Annotations Upon the Historical Books Part 2, Judges · Chapter 6
CHAP. VI.
Verſ. 1. ANd the children of Iſrael did evill in the ſight of the Lord, and the Lord delivered them into the hand of Midian ſeven years.] By the evill which the children of Iſrael did, is principally meant their fearing and worſhiping the gods of the Amorites, verſ. 10. And I ſaid unto you, I am the Lord your God, fear not the gods of the Amorites, in whoſe land you dwell, but ye have not obeyed my voice; but yet when the Lord undertook to puniſh them for this, whether it were becauſe they had not proceeded ſo farre herein as in former times, or for ſome other reaſon known onelyonly to the Lord, evident it is that he laid not his hand upon them ſo heavily now, as he had done formerly, both becauſe the miſery that God brought upon them laſted but ſeven years; and alſo, becauſe we reade not that theſe Midianites did bring the Iſraelites into bondage as other their oppreſſours had done, but onelyonly made inroads every year into the land, and ſo robbed and pillaged their countrey: whence it may be it is, as ſome have obſerved, that it is not ſaid here (according to the expreſſion elſewhere uſed) the Lord ſold them into the hand of Midian, but that the Lord delivered them into the hand of Midian.) What it was at this time that moved the Midianites to invade the land of Iſrael we need not enquire. The Iſraelites indeed in the latter dayes of Moſes had made warre with the Midianites, and deſtroyed multitudes of them, of which ſee the note, Numb. 31.17. and it may be that the Midianites pretended now the taking revenge upon the Iſraelites for that; but however, the Midianites (though the poſterity of Abraham) were alwayes deadly enemies to the Iſraelites: and beſides, when the Lord means to puniſh a people for their ſinnes, he can bring againſt them what nation he pleaſeth.
Verſ. 2. And becauſe of the Midianites, the children of Iſrael made them dens which are in the mountains, and caves, and strong holds.] That is, many of thoſe dens, and caves, and ſtrong holds which are in the land of Canaan, the Iſraelites made at this time, to wit, to hide themſelves and their eſtates therein from the Midianites, the poorer ſort the dens and the caves, and the other the ſtrong holds and forts: and thus at firſt they onelyonly thought to ſhelter themſelves by theſe outward means, and did not ſeek to make God their hiding place, but all in vain, and therefore at length they ſaw their folly herein, and then as it is ſaid, verſ. 6. They cryed unto the Lord.
Verſ. 3. And ſo it was when Iſrael had ſowen, that the Midianites came, and the Amalekites, and the children of the East.] That is, and other the children of the Eaſt, to wit, of Arabia that lay eaſtward of Canaan. Even the Midianites were of theſe eaſtern nations (for they paſſed over Jordan that was on the eaſt ſide of Canaan when they invaded the land, and therefore when Gideon had overcome them, he ſent to the inhabitants of mount Ephraim, chap. 7.24.25. to ſtop them from returning over Jordan) but they were aided it ſeems by other of theſe eaſtern nations that bordered upon them, as the Iſhmaelites, mentioned chap. 8.24. For they had golden earings, becauſe they were Iſhmaelites, and ſome others. Now it is noted that theſe nations came up every year into the land of Canaan when Iſrael had ſowen, becauſe the end of their coming was to eat up with their cattell the green corn, that ſo they might impoveriſh and ſamiſh the Iſraelites. For the moſt of theſe eaſtern people dwelt not in cities and towns, but in tents onelyonly, which they uſed to remove from one place to another, carrying their cattell along with them, whence is that of the Prophet, Eſa. 13.20. It ſhall never be inhabited, neither ſhall it be dwelt in from one generation to another, neither ſhall the Arabian pitch tent there, neither ſhall the ſhepherds make their fold there: and ſo it was it ſeems with the Midianites, and therefore every ſpring when the Iſraelites had ſowen they came up with their tents and cattell that they might eat up all the encreaſe of the land, and therefore partly are they compared to graſſehoppers, or locuſts, verſ. 5. they came up with their cattell and their tents, as graſſehoppers for multitude, &c.
Verſ. 4. And they encamped againſt them, and deſtroyed the encreaſe of the earth, till thou come unto Gaza, &c.] Gaza lay on the coaſt of the midland weſtern ſea; and ſo they entered on the eaſt, and went quite through the land, even as farre as Gaza that lay on the Weſtern coaſts, deſtroying all as they went, ſo that they left no ſuſtenance for Iſrael, that is, none in a manner, they took from many of the Iſraelites all their ſuſtenance, and impoveriſhed all by taking away the greateſt part of that they had.
