Commentary Critical and Explanatory on the Whole Bible

1. Now after the death of Joshua—probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.

the children of Israel asked the Lord—The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to Josephus, was Phinehas.

saying, Who shall go up for us against the Canaanites first—The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.

2. the Lord said, Judah shall go up—The predicted pre-eminence (Ge 49:8) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories.

I have delivered the land into his hand—not the whole country, but the district assigned for his inheritance.

3. Judah said unto Simeon his brother, Come up with me..., that we may fight against the Canaanites—Being conterminous tribes (Jos 19:1, 2), they had a common interest, and were naturally associated in this enterprise.

5, 6. Bezek—This place lay within the domain of Judah, about twelve miles south of Jerusalem.

found Adoni-bezek—that is, "lord of Bezek"—he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.

7. Threescore and ten kings—So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.

8. Now the children of Judah had fought against Jerusalem, and had taken it—The capture of this important city, which ranks among the early incidents in the war of invasion (Jos 15:63), is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither [Jud 1:7], in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other unconquered parts of Judah's inheritance [Jud 1:9-11]. The story of Caleb's acquisition of Hebron is here repeated (Jos 15:16-19). [See on Jos 15:16.]

16. the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the children of Judah—called "the Kenite," as probably descended from the people of that name (Nu 24:21, 22). If he might not himself, his posterity did accept the invitation of Moses (Nu 10:32) to accompany the Israelites to Canaan. Their first encampment was in the "city of palm trees"—not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps En-gedi, in early times called Hazezon-tamar (Ge 14:7), from the palm-grove which sheltered it. Thence they removed for some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan (Nu 21:1). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (Jud 4:17).

17-29. And Judah went with Simeon his brother—The course of the narrative is here resumed from Jud 1:9, and an account given of Judah returning the services of Simeon (Jud 1:3), by aiding in the prosecution of the war within the neighboring tribes.

slew the Canaanites that inhabited Zephath—or Zephathah (2Ch 14:10), a valley lying in the southern portion of Canaan.

Hormah—destroyed in fulfilment of an early vow of the Israelites (see on Nu 21:2). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.

19. the Lord was with Judah;... but they could not drive out the inhabitants of the valley—The war was of the Lord, whose omnipotent aid would have ensured their success in every encounter, whether on the mountains or the plains, with foot soldiers or cavalry. It was distrust, the want of a simple and firm reliance on the promise of God, that made them afraid of the iron chariots (see on Jos 11:4-9).

21. the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem—Judah had expelled the people from their part of Jerusalem (Jud 1:8). The border of the two tribes ran through the city—Israelites and natives must have been closely intermingled.

22, 23. the house of Joseph—the tribe of Ephraim, as distinguished from Manasseh (Jud 1:27).

24. the spies... said,... Show us,... the entrance into the city—that is, the avenues to the city, and the weakest part of the walls.

we will show thee mercy—The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to destruction (Jos 2:12-14); but we may assume the promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if they found him disposed to be serviceable, and to aid the invaders in executing the will of God, they might promise to spare him.

26. Luz—(See on Ge 12:7; Ge 28:18).

27-36. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this exterminating war, saved themselves by flight and became, it is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolaters, contrary to the express command of God; and their disobedience to His orders in this matter involved them in many troubles which this book describes.

1-3. an angel... came from Gilgal to Bochim—We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Ex 23:20; Jos 5:14); the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Jos 4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy.

Bochim—"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.

I said, I will never break my covenant with you... but ye have not obeyed my voice—The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.

4, 5. when the angel of the Lord spake these words... the people lifted up their voice, and wept—The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.

6-10. And when Joshua had let the people go—This passage is a repetition of Jos 24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.

11-19. the children of Israel did evil in the sight of the Lord—This chapter, together with the first eight verses of the next [Jud 2:11-3:8], contains a brief but comprehensive summary of the principles developed in the following history. An attentive consideration of them, therefore, is of the greatest importance to a right understanding of the strange and varying phases of Israelitish history, from the death of Joshua till the establishment of the monarchy.

served Baalim—The plural is used to include all the gods of the country.

13. Ashtaroth—Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities.

14. the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them—Adversities in close and rapid succession befell them. But all these calamities were designed only as chastisements—a course of correctional discipline by which God brought His people to see and repent of their errors; for as they returned to faith and allegiance, He "raised up judges" (Jud 2:16).

16. which delivered them out of the hand of those that spoiled them—The judges who governed Israel were strictly God's vicegerents in the government of the people, He being the supreme ruler. Those who were thus elevated retained the dignity as long as they lived; but there was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of Heaven, and submitted to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God; nor to explain them, for that was the province of the priests—but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices.

1. these are the nations which the Lord left, to prove Israel—This was the special design of these nations being left, and it evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first instance, to be instrumental, by their inroads, in promoting the moral and spiritual discipline of the Israelites; and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them.

5-7. the children of Israel dwelt among the Canaanites—The two peoples by degrees came to be on habits of intercourse. Reciprocal alliances were formed by marriage till the Israelites, relaxing the austerity of their principles, showed a growing conformity to the manners and worship of their idolatrous neighbors.

