial gift in the sense of a gift presented to God, on the acceptance of which he hoped to receive the sign, which would show whether the person who had appeared to him was really God. This sacrificial gift consisted of such food as they were accustomed to set before a guest whom they wished especially to honour. Gideon prepared a kid of the goats (עָשָׂה is used to denote the preparation of food, as in Gen 18:7-8, etc.), and unleavened cakes of an ephah (about 221/2 lbs.) of meal, and brought the flesh in a basket and the broth in a pot out to the terebinth tree, and placed it before him.
Jdg 6:20-21
The angel of the Lord then commanded him to lay the flesh and the cakes upon a rock close by, and to pour the broth upon it; that is to say, to make use of the rock as an altar for the offering to be presented to the Lord. When he had done this, the angel touched the food with the end of his staff, and fire came out of the rock and consumed the food, and the angel of the Lord vanished out of Gideon's sight. “This rock,” i.e., a rocky stone that was lying near. The departure of the angel from his eyes it to be regarded as a sudden disappearance; but the expression does not warrant the assumption that the angel ascended to heaven in this instance, as in Jdg 13:19-20, in the flame of the sacrifice.
Jdg 6:22
In this miracle Gideon received the desired sign, that the person who had appeared to him was God. But the miracle filled his soul with fear, so that he exclaimed, “Alas, Lord Jehovah! for to this end have I seen the angel of the Lord face to face.” יהוה אֲדֹנָי אֲהָהּ is an exclamation, sometimes of grief on account of a calamity that has occurred (Jos 7:7), and sometimes of alarm caused by the foreboding of some anticipated calamity (Jer 1:6; Jer 4:10; Jer 32:17; Eze 4:14, etc.). Here it is an expression of alarm, viz., fear of the death which might be the necessary consequence of his seeing God (see Exo 20:16-19, and the remarks on Gen 16:13). The expression which follows, “for to this end,” serves to account for the exclamation, without there being any necessity to assume an ellipsis, and supply “that I may die.” כִּי־עַל־כֵּן is always used in this sense (see Gen 18:5; Gen 19:8; Gen 33:10, etc.).
Jdg 6:23-24
But the Lord comforted him with the words, “Peace to thee; fear not: thou wilt not die.” These words were not spoken by the angel as he vanished away, but were addressed by God to Gideon, after the disappearance of the angel, by an inward voice. In gratitude for this comforting assurance, Gideon built an altar to the Lord, which he called Jehovah-shalom, “the Lord is peace.” The intention of this altar, which was preserved “unto this day,” i.e., till the time when the book of Judges was composed, is indicated in the name that was given to it. It was not to serve as a place of sacrifice, but to be a memorial and a witness of the revelation of God which had been made to Gideon, and of the proof which he had received that Jehovah was peace, i.e., would not destroy Israel in wrath, but cherished thoughts of peace. For the assurance of peace which He had given to Gideon, was also a confirmation of His announcement that Gideon would conquer the Midianites in the strength of God, and deliver Israel from its oppressors.
The theophany here described resembles so far the appearance of the angel of the Lord to Abram in the grove of Mamre (Gen 18), that he appears in perfect human form, comes as a traveller, and allows food to be set before him; but there is this essential difference between the two, that whereas the three men who came to Abraham took the food that was set before them and ate thereof - that is to say, allowed themselves to be hospitably entertained by Abraham - the angel of the Lord in the case before us did indeed accept the minchah that had been made ready for him, but only as a sacrifice of Jehovah which he caused to ascend in fire. The reason for this essential difference is to be found in the different purpose of the two theophanies. To Abraham the Lord came to seal that fellowship of grace into which He had entered with him through the covenant that He had made; but in the case of Gideon His purpose was simply to confirm the truth of His promise, that Jehovah would be with him and would send deliverance through him to His people, or to show that the person who had appeared to him was the God of the fathers, who could still deliver His people out of the power of their enemies by working such miracles as the fathers had seen. But the acceptance of the minchah prepared for Him as a sacrifice which the Lord himself caused to be miraculously consumed by fire, showed that the Lord would still graciously accept the prayers and sacrifices of Israel, if they would but forsake the worship of the dead idols of the heathen, and return to Him in sincerity. (Compare with this the similar theophany in Judg 13.)
