J
U D G E S
CHAP. VIII.
This
chapter gives us a further account of Gideon's victory over the Midianites,
with the residue of the story of his life and government. I. Gideon prudently
pacifies the offended Ephraimites, ver. 1-3. II. He bravely pursues the flying
Midianites, ver. 4, 10-12. III. He justly chastises the insolence of the men
of Succoth and Penuel, who basely abused him (ver. 5-9), and were reckoned
with for it, ver. 13-17. IV. He honourably slays the two kings of Midian, ver.
18-21. V. After all this he modestly declines the government of Israel, ver.
22, 23. VI. He foolishly gratified the superstitious humour of his people by
setting up an ephod in his own city, which proved a great snare, ver. 24-27.
VII. He kept the country quiet for forty years, ver. 28. VIII. He died in
honour, and left a numerous family behind him, ver. 29-32. IX. Both he and his
God were soon forgotten by ungrateful Israel, ver. 33-35.
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Gideon
Pacifies the Ephraimites.
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B.
C. 1249.
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1 And the men of Ephraim
said unto him, Why hast thou served us thus, that thou calledst us not, when
thou wentest to fight with the Midianites? And they did chide with him
sharply. 2 And he said unto them, What have I done now in
comparison of you? Is not the gleaning of the grapes of Ephraim better
than the vintage of Abiezer? 3 God hath delivered into your hands
the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison
of you? Then their anger was abated toward him, when he had said that.
No sooner were the Midianites, the common enemy, subdued, than, through the
violence of some hot spirits, the children of Israel were ready to quarrel
among themselves; an unhappy spark was struck, which, if Gideon had not with a
great deal of wisdom and grace extinguished immediately, might have broken out
into a flame of fatal consequence. The Ephraimites, when they brought the
heads of Oreb and Zeeb to Gideon as general, instead of congratulating him
upon his successes and addressing him with thanks for his great services, as
they ought to have done, picked a quarrel with him and grew very hot upon it.
I. Their accusation was very peevish and unreasonable: Why didst thou not
call us when thou wentest to fight with the Midianites? v. 1.
Ephraim was brother to Manasseh, Gideon's tribe, and had the pre-eminence in
Jacob's blessing and in Moses's, and therefore was very jealous of Manasseh,
lest that tribe should at any time eclipse the honour of theirs. Hence we find
Manasseh against Ephraim and Ephraim against Manasseh, Isa. ix. 21. A
brother offended is harder to be won than a strong city, and their contentions
are as the bars of a castle, Prov. xviii. 19. But how unjust was their
quarrel with Gideon! They were angry that he did not send for them to begin
the attack upon Midian, as well as to follow the blow. Why were they not
called to lead the van? The post of honour, they thought, belonged to them.
But, 1. Gideon was called of God, and must act as he directed; he neither took
the honour to himself nor did he himself dispose of honours, but left it to
God to do all. So that the Ephraimites, in this quarrel, reflected upon the
divine conduct; and what was Gideon that they murmured against him? 2.
Why did not the Ephraimites offer themselves willingly to the service? They
knew the enemy was in their country, and had heard of the forces that were
raising to oppose them, to which they ought to have joined themselves, in zeal
for the common cause, though they had not a formal invitation. Those seek
themselves more than God that stand upon a point of honour to excuse
themselves from doing real service to God and their generation. In Deborah's
time there was a root of Ephraim, ch. v. 14. Why did not this appear
now? The case itself called them, they needed not wait for a call from Gideon.
3. Gideon had saved their credit in not calling them. If he had sent for them,
no doubt may of them would have gone back with the faint-hearted, or been
dismissed with the lazy, slothful, and intemperate; so that by not calling
them he prevented the putting of those slurs upon them. Cowards will seem
valiant when the danger is over, but those consult their reputation who try
not their courage when danger is near.
