A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Judges · Chapter 6
Judges CHAP. VI.
THE Hiſtory of Gideon is held forth in the Sixth, Seventh and Eighth Chapters of Judges: The Sixth Chapter is a Narrative of Gideon's Eminent Call, to undertake the Expedition againſt the Midianites, into whoſe hands the Lord had now ſold Iſrael.
The Remarks hereupon are, Firſt, Iſrael's new Apoſtacy brings new Plagues and Puniſhments upon them: This was the bad Fruit of their Forty Years Peace procured by Deborah, a Sedentary Life is moſt ſubject to contract many Diſtempers, and ſtanding Waters ſoon putrifie by a conſtant Stagnation; Solomon ſaith, Eaſe ſlayeth the Fooliſh, Prov. 1.32.
N. B. 'Tis an old Adage, Anglica g…ns eſt optinra ſlens, & peſſima Ridens: The Engliſh are beſt in Adverſity, and worſt in Proſperity, as it was with Iſrael often: 'Tis hard, yet happy not to grow worſe by times of Liberty: Omnes licentra deteriores: If the Sea were not toſſed with Tides and Tempeſts, whereby it is made to Vomit up much Mire and Dirt, Iſa. 57.20. it would ſoon become a ſtinking Pool, and poiſon the very Air we breathe in, Iſrael doth evit again in the time of their Eaſe, ver. 1. and this Apoſtacy of theirs was Idolatry, for which they are reproved, ver. 10. Therefore God pours them from Veſſel to Veſſel from the oppreſſion of the Canaanites to this of the Midianites to purge them from their Lees, that they might not as Moab, have a filthy taſte in them, Jerem 48.11.
The Second Remark is, The Midianites muſt be now the next Rod of God's Anger wherewith to chaſtize Iſrael for their preſent Apoſtacy: The Church is God's Husbandry, 1 Cor. 3.9. and he employs his Plowers to Plow upon her Back, and here to make Furrows of Seven Years length, Pſal. 129.3. that he might meet with a better Crop, than the Weeds of Idolatry. The Midianites are thoſe Plowers who Plowed, until God by Gideon, cut their Plow-Traces, or Cords and then they could Plow no more, Pſal. 129.4. but this was not done, before Iſrael had been greatly plowed and plundered, and thereby brought to Repentance, ver. 2, 3, 4, 5, 6, 7.
N. B. 'Tis a wonder that thoſe Midianites, who had been ſo univerſally cut off by Moſes, for vexing Iſrael, &c, Numb. 25.17. and 31. ver. 8. ſhould now in about two hundred Years time become ſo prodigiouſly numerous as to come up like Graſhoppers for Multitude, to devour the whole Corn of Canaan (the Judgment threatned in Joel 2.3.) that as they had in Moſes's time over-witted Iſrael with their Wiles, ſo now they will over power them with their numberleſs Army, haraſſing and laying waſte all that ſtood in their way, inſomuch that the poor Iſraelites were driven by them into ſundry lurking Holes.
The Third Remark i… Iſrael was Reproved by a Prophet, ver. 8. as well as corrected by the Midianites, Nocumenta, Documenta: We may well wonder that thoſe Children of the Free Woman ſhould be made to ſerve a moſt woful Apprentiſhip of Seven Years under Midean, as if they had been the Children of the Bond Woman only, Gal. 4.30, 31. yet becauſe they ſinned ſtill more, they ſhall ſuffer ſtill more; the Lord ſold them into the Hands of thoſe Malicious Midianites (in whoſe Breaſts old Rancour and Revenge had laid long boiling) who dealt more moroſely and cruelly with them than any Tyrants they had felt before: All this was to reduce them to Repentance: The mercileſs Midianites make them to cry with their Addreſſes to God, now are they become Docible; God ſends a bitter Meſſage by a Prophet to them, to tell them they were juſtly plagued, for God had threatned [They ſhould Sow, but another would Reap, Deut. 28.51. as John 4.37.] but they had nor fear'd it, till now they felt it: He upbraids them with breach of Covenant, Pſal. 78.34. to 37. aggravating it with their forgetting all the former Favours of God, and of their Sordid Ingratitude and Diſobedience to him, ver. 7, 8, 9, 10.