Jdg 6:25-32
Gideon Set Apart as the Deliverer of His People. - In order to be able to carry out the work entrusted to him of setting Israel free, it was necessary that Gideon should first of all purify his father's house from idolatry, and sanctify his own life and labour to Jehovah by sacrificing a burnt-offering.
Jdg 6:25-26
“In that night,” i.e., the night following the day on which the Lord appeared to him, God commanded him to destroy his father's Baal's altar, with the asherah-idol upon it, and to build an altar to Jehovah, and offer a bullock of his father's upon the altar. “Take the ox-bullock which belongs to thy father, and indeed the second bullock of seven years, and destroy the altar of Baal, which belongs to thy father, and throw down the asherah upon it.” According to the general explanation of the first clauses, there are two oxen referred to: viz., first, his father's young bullock; and secondly, an ox of seven years old, the latter of which Gideon was to sacrifice (according to Jdg 6:26) upon the altar to be built to Jehovah, and actually did sacrifice, according to Jdg 6:27, Jdg 6:28. But in what follows there is no further allusion to the young bullock, or the first ox of his father; so that there is a difficulty in comprehending for what purpose Gideon was to take it, or what use he was to make of it. Most commentators suppose that Gideon sacrificed both of the oxen-the young bullock as an expiatory offering for himself, his father, and all his family, and the second ox of seven years old for the deliverance of the whole nation (see Seb. Schmidt). Bertheau supposes, on the other hand, that Gideon was to make use of both oxen, or of the strength they possessed for throwing down or destroying the altar, and (according to Jdg 6:26) for removing the מַעֲרָכָה and the הָאֲשֵׁרָה עֲצֵי to the place of the new altar that was to be built, but that he was only to offer the second in sacrifice to Jehovah, because the first was probably dedicated to Baal, and therefore could not be offered to Jehovah. But these assumptions are both of them equally arbitrary, and have no support whatever from the text. If God had commanded Gideon to take two oxen, He would certainly have told him what he was to do with them both. But as there is only one bullock mentioned in Jdg 6:26-28, we must follow Tremell. and others, who understand Jdg 6:25 as meaning that Gideon was to take only one bullock, namely the young bullock of his father, and therefore regard שׁ שׁ הַשֵּׁנִי וּפַר as a more precise definition of that one bullock (vav being used in an explanatory sense, “and indeed,” as in Jos 9:27; Jos 10:7, etc.). This bullock is called “the second bullock,” as being the second in age among the bullocks of Joash. The reason for choosing this second of the bullocks of Joash for a burnt-offering is to be found no doubt in its age (seven years), which is mentioned here simply on account of its significance as a number, as there was no particular age prescribed in the law for a burnt-offering, that is to say, because the seven years which constituted the age of the bullock contained an inward allusion to the seven years of the Midianitish oppression. For seven years had God given Israel into the hands of the Midianites on account of their apostasy; and now, to wipe away this sin, Gideon was to take his father's bullock of seven years old, and offer it as a burnt-offering to the Lord. To this end Gideon was first of all to destroy the altar of Baal and of the asherah which his father possessed, and which, to judge from Jdg 6:28, Jdg 6:29, was the common altar of the whole family of Abiezer in Ophrah. This altar was dedicated to Baal, but there was also upon it an asherah, an idol representing the goddess of nature, which the Canaanites worshipped; not indeed a statue of the goddess, but, as we may learn from the word כָּרַת, to hew down, simply a wooden pillar (see at Deu 16:21). The altar therefore served for the two principal deities of the Canaanites (see Movers, Phönizier, i. pp. 566ff.). Jehovah could not be worshipped along with Baal. Whoever would serve the Lord must abolish the worship of Baal. The altar of Baal must be destroyed before the altar of Jehovah could be built. Gideon was to build this altar “upon the top of this stronghold,” possibly upon the top of the mountain, upon which the fortress belonging to Ophrah was situated. בַּמַּעֲרָכָה, “with the preparation;” the meaning of this word is a subject of dispute. As בָּנָה occurs in 1Ki 15:22 with בְּ, to denote the materials out of which (i.e., with which) a thing is built, Stud. and Berth. suppose that maaracah refers to the materials of the altar of Baal that had been destroyed, with which Gideon was to build the altar of Jehovah. Stud. refers it to the stone foundation of the altar of Baal; Bertheau to the materials that were lying ready upon the altar of Baal for the presentation of sacrifices, more especially the pieces of wood. But this is certainly incorrect, because maaracah does not signify either building materials or pieces of wood, and the definite article attached to the word does not refer to the altar of Baal at all. The verb עָרַךְ is not only very frequently used to denote the preparation of the wood upon the altar (Gen 22:9; Lev 1:7, etc.), but is also used for the preparation of an altar for the presentation of sacrifice (Num 23:4). Consequently maaracah can hardly be understood in any other way than as signifying the preparation of the altar to be built for the sacrificial act, in the sense of build the altar with the preparation required for the sacrifice. This preparation was to consist, according to what follows, in taking the wood of the asherah, that had been hewn down, as the wood for the burnt-offering to be offered to the Lord by Gideon. הָאֲשֵׁרָה עֲצֵי are not trees, but pieces of wood from the asherah (that was hewn down).