II. Gideon's answer was very calm and peaceable, and was intended not so much
to justify himself as to please and pacify them, v. 2, 3. He answers
them, 1. With a great deal of meekness and temper. He did not resent the
affront, nor answer anger with anger, but mildly reasoned the case with them,
and he won as true honour by this command which he had over his own passion as
by his victory over the Midianites. He that is slow to anger is better than
the mighty. 2. With a great deal of modesty and humility, magnifying their
performances above his own: Is not the gleaning of the grapes of Ephraim,
who picked up the stragglers of the enemy, and cut off those of them that
escaped, better than the vintage of Abiezer--a greater honour to them,
and better service to the country, than the first attack Gideon made upon
them? The destruction of the church's enemies is compared to a vintage, Rev.
xiv. 18. In this he owns their gleanings better than his gatherings. The
improving of a victory is often more honourable, and of greater consequence,
than the winning of it; in this they had signalized themselves, and their own
courage and conduct, or, rather, God had dignified them; for thought, to
magnify their achievements, he is willing to diminish his own performances,
yet he will not take any flowers from God's crown to adorn theirs with: "God
has delivered into your hands the princes of Midian, and a great slaughter
has been made of the enemy by your numerous hosts, and what was I able to
do with 300 men, in comparison of you and your brave
exploits?" Gideon stands here a very great example of self-denial, and
this instance shows us, (1.) That humility of deportment is the best way to
remove envy. It is true even right works are often envied, Eccl. iv. 4. Yet
they are not so apt to be so when those who do them appear not to be proud of
them. Those are malignant indeed who seek to cast down from their excellency
those that humble and abase themselves, (2.) It is likewise the surest method
of ending strife, for only by pride comes contention, Prov. xiii. 10.
(3.) Humility is most amiable and admirable in the midst of great attainments
and advancements. Gideon's conquests did greatly set off his condescensions.
(4.) It is the proper act of humility to esteem others better than
ourselves, and in honour to prefer one another.
Now what was the issue of this controversy? The Ephraimites had chidden
with him sharply (v. 1), forgetting the respect due to their
general and one whom God had honoured, and giving vent to their passion in a
very indecent liberty of speech, a certain sign of a weak and indefensible
cause. Reason runs low when the chiding flies high. But Gideon's soft
answer turned away their wrath, Prov. xv. 1. Their anger was abated
towards him, v. 3. It is intimated that they retained some
resentment, but he prudently overlooked it and let it cool by degrees. Very
great and good men must expect to have their patience tried by the
unkindnesses and follies even of those they serve and must not think it
strange.
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Gideon
Pursues the Midianites.
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B.
C. 1249.
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4 And Gideon came to
Jordan, and passed over, he, and the three hundred men that were
with him, faint, yet pursuing them. 5 And he said unto the
men of Succoth, Give, I pray you, loaves of bread unto the people that follow
me; for they be faint, and I am pursuing after Zebah and Zalmunna,
kings of Midian. 6 And the princes of Succoth said, Are the
hands of Zebah and Zalmunna now in thine hand, that we should give bread unto
thine army? 7 And Gideon said, Therefore when the LORD
hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh
with the thorns of the wilderness and with briers. 8 And he went
up thence to Penuel, and spake unto them likewise: and the men of Penuel
answered him as the men of Succoth had answered him. 9 And
he spake also unto the men of Penuel, saying, When I come again in peace, I
will break down this tower. 10 Now Zebah and Zalmunna were
in Karkor, and their hosts with them, about fifteen thousand men, all
that were left of all the hosts of the children of the east: for there fell an
hundred and twenty thousand men that drew sword. 11 And Gideon
went up by the way of them that dwelt in tents on the east of Nobah and
Jogbehah, and smote the host: for the host was secure. 12 And when
Zebah and Zalmunna fled, he pursued after them, and took the two kings of
Midian, Zebah and Zalmunna, and discomfited all the host. 13 And
Gideon the son of Joash returned from battle before the sun was up,
14 And caught a young man of the men of Succoth, and enquired of him: and he
described unto him the princes of Succoth, and the elders thereof, even
threescore and seventeen men. 15 And he came unto the men of
Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me,
saying, Are the hands of Zebah and Zalmunna now in thine hand, that we
should give bread unto thy men that are weary? 16 And he
took the elders of the city, and thorns of the wilderness and briers, and with
them he taught the men of Succoth. 17 And he beat down the tower
of Penuel, and slew the men of the city.