Enquiry. Who was this Prophet that the Lord ſent here?
Anſwer 1. Not an Angel, as Lyra delitiouſly fancieth, for then he would not be called (a Man-Prophet] Iſh Nabi, as the Hebrew hath it, nor are Angels in Scripture call'd Prophets, though Prophets ſometimes be call'd Angels, Mal. 3.1, &c.
Anſwer 2. Some ſay it was Phinehas, becauſe he is mentioned after in Judg. 20.28. but how that was before this, hath been demonſtrated above; but this cannot be, for then he muſt be about two hundred Years old, &c.
Anſwer 3. That he was a Man-Prophet, is enough for us to know, ſeeing the Holy Spirit thought it not neceſſary to reveal his Name, as is not unuſual in other Hiſtories of Scripture; 'tis ſaid only, [A Man of God came to Eli,] 1 Sam. 2.27. ſo to Jeroboam, 1 Kings 13.1. and a Prophet to Ahab, 1 Kings 20.13. and again, ver. 22.28. not named who they were to teach us; where the Sacred Scripture hath not an Holy Mouth to ſpeak, we may not have an Ʋnholy Tongue to ask, &c.
The Fourth Remark is, The Bleſſed Meſſiah appeareth unto Gideon threſhing Wheat to hide it from the Midianites, ver. 11, 12. When Iſrael was kindly humbled by the Prophet's Reproof, and cryed mightily to God for Mercy and Deliverance, then comes the Meſſiah in the form of a Man, and like a Travelling Man with his Staff in his hand, ver. 21. and as weary with his Travel upon ſome long Journey, therefore he repoſeth himſelf here under the Oak of Ophrah to reſt him, ver. 11. N. B. That this was no created Angel, but the Eternal Son of God (that Angel of the Covenant) appeareth, for he is call'd Jehovah, ver. 14. and the Lord, ver. 16. to whom Gideon built an Altar, which is a Prerogative peculiar to God, ver. 24.26. and this Son of God oft appeared to the Sons of Men, out of his Philanthropy, or Love to Mankind, Prov. 8.30, 31. and as a prelude to his Incarnation, Tertullian's Phraſe is, Chriſt was oft in carne, long before he was ex carne, oft in the form and likeneſs of Fleſh, before he took upon him the Nature and Subſtance of Fleſh: He appeared of old to Abraham, Gen. 18.17. and to Jacob, Gen. 32.24. whom he calls his Redeeming Angel, Gen. 48.16. and to Moſes in the Buſh, Exod. 3.2. Deut. 33.16. and to Iſrael at Bochim, Judg. 2.1, &c. and here to Gideon reſembling a Man both in his Postures and Actions.
The Fifth Remark is, Chriſt's Errand hither was both to call Gideon to be Iſrael's Judge, and to comfort him alſo againſt their preſent Miſeries, therefore gives him a more than Angelical Salutation, [The Lord is with thee,] above that of Boaz, Ruth 2.4. or that of Gabriel, Luke 1.28. Gideon complains, ver. 13. Chriſt liking well his Pious Expoſtulation, the publickneſs of his Spirit, and his ſenſibleneſs of the common Calamity, look'd upon him, ver. 14. with a look of Love, as he did upon Peter, Luke 22.61. and with a pleaſant Countenance gives him an Efficacious Call from his Threſhing of Wheat, to a Threſhing of Midian: This Gibbor Hicchail, Hebr. or Mighty Man of Strength muſt now go Threſh thoſe Plowers that had been Plowing upon Iſrael's Backs for ſeven Years, ver. 14. Chriſt promiſeth to make a new ſharp Threſhing Instrument with Teeth, wherewith the Worm Jacob ſhall Threſh the Mountains, and beat the Hills as ſmall as Chaff, Iſaiah 41.14, 15. and here he ſaith to Gideon as is ſaid to the Daughter of Sion, [Ariſe, and Threſh and I will make thy Hoofs Braſs, and thy Horns Iron, and thou ſhalt beat in pieces many People, Mic. 4.13. And notwithſtanding Gideon's modeſt Refuſal of this Call and Commiſſion, becauſe of his Meanneſs, want of Men, Means, Money and Authority, &c. ver. 15. yet hath he Chriſt's aſſurance, that he ſhould Threſh thoſe Mountains, the Midianites, and their vaſt Multitudes, as if they were but one Man, ver. 16. and ſuch a Mighty Man of Valeur as Gideon was, might think himſelf able enough to match any one Man whomſoever.
