Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Judges · Chapter 6
CHAP. VI.
AND the children of Israel did evill in the sight of the Lord, and the Lord delivered V. 1.them into the hand of Midian seven yeares. Here is set forth the fourth oppression of Israel by the Midianites, by whom they were spoyled of their goods, and brought to a most poore and miserable estate. Lyra here noteth Lyra.a difference between that, which is said of their sinning here, and Chap. 4. and Chap. 3. for there it is said, they sinned againe, here onelyonly, they sinned, or did evill; the reason whereof, according to the Hebrewes, was, because by the song of Deborah, as by a most pleasing sacrifice all their former sinnes were done away: but now after this atonement they sin, as formerly they had done, and are scourged. And therefore it is not said, as before, they added to sinne, their former sinnes still remaining unexpiated. The evill that they did, saith Ferus, was idolatry, as also may bee gathered from the following part of this History, which was evill enough alone to bring upon them this heavie judgement, as being against the first and chiefe Commandement of the Law, and it was the ground of all wickednesse. Touching the Midianites, into whose hands they were delivered, it is to be understood, that there was a twofold Midian, one neare the Red Sea, where Moses his Father in law dwelt, and another neare the Moabites Countrey, Numb. 25. but they were all destroyed, Numb. 31. so that it should seeme that it could not bee this Midian that now oppressed them. But the description of Gedeons pursuing them over Jordan, Chap. 7. 24. and Ch. 8. 4. and of their associates Amalekites, and the children of the east, v. 3. and Ch. 6. 33. evinceth plainly, that this Midian is meant, which was not farre from them eastward, and not the other which was southward. And although all that they could find before were destroyed, yet many doubtlesse fled, and so saved themselves, and afterwards returning to their Countrey, might well increase by this time to a great multitude.
Because of the Midianites, the children of Israel made them dennes in the mountains, V. 2. Lyra.and caves and strong bolds; that is, saith Lyra, dennes and caves for the poorer sort, and strong holds for the greater; thus pending themselves up in strait places, to be hidden from the sury of the enemy.
And so it was, that when the Israelites had sowne, the Midianites came up, and V. 3.the Amalekites, and the children of the East, &c. Of the Amalekites see before, Exod. 17. the children of the East are afterwards said to bee Ishmaelites, Chap. 8. 24. Josephus calleth them Arabians. They were, as the Midianites, of the posterity of Abraham, sent by him to dwell in the East, Gen. 25. 6. and the Midianites with these their auxiliary Forces, are said to have destroyed and wasted all the increase of the Countrey, unto Gaza, that is, to the furthest part of all, for Gaza was a City of the Philistims, bounding the land of Israel southward. They passed then with their cattell from place to place all the Summer time, feeding up both corne and grasse, and robbing them of all their cattell, from Jordan where they entred, to Gaza, so that no place escaped them, and this they did eight yeares together.
By these Midianites, Ferus mystically understandeth our spirituall enemies, Ferus. The Mystery.who labour quite to exterminate the Church in like manner by all sorts of persecutions stirring up. 2. At once to spoile us of all the good things, that we have been long gathering, by drawing us to sinne, and from righteousnesse: For when a righteous man turneth from his righteousnesse, and committeth Ezek. 18.iniquity, all his former righteousnesse shall not bee remembred. 3. To beat downe all beginnings of good in youth, set forth by their treading downe of the Corne newly sprung up.