Jdg 6:27
Gideon executed this command of God with ten men of his servants during the night, no doubt the following night, because he was afraid to do it by day, on account of his family (his father's house), and the people of the town.
Jdg 6:28-29
But on the following morning, when the people of the town found the altar of Baal destroyed and the asherah upon it hewn down, and the bullock sacrificed upon the (newly) erected altar (the bullock would not be entirely consumed), they asked who had done it, and soon learned that Gideon had done it all. The accusative חַשֵּׁנִי הַפָּר אֵת is governed by the Hophal הֹעֲלָה (for הָֽעֳלָה see Ges. s. 63, Anm. 4), according to a construction that was by no means rare, especially in the earlier Hebrew, viz., of the passive with אֵת (see at Gen 4:18). “They asked and sought,” sc., for the person who had done it; “and they said,” either those who were making the inquiry, according to a tolerably safe conjecture, or the persons who were asked, and who were aware of what Gideon had done.
Jdg 6:30-31
But when they demanded of Joash, “Bring out (give out) thy son, that he may die,” he said to all who stood round, “Will ye, ye, fight for Baal, or will he save him? ('ye' is repeated with special emphasis). “whoever shall fight for him (Baal), shall be put to death till the morning.” עַד־הַבֹּקֶר, till the (next) morning, is not to be joined to יוּומת, in the sense of “very speedily, before the dawning day shall break” (Bertheau), - a sense which is not to be found in the words: it rather belongs to the subject of the clause, or to the whole clause in the sense of, Whoever shall fight for Baal, and seek to avenge the destruction of his altar by putting the author of it to death, shall be put to death himself; let us wait till to-morrow, and give Baal time to avenge the insult which he has received. “If he be God, let him fight for himself; for they have destroyed his altar,” and have thereby challenged his revenge. Gideon's daring act of faith had inspired his father Joash with believing courage, so that he took the part of his son, and left the whole matter to the deity to decide. If Baal were really God, he might be expected to avenge the crime that had been committed against this altar.
Jdg 6:32
From this fact Gideon received the name of Jerubbaal, i.e., “let Baal fight (or decide,” since they said, “Let Baal fight against him, for he has destroyed his altar.” יְרֻבַּעַל, is formed from יָרֹב = יָרֶב or יָרִיב and בַּעַל. This surname very soon became an honourable title for Gideon. When, for example, it became apparent to the people that Baal could not do him any harm, Jerubbaal became a Baal-fighter, one who had fought against Baal. In 2Sa 11:21, instead of Jerubbaal we find the name Jerubbesheth, in which Besheth = Bosheth is a nickname of Baal, which also occurs in other Israelitish names, e.g., in Ishbosheth (2Sa 2:8.) for Eshbaal (1Ch 8:33; 1Ch 9:39). The name Jerubbaal is written Ἱεροβάαλ by the lxx, from which in all probability Philo of Byblus, in his revision of Sanchuniathon, has formed his Ἱερόμβαλος, a priest of the god Ἰεύω.