Teks -- Judges 8:22-35 (NET)

Gideon Rejects a Crown but Makes an Ephod

8:22 The men of Israel said to Gideon, “Rule over us– you, your son, and your grandson. For you have delivered us from Midian’s power.” 8:23 Gideon said to them, “I will not rule over you, nor will my son rule over you. The Lord will rule over you.” 8:24 Gideon continued, “I would like to make one request. Each of you give me an earring from the plunder you have taken.” (The Midianites had gold earrings because they were Ishmaelites.) 8:25 They said, “We are happy to give you earrings.” So they spread out a garment, and each one threw an earring from his plunder onto it. 8:26 The total weight of the gold earrings he requested came to seventeen hundred gold shekels. This was in addition to the crescent-shaped ornaments, jewelry, purple clothing worn by the Midianite kings, and the necklaces on the camels. 8:27 Gideon used all this to make an ephod, which he put in his hometown of Ophrah. All the Israelites prostituted themselves to it by worshiping it there. It became a snare to Gideon and his family.

Gideon’s Story Ends

8:28 The Israelites humiliated Midian; the Midianites’ fighting spirit was broken. The land had rest for forty years during Gideon’s time. 8:29 Then Jerub-Baal son of Joash went home and settled down. 8:30 Gideon fathered seventy sons through his many wives. 8:31 His concubine, who lived in Shechem, also gave him a son, whom he named Abimelech. 8:32 Gideon son of Joash died at a very old age and was buried in the tomb of his father Joash located in Ophrah of the Abiezrites.

Israel Returns to Baal-Worship

8:33 After Gideon died, the Israelites again prostituted themselves to the Baals. They made Baal-Berith their god. 8:34 The Israelites did not remain true to the Lord their God, who had delivered them from all the enemies who lived around them. 8:35 They did not treat the family of Jerub-Baal (that is, Gideon) fairly in return for all the good he had done for Israel.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jdg 8:22 - Rule

Not as a judge, for that he was already made by God; but as a king.

Wesley: Jdg 8:22 - Thy son's son

Let the kingdom be hereditary to thee, and to thy family.

Wesley: Jdg 8:22 - Thou hast delivered us

This miraculous and glorious deliverance by thy hands deserves no less from us.

Wesley: Jdg 8:23 - I will not rule

As a king.

Wesley: Jdg 8:23 - The Lord shall rule

In a special manner, as he hath hitherto done, by judges, whom God particularly appointed and directed, even by Urim and Thummim, and assisted upon all occasions; whereas Kings had only a general dependance upon God.

Wesley: Jdg 8:24 - Ishmaelites

A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear - rings; but the greatest, and the ruling part of them were Midianites.

Wesley: Jdg 8:27 - Thereof

Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as Jdg 17:5.

Wesley: Jdg 8:27 - Put it

Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this; Gideon having by God's command erected an altar in his own city, Ophrah, Jdg 6:24, for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the mind of God was enquired and discovered, 1Sa 26:6, 1Sa 26:9, and it might seen necessary for the judge to have this at hand, that he might consult with God upon all occasions.

Wesley: Jdg 8:27 - Went a whoring

Committed idolatry with it; or went thither to enquire the will of God; whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high-priest only.

Wesley: Jdg 8:27 - A snare

An occasion of sin and ruin to him and his, as the next chapter sheweth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family; yet here seem to be many sins in it; Superstition and will - worship, worshipping God by a device of his own, which was expressly forbidden. Presumption, in wearing or causing other priests to wear this kind of ephod, which was peculiar to the high-priest. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deu 12:5, Deu 12:11, Deu 12:14. Making a division among the people.

Wesley: Jdg 8:27 - Laying a stumbling

block, or an occasion of idolatry before that people, whom he knew to be too prone to it.

Wesley: Jdg 8:28 - Lifted up their head

That is, recovered not their former strength or courage, so as to conquer or oppress others.

Wesley: Jdg 8:28 - Forty years

To the fortieth year, from the beginning of the Midianitish oppression.