In these verses we have,
I. Gideon, as a valiant general, pursuing the remaining Midianites, and
bravely following his blow. A very great slaughter was made of the enemy at
first: 120,000 men that drew the sword, v. 10. Such a terrible
execution did they make among themselves, and so easy a prey were they to
Israel. But, it seems, the two kings of Midian, being better provided than the
rest for an escape, with 15,000 men got over Jordan before the passes could be
secured by the Ephraimites, and made towards their own country. Gideon thinks
he does not fully execute his commission to save Israel if he let them escape.
He is not content to chase them out of the country, but he will chase them
out of the world, Job xviii. 18. This resolution is here pushed on with
great firmness, and crowned with great success.
1. His firmness was very exemplary. He effected his purpose under the greatest
disadvantages and discouragements that could be. (1.) He took none with him
but his 300 men, who now laid aside their trumpets and torches, and betook
themselves to their swords and spears. God had said, By these 300 men will
I save you (ch. vii. 7); and, confiding in that promise, Gideon
kept to them only, v. 4. He expected more from 300 men, supported by a
particular promise, than from so many thousands supported only by their own
valour. (2.) They were faint, and yet pursuing, much fatigued with what
they had done, and yet eager to do more against the enemies of their country.
Our spiritual warfare must thus be prosecuted with what strength we have,
though we have but little; it is many a time the true Christina's case,
fainting and yet pursuing. (3.) Though he met with discouragement from those
of his own people, was jeered for what he was doing, as going about what he
could never accomplish, yet he went on with it. If those that should be our
helpers in the way of our duty prove hindrances to us, let not this drive us
off from it. Those know not how to value God's acceptance that know not how to
despise the reproaches and contempts of men. (4.) He made a very long march by
the way of those that dwelt in tents (v. 11), either because he
hoped to find them kinder to him than the men of Succoth and Penuel, that
dwelt in walled towns (sometimes there is more generosity and charity found in
country tents than in city palaces), or because that was a road in which he
would be least expected, and therefore that way it would be the greater
surprise to them. It is evident he spared no pains to complete his victory.
Now he found it an advantage to have his 300 men such as could bear hunger,
and thirst, and toil. It should seem, he set upon the enemy by night, as he
had done before, for the host was secure. The security of sinners often
proves their ruin, and dangers are most fatal when least feared.
2. His success was very encouraging to resolution and industry in a good
cause. He routed the army (v. 11), and took the two kings prisoners, v.
12. Note, The fear of the wicked shall come upon him. Those that think to run from
the sword of the Lord and of Gideon do but run upon it. If he flee
from the iron weapon, yet the bow of steel shall strike him through;
for evil pursueth sinners.
II. Here is Gideon, as a righteous judge, chastising the insolence of the
disaffected Israelites, the men of Succoth and the men of Penuel, both in the
tribe of Gad, on the other side Jordan.
1. Their crime was great. Gideon, with a handful of feeble folk was pursuing
the common enemy, to complete the deliverance of Israel. His way led him
through the city of Succoth first and afterwards of Penuel. He expected not
that the magistrates should meet him in their formalities, congratulate him
upon his victory, present him with the keys of their city, and give him a
treat, much less that they should send forces in to his assistance, though he
was entitled to all this; but he only begs some necessary food for his
soldiers that were ready to faint for want, and he does it very humbly and
importunately: Give, I pray you, loaves of bread unto the people that
follow me, v. 5. The request would have been reasonable if they had
been but poor travellers in distress; but considering that they were soldiers,
called, and chose, and faithful (Rev. xvii. 14), men whom God had
greatly honoured and to whom Israel was highly obliged, who had done great
service to their country and were now doing more,--that they were conquerors,
and had power to put them under contribution,--and that they were fighting
God's battles and Israel's,--nothing could be more just than that their
brethren should furnish them with the best provisions their city afforded. But
the princes of Succoth neither feared God nor regarded man. For, (1.)
In contempt of God, they refused to answer the just demands of him whom God
had raised up to save them, affronted him, bantered him, despised the success
he had already been honoured with, despaired of the success of his present
undertaking, did what they could to discourage him in prosecuting the war, and
were very willing to believe that the remaining forces of Midian, which they
had now seen march through their country, would be too hard for him: Are
the hands of Zebah and Zalmunna now in thy hand? "No, nor ever will
be," so they conclude, judging by the disproportion of numbers. (2.) The
bowels of their compassion were shut up against their brethren; they were as
destitute of love as they were of faith, would not give morsels of bread (so
some read it) to those that were ready to perish. Were these princes? were
these Israelites? unworthy either title, base and degenerate men! Surely they
were worshippers of Baal, or in the interests of Midian. The men of Penuel
gave the same answer to the same request, defying the sword of the Lord and
of Gideon, v. 8.