The Sixth Remark is, Gideon asketh a Sign, ver. 17. This he did not from want of Faith, but from weakneſs of Faith; he ſought not a Sign, as the Phariſees did, Matth. 16.1, 4. to ſatisfie his Curioſity, or Incredulity, but for farther Confirmation of his Divine Call to be Iſrael's Deliverer. Here Gideon was faithful in weakneſs, though but weak in Faith, 'twas a great trouble to God's Church not to ſee Signs, Pſal. 74.9. this he deſires may be ſtrengthened with a Sign to aſſure him, that he muſt be the Man who ſhould help the Lord againſt the mighty Midianites, as the Phraſe is, Judg. 5.23. even this Lord Christ. He preſſeth here after aſſurance of good ſucceſs in ſo great an undertaking, loath he was to be deluded by a Fancy inſtead of Faith, whereof had there been a total want, he had never been reckoned among thoſe Renowned Worthies for the Eminency of his Faith in that little Book of Martyrs, Hebr. 11.32.
The Seventh Remark is, The Miracle that the Meſſiah wrought at Gideon's Requeſt, as a Sign, whereby his Faith had a full Confirmation, ver. 18, 19, 20, 21, 22, 23, 24. the Materials of this Miracle were Gideon's preſent, or proviſion for this Angel, as Gen. 18.5. as refreſhing Food for a weary Traveller: Thus Lot did, as well as Abraham, Gen. 19.3. and Manoah did ſo afterward, Judg. 13.15. no doubt it was not intended for a Sacrifice (for the Requiſites to a Meat-Offering, Levit. 16.12.15. are not mentioned here) but for a Dinner prepared to refreſh his unknown Gueſt, the Angel bids him pour out the Broth on the Fleſh, and Cakes laid upon the Rock, out of which Fire came forth (as ſoon as he had touched them with the Staff in his hand) and turned his Meat-Offering into a Burnt-Offering. N.B. Well were it with us, if we could lay all our Services upon the Rock Chriſt, 1 Cor. 10.4. We ſhould do all in the Name of the Lord Jeſus, Col. 3.17. then might we find more of the Spirit of burning, Iſa. 4.4. which would not only burn up our Corruptions more, but alſo render all our Services more acceptable to God, Pſal 20 3. turn into Aſhes the Geneva Reads, as Sacrifices offered up by fire unto the Lord for a ſweet Savour, Levit. 1.9 13.17. and 2.9, &c. and 3.5, &c. Thus the Hallowed Shew bread was to be hot Bread daily ſet before the Lord, 1 Sam. 21.6. This Miracle of the Meſſiah here was the greater, partly becauſe the more that the Fleſh and Cakes were moiſtened with the Broth, the leſs apt they were to be to conſumed by the fire, as was that of Elijah, 1 Kings, 18.33. and partly, becauſe the Angel by this Act did declare himſelf to be no mere Man that ſtood in need of any ſuch Proviſions for his own Repaſt, but that he was more than a Man, even the Son of God, whereby Gideon's Faith might the more be confirmed, that he who had thus promiſed ſucceſs againſt Midian unto him, was throughly able to perform it: Though at preſent Gide…n was affrighted when he ſaw the Miracle, and the Angel vaniſhing ſuddenly out of his ſight, for he knew the Lord had ſaid, [There is no Man can ſee me and live,] Exod. 33.20. yet ſhould he have known alſo, how Jacob had ſeen the Face of God, and lived, Gen. 32.30. Thus alſo God talked with Moſes, yet his Life was preſerved, and ſo was Iſrael's, Deut. 5.24. Gideon here ſaw God in a Mediatour, but he yet underſtood not this, but crys, [I am an undone Man, and ſhall doubtleſs die.] This he thought from the weakneſs of his Faith, and not like himſelf a Mighty Man of Valour, for had he now Died, what would have become of God's Promiſe to him, that he ſhould live to ſave Iſrael out of the hands of Midian, this was like David's Diſtruſt, [I ſhall one day periſh by the hands of Saul,] 1 Sam. 27.1. and Pſal. 116.11. I ſaid in my Haſte, Samuel is a Lyar, in promiſing me the Kingdom, making the Promiſe of God of no effect. Gideon's fear laſted, till the Lord ſpake Peace to him, ver. 23. then went he to build an Altar unto the Lord, (that had appeared to him) upon the top of the Rock (where the Miracle was wrought) and call'd it Jehovah Shalom, that is the Lord ſend that peace, which he hath promiſed, ver. 24.26.