Verſ. 8. The Lord ſent a Prophet unto the children of Iſrael, &c.] This was to prepare them for the deliverance he intended them by Gideon, by calling them to repentance and amendment of life.
Verſ. 10. I am the Lord your God, fear not the gods of the Amorites, &c.] That is, worſhip not the Gods of the Amorites; becauſe religious worſhip is alwayes accompanied with the fear and reverence of that God whom men worſhip, therefore fear is often put for the whole worſhip that is to be yielded to God.
Verſ. 11. And there came an Angel of the Lord, and ſat under an oke, &c.] This Angel was the ſonne of God, who is therefore called Jehovah, verſ. 24. And Gideon built an altar there unto the Lord, and called it Jehovah-Shalom, but not deſiring to ſeem to Gideon any other then ſome Prophet ſent unto him from the Lord, he ſat down as a man wearied with travell, and deſirous to reſt himſelf (and therefore as a traveller he had a ſtaff in his hand too, verſ. 21. Then the Angel of the Lord put forth the end of the ſtaffe that was in his hand) and that under an oke, that was in Ophrah, that pertained unto Joaſh the Abi-ezrite: that is, who was of the poſterity of Abiezer, Joſh. 17.2. and conſequently of the tribe of Manaſſeh, as verſ. 15. And he ſaid unto him, Wherewith ſhall I ſave Iſrael? Behold, my family is poore in Manaſſeh, which is added partly to diſtinguiſh this Ophrah from another that was in the tribe of Benjamin.
And his ſonne Gideon threſhed wheat by the wine preſſe, to hide it from the Midianites.] This Gideon was doubtleſſe the next that judged Iſrael, after Deborah; yet I do not conceive that he was now Judge when the Angel appeared unto him, and ſo had been all the ſeven years of the Iſraelites oppreſſion by the Medianites but rather that he was called now thereto when he was called to deliver the Iſraelites from the Midianites. However, that he was a man of rank in the citie where he lived is evident by the mention that is made, verſ. 27. of his taking ten of his ſervants along with him when he went to do that which God enjoyned him: and the more obſervable therefore is that which is noted of him, that the Angel found him threſhing his wheat. For hereby was plainly diſcovered that he was a man of an humble ſpirit, not diſdaining any honeſt labour (and indeed we often find that when God hath afforded any ſpeciall favour to his ſervants, he hath as it were to teſtifie his approving of this, conferred it upon them ſtill when they were ſo imployed:) and withall this doth plainly ſhow what a ſad condition the poore people of God were in at this time, when ſuch a man as Gideon was glad to threſh his corn to hide it from the Midianites, not daring happely to truſt his own ſervants with the doing of it: for which cauſe alſo it ſeems he threſhed it out with a rod or flail, & did not tread it out with oxen, as the cuſtome of thoſe times was, becauſe this way it might be done both more cloſely and ſpeedily, and that too by the wine preſſe, where corn would not be looked for, and where perhaps he might threſh it out and not be heard when he was doing it.
Verſ. 12. And the Angel of the Lord appeared unto him, &c.] That is, was ſeen of Gideon, and then ſpake to him as followeth, The Lord is with thee, thou mighty man of valour; the title here given to Gideon, thou mighty man of valour, may imply that he had been imployed in military affairs; but however it implyes that God now had and would ſtill indue him with ſtrength and courage to withſtand the enemies of his people: and this ſalutation, the Lord is with thee, though it implyes Gods favourable preſence, and all the comfortable effects thereof, yet here it hath reference chiefly to that implyed in the title given him, that God would be with him in his courageous oppoſing of the Midianites.
Verſ. 14. And the Lord looked upon him, and ſaid, Go in this thy might, &c.] The Lord by fixing his eyes ſo ſeriouſly upon him, as it were with affection and admiration, did doubtleſſe ſilently intimate the ſame that he expreſſed immediately in the words he ſaid unto him, to wit, that he was the man choſen of God to deliver his people from theſe grievous calamities that now they indured, Go, ſaith he, in this thy might, that is, in the might of which he had formerly ſpoken, when he called him thou mighty man of valour, the might wherewith God had now fitted him, to be a worthy inſtrument of ſaving his people, and thou ſhalt ſave Iſrael from the hand of the Midianites; have not I ſent thee? that is, know that the Lord hath ſent thee, and hath impoſed this task upon thee, and therefore having both authority and a promiſe of ſucceſſe from him, thou mayeſt courageouſly undertake this ſervice.