2. The warning he gave them of the punishment of their crime was very fair.
(1.) He did not punish it immediately, because he would not lose so much time
from the pursuit of the enemy that were flying from him, because he would not
seem to do it in a neat of passion, and because he would do it more to their
shame and confusion when he had completed his undertaking, which they thought
impracticable. But, (2.) He told them how he would punish it (v. 7, 9),
to show the confidence he had of success in the strength of God, and that, if
they had the least grain of grace and consideration left, they might upon
second thoughts repent of their folly, humble themselves, and contrive how to
atone for it, by sending after him succours and supplies, which if they had
done, no doubt, Gideon would have pardoned them. God gives notice of danger,
and space to repent, that sinners may flee from the wrath to come.
3. The warning being slighted, the punishment, though very severe, was really
very just.
(1.) The princes of Succoth were first made examples. Gideon got intelligence
of their number, seventy-seven men, their names, and places of abode, which
were described in writing to him, v. 14. And, to their great surprise,
when they thought he had scarcely overtaken the Midianites, he returned a
conqueror. His 300 men were now the ministers of his justice; they secured all
these princes, and brought them before Gideon, who showed them his royal
captives in chains. "These are the men you thought me an unequal match
for, and would give me no assistance in the pursuit of," v. 15.
And he punished them with thorns and briers, but, it should seem, not unto
death. With these, [1.] He tormented their bodies, either by scourging or by
rolling them in the thorns and briers; some way or other he tore their
flesh, v. 7. Those shall have judgment without mercy that have
shown no mercy. Perhaps he observed them to be soft and delicate men, who
despised him and his company for their roughness and hardiness, and therefore
Gideon thus mortified them for their effeminacy. [2.] He instructed their
minds: With these he taught the men of Succoth, v. 16. The
correction he gave them was intended, not for destruction, but wholesome
discipline, to make them wiser and better for the future. He made them know
(so the word is), made them know themselves and their folly, God and their
duty, made them know who Gideon was, since they would not know by the success
wherewith God had crowned him. Note, Many are taught with the briers and
thorns of affliction that would not learn otherwise. God gives wisdom
by the rod and reproof, chastens and teaches, and by correction opens
the ear to discipline. Our blessed Saviour, though he was a Son, yet learnt
obedience by the things which he suffered, Heb. v. 8. Let every pricking
brier, and grieving thorn, especially when it becomes a thorn in
the flesh, be thus interpreted, thus improved. "By this God designs
to teach me; what good lesson shall I learn?"
(2.) The doom of the men of Penuel comes next, and it should seem he used them
more severely than the other, for good reason, no doubt, v. 17. [1.] He
beat down their tower, of which they gloried, in which they trusted,
perhaps scornfully advising Gideon and his men rather to secure themselves in
that than to pursue the Midianites. What men make their pride is justly by its
ruin made their shame. [2.] He slew the men of the city, not all,
perhaps not the elders or princes, but those that had affronted him, and those
only. He slew some of the men of the city that were most insolent and abusive,
for terror to the rest, and so he taught the men of Penuel.
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Zebah
and Zalmunna Slain.
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B.
C. 1249.
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18 Then said he unto
Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?
And they answered, As thou art, so were they; each one resembled
the children of a king. 19 And he said, They were my
brethren, even the sons of my mother: as the LORD
liveth, if ye had saved them alive, I would not slay you. 20 And
he said unto Jether his firstborn, Up, and slay them. But the youth
drew not his sword: for he feared, because he was yet a youth.
21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is,
so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and
took away the ornaments that were on their camels' necks.