The Eighth Remark is, Gideon's Zeal for God againſt Baal, when his Faith was farther confirmed, and when the Lord gave him an expreſs Command to rout out the Worſhip of Baal, ver. 25. He doth not only build up an Altar for the true God, ver. 26. but he likewiſe pulls down Baal's Image, Altar and Chappel alſo. This he did by Night (with the help of ten honeſt Servants of his Fathers) becauſe he could not do it by Day, for fear of an Uproar by the many mad-headed Inhabitants of Baaliſts, and though this ſeemed to entrench upon his Father's Rights and Authority, yet God's Command to Gideon was a ſufficient Warrant, for by his Commiſſion to be Supreme Magiſtrate, he was now made his Father's Superiour, &c. ver. 27. Gideon muſt firſt reform, and remove thoſe ſtumbling Blocks of Idolatry, before he can expect any ſucceſs againſt the Midianites; nor was this privative part of Piety (in Demoliſhing the Worſhip of Baal) enough to prepare him, for a Judge and General; but he muſt likewiſe practice the poſitive part thereof in Erecting an Altar for Jehovah, upon which he muſt offer a Bullock of Seven Years old, ſuppoſed to be all that time fatting for Baal. But now returned to the right owner, for the Cattel upon a Thouſand Hills are the Lords, not Baals, Pſal. 50.10. This muſt be ſingled out becauſe of its Age, for it being ſeven Years old, it began to be, when their Miſery by Midian began to be, and now being to be Sacrificed, it fitly ſignified that the period of that Midianitiſh Miſery and Tyranny was now at hand to be accompliſhed: This ſeven year old Bullock (that ſtood in the ſecond place in the Stall, and deſigned for Baal) muſt be Sacrificed to the Lord with the Wood of the Grove, which Gideon (with the help of thoſe ten Religious Servants, that deteſted the Idolatry of thoſe corrupt times, and were willing to run the reſcue with their young Maſter) had cut down in the Night, from whence we may learn, that thoſe things which have been abuſed to Idolatry, may afterwards be lawfully uſed in God's Service as Churches, Chalices, &c. Thus the Bethſhemites uſed the Cart and Kine of the Philiſtines in the Worſhip of God, 1 Sam. 6.14, 15.