Verſ. 15. And he ſaid unto him, Oh my Lord, wherewith ſhall I ſave Iſrael? &c.] Becauſe Gideons faith is commended, Heb. 11.32, 33. and becauſe withall, the Angel did not reprove him for this he now ſpake, but onelyonly ſatisfied him concerning that he now inquired of, it may ſeem probable that he ſpake not theſe words, wherewith ſhall I ſave Iſrael? as not believing what was promiſed, but becauſe knowing his own inſufficiency for ſo great a work, and being conſcious to himſelf of the weakneſſe of his faith, he deſired to be informed how this ſhould be done that was promiſed, as being glad to have his faith ſtrengthned, leſt thoſe unlikely hoods which his reaſon diſcerned ſhould be any hinderance to him, either in believing what was promiſed, or undertaking what was commanded: and ſo the like may be ſaid concerning his deſiring of ſignes, verſ. 17, 36, 37.
Verſ. 16. Surely I will be with thee, and thou ſhalt ſmite the Midianites as one man.] That is▪ as eaſily as thou mayeſt ſmite one man.
Verſ. 17. If now I have found grace in thy ſight, then ſhew me a ſigne that thou talkeſt with me.] That is, thou ſpeakeſt to me in the name of the Lord, ſaying, I will be with thee, and thou ſhalt ſmite the Midianites as one man: now therefore make it manifeſt to me by ſome ſigne or other that thou talkeſt with me, that is, that thou art that ſame Lord, that great Angel of God, at whoſe command I may ſafely undertake this enterpriſe. See the foregoing note upon verſe 15.
Verſ. 18. Depart not hence, I pray thee, untill I come unto thee, and bring forth my preſent and ſet it before thee.] Becauſe the word here tranſlated my preſent may alſo ſignifie a meat-offering, (and ſo therefore it is rendred in the margine of our Bibles) therefore many Expoſitours conceive that Gideon meant to fetch out a ſacrifice, which he meant ſhould be offered by himſelf, or by the Angel; but there is no juſt ground for this conceit in the Text. The Hebrew word, which commonly ſignifieth a meat-offering, is frequently alſo uſed for any preſent, or gift in generall, as before chap. 3.15, 17. where there is mention made of a preſent that Ehud carried; the Hebrew word is the ſame that is uſed here, and which ordinarily is tranſlated a meat-offering: and ſo it is in many other places. Beſides, had Gideon intended to fetch out a ſacrifice, would he have brought out a kid ready boyled, together with the broth, as in the following verſe we ſee he did? when do we reade of any ſuch ſacrifice? Queſtionleſſe therefore Gideon intended no ſacrifice, but onelyonly meant to bring forth ſome proviſion or other for this meſſenger ſent from God unto him, that he might eat thereof and refreſh himſelf, as Abraham did for thoſe Angels that appeared unto him, Gen. 18.5. and that the rather, becauſe he expected ſome ſigne from him, whereby he might know whether he were the great Angel of God, or whether he were ſome Prophet or other meſſenger ſent unto him from God, concerning which he was not yet fully ſatisfied.
Verſ. 19. And Gideon went in, and made ready a kid and unleavened cakes, &c.] To wit, becauſe theſe might ſuddenly be made ready.
Verſ. 20. And the Angel of the Lord ſaid unto him, Take the fleſh and the unleavened cakes, and lay them upon this rock, and poure out the broth, and he did ſo.] Though Gideon brought theſe things forth for the repaſt of this man of God (for ſuch he conceived him to be) yet at his command he thus diſpoſed of them, as perceiving that he intended to ſhew ſome ſigne thereby, as he himſelf had deſired, ver. 17.