Judgment began at the house of God, in the just correction of the men
of Succoth and Penuel, who were Israelites, but it did not end there. The
kings of Midian, when they had served to demonstrate Gideon's victories, and
grace his triumphs, must now be reckoned with. 1. They are indicted for the
murder of Gideon's brethren some time ago at Mount Tabor. When the children of
Israel, for fear of the Midianites, made themselves dens in the mountains
(ch. vi. 2), those young men, it is likely, took shelter in that
mountain, where they were found by these two kings, and most basely and
barbarously slain in cold blood. When he asks them what manner of men they
were (v. 18), it is not because he was uncertain of the thing, or
wanted proof of it; he was not so little concerned for his brethren's blood as
not to enquire it out before now, nor were these proud tyrants solicitous to
conceal it. But he puts that question to them that by their acknowledgment of
the more than ordinary comeliness of the persons they slew their crime might
appear the more heinous, and consequently their punishment the more righteous.
They could not but own that, though they were found in a mean and abject
condition, yet they had an unusual greatness and majesty in their
countenances, not unlike Gideon himself at this time: they resembled the
children of a king, born for something great. 2. Being found guilty of
this murder by their own confession, Gideon, though he might have put them to
death as Israel's judge for the injuries done to that people in general, as
Oreb and Zeeb (ch. vii. 25), yet chooses rather to put on the character
of an avenger of blood, as next of kin to the persons slain: They
were my brethren, v. 19. Their other crimes might have been
forgiven, at least Gideon would not have slain them himself, let them have
answered it to the people; but the voice of his brethren's blood cries,
cries to him, now it is in the power of his hand to avenge it, and
therefore there is no remedy--by him must their blood be shed, though
they were kings. Little did they think to hear of this so long after; but
murder seldom goes unpunished even in this life. 3. The execution is done by
Gideon himself with his own hand, because he was the avenger of blood;
he bade his son slay them, for he was a near relation to the persons murdered,
and fittest to be his father's substitute and representative, and he would
thus train him up to the acts of justice and boldness, v. 20. But, (1.)
The young man himself desired to be excused; he feared, though they were bound
and could make no resistance, because he was yet a youth, and not used
to such work: courage does not always run in the blood. (2.) The prisoners
themselves desired that Gideon would excuse it (v. 21), begged that, if
they must die, they might die by his own hand, which would be somewhat
more honourable to them, and more easy; for by his great strength they would
sooner be dispatched and rid out of their pain. As is the man, so is his
strength. Either they mean it of themselves (they were men of such
strength as called for a better hand than that young man's to overpower
quickly) or of Gideon, "Thou art at thy full strength; he has not yet
come to it; therefore be thou the executioner." From those that are grown
up to maturity, it is expected that what they do in any service be done with
so much the more strength. Gideon dispatched them quickly, and seized the ornaments
that were on their camels' necks, ornaments like the moon, so it is in the
margin, either badges of their royalty or perhaps of their idolatry, for
Ashteroth was represented by the moon, as Baal by the sun. With there he took
all their other ornaments, as appears v. 26, where we find that he did
not put them to so good a use as one would have wished. The destruction of
these two kings, and that of the two princes (ch. vii. 25) is long
afterwards pleaded as a precedent in prayer for the ruin of others of the
church's enemies, Ps. lxxxiii. 11, Make their nobles like Oreb and Zeeb,
and all their princes as Zebah and Zalmunna, let them all be but off in
like manner.
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Gideon
Declines the Proffered Crown.
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B.
C. 1249.
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22 Then the men of Israel
said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son
also: for thou hast delivered us from the hand of Midian. 23 And
Gideon said unto them, I will not rule over you, neither shall my son rule
over you: the LORD
shall rule over you. 24 And Gideon said unto them, I would desire
a request of you, that ye would give me every man the earrings of his prey.
(For they had golden earrings, because they were Ishmaelites.)
25 And they answered, We will willingly give them. And they spread a
garment, and did cast therein every man the earrings of his prey.
26 And the weight of the golden earrings that he requested was a thousand and
seven hundred shekels of gold; beside ornaments, and collars, and
purple raiment that was on the kings of Midian, and beside the chains
that were about their camels' necks. 27 And Gideon made an
ephod thereof, and put it in his city, even in Ophrah: and all Israel
went thither a whoring after it: which thing became a snare unto Gideon, and
to his house. 28 Thus was Midian subdued before the children of
Israel, so that they lifted up their heads no more. And the country was in
quietness forty years in the days of Gideon.