And the Lord sent a Prophet to the children of Israel, who said, &c. This V. 8. Lyra. Schol. Hist.Prophet, saith Lyra, is commonly held by our Expositors to have been an Angel; and Comestor saith, that the Angel sent to Gedeon, v. 11. was this Prophet. The Hebrewes say it was Phinees, but hee must needs by the course of nature, bee dead long before this, and all that generation of which hee was, is expresly said to have been dead before the first Judge Othniel; yet that opinion that hee Judg. 2. 10.was an Angel, is as much to bee disliked as this, because an Angel is no where called a Prophet, as St. Augustine himselfe confesseth, who yet is for this opinion, August. in Iudic. 6. qu. 31.because an Angel foretelleth things to come, and reproveth sinne, and herein acteth the part of a Prophet, for which in reason hee may bee so called, as well as a Prophet an Angel, because sent by the Lord, which is a thing not unusuall. But because a Prophet, as Lyra hath it, hath things revealed to him in aenigmate, but an Angel plainly, and every where else, when an Angel is meant, it is said an Angel, and not a Prophet, it is rather to bee held, that this Prophet was a man, and so the Vulg. Latine hath it, virum Prophetam, and likewise the Hebrew. When the people cryed unto the Lord, this Prophet was sent first, and then an Angel to stirre up Gedeon to become a deliverer; whereupon Ferus well noteth, that because this Prophet reproved the people for their sins, to heare and to profit by reproofe unto repentance for our sins in the time Note. of misery, is to lay a foundation of deliverance. The sending of a Prophet now unto them might seem ridiculous, and that to doe nothing, but reprove them for their sins; but because God will not deliver but the penitent, and to stirre up to repentance, preaching, and reproving of sinne is necessary, a Prophet is now sent, teaching us by Preaching to seeke the welfare of our State.
And there came an Angel of the Lord, and sate under an Oake in Ophrah, V. 11.that pertained to Joash the Abiezrite, and his sonne Gedeon threshed Wheate by the Winepresse, to hide it from the Midianites. Wee may gather hereby, that the people being penitent at the reproofe of the Prophet, the Lord was moved to take compassion upon them, and sent this his Angel to stirre up Gedeon, and to helpe him in their deliverance. Ephra was a City where Gedeon dwelt, as wee may see, Chap. 8. 27. There was another City called Ephrata, in the tribe of Judah, otherwise called Bethlehem, but this Ephra was in the halfe tribe of Manasseh, and here the Angel sate under an Oake, having taken to him the shape of a Man. Whereas it is added, this Oake pertained to Joash the Abiezrite, the Vulg. Latine hath it, to Joash the father of the family of Ezri; but in Hebr. and in Greeke there is no mention made of a family, but onelyonly it is said, Joash Abiezri, being expounded the father of Ezri; but it is best rendred as a proper name, the Abiezrite, for Abiezer was a son of Machir, the head of a family in Manasseh, Josh. 17. 2. from whom they of that family were called Ahiezrites, see v. 34. and Chap. 8. 2. Gedeon is spoken of, as being of Abiezer. For, by the wine. presse, the Vulg. Latine hath, in the winepresse, and so the Hebrew word most properly signifieth; and Gedeon is noted by some to have threshed corne here, because Josephus, Procopius, Tostatus, Cajetan.it was a more secret place then a threshing floore, and because hee durst not for feare of the Midianites doe it more openly. If it bee said, how was it secret, when as hee could thence see and talke unto the Angel sitting abroad under an Oake? Answ. It was more secret notwithstanding then a threshing floor, which being the proper place to thresh in, the enemies would most probably have an eye unto, when a place of Winepresses might passe unsuspected. If it be doubted, considering the enemies wasting of all, how Gedeon could now have any corne to thresh? It is to bee thought, that in their generall wasting of all, some particular places escaped. But why did the Angel come to send Gedeon to be a deliverer, when as the Angel himselfe could have destroyed the enemies, and delivered his people? Answ. An Angel indeed destroyed the Assyrians in 1 Kings 19.Hezekiahs time, but now God tooke another order, first to send a Prophet to reprove, then an Angel to point out the man that should be the Deliverer, lastly, this man Gedeon to fight against the enemies, and to save Israel: hereby saith Ferus, figuring out three, Moses, John the Baptist, and Christ; the first being Ferus.sent to reprove and threaten, the second to point out the Saviour, and the third to save us from our sinnes.
The Angel appearing to Gedeon, said unto him, The Lord is with thee thou V. 12.mighty man of valour. This is spoken to comfort and incourage him, because he was now threshing in feare, to hide it from the Midianites; neither had hee hitherto shewed any such valour, but by this speech it was portended, that hee should shew it, so Lyra, and that through the Spirit of God comming upon Lyra. August. qu. 32.him, and filling him with magnanimity and courage. St. Augustine rendreth these words, The Lord is with thee mighty in fortitude; holding, that Gedeons fortitude is not commended here, but the Lords, who was with him. I see not but that it may bee taken either way; yet because the word foreign here used, is often put for a man; it may best be read so, Thou mighty man of valour.