Verſ. 21. And there roſe up fire out of the rock, and conſumed the fleſh, &c.] So ſoon as the Angel had touched theſe things with the end of his ſtaff, fire out of the rock conſumed them, notwithſtanding the broth was poured forth upon the rock, and the fleſh that was laid thereon, which was doubtleſſe enjoyned that the miracle might be the greater, as for the ſame cauſe Elijah poured water upon his ſacrifice, 1. Kings 18.33. and thus he made a kind of ſacrifice of that which Gideon brought for him to eat; and by cauſing fire to come miraculouſly out of the rock to conſume it, did both make known to Gideon who he was, and alſo might ſignifie, firſt, Gods acceptance of that offering (for the miraculous burning of ſacrifices was an uſuall ſigne of Gods accepting them:) ſecondly, that God would accept of the ſervice which Gideon ſhould afterwards do him: thirdly, that it was as eaſie for the Lord to conſume his adverſaries, as to burn up that his offering. And beſides, we may look upon this as a ſweet repreſentation of our Evangelicall ſacrifices. The rock whereon our ſacrifices muſt be laid is Chriſt, and the Spirit which is as fire, from him derived to us, is that which muſt make our ſervices pure and holy, and fit to be offered to the Lord.
Verſ. 22. Gideon ſaid, Alas, O Lord God! for becauſe I have ſeen an Angel of the Lord face to face.] It ſeems that in thoſe dayes they apprehended that the ſeeing of an Angel of God was very perillous for the life of a man: for thus alſo Manoah was affrighted upon the ſame occaſion, chap. 13.22. And Manoah ſaid unto his wife, We ſhall ſurely die becauſe we have ſeen God. Gideon therefore perceiving now that it was an Angel, partly by the miraculous and ſudden burning up of the proviſion he had brought forth, with fire that came out of the rock; but eſpecially, by the ſudden vaniſhing of the Angel out of his ſight, he was ſo far over-born with fear, that he could ſcarce think he ſhould live, notwithſtanding the Angel himſelf had immediately before told him, that he ſhould ſmite the Midianites as one man. And thus by this grievous affrightment, he that ere-while was ſaluted by the Angel as a mighty man of valour, was taught what the moſt valiant men are if they be but a little left to themſelves, and not ſupported by God.
Verſ. 23. And the Lord ſaid unto him, Peace be unto thee, fear not, thou ſhalt not die.] It is ſaid before, ver. 21. that the Angel departed out of his ſight; this therefore he ſpake unto him out of the aire immediately after his vaniſhing away; or elſe, the meaning may be, that he ſaid this to him the next night: for ſo long his fear might well continue, and therefore it is happely ſaid, verſ. 15. that the ſame night the Lord ſaid unto him, Take thy fathers young bullock, &c. that is, the ſame night wherein he had comforted him againſt this his fear.
Verſ. 24. Then Gideon built an altar there unto the Lord.] That is, in the place where this ſigne had been wrought, it was therefore the ſame altar mentioned verſ. 26. for that was built upon the top of this rock; onelyonly here it is generally ſet down (as it is uſually in the Scriptures) and afterward the warrant he had from God, and the manner how he did it, is expreſſed.
Verſ. 25. And it came to paſſe the ſame night that the Lord ſaid unto him, &c.] In this and the following verſe we have the relation of the Lords appearing to Gideon the ſecond time, and the directions he gave him for ſome things he was to do, before he undertook the deliverance of the people from the oppreſſion of the Midianites: But whether this were by a viſible apparition of an angel as the former was, or onelyonly in a dream, it is not expreſſed, onelyonly it is ſaid that it was in the night, (which may make it probable that it was in a dream, or nightly viſion) yea, the ſame night, that is, either the ſame night wherein the Angel had comforted him, as before-ſaid, verſ. 23. And the Lord ſaid unto him, Peace be unto thee, fear not, thou ſhalt not die: or rather the ſame night after the Angel of the Lord appeared to him, of which the ſtory hath hitherto ſpoken. The firſt direction given him may be diverſly read, to wit, Take thy fathers young bullock, and the ſecond bullock of ſeven years old (for ſo it is in the margin of our Bibles) or, Take thy fathers young bullock, even the ſecond bullock of ſeven years old. If we reade it as it is in the margin, then it is evident that there were two bullocks that Gideon was commanded to ſeize upon, and doubtleſſe both were to be ſacrificed, though there be expreſſe mention made of his ſacrificing but one of them, verſ. 26. OnelyOnly it is then queſtionable, whether the words were intended to imply, that one of them onelyonly was his fathers, and the other happely the peoples, known by the name of the ſecond bullock, and provided for the publick ſervice, to be offered as a ſacrifice to Baal; or to imply onelyonly the difference of their age (both being his fathers) the one his young bullock, the other the ſecond bullock, of ſeven years old. But now if we reade it as it is in our Bibles, Take thy fathers young bullock, even the ſecond bullock of ſeven years old, then there was but one bullock he was to ſeize upon, to wit, his fathers young bullock, even the ſecond bullock of ſeven years