8-11. sold them—that is, "delivered them"

into the hand of Chushan-rishathaim—or, Chushan, "the wicked." This name had been probably given him from his cruel and impious character.

served Chushan-rishathaim eight years—by the payment of a stipulated tribute yearly, the raising of which must have caused a great amount of labor and privation.

9. when the children of Israel cried unto the Lord—In their distress they had recourse to earnest prayer, accompanied by humble and penitent confession of their errors.

Othniel—(See on Jos 15:16; Jud 1:13). His military experience qualified him for the work, while the gallant exploits he was known to have performed, gained him the full confidence of his countrymen in his ability as a leader.

10. The Spirit of the Lord came upon him and he judged Israel, and went out to war—Impelled by a supernatural influence, he undertook the difficult task of government at this national crisis—addressing himself to promote a general reformation of manners, the abolition of idolatry, and the revival of pure religion. After these preliminary measures, he collected a body of choice warriors to expel the foreign oppressors.

the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim—No details are given of this war, which, considering the resources of so potent a monarch, must have been a determined struggle. But the Israelitish arms were crowned through the blessing of God with victory, and Canaan regained its freedom and independence.

11. Othniel... died—How powerful the influence of one good man is, in church or state, is best found in his loss [Bishop Hall].

12-14. the children of Israel did evil again in the sight of the Lord—The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry.

the Lord strengthened Eglon the king of Moab—The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction with his neighbors, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes; then crossing the Jordan, he made a sudden incursion on western Canaan, and in virtue of his conquests, erected fortifications in the territory adjoining Jericho [Josephus], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years.

15. Ehud the son of Gera—descended from Gera, one of Benjamin's sons (Ge 46:21).

left-handed—This peculiarity distinguished many in the Benjamite tribe (Jud 20:16). But the original word is rendered in some versions "both-handed," a view countenanced by 1Ch 12:2.

by him the children of Israel sent a present unto Eglon the king of Moab—the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony and offered (Jud 3:18) by several messengers.

16. Ehud made him a dagger... and he did gird it... upon his right thigh—The sword was usually worn on the left side; so that Ehud's was the more likely to escape detection.

19. quarries—rather, "graven images" (De 7:25; Jer 8:19; 51:52); statues of Moabite idols, the sight of which kindled the patriotic zeal of Ehud to avenge this public insult to Israel on its author.

I have a secret errand unto thee, O king: who said, Keep silence—"Privacy"—a signal for all to withdraw.

20. a summer parlour—Hebrew, "chamber of cooling"—one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.

21-26. Ehud put forth his left hand—The whole circumstance of this daring act—the death of Eglon without a shriek, or noise—the locking of the doors—the carrying off the key—the calm, unhurried deportment of Ehud—show the strength of his confidence that he was doing God service.

27. he blew a trumpet in the mountain of Ephraim—summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.

28. they went down after him, and took the fords—(See on Jos 2:7). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jud 3:29], Ehud rescued his country from a state of ignominious vassalage.

31. after him was Shamgar—No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local—confined to some of the western tribes.

slew... six hundred men with an oxgoad—This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.

1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead—The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.

2, 3. Jabin king of Canaan—"Jabin," a royal title (see on Jos 11:1). The second Jabin built a new capital on the ruins of the old (Jos 11:10, 11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.

4. And Deborah, a prophetess—A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.

the wife of Lapidoth—rendered by some, "a woman of splendors."

5. she dwelt under the palm tree—or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.

6. she sent and called Barak—by virtue of her official authority as judge.

Kedesh-naphtali—situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.

Hath not the Lord God of Israel commanded?—a Hebrew form of making an emphatic communication.

Go and draw toward mount Tabor—an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.

8. Barak said unto her, If thou wilt go with me, then I will go—His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.

9. the Lord shall sell Sisera into the hand of a woman—This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.

11. Now Heber the Kenite... pitched his tent—It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on Jud 1:16).

plain of Zaanaim—This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

13. the river of Kishon—The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.

14. Barak went down from mount Tabor—It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.

15. the Lord discomfited Sisera—Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on Jud 5:20).

so that Sisera lighted down off his chariot, and fled away on his feet—His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.

16. But Barak pursued... unto Harosheth—Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on Jud 5:21).

17, 18. Sisera fled... to the tent of Jael—According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.

19. she... gave him drink, and covered him—Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.

20. he said unto her,... when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No—The privacy of the harem, even in a tent, cannot be intruded on without express permission.

21. Then Jael took a nail of the tent—most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Jud 4:9], it was the result of divine foreknowledge only—not the divine appointment or sanction; and though it is praised in the song [Jud 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it.

1. Then sang Deborah and Barak... on that day—This noble triumphal ode was evidently the composition of Deborah herself.

2, 3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel—the people have willingly offered themselves" [Robinson].

4, 5. Allusion is here made, in general terms, to God's interposition on behalf of His people.

Seir... the field of Edom—represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.

thou wentest out—indicates the storm to have proceeded from the south or southeast.

6-8. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.

9. expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.