And Gedeon said, If the Lord bee with us, why then is all this befaln us, &c. Hee complaineth here of miseries, and how that nothing was miraculously V. 13.done for their deliverance. Because they suffered such things, hee spake as if the Lord were not with them, as the Angel said, and as if hee could not or would not doe so for them, as they had heard hee did in times past for their Ferus. Esa. 59. 1, 2.Fathers. But this was a fault, saith Ferus, seeing the Lords hand is notshortened, but sin separateth betwixt him and his people.
And the Lord looked upon him, and said, Goe in this thy might, and thou shalt save V. 14.Israel, &c. that is, the Lord represented by the Angel, looked upon him, Goe in this thy might, that is, not bodily, but spirituall by faith, in the might which the Spirit of God now indueth thee with to fight against Midian.
Behold my family is poore in Manassch, and I am the least in my Fathers house. V. 15.Gedeon in humility here excuseth himselfe, as unfit for this high office of a Deliverer. For these words, My family is poore, Hebr. is, foreign my thousand is poore, which Procopius and Augustine expound, as if Gedeon were a Chiliarke, or Captain over a thousand; but nothing else is meant, but the family consisting Procepius. Augustine.of a thousand, of which hee was, so the Chaldee Paraphrast, Theodoret, Pagninus, &c. Josephus understandeth his tribe, Vatablus and Cajetan his Chiliad, or the company of a thousand, within which his family was included, according to the distinction made, Exod. 18.
And the Lord said, Surely I will bee with thee and thou shalt sinite the Midianites as V. 16. Ferus.one man. The more Gedeon humbled himselfe, as unworthy, the more the Lord graceth him, who chooseth the poorest and most despicable oft times to confound the mightiest, but not by their owne, but by his power; for, I will bee with thee, saith hee, and thou shalt smite the Midtanites as one man, that is, as easily, as if they were all but one man, and they had but one head to be cut off.
Then Gedeon desired a signe, and that the Angel would stay, till hee had prepared V. 17, 18. V. 19, 20.a sacrifice, and so hee went in and made ready and brought forth a kid and unleavened cakes and broath, and at the command of the Lord powred them out upon the rock, and the Angel put forth the end of his staffe and touched them, and a fire comming out of the rock consumed them, and the V. 21.Angel vanished out of his fight. It was not out of unbeliefe, that Gedeon Ferus.asked a signe, but out of prudence, that he might prove, whether hee spake unto him by Gods Spirit, for wee must try the Spirits, whether they be of God 1 Ioh. 4. 1.or not: yet it is not lawfull alwayes to aske a signe, for to the confirming of old doctrine signes are not to be asked, but only of new revelations. The old doctrines of truth have beene already sufficiently confirmed by miracles, and therefore the Jews asking a signe are called an evill and adulterous generation, and the rich man in hell craving that one might bee sent from the dead to his five brethren, is rejected: thus Ferus, so likewise Hugo, for the Devill can transforme Hugo Card. 2 Cor. 1….himselfe into an Angel of light. For the sacrifice brought forth by Gedeon to the Angel, in our translation it is called a present, but in the Vulgar August. Theod. Tostatus.Latin a sacrifice, and in the Sept. transl. till I bring forth a sacrifice and sacrifice before thee, and accordingly it is held by Augustine, Theodoret, Lyranus, Tostatus, Mariana, &c. that Gedeon prepared a sacrifice to bee offered unto God by the Angel. And whereas the place did not agree, for all sacrifices ought to be offered in the tabernacle, Lyra saith, this was extraordinary, and therefore by Lyradivine dispensation might bee offered in a place extraordinary. The Hebr. word is, foreign, my offering, but it may as well set forth any other gift offered to one as a sacrifice, as Judg. 3. 15. 17, 18. 2 King. 8. 8, 9. and the manner of preparing it by seething the Kid and bringing it thus sodden and the broath sheweth, that it was a dinner prepared for him, whom hee yet knew not, whether he were a man or an Angel, but the Angel made a sacrifice of it, doing wonderfully in his sight for his assurance that hee came from the Lord: unleavened bread was prepared now, because it might more readily be done, as in the like case, Gen. 18. and not because it was a time of the Passeover, as the Rabbins doe hence fondly gather. Gedeon seeing the miraculous burning of the meat and cakes cryed out, as being afraid, because hee had seene an Angel, V. 22, 23.but the Lord comforted him, telling him that he should not dye. The like feare was afterwards in Manoah Samsons Father, Ch. 13. and it seemeth to have beene generally grounded in the mindes of the Jews by reason of that saying, Exod 30. 20. No man shall see my face and live. The Angel of the Lord is said before to have gone out of his fight, so that when Gedeon expressed this great feare, he saw him notbut, onelyonly heard him speaking unto him.