old; which ſeems moſt probable, becauſe there is afterwards no mention made of the ſacrificing any other but one bullock, to wit, the ſecond bullock of ſeven years old; but why was this called the ſecond bullock? I anſwer, it might be ſo called in diverſe reſpects, as becauſe it was the ſecond in their order of ſtanding in the ſtall, or of their drawing in the plow or wain, or becauſe it was the ſecond in regard of age or worth, or becauſe it was the ſecond in order of thoſe that were prepared and ſet apart for Baals ſacrifice; and indeed this laſt ſeems to me the moſt probable, for though there be nothing in the text whereby we can certainly conclude for which of theſe reaſons it was called the ſecond bullock, yet becauſe it is evident that this bullock was devoted to Baals ſervice (for verſ. 28. we ſee the inhabitants of Ophrah reckoned this as a main part of Gideons ſacriledge, Behold the altar of Baal was cast down, and the grove was cut down that was by it, & the ſecond bullock was offered upon the altar that was built) we may the rather think that in reſpect of ſomething that concerned Baals ſacrifice it was called the ſecond bullock; and that this bullock was choſen by the Lord rather then another, becauſe it was ſeven years old, and hereby might ſignifie that the Midianites tyranny which had laſted ſeven years ſhould now have an end, together with the ſuppreſſing of Baals worſhip in the land.
And throw down the altar of Baal that thy father hath, and cut down the grove that is by it.] This is the ſecond direction that is given here to Gideon, to wit, that he ſhould throw down Baals altar, and cut down the grove by it. That all the inhabitants of Ophrah had an intereſt in this altar and grove we may ſee by their conteſtation with Gideons father about it, verſ. 30. Then the men of the city ſaid unto Joaſh, Bring out thy ſonne that he may die, becauſe he hath caſt down the altar of Baal, and becauſe he hath cut down the grove that was by it. It ſeems therefore that Joaſh Gideons father as being the chief magiſtrate of that place had built this altar at his own expence, and upon his own ground (though not for his uſe onelyonly, but for the publick uſe of all the inhabitants of Ophrah) and that therefore the Lord calls it here his fathers altar. However obſervable it is: firſt, that ere Gideon might go to fight againſt the Midianites the enemies of God and his people, he was enjoyned to ſet on foot the reformation of Religion, and the extirpation of ſuperſtition and idolatry, which had provoked the Lord to diſpleaſure againſt them, thereby as it were to make way for a happy victory: ſecondly, that he was enjoyned to begin this work of reformation, in the throwing down of his fathers altar, &c. Take thy fathers young bullock, and throw down the altar of Baal that thy father hath, the Lord thereby teaching him, that he that would reform publick abuſes muſt begin with his own family and friends, and that in yielding obedience to God he might not fear to offend his father, or any other that was deareſt to him; and that his affection to his father ſhould make him moſt carefull to winne him from every way of falſe worſhip:thirdly, that before that charge is given him which followeth in the next verſe, concerning his building an altar to the Lord, he is firſt here appointed to throw down Baals altar. Gods altar and Baals, the Ark and Dagon cannot ſtand together, the true worſhip of God will not be accepted of God, where Baals altars are not firſt thrown down.
Verſ. 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place.] Or as it is in the margin, in an orderly manner. This is the third direction given to Gideon, that when he had thrown down Baals altar, and cut down the grove, he muſt build an altar unto the Lord in that very place upon the top of the rock, whereat the Angel firſt appearing to him, the Lord had given him a ſigne, by cauſing fire to come out of that rock to conſume the proviſion that was laid thereon, brought forth for the Angel. Here therefore we have the command for the building of the altar, the building whereof is related before; and that place was no doubt purpoſely choſen for the building of this new altar, to ſignifie that it was built to the honour of that God who had there appeared to him; and that both by way of thankfullneſſe for the mercy there promiſed, and by way of imploring the accompliſhing of that promiſe in the deliverance of his people from the oppreſſion of the Midianites. As for the laſt words, if we reade them as they are in the margin, in an orderly manner, then the meaning may be, either that he was to build the altar of earth and unhewen ſtones, as was ordered in the Law of Moſes, Exod. 20.24, 25. or elſe, that he was to build it in ſuch a manner, that it might be convenient for the ſervice that was to be done upon it, the laying of the wood in order upon it, and then the burning of the ſacrifice thereon. But if we reade it as it is in our text, in the ordered place, then thereby I conceive is onelyonly meant, that the altar was to be built in that very place of the rock, which was before ordered to be the place whereon the proviſion was to be laid, that Gideon had brought out for the Angel, verſ. 20. and which was choſen as being plain, and fit for this ſervice.