The Ninth Remark is, The hideous Uproar that this Nights Reformation raiſed up among the rude Rabble early next Morning, ver. 28, &c. when they roſe betimes to do their Devotion to Baal ('tis a wonder their ſeven years Oppreſſion had taught them no better Leſſons, nor had no more leſſen'd their liking to Idols) they ruſh in upon Joaſh (the chief Man, or Magiſtrate among them) and in a great rage demand of him to put his Son to Death, before he was heard what he could plead for himſelf, why he ſhould not die. N.B. Thus bloudy is Idolatry, nothing can ſatisfie but the Death of thoſe that oppoſe it, as the experience of all Ages doth evidence: And thus blind are Idolaters, that like Idols, have Eyes and ſee not, Pſal. 115. ver. 5. They are brutiſhly hurried on more by Rage, than by Right, or by Reaſon, &c. The Out-rage of this many headed Idolatrous Multitude, was more than Micah's, Judg. 18.24. when he made that Out-cry, [Ye have taken away my Gods, and do ye ask me what I ail?] Alas, what have I more that I make any matter of; nay, 'twas more like that of Demetrius and his Crafts-men in Act. 19.23, 28, &c. about their Goddeſs Diana, who would violently have devoured Christ's Diſciples, that decryed their Idolatry. This Superſtitious Mobile comes here in a blindfold Career, crying out, Juſtice, Juſtice upon the Sacrilegious Fellow; no doubt, but they had obſerved, that Gideon was no ſuch admirer of their Idolatrous Worſhip, as they were by his not giving Cap and Knee to Baal, ſo devoutly as they did, therefore they preſumed it muſt be Gideon who had committed this great Sacriledge, and it was the greater affront in him, becauſe he was the Magiſtrate's Son: Thus we ſee how an hideous Tumult was raiſed, ver. 28, 29, 30. Now the next Account is, how this untamed Beaſt came to be tamed by the Wiſdom of Joaſh the chief Man among them, and who had the keeping of the Cattel appointed for Baal's Sacrifice, ver. 25. and to whom they now addreſſed for Juſtice, ver. 31, 32. N. B. 'Tis plain, that Joaſh had been a Worſhipper of Baal, yet ſo wiſe a Man as to train up his Son in an honeſt and painful Calling, tho' he had many Servants, ver. 27. yet muſt his son be a Threſher, and earn his Bread in the Sweat of his Brows, and this might be one reaſon that the Meſſiah, when he came to him, did behold him with ſo Amicable an Aſpect, ver. 14. becauſe he found him in the Duty of an Honeſt Calling, and ſo luſtily belabouring the Wheat which he was Threſhing out. Undoubtedly Joaſh was loath to loſe ſo laborious a Son, who was now in more danger of dying by the hands of Monſtrous Men, than he had been before by the hands of a Gracious God, who ſaid to him [Fear not, thou ſhalt not die,] ver. 23. and who was a faſt Friend to him in this Exigency alſo, for it is the Lord's Work to ſtill the noiſe of the Seas, the noiſe of the Waves, and the Tumults of the People, Pſal. 65.7. as he did here in token of his acceptance of Gideon's Sacrifice upon his new Altar, which he called Jehovah Shalom, ver. 24, 26. N.B. The Divine Acceptance hereof may well be wondered at, ſeeing it was a Sacrifice of ſtrange and various Diſpenſations, as Dr. Lightfoot excellently obſerveth, for it was offered by Night, on a new Altar, in a common place, by a private perſon, with the Wood of an Idolatrous Grove, and it was a Bullock prepared for Baal, that Idol it ſelf, yet becauſe it was an Offering of Faith, even of that Faith, for which Gideon hath a famous Record, Hebr. 11.32. therefore was it accepted of God, who uſed Joaſh as his Inſtrument for the ſafety of his Son at this time; this prudent Magiſtrate might indeed be a Man indifferent in Matters of Religion, ſo had been a Worſhipper of Baal, to comply with his Neighbours, but now not improbably the Lord had convinced him by the Information and Actions of his Son Gideon, and hereupon, being aſſaulted by a Tumultuous Crew of Baalites Satan's Imps, he labours to appeaſe the Tumult, and to defend his Son's Fact by Three Arguments.
The Firſt is, From their Audacious Irregularity in this Tumultuous Meeting to vindicate Baal, without any lawful Call, for if a fault were committed, it did not belong to them, being but private Men, but to the Magiſtrate to judge of the Offence, and to puniſh the Offenders; thus the Town Clerk of Epheſus quell'd the Commotion of Demetrius, &c. Act. 19.35.
His Second Argument was from fear of puniſhment, he ſpeaks to them as Mayor of the Town, that it belongs to me to puniſh ſeditious Citizens, that diſturb the common Peace by Tumultuous Uproars, ſo paſſeth the Sentence upon ſuch, [Let the Ring-leaders he put to Death, while it is yet Morning,] ver. 31. It may well be ſuppoſed, that Joaſh might threaten with Puniſhments from God, as well as from himſelf, telling them in Defence of his Son, That God had appear'd to his Son, and had commanded him to do all that he had done, and that it was their Worſhiping of Baal, for which God had puniſhed them by Midian's Tyranny ſeven years, and that if they perſiſted therein ſtill, God will puniſh us ſeven times more, &c. It is uſual in Scripture to give only ſome ſhort hints of thoſe things that were more largely diſcourſed.