Wesley: Jdg 8:28 - The days, &c.

As long as Gideon lived.

Wesley: Jdg 8:29 - His own house

Not in his father's house; as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge for the preservation and maintenance of their religion and liberties.

Wesley: Jdg 8:31 - Shechem

She dwelt there, and he often came thither, either to execute judgment, or upon other occasions.

Wesley: Jdg 8:31 - Abimelech

That is, my father the king; so he called him, probably, to gratify his concubine, who desired it either out of pride, or design.

Wesley: Jdg 8:32 - A good old age

His long life being crowned with the continuance of honour, tranquility, and happiness.

Wesley: Jdg 8:33 - As soon as, &c.

_Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of their judges.

Wesley: Jdg 8:33 - Baalim

This was the general name including all their idols, one of which here follows.

Wesley: Jdg 8:33 - Baal

berith - That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a god both the Grecians and the Romans had.

JFB: Jdg 8:22-23 - the men of Israel said unto Gideon, Rule thou over us . . . Gideon said unto them, the Lord shall rule over you

Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.

JFB: Jdg 8:24-26 - Gideon said unto them, I would desire a request of you

This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Gen 37:25, Gen 37:28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.

JFB: Jdg 8:26 - ornaments

Crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels.

JFB: Jdg 8:26 - collars

Rather, "earrings," or drops of gold or pearl.

JFB: Jdg 8:26 - purple

A royal color. The ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing.

JFB: Jdg 8:27 - Gideon made an ephod thereof, and put it in his city, . . . Ophrah

That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jdg 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [TAYLOR, Fragments].

JFB: Jdg 8:28 - Thus was Midian subdued before the children of Israel

This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Psa 83:11).

Clarke: Jdg 8:22 - Rule thou over us, both thou, and thy son, and thy son’ s son

Rule thou over us, both thou, and thy son, and thy son’ s son - That is, Become our king, and let the crown be hereditary in thy family. What a weak, foolish, and inconstant people were these! As yet their government was a theocracy; and now, dazzled with the success of a man who was only an instrument in the hands of God to deliver them from their enemies, they wish to throw off the Divine yoke, and shackle themselves with an unlimited hereditary monarchy! An unlimited monarchy is a curse; a limited monarchy may be a blessing: the latter may be an appointment of God; the former never can. Those who cast off their allegiance to their Maker, are guilty of folly and extravagance of every kind.

Clarke: Jdg 8:23 - The Lord shall rule over you

The Lord shall rule over you - Few with such power at their command would have acted as Gideon. His speech calls them back to their first principles, and should have excited in them both shame and contrition. How different is this speech from that of Oliver Cromwell when the commons offered him the crown of England!

Clarke: Jdg 8:24 - Give me every man the ear-rings of his prey

Give me every man the ear-rings of his prey - The spoils taken from their enemies in this warfare. This is a transaction very like to that of the Israelites and Aaron; when they brought him their golden ear-rings, out of which he made the molten calf, Exo 32:2, etc. Whether Gideon designed this ephod for an instrument of worship, or merely as a trophy, is not very clear. It is most likely that he had intended to establish a place of worship at Ophrah; and he took this occasion to provide the proper sacerdotal vestments.

Clarke: Jdg 8:26 - The weight of the golden ear-rings - was a thousand and seven hundred shekels of gold

The weight of the golden ear-rings - was a thousand and seven hundred shekels of gold - Taking the shekel at half an ounce weight, the sum of the gold collected in ear-rings was seventy pounds ten ounces; and worth, as gold now rates, about £3,100 sterling. This computation of the weight of the golden ear-rings, taken from the slaughtered Ishmaelites, will bring to the reader’ s mind the slaughter of the Roman knights by the Carthaginians at the battle of Cannae, from whose spoils Hannibal sent three bushels of gold rings to the city of Carthage!