Then Gedeon built an Altar there unto the Lord, and called it Jehovah Shalom 24.&c. This, saith Lyra, is spoken by anticipation, for hee built it not, till that the Lord had bidden him, v. 26. so likewise Ferus and Cajetan; and that 26. verse seemeth to make for it, because he is bidden to build an Altar upon the rock in the ordered place, and v. 20. it was said before, that the meat and the cakes were laid upon the rocke, that is, as must needs bee understood, in order. Yet Tostatus will have an Altar meant here, which Tostatus.was built before that, but so two Altars must bee yeelded to have beene built in one place which cannot bee. For the setting up of an Altar for sacrifice, besides the standing Altar, it might doubtlesse lawfully bee done by speciall command from God, and an Altar might be built for a monument of Gods singular mercy to his people in their distresse, as there were both these uses of this Altar. Jehovah Shalom, signifieth the peace of the Lord, because there he spake peace to Gedeon, being afraid. The same night the Lord bad Gedeon V. 25.take his Fathers bullocke and the second bullocke, and having first destroyed the Altar of Baal, to build an Altar upon that rock, and to offer that second V. 26.bullocke upon it. In our new translation it is, thy fathers bullock, even the second bullocke of seven yeares old, but Hebr. it is, and the second Bullock, &c. being spoken, as if two bullocks were meant: so likewise in the Vulgar Latin, and in Lyra. Ferus.the Sept. take thy Fathers fatted bullock and the second bullock, and so it hath anciently beene most commonly understood, that hee was bidden to take two bullocks: but seeing wee read but of one only, that was offered upon the new erected Altar, it may bee demanded, for what cause hee was bidden to take the other? Some thinke, that although the offering of one onelyonly is Benfrerius.spoken of, yet the offering of the other also is implyed, because that, which hee is expresly bidden to offer, is called the second. But if the Lord had meant, that hee should offer them both, it should certainly have beene so expresly commanded, whereas it is onelyonly said, thou shalt offer the second bullock, &c. If it be demanded, then, to what other end he was to take the first bullock? I suppose, that because it was a bullock prepared to be offered to Baal and fatted for that purpose, the meaning of the Lord was, that hee should take it as an abominable thing and destroy it, as the Altar of Baal in detestation of that idol, and then take a second bullock and offer that up to the Lord, that having done so great an act of zeale against idolatry and made an atonement for finne by sacrifice, hee might the more auspiciously proceed in his warres against the Midianites. For that question moved and answered by Tostatus, Tostatus. Schol. Histor.Comestor and others, whose this second bullock was, they holding that it was not his fathers, but the congregations, prepared also for Baal by fatting it 7 yeares, I see no probability of that, and therefore I think rather it was a bullock of his owne, seeing God accepteth not of sacrifices taken by stealth from others, but would have his servants offer to him, as David did, of their owne cost. And throw down the Altar, that thy father hath. Hereby it appeareth that the Father of Gedeon was an idolater, yet God chose the sonne, who happily still worshipped the true God, to doe this great worke, as hee had before chosen Abraham, the sonne of Terah an idolater. But this Altar, Josh. 24. 2.which is said to bee of Joash, Gedeons father, seemeth to have been common to the people of that City, and not his peculiarly, because they contend about it when it was broken downe, v. 28, 29. And hereby we may see the greatnesse of the sins that the Israelites lived in, for which they were now so grievously punished.