But his Third Argument is, From the Office of Baal himſelf, by an Ironical Conceſſion, ſaying, [If Baal be a God let him plead for himſelf,] as the God of Iſrael hath done often times, when any Indignity or Injury hath been done to him, as when Nadab and Abihu offer'd ſtrange fire▪ Levit. 10.1, 2. and in the caſe of Corah and his Accomplices. Numb 16.31, 35, &c. The ſenſe of his ſaying thus was this. If Baal have ſuch a Divine Power as you imagine, then is he able to maintain his own Honour, to right himſelf, and to revenge the Wrongs offered to him, ſo needs none of you to plead his Cauſe; but if he be only an idle Idol and Image, then is he not worthy to be Worſhip'd and defended by you, who is unable to defend either you or himſelf; ſuch as dare any farther to plead for ſo ſilly a God as could not protect himſelf, deſerveth to die for their own Folly and Impiety.
The Tenth and laſt Remark in this Chapter, is Gideon's undertaking to deliver Iſrael from the Tyranny of Midian, from ver. 33. to the end: No ſooner had Joaſh thus prudently ſtop'd the rapid Torrent of the Rabble's Fury with thoſe Three forcible Arguments afore-mentioned, but he Knights (as it were) his Son with an honourable Title, calling him Jerub Baal, that is, let Baal plead againſt him that hath broke down his Altar; this Name of Honour was given to Gideon by his Father, as a Memorial of his Sons Noble Exploit, and to Stigmatize Baal, with this black brand of Infamy, a fair caution for thoſe foul Succeſſors that would needs Worſhip Baal in after Ages. Gideon's undertaking Iſrael's Deliverance, is deſcribed,
Firſt, By the occaſion of it, the Midianites and their Confederates made a new Invaſion as far as Jezreel, ver. 33. where the Kings of Iſrael afterward had a Royal Palace, 1 Kings 21.1. and not far from Ophrah, where Gideon dwelt, therefore well might he fear their ſudden coming upon him to ſurprize him; but this proved the unhappieſt time to the Enemy now to invade Iſrael, when Gideon had begun a Reformation in the Land, ver. 25. &c. N.B. He began at the right end, firſt to aboliſh falſe Worſhip and then to ſet up the true Worſhip, ſeeing there can be no Concord betwixt Chriſt and Belial, betwixt the Temple of God, and the Temple of Idols, 2 Cor. 6.15, 16. and if we will ſerve God, the Service of Baal muſt firſt be rejected, 1 Kings 18.21. Gideon's ſuppreſſion of that Superſtition and Idolatry (which cauſed God to give Iſrael up to Midian's Tyranny) and his begun Reformation of the true Religion, muſt needs make him more couragious and conſident of Victory, for hereby a door of hope was opened in order thereunto: A good Cauſe, a good Call, and a good Conſcience could not but breed a good Courage in him, all theſe are needful in Civil, Sacred, yea, and in Military Undertakings, more eſpecially becauſe they carry their Lives in their Hands, and by theſe they die in peace, though they die in War, as many good Men do.
The Second part of the Deſcription is by the efficient Cauſe, namely, the Spirit of the Lord came upon him and cloathed him (as the word ſignifies) with extraordinary Wiſdom, Zeal, and Magnanimity, ver. 34. this was a rich addition to that Courage he had from the goodneſs of his Cauſe, Call and Conſcience, and hereby the Qualifications of a Judge of Iſrael did ſo ſhine forth, that even the Men of Abiezer, (thoſe of his Father's Houſhold, ver. 27.) who were ſo corrupted with the Idolatry of the times, and ſo zealous then for Baal, that he feared to acquaint them with his deſign of deſtroying Baal's Altar, yet now they are ſo convinced, that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty, that they are the firſt Voluntiers that will follow him as the perſon whom God had not only protected in that dangerous attempt of deſtroying Baal, but had alſo pick'd him out of all the Tribes, and pitched upon him, by whoſe hands the Lord would work Iſrael's Deliverance from Midian.