Here is, I. Gideon's laudable modesty, after his great victory, in refusing
the government which the people offered him. 1. It was honest in them to offer
it: Rule thou over us, for thou hast delivered us, v. 22. They
thought it very reasonable that he who had gone through the toils and perils
of their deliverance should enjoy the honour and power of commanding them ever
afterwards, and very desirable that he who in this great and critical juncture
had had such manifest tokens of God's presence with him should ever afterwards
preside in their affairs. Let us apply it to the Lord Jesus: he hath delivered
us out of the hands of our enemies, our spiritual enemies, the worst and most
dangerous, and therefore it is fit he should rule over us; for how can we be
better ruled than by one that appears to have so great an interest in heaven
and so great a kindness for this earth? We are delivered that we may serve
him without fear, Luke i. 74, 75. 2. It was honourable in him to refuse
it: I will not rule over you, v. 23. What he did was with a
design to serve them, not to rule them--to make them safe, easy, and happy,
not to make himself great or honourable. And, as he was not ambitious of
grandeur himself, so he did not covet to entail it upon his family: "My
son shall not rule over you, either while I live or when I am gone, but
the Lord shall still rule over you, and constitute your judges by
the special designation of his own Spirit, as he has done." This
intimates, (1.) His modesty, and the mean opinion he had of himself and his
own merits. He thought the honour of doing good was recompence enough for all
his services, which needed not to be rewarded with the honour of bearing sway.
He that is greatest, let him be your minister. (2.) His piety, and the
great opinion he had of God's government. Perhaps he discerned in the people a
dislike of the theocracy, or divine government, a desire of a king like the
nations, and thought they availed themselves of his merits as a colourable
pretence to move for this change of government. But Gideon would by no means
admit it. No good man can be pleased with any honour done to himself which
ought to be peculiar to God. Were you baptized in the name of Paul? 1
Cor. i. 13.
II. Gideon's irregular zeal to perpetuate the remembrance of this victory by
an ephod made of the choicest of the spoils. 1. He asked the men of Israel to
give him the ear-rings of their prey; for such ornaments they stripped the
slain of in abundance. These he demanded, either because they were the finest
gold, and therefore fittest for a religious use, or because they had had as
ear-rings some superstitious signification, which he thought too well of.
Aaron called for the ear-rings to make the golden calf of, Exod. xxxii. 2.
These Gideon begged v. 24. And he had reason enough to think that those
who offered him a crown, when he declined it, would not deny him their
ear-rings, when he begged them, nor did they, v. 25. 2. He himself
added the spoil he took from the kings of Midian, which, it should seem, had
fallen to his share, v. 26. The generals had that part of the prey
which was most splendid, the prey of divers colours, ch. v. 30.
3. Of this he made an ephod, v. 27. It was plausible enough, and might
be well intended to preserve a memorial of so divine a victory in the judge's
own city. But it was a very unadvised thing to make that memorial to be an
ephod, a sacred garment. I would gladly put the best construction that can be
upon the actions of good men, and such a one we are sure Gideon was. But we
have reason to suspect that this ephod had, as usual, a teraphim annexed to it
(Hos. iii. 4), and that, having an altar already built by divine appointment (ch.
vi. 26), which he erroneously imagined he might still use for sacrifice, he
intended this for an oracle, to be consulted in doubtful cases. So the learned
Dr. Spencer supposes. Each tribe having now very much its government within
itself, they were too apt to covet their religion among themselves. We read
very little of Shiloh, and the ark there, in all the story of the Judges.
Sometimes by divine dispensation, and much oftener by the transgression of
men, that law which obliged them to worship only at that one altar seems not
to have been so religiously observed as one would have expected, any more than
afterwards, when in the reigns even of very good kings the high places were
not taken away, from which we may infer that that law had a further reach
as a type of Christ, by whose mediation alone all our services are accepted.
Gideon therefore, through ignorance or inconsideration, sinned in making this
ephod, though he had a good intention in it. Shiloh, it is true, was not far
off, but it was in Ephraim, and that tribe had lately disobliged him (v.