Clarke: Jdg 8:27 - Gideon made an ephod thereof

Gideon made an ephod thereof - That is, he made an ephod out of this mass of gold; but he could not employ it all in making this one garment, for it is not likely that any man could wear a coat of nearly one hundred pounds weight. It is likely that he made a whole tabernacle service in miniature out of this gold

Clarke: Jdg 8:27 - All Israel went thither a whoring after it

All Israel went thither a whoring after it - This form of speech often occurs, and has been often explained. The whole Jewish nation is represented as being united to God as a wife is to her husband. Any act of idolatry is considered as a breach of their covenant with God, as an act of whoredom is the breach of the marriage agreement between man and wife. God calls himself the husband of the Jewish nation, and their idolatries acts of whoredom, adultery, and fornication. All Israel paid idolatrous worship to the ephod or sacerdotal establishment made by Gideon at Ophrah, and this is called going a whoring after it; see on Jdg 8:33 (note). For a description of the ephod, see Exo 25:7 (note); and for the other garments of the priests, see Exo 28:4 (note), etc.

Clarke: Jdg 8:28 - Forty years in the days of Gideon

Forty years in the days of Gideon - The Midianites were so completely humbled that they could make head no more against Israel during the forty years in which the government of Gideon lasted.

Clarke: Jdg 8:31 - His concubine

His concubine - A lawful but secondary wife, whose children could not inherit

Clarke: Jdg 8:31 - Whose name he called Abimelech

Whose name he called Abimelech - That is, my father is king, or my father hath reigned. This name was doubtless given by the mother, and so it should be understood here; she wished to raise her son to the supreme government, and therefore gave him a name which might serve to stimulate him to seek that which she hoped he should enjoy in his father’ s right. See the following chapter, Judges 9 (note).

Clarke: Jdg 8:32 - Gideon - died in a good old age

Gideon - died in a good old age - Supposed to have been A.M. 2799; b.c. 1205.

Clarke: Jdg 8:33 - A whoring after Baalim

A whoring after Baalim - This term has probably a different meaning here from what it has Jdg 8:7; for it is very likely that in most parts of the pagan worship there were many impure rites, so that going a whoring after Baalim may be taken in a literal sense

Clarke: Jdg 8:33 - Baal-berith

Baal-berith - Literally, the lord of the covenant; the same as Jupiter faederis , or Mercury, among the Romans; the deity whose business it was to preside over compacts, leagues, treaties, covenants, etc. Some of the versions understand it as if the Israelites had made a covenant or agreement to have Baal for their god; so the Vulgate: Percusseruntque cum Baal faedus, ut esset eis in deum .

Clarke: Jdg 8:34 - Remembered not the Lord their God

Remembered not the Lord their God - They attributed their deliverance to some other cause, and did not give him the glory of their salvation.

Clarke: Jdg 8:35 - Neither showed they kindness to the house of - Gideon

Neither showed they kindness to the house of - Gideon - They were both unthankful and unholy. Though they had the clearest proofs of God’ s power and goodness before their eyes, yet they forgot him. And although they were under the greatest obligations to Gideon, and were once so sensible of them that they offered to settle the kingdom on him and his family, yet they forgot him also; for, becoming foes to God, they could not be friends to Man. Jerubbaal, namely, Gideon. - This is improper; it should be Jerubbaal Gideon, as we say Simon Peter, or call any man by his Christian name and surname

The ancients, particularly St. Ambrose and Augustine, have endeavored to find out a parallel between our blessed Lord and Gideon. We have already seen what Origen has made of the whole account, who is followed in the main by the above Latin fathers. As I believe no such parallel was intended by the Spirit of God, I must be excused from going into their details. It is no credit either to Christ or Christianity to be compared to such persons and their transactions

1.    Of Gideon the most we can say is that which the angel said, he was a mighty man of valor

2.    He was also a true patriot, he loved his country, and hazarded his life for it; and yet he would not stir till he had the most incontestable proofs that God would, by his supernatural assistance, make him victorious

3.    He was most evidently disinterested, and void of ambition; he refused the kingdom when it was offered to him and to his heirs after him. But, consistently with the belief he had in God, he could not accept it, as this would have been a complete alteration of the Jewish constitution, which acknowledged no ruler but God himself