And take the ſecond bullock, and offer a burnt ſacrifice with the wood of the grove which thou ſhalt cut down.] It was not lawfull for any but the prieſt to offer ſacrifice, or to build any altar, or to offer ſacrifice any where but onelyonly in the Tabernacle; but here Gods ſpeciall command was a ſufficient warrant for Gideon.
Verſ. 27. Then Gideon took ten men of his ſervants, and did as the Lord had ſaid unto him.] He took ſo many of his ſervants, that it might be the more ſpeedily diſpatched, becauſe it was to be done before morning; and obſervable it is, that Gideon, being a man that feared God even in thoſe corrupt times, had ten ſervants that were ready to joyn with him in ſuppreſſing the idolatry of Baal.
And ſo it was, becauſe he feared his fathers houſhold, &c.] That is, becauſe he feared them leſt they ſhould hinder him in that he had to do. He was not affraid of any evil that they could do to him, for he might well know that it would be known who had done it, and this would prove as dangerous for him, as if he had been taken in the doing of it; but which he feared was, leſt he ſhould be interrupted by them, and kept from doing what God had charged him to do. So that it is the wiſdome and prudence of Gideon, that is here commended that taking the advantage of the night and ſetting as many hands together at work as he could, no body knew any thing of it to make head againſt him, ere the work was done.
Verſ. 29. They ſaid, Gideon the ſonne of Joaſh hath done this thing.] He might ſoon be ſuſpected, becauſe he was known to be no friend of Baal; but many other wayes alſo it might be diſcovered.
Verſ. 30. Then the men of the city ſaid unto Joaſh, Bring out thy ſonne that he may die, &c.] Herein was diſcovered the violent rage wherewith they were carried in their zeal for Baal. Joaſh it ſeems was either their chief Magiſtrate, or at leaſt a man of chief note and eſteem amongſt them, and well they might think that it would go much againſt him to deliver up his ſon to ſuch an enraged multitude; but ſo far were they tranſported with fury when they ſaw the altar of their idol-god thrown down, that they regarded Joaſh no more now then another man; nor will they ſtand to examine the cauſe, nor to heare what Gideon can ſay for himſelf, he had pulled down Baals altar and therefore he muſt ſuffer for it, yea the father muſt deliver his own ſonne to death; this they demanded peremptorily, and nothing elſe would ſerve their turn, wherein we ſee how God tryed the faith of Gideon, in this firſt act of his obedience to Gods command.
Verſ. 31. And Joaſh ſaid unto all that stood againſt him, Will ye plead for Baal? &c.] It ſeems that Joaſh had hitherto himſelf been a worſhiper of Baal: either therefore God did now extraordinarily change his mind, and move him thus to plead againſt Baal; or elſe Gideon had acquainted his father with the viſion he had ſeen, and ſo wonne him to approve of his fact, and to deſire the ſuppreſſing of that idol-worſhip, which formerly himſelf had practiſed; or elſe, being a man indifferent for matters of Religion, he ſayes this to ſave his ſonne, not being very zealous for his idol-god, as pretending it a wrong to plead for Baal, as if he could not plead for himſelf.
Verſ. 32. Therefore on that day he called him Jerubbaal, ſaying, Let Baal plead against him, &c.] As it were in memorie of this fact, and to teſtifie his reſolution to defend him in it. For Jerubbaal is by interpretation, Let Baal plead for himſelf. In 2. Sam. 11.21. he is called Jerubbeſheth.