Thirdly, This Expedition is deſcribed by its Inſtruments, whereof Gideon's own Family were a part; Joaſh is call'd an Abiezrite, ver. 11. the firſt Soldiers that offered themſelves willingly to be as Inſtruments in God's Hand for this undertaking, were the Abiezrites, when Gideon (an Abiezrite alſo) blew his Trumpet, and when he ſent Meſſengers to the other Tribes, ver. 35. they freely Muſter, and march up to meet him, even the Tribe of Aſher it ſelf, which was juſtly blamed by Deborah for their backwardneſs to fight againſt Siſera, Judg. 5.17. God never ſtarves his Work for want of Inſtruments, but always ſtirs up thoſe, that he will employ therein; and where Men are not at hand, an Oxe's-Goad in Shamgar's Hand, or the Jaw-bone of an Aſs in Samſon's Hand ſhall be enough.
The Fourth part of the Deſcription is the Motive that bore up the Spirit of Gideon in this great Enterprize, namely, the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll, ver. 36. to the end. Theſe Signs he beg'd of God, not out of Infidelity, but in all Humility, not only for the corroborating of his own Courage and Confidence, but alſo for the Encouragement of his Army (now gathered together at their Rendezvous in Ophrah) that they might more faithfully follow him in this Heroick and Hazardous Attempt; we do not read, that the Lord anſwered his Prayer by any words ſpoke to him, but by Deeds he did in this double Sign, which was by a wet and by a dry Fleece: A proper Repreſentation of Iſrael, which was wet with the Dew of Divine Doctrine, when all the World beſides was dry, and now dry, when all the World beſides was wet; namely, with the Dew of Peace, anſwerable to the Prophet's Viſion wherein he ſaw all the Earth ſitting ſtill and at reſt, but Jeruſalem only under grievous Indignation, Zech. 1 11, 12, 13. We muſt ſuppoſe their Floors then were not under a cover as ours are now, but placed in the open Air, as this floor was upon which the Fleece was laid, ſo that nothing interpoſed to receive the falling Dew.
N.B. This Fleece was Iſrael, which properly belonged to the great Shepherd of the Sheep, Pſal. 23.1. the God of Iſrael, but now alas how was Iſrael fleeced and ſheared of their Corn and Cattel by the Tyranny of the Midianites: They could not thraſh a little Bread-Corn for the Suſtentation of their Lives, but preſently the Midianites were upon them to rob them of their neceſſary Food, of their Daily Bread for their Bodies; and God knows we have ſeen of late ſuch a Woful Day, wherein we could not Threſh out a little of the Corn of Heaven, (more precious than our neceſſary food, Job 23.12.) but preſently the Informers were upon us to take away the Daily-Bread of our Souls. By this Fleece it was ſignify'd, that Gideon pray'd herewith, that as Midian had long ſeven years fleeced Iſrael, ſo he now by the help of his God might be made able to fleece Midian, and to ſpoil the Spoilers.
N. B. The Poetical fiction of Jaſon's going with his Argonautes in the Ship Argo his Voyage to Colchos, for fetching home the Golden-Fleece might well have its foundation from this Divine Hiſtory of Gideon's, becauſe it was truly Golden, as it was made by God the Subject of a double Miracle in its being both wet and dry in two Mornings: And this is the more probable, ſeeing Sir Walter Rawleigh maketh this Story contemporary with Gideon's time, who wittily deſcants upon Jaſons Enterprize, that it was to find out the Philoſophers-Stone, or rather ſome Mines of Gold, &c. ſo makes it a true History, which I rather judge to be ſome Poet's Fancy, grounded upon this Sacred Record, becauſe it is ſo ſtrangely over-ruled to have been done in Gideon's Day. Gideon deſires of God in the firſt Sign [That the Dew may be on the Fleece only, and that ſpot of ground which encompaſſeth the Fleece may be altogether dry.] ver. 37.