Gedeon, as he was commanded, brake downe Baals Altar, and cut downe the V. 27.grove, &c. but because hee durst not doe it by day, hee did it by night, taking ten men of his Servants to helpe him in this worke; but in the morning the men of the City seeing what was done, require Joash to bring forth his sonne Gedeon that he might be put to death, who taketh his part, and biddeth, Let V. 28, 29, 30. 31.Baal plead for himselfe if hee bee a God; at which answer they were appeased, saith Ferus, expecting what Baal would doe against him, and when they saw Ferus.that he did nothing, they thought that Gedeon was stirred up by God thus to do, and called him Jerubbaal, that is, as Lyra hath it, stronger then Baal, because Baal Lyra.was not able to take any revenge upon him for breaking downe his Altar. But the name is composed out of the words used by Joash, If he be a God, let him plead for himselfe, Hebr. foreign whence commeth Jerubbaal, an adversary to Baal, or one against whom Baal may contend or plead, as it is expounded, v 32. 2 Sam. 11. 21. he is called Jurubesheth, an adversary to shame or confusion, that is, to a most vile and shamefull Idol. Joash, Gedeons father, in thus taking his sonnes part, seemeth so to have served an Idol, as that hee was easie to be inclined again to serve the true God, the Idol being destroyed; and happily his sonne had disclosed to him by what authority hee had done such things, whereby he was moved thus to stand for him.
But what meane these words, Hee that will plead for him, let him bee put to death whilst it is yet morning? Junius saith, that Joash useth three Arguments Junius.against the men of his City. 1. Because it was a bold attempt in them to take upon them to patronize a God, and to offer themselves as revengers of his wrongs. 2. Because God would bee avenged and strike with death such as pleaded for Baal. 3. Because if Baal were a God, hee could easily bee avenged upon such as wronged him; so that hee taketh these words as threatening death by Gods just judgement to such as stood for Baal, and that forthwith; and according to this, the words may properly bee rendred, Hee shall die yet this morning. The Vulgar Latine rendreth the whole sentence thus, Hee that is an adversary to him, let him die before the next mornings light commeth, that is, saith Lyra, let him bee stricken dead by the power of the God Baal: which Joash spake to stay them from execution, in expectation, of some judgement to Lyra.come from Baal upon Gedeon. But because the word here used is foreign for him, and not, against him; I preferre that of Junius, followed in our new translation; and the next words seeme to make for it, If he bee a God, let him plead for himselfe; and if not, but an abominable Idol, let him feare death and destruction from God that contendeth for him.
Then all the Midianites, and the Amalekites, and the children of the East were V. 33.gathered together, and went over, and pitched in the valley of Jezreel. Gedeon being prepared by God, as hath been said, to smite the Amalekites, &c. now the providence of God worketh to bring them on with speed to their owne destruction. They came maliciously to prey upon the Israelites, and to spoile them, as in times past they had used to doe, as was noted, v. 3, 4, 5. but God had another end at this time, viz. to bring them thither to be all cut off by Gedeon, as they had deserved. And therefore the very name Gedeon was not given him Gedecus name.without a speciall instinct from above, for foreign from whence it commeth, signifieth to cut downe, or to cut off, according to which hee had cut downe the Grove of Baal, and should soon cut off these Barbarians. Jezreel where they pitched, was a City where the Kings of Israel had afterwards a Palace to retire unto for their pleasure, 1 King. 21. 1. when the head City of their Kingdome was Samaria, as both Jerome, Borcardus, and Adrichomius agree, it was situated at Adrichomius.the foot of mount Gelboe westward, and was the boundary of Manasseh and Issachar, having a Watch-tower, from whence, seeing the comming of the enemies, they might give notice by fire to all the Countrey about; so that this place was not farre from Gedeons house in Manasseh, v. 15. And from hence there was a prospect throughout all Galilee to Carmel, and the mountaines of Phenicia, and Tabor, and to Gilead beyond Jordan. One saith, that it was 48 H. B. Patriarks travailes.miles from Jerusalem northward, and Ophrah where Gedeon dwelt 44 miles from Jerusalem northeast, wherefore Tostatus erreth, in that he saith it was in the tribe of Judah, for that was another Jezreel, Josh. 15.34.