1), which made him perhaps not care to go so often among them as his occasions
would lead him to consult the oracle, and therefore he would have one nearer
home. However this might be honestly intended, and at first did little hurt,
yet in process of time, (1.) Israel went a whoring after it, that is,
they deserted God's altar and priesthood, being fond of change, and prone to
idolatry, and having some excuse for paying respect to this ephod, because so
good a man as Gideon had set it up, and by degrees their respect to it grew
more and more superstitious. Note, Many are led into false ways by one false
step of a good man. The beginning of sin, particularly of idolatry and
will-worship, is as the letting forth of water, so it has been found in
the fatal corruptions of the church of Rome; therefore leave it off before
it be meddled with. (2.) It became a snare to Gideon himself, abating his
zeal for the house of God in his old age, and much more to his house, who were
drawn by it into sin, and it proved the ruin of the family.
III. Gideon's happy agency for the repose of Israel, v. 28. The
Midianites that had been so vexatious gave them no more disturbance. Gideon,
though he would not assume the honour and power of a king, governed as a
judge, and did all the good offices he could for his people; so that the
country was in quietness forty years. Hitherto the times of Israel had
been reckoned by forties. Othniel judged forty years, Ehud eighty--just two
forties, Barak forty, and now Gideon forty, providence so ordering it to bring
in mind the forty years of their wandering in the wilderness. Forty years
long was I grieved with this generation. And see Ezek. iv. 6. After these,
Eli ruled forty years (1 Sam. iv. 18), Samuel and Saul forty (Acts xiii. 21),
David forty, and Solomon forty. Forty years is about an age.
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Israel's
Return to Idolatry.
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B.
C. 1249.
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29 And Jerubbaal the son
of Joash went and dwelt in his own house. 30 And Gideon had
threescore and ten sons of his body begotten: for he had many wives.
31 And his concubine that was in Shechem, she also bare him a son,
whose name he called Abimelech. 32 And Gideon the son of Joash
died in a good old age, and was buried in the sepulchre of Joash his father,
in Ophrah of the Abiezrites. 33 And it came to pass, as soon as
Gideon was dead, that the children of Israel turned again, and went a whoring
after Baalim, and made Baal-berith their god. 34 And the children
of Israel remembered not the LORD
their God, who had delivered them out of the hands of all their enemies on
every side: 35 Neither showed they kindness to the house of
Jerubbaal, namely, Gideon, according to all the goodness which he had
showed unto Israel.
We have here the conclusion of the story of Gideon. 1. He lived privately, v.
29. He was not puffed up with his great honours, did not covet a palace or
castle to dwell in, but retired to the house he had lived in before his
elevation. Thus that brave Roman Who was called from the plough upon a sudden
occasion to command the army when the action was over returned to his plough
again. 2. His family was multiplied. He had many wives (therein he
transgressed the law); by them he had seventy sons (v. 30), but by a
concubine he had one whom he named Abimelech (which signifies, my
father a king), that proved the ruin of his family, v. 31. 3. He
died in honour, in a good old age, when he had lived as long as he was capable
of serving God and his country; and who would desire to live any longer? And
he was buried in the sepulchre of his fathers. 4. After his death the
people corrupted themselves, and went all to naught. As soon as ever Gideon
was dead, who had kept them close to the worship of the God of Israel, they
found themselves under no restraint, and then they went a whoring after
Baalim, v. 33. They went a whoring first after another ephod (v.
27), for which irregularity Gideon had himself given them too much occasion,
and now they went a whoring after another god. False worships made way for
false deities. They now chose a new god (ch. v. 8), a god of a new
name, Baal-berith (a goddess, say some); Berith, some think, was
Berytus, the place where the Phoenicians worshipped this idol. The name
signifies the Lord of a covenant. Perhaps he was so called because his
worshippers joined themselves by covenant to him, in imitation of Israel's
covenanting with God; for the devil is God's ape. In this revolt of Israel to
idolatry they showed, (1.) Great ingratitude to God (v. 34): They
remembered not the Lord, not only who had delivered them into the hands of
their enemies, to punish them for their idolatry, but who had also delivered
them out of the hands of their enemies, to invite them back again into his
service; both the judgments and the mercies were forgotten, and the
impressions of them lost. (2.) Great ingratitude to Gideon, v. 35. A
great deal of goodness he had shown unto Israel, as a father to his
country, for which they ought to have been kind to his family when he was
gone, for that is one way by which we ought to show ourselves grateful to our
friends and benefactors, and may be returning their kindnesses when they are
in their graves. But Israel showed not this kindness to Gideon's family, as we
shall find in the next chapter. No wonder if those who forget their God forget
their friends.
Contents
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