N. B. The Dew here ſignifies the favour of God, the Fleece repreſented Gideon himſelf, who indeed was a Golden-Fleece to Iſrael, and it may be affirmed beyond a Fable, that Iſrael was the true Jaſon, that found that Golden Fleece, when they found Gideon, who Redeemed them from Tyranny; 'tis ſaid, ver. 38. [and it was ſo,] though God had ſaid nothing by way of a Verbal Promiſe, that it ſhould be. If God perform our Deſires when he doth not particularly promiſe how much more when he binds himſelf by a promiſe, he abides faithful, 2 Tim. 2.13. Pſal. 89.33, 34, 35. Rom. 4.21. [Gideon roſe up early on the Morrow,] as one longing for a return of his Prayers, and not only ſo, but alſo that he might have a truer tryal of this Experiment in coming to the place (where the Fleece was ſpread abroad in the open Air, and expoſed to the Wind) before the Sun was riſen, which otherwiſe might have drawn up this Morning Dew, Hoſ. 6.4. and 13.3. and [he wringed, or ſqueezed out of the Fleece a bowl full of Water,] this great quantity of Water did magnifie the Miracle, and made the Sign more wonderful, for in the common courſe of Nature, it was not poſſible ſo much Dew ſhould could fall in ſo ſmall a compaſs of ground as one ſingle Fleece of Wooll covered▪ &c. Notwithſtanding all this, Gideon cannot ſtill be fully ſatisfied, but he makes a new Addreſs in the dreſs of that Leſſon he had learnt from Father Abraham, Gen. 18.32. [Let not the Lord be angry, if I tempt thee once more,] ver. 39. The firſt Miracle ſufficeth him not, becauſe it is the Nature of Wooll to contract Moiſture, therefore muſt he needs have another Miracle quite contrary to the former, [Let the Fleece be dry, and the Ground round about it be wet,] this was more difficult and preternatural than the firſt, becauſe if any moiſture be ſtirring, Wooll above all things is moſt likely to drink it up. N. B. But it may well be ſuppoſed, that by the ground, that ſurrounded the Fleece, Gideon might meah his Army that ſurrounded and guarded his Perſon, whom he deſired might be wet with the Favour of God, as with Heavenly Dew, as well as himſelf, who was the Wet Fleece in the firſt Miracle, for this double Dew falling both upon the General, and upon his Army, would double his Confidence in a ſucceſsful Expedition againſt the Midianites, &c.
Inquiry. Did Gideon ſin in asking Signs from God?
Anſwer is two-fold. The Firſt is Affirmative, That he ſinned, becauſe,
Firſt, He himſelf ſuſpected ſome ſin in it, ſaying, [Let not the Lord be Angry,] and he calls it, [a Tentation,] let me prove, or tempt thee.
Secondly, He was certain of the Victory before the Battel, for God had promiſed it, and he had acknowledged God's Promiſe thereof, ver. 36. therefore it was no leſs than a ſin for him ſtill to harbour any doubt of it.
Anſwer 2. Is Negative, That he ſinned not; becauſe,
Firſt, He is no where reproved for it, nor was God angry with him (as he feared) but rather was well-pleaſed with him for his Importunity, and readily granted to him his double Requeſt, &c.
Secondly, He did not deſire this double Sign out of any diffidence in God, for now was he full of the Spirit of God, ver. 34. and had been ſo animated by the Promiſe of God, as to overthrow the Altar of Baal, &c. ver. 26, 27. which was a dangerous and deſperate Exploit, ſo it was a clearer Demonſtration of Sublime Confidence, than of any ſordid Diffidence, or Diſtruſt in him.
Thirdly, Gideon ſtands enrolled in that Sacred Regiſter among thoſe Eminent Worthies that were ſo famous in their Day for their Exerciſe of a ſtrong Faith, Hebr. 11. now had this been any baſe Diffidence in Gideon, it would have been ſuch a blot in his Eſcutcheon, as to have well debarred him from coming with his Name into that Renowned Catalogue, therefore 'tis moſt probable, he was inſpired by the Spirit to do this, not only on his own account, but that his Soldiers about him might more freely fight under him, &c.