4.    His motive in making the ephod is not well understood; probably it was done with no reprehensible design. But the act was totally wrong; he had no Divine authority to make such an innovation in the religious worship of his country. The ark was at Shechem; and there was the proper and only accredited priest. The act therefore can never be excused, whatever may be said of his motive

5.    His private character does not appear to have been very exemplary; he had many wives, and seventy sons by them, besides one by a concubine, which he kept at Shechem, where he was often obliged to go as judge, for the purpose of administering justice. In short, there is scarcely a trait in his character worthy to be compared with any thing in the conduct of the Redeemer of mankind

6.    Parallels to Christ, and the work of his Spirit in the salvation of men, have been diligently sought in the sacred writings, by both commentators and preachers; and we have had voluminous treaties on types and antitypes; and how little has sound doctrine or true piety derived from them! They have often served to unsettle the former, and have been rather inimical than favorable to the interests of the latter. When the Spirit of God says such things are types and such things are allegories, it is our duty to believe and examine; when men produce their types and metaphors, it may be our duty to doubt, be suspicious, and pass on.

Defender: Jdg 8:27 - ephod

The ephod made by Gideon was apparently something different than the priestly garment usually called an ephod which is described in Exo 28:4-14. Whatever it was, it represented an intrusion into the divinely prescribed ministry of the high priest, probably relating to the proper use of the Urim and Thummin (Exo 28:30) which were worn with the ephod. In any case, its use by Gideon and his people was contrary to God's Word, and it soon became an idol to them."

TSK: Jdg 8:22 - Rule thou

Rule thou : Jdg 9:8-15; 1Sa 8:5, 1Sa 12:12; Joh 6:15

TSK: Jdg 8:23 - I will // the Lord

I will : Jdg 2:18, Jdg 10:18, Jdg 11:9-11; Luk 22:24-27; 2Co 1:24; 1Pe 5:3

the Lord : 1Sa 8:6, 1Sa 8:7, 1Sa 10:19, 1Sa 12:12; Isa 33:22, Isa 63:19

TSK: Jdg 8:24 - give me // because

give me : Gen 24:22, Gen 24:53; Exo 12:35, Exo 32:3; 1Pe 3:3-5

because : Gen 16:10, Gen 16:11, Gen 25:13, Gen 37:25, Gen 37:28; 1Sa 25:11; 1Ki 20:11

TSK: Jdg 8:26 - a thousand // collars // purple // chains

a thousand : Taking the shekel at half an ounce, the sum of the gold ear-rings was 73 lbs. 4 oz. and worth about £3,300 sterling.

collars : or, sweet jewels

purple : Est 8:15; Jer 10:9; Eze 27:7; Luk 16:19; Joh 19:2, Joh 19:5; Rev 17:4; Rev 18:12, Rev 18:16

chains : Jdg 8:21

TSK: Jdg 8:27 - an ephod // Ophrah // a whoring // a snare

an ephod : Jdg 17:5, Jdg 18:14, Jdg 18:17; Exo 28:6-12; 1Sa 23:9, 1Sa 23:10; Isa 8:20

Ophrah : Jdg 8:32, Jdg 6:11, Jdg 6:24; Deu 12:5

a whoring : Exo 23:33; Psa 73:27, Psa 106:39; Hos 2:2, Hos 4:12-14

a snare : Jdg 8:33; Deu 7:16

TSK: Jdg 8:28 - was Midian // forty years

was Midian : Psa 83:9-12; Isa 9:4, Isa 10:26

forty years : Jdg 3:11, Jdg 3:30, Jdg 5:31

TSK: Jdg 8:29 - Jerubbaal // in his own house

Jerubbaal : Jdg 6:32; 1Sa 12:11

in his own house : Neh 5:14, Neh 5:15

TSK: Jdg 8:30 - threescore // of his body begotten // many wives

threescore : Jdg 9:2, Jdg 9:5, Jdg 10:4, Jdg 12:9, Jdg 12:14; Gen 46:26; Exo 1:5; 2Ki 10:1

of his body begotten : Heb. going out of his thigh

many wives : Gen 2:24, Gen 7:7; Deu 17:17; 2Sa 3:2-5, 2Sa 5:13-16; 1Ki 11:3; Mal 2:15; Mat 19:5-8; Eph 5:31-33