And the Spirit of God came upon Gedcon, and he blew a trumpet, and Abiezer was gathered unto him &c. What Abiezer was, see v. 11. and not onelyonly the Abiezrites, V. 35.which were of the same family with him, but the tribe of Manasseh, Asher, Zebulun, and Naphtali came unto him, so that hee had speedily a great Army, even of 32000. as wee may see Ch. 7. 3. yet God spake not of an Army, when he promsed that hee should smite the Midianites, but Gedeon knew that the meanes were not to be neglected, and therefore he gathereth these together. Ferus.whereas the Spirit of God is said to have come upon him, Ferus noteth well, that this was done to make him fit for his high office and calling, that hee might have courage, wisedome and strength accordingly, it being hereby intimated, that God is ready likewise at all times to give every man gifts needefull for the calling, whereunto he hath called him, that none may be discouraged by reason of the weighty workes required at their hands, in the said callings.
Gedeon having gathered together so great an Army, yet feared the enemy, V. 36, 37, 38.as it seemeth, and therefore for his further confirmation asked a signe of the Lord, first, that the dew might bee upon the fleece of wool in the floore onelyonly and not upon the ground; secondly, another night, that the dew might be upon the ground and not upon the fleece, both which were done accordingly. And about this it is questioned, whether Gedeon sinned not in asking these signes? Qu. Some say, that he did, because God had given him a figne before, and made it Tostatus, Tho. Aquinas, 22. qu. 97. Artic. 2. Lyra, Origen, Estius, &c.manifestly known unto him, that it was an angel that talked with him, wherefore he ought not after this to have doubted or feared any more: but others better, that hee sinned not, because he might be moved of God to aske this signe for his owne further confirmation and the confirmation of the people gathered unto him, that they might know, that hee was called of God. Origen saith, that hee asked it for a mystery, Lyra, bearing himselfe upon some familiarlty attained with the Lord. And it is certaine, that a man in some extraordinary case may aske a signe without sinne, as Abraham after that God had appeared unto him, and assured him of his favour before, Gen. 15. and Hezekiah, Esa. 38. and Abaz is censured, because hee would not aske a signe. And Gods granting his asking, and no where reproving him therefore doth sufficiently justifie him against all oppugners.
Mystically by Gedeon, wee may understand Christ, of whom hee was a type The Mystery of all.in his delivering and saving of the people from their enemies: 1. As hee threshed and winnowed Corne, so Christ had his Fanne in his hand. 2. The Lord was with Christ the most valiant of men. 3. Hee was comforted by the Angels before his passion, as Gedeon before his battail. 4. Christ destroyed idolatry, and set up the true Religion, as he built an Altar to the Lord, Baals Altar being cast down. 5. As Gedeons Fleece was first wet, and the ground dry, then the ground about wet, and it dry; so Christ comming, the Jewes first had all the dew of grace, and the Gentiles, as the ground about, were altogether without; Ferus.but since the Jewes are without this heavenly dew, and the Gentiles have it, so Ferus. And Origen long before maketh the same Allegory of the Fleece Origen.in more words, applying that of Gedeons wringing out of the dew into a bowle, to our Lords taking water in bason, and washing his Disciples feet; but this doth nothing agree, and therefore not worthy the naming, yet doctrine or grace is well compared to dew, see Deut. 32. and to dew comming upon a fleece, Psal. 72. and of grace under this name, wee may read, Esa. 35. Chap. 41. Chap. 43. &c. and both Augustine, Theodoret, Procopius, Jerome, Ambrose, and Chrysostome, are for this Allegory of Gedeons Fleece.