Verſ. 33. Then all the Midianites, and the Amalekites, and the children of the East were gathered together and went over, and pitched in the valley of Jezreel.] That is, they came over Jordan: (for they came out of the eaſt) and pitched in the valley of Jezreel, which was in the tribe of Manaſſeh, Joſh. 17.16. And the children of Joſeph ſaid, The hill is not enough for us; and all the Canaanites that dwell in the land of the valley, have chariots of iron, both they which are of Bethſhean and her towns, and they who are of the valley of Jezreel, and borders upon Iſſachar, Joſh. 19.18. and not farre therefore from Ophrah, where Gideon was: there was another Jezreel in the tribe of Judah, Joſh. 15.56. But the city which gave the name to this valley, was in the tribe of Manaſſeh, where the kings of Iſrael had a ſtately pallace, 1. Kings 21.1. And it came to paſſe after theſe things, that Naboth the Jezreelite had a vineyard which was in Jezreel, hard by the pallace of Ahab king of Samaria.
Verſ. 34. But the Spirit of the Lord came upon Gideon.] That is, God by his Spirit did work upon him in an unuſuall manner, by ſtirring up in him a zealous deſire to go againſt the Midianites, and furniſhed him with all gifts requiſite for the ſervice he had called him to; and becauſe happely his carriage of himſelf in the buſineſſe was ſuch, that every one might plainly ſee, that it was a Spirit above that of mans that carried him on in this work; therefore is it, that in the Hebrew the word is clothed. But the Spirit of the Lord clothed Gideon.
And he blew a trumpet, and Abiezer was gathered after him.] That is, his own family the Abiezrites, who now ſaw their folly in oppoſing him in Baals behalf; or if not ſo, were at leaſt in their neceſſity glad to cleave to him.
Verſ. 35. And he ſent meſſengers throughout all Manaſſeh, &c.] That is, both thoſe within and thoſe without Jordan.
And he ſent meſſengers unto Aſher, and unto Zebulun, and unto Naphtali, and they came up to meet them.] The meaning is, that he ſent meſſengers to all the neighbouring tribes, except Ephraim, (which occaſioned that quarrell related afterwards in the eight chapter) and ſo from all theſe tribes there came many in to Gideon; for that is the meaning of the laſt clauſe, And they came up to meet them, that is, from theſe tribes there came many to meet and to joyn themſelves with thoſe forces he had already gathered.
Verſ. 37. Behold, I will put a fleece of wooll on the floore, &c.] See the former note, verſ. 13. No doubt Gideon had reſpect in theſe two following ſignes which he deſired, onelyonly to be aſſured of Gods will concerning the event of his fighting with the Midianites, and happely thereby to encourage his followers and ſouldiers whom he gathered together: yet herein alſo we have a ſweet reſemblance of Gods dealing with the Jews firſt, and afterward with the Gentiles; the doctrine of ſalvation and ſpirit of grace are often in the Scripture compared to a dew, diſtilling down from heaven, Deut. 32.2. My doctrine ſhall drop as the rain: my ſpeech ſhall diſtill as the dew, as the ſmall rain upon the tender herb, and as the ſhowers upon the graſſe. Hoſ. 14.5. I will be as the dew unto Iſrael: he ſhall grow as the lillie, and caſt forth his roots as Lebanon. A long time the Jews were filled with this dew, whilſt all the nations of the earth beſides were dry and barren, Pſal. 147.19, 20. He ſheweth his word unto Jacob, his Statutes and judgements unto Iſrael. He hath not dealt ſo with any nation: and as for his judgements, they have not known them. But now ſince Chriſts coming, this fleece, the people of the Jews are become dry, whilſt all nations of the earth about them, are continually watered with this dew of grace: Pſal. 107.33, 34, 25. He turneth rivers into a wilderneſſe: and the water ſprings into dry ground: A fruitfull land into barrenneſſe, for the wickedneſſe of them that dwell therein. He turneth the wilderneſſe into a ſtanding water: and dry ground into water ſprings. Eſa. 35.6, 7. Then ſhall the lame man leap as an hart, and the tongue of the dumbe ſing: for in the wilderneſſe ſhall waters break out, and ſtreams in the deſert: Eſa. 43.19, 20. Behold I will do a new thing: now it ſhall spring forth, Shall ye not know it? I will even make a way in the wilderneſſe, and rivers in the deſert. The beaſts of the field ſhall honour me, the Dragons and the Owls, becauſe I give waters in the wilderneſſe, and rivers in the deſert, to give drink to my people… my choſen.