10. Speak—that is, join in this song of praise.

white asses—Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.

Ye that sit in judgment—has been rendered, "ye that repose on tapestries."

11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services—the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.

15. Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the divisions—that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea.

For the divisions of Reuben there were great thoughts of heart—They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.

17, 18. Gilead abode beyond Jordan—that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jud 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.

19-22. describes the scene of battle and the issue. It would seem (Jud 5:19) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon.

they took no gain of money—They obtained no plunder.

20. the stars in their courses fought—A fearful tempest burst upon them and threw them into disorder.

21. the river of Kishon swept them away—The enemy was defeated near "the waters of Megiddo"—the sources and side streams of the Kishon: they that fled had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain—the waters suddenly rose—the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea [Van De Velde].

22. Then were the horse hoofs broken by the means of the prancings—Anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe.

23. Curse ye Meroz—a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.

24-27. is a most graphic picture of the treatment of Sisera in the tent of Jael.

25. butter—curdled milk; a favorite beverage in the East.

28-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear—impatient of delay, yet anticipating the news of victory and the rewards of rich booty.

the lattice—a lattice window, common to the houses in warm countries for the circulation of air.

29. her wise ladies—maids of honor.

30. to every man a damsel or two—Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.

1. and the Lord delivered them into the hand of Midian—Untaught by their former experiences, the Israelites again apostatized, and new sins were followed by fresh judgments. Midian had sustained a severe blow in the time of Moses (Nu 31:1-18); and the memory of that disaster, no doubt, inflamed their resentment against the Israelites. They were wandering herdsmen, called "children of the East," from their occupying the territory east of the Red Sea, contiguous to Moab. The destructive ravages they are described as at this time committing in the land of Israel are similar to those of the Bedouin Arabs, who harass the peaceful cultivators of the soil. Unless composition is made with them, they return annually at a certain season, when they carry off the grain, seize the cattle and other property; and even life itself is in jeopardy from the attacks of those prowling marauders. The vast horde of Midianites that overran Canaan made them the greatest scourge which had ever afflicted the Israelites.

2. made... dens... in the mountains and caves—not, of course, excavating them, for they were already, but making them fit for habitation.

8. the Lord sent a prophet unto the children of Israel—The curse of the national calamity is authoritatively traced to their infidelity as the cause.

11. there came an angel of the Lord—He appeared in the character and equipments of a traveller (Jud 6:21), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God.

an oak—Hebrew, "the oak"—as famous in after-times.

Ophrah—a city in the tribe of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer (Jos 17:2).

his son Gideon threshed wheat by the wine-press—This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle—the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise—all these circumstances reveal the extreme dread in which the people were living.

13. if the Lord be with us, why then is all this befallen us?—Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.

14-16. the Lord looked upon him, and said, Go in this thy might... have not I sent thee?—The command and the promise made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger. The request was reasonable, and it was graciously granted [Jud 6:18].

18. Depart not hence, I pray thee, until I... bring forth my present—Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.

19-23. Gideon went in, and made ready a kid;... the flesh he put in a basket, and he put the broth in a pot—(See on Ge 18:7). The flesh seems to have been roasted, which is done by cutting it into kobab, that is, into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use; the other, brought in a hand-basket was intended to be a future supply to the traveller. The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath; and this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon's sacrifice betokened the acceptance of his person; but it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.

24-32. it came to pass the same night, that the Lord said unto him—The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.

25. Take thy father's... second bullock—The Midianites had probably reduced the family herd; or, as Gideon's father was addicted to idolatry, the best may have been fattened for the service of Baal; so that the second was the only remaining one fit for sacrifice to God.

throw down the altar of Baal that thy father hath—standing upon his ground, though kept for the common use of the townsmen.

cut down the grove that is by it—dedicated to Ashtaroth. With the aid of ten confidential servants he demolished the one altar and raised on the appointed spot the altar of the Lord; but, for fear of opposition, the work had to be done under cover of night. A violent commotion was excited next day, and vengeance vowed against Gideon as the perpetrator. "Joash, his father, quieted the mob in a manner similar to that of the town clerk of Ephesus. It was not for them to take the matter into their own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself" [Chalmers].

33. all the Midianites... pitched in Jezreel—The confederated troops of Midian, Amalek, and their neighbors, crossing the Jordan to make a fresh inroad on Canaan, encamped in the plains of Esdraelon (anciently Jezreel). The southern part of the Ghor lies in a very low level, so that there is a steep and difficult descent into Canaan by the southern wadies. Keeping this in view, we see the reason why the Midianite army, from the east of Jordan, entered Canaan by the northern wadies of the Ghor, opposite Jezreel.

34. the Spirit of the Lord came upon Gideon—Called in this sudden emergency into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger and the difficulties of his position. His summons to war was enthusiastically obeyed by all the neighboring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a divine call to the responsible office. The miracle of the fleece was a very remarkable one—especially, considering the copious dews that fall in his country. The divine patience and condescension were wonderfully manifested in reversing the form of the miracle. Gideon himself seems to have been conscious of incurring the displeasure of God by his hesitancy and doubts; but He bears with the infirmities of His people.