TSK: Jdg 8:31 - concubine // called // Abimelech

concubine : Jdg 9:1-5; Gen 16:15, Gen 22:24

called : Heb. set

Abimelech : Jdg 9:18; Gen 20:2

TSK: Jdg 8:32 - died in // Ophrah

died in : Gen 15:15, Gen 25:8; Jos 24:29, Jos 24:30; Job 5:26, Job 42:17

Ophrah : Jdg 8:27, Jdg 6:24

TSK: Jdg 8:33 - as soon // went // Baalberith

as soon : Jdg 2:7-10, Jdg 2:17, Jdg 2:19; Jos 24:31; 2Ki 12:2; 2Ch 24:17, 2Ch 24:18

went : Jdg 8:27, Jdg 2:17; Exo 34:15, Exo 34:16; Jer 3:9

Baalberith : Literally, ""the lord of the covenant.""Jdg 9:4, Jdg 9:46

TSK: Jdg 8:34 - remembered

remembered : Psa 78:11, Psa 78:42, Psa 106:18, Psa 106:21; Ecc 12:1; Jer 2:32

TSK: Jdg 8:35 - showed // Jerubbaal

showed : Jdg 9:5, Jdg 9:16-19; Ecc 9:14, Ecc 9:15

Jerubbaal : Rather, Jerubbaal Gideon; as we say, Simon Peter; or call a person by his Christian and surname. Gideon was a mighty man of valour, a true patriot, evidently disinterested and void of ambition. He loved his country, and hazarded his life for it; but refused the kingdom, when offered to him and his heirs. The act of making the ephod was totally wrong; yet, probably it was done with no reprehensible design.

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jdg 8:22 - Rule thou over us

Rule thou over us not as a judge, for that he was already made by God; but as a king; and let the kingdom be hereditary to thee and to thy family. This miraculous and glorious deliverance by thy hands deserves no less from us.

Poole: Jdg 8:23 - I will not rule over you // The Lord shall rule over you

I will not rule over you to wit, as a king, which you desire.

The Lord shall rule over you in a special manner, as he hath hitherto done, by judges, whom God did particularly appoint and direct, even by Urim and Thummim, and assist upon all occasions; whereas kings had a greater power, and only a general dependence upon God, as other kings had. Compare 1Sa 8:6,7 .

Poole: Jdg 8:24 - Object // Answ

Object They are called Midianites before.

Answ Here seems to have been a mixture of people, Jud 6:3 , which are all called by one general name, Ishmaelites, or Arabians, who used to wear earrings, Gen 35:4 ; but the greatest, and the ruling part of them, were Midianites.

Poole: Jdg 8:27 - Put it in his city // All Israel went thither a whoring after it // A snare

Made an ephod thereof; not of all of it, for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things agreeable and appertaining to it; which elsewhere are comprehended under the name of the ephod, as Jud 17:5 18:14,18 Ho 3:4 .

Put it in his city not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this, Gideon having by God’ s command erected an altar in his own city, Ophrah, Jud 6:26 , for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the mind of God was inquired and discovered, 1Sa 23:6,9 30:7 , which might seem necessary for the judge to have at hand, that he might consult with God upon all occasions.

All Israel went thither a whoring after it committing superstition or idolatry with it; or going thither to inquire the will of God; whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high priest only.

A snare an occasion of sin and ruin to him and his, as the next chapter showeth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family; yet here seems to be many sins in it.

1. Superstition and willworship, worshipping God by a device of his own, which was frequently and expressly forbidden.

2. Presumption, in wearing, or causing other priests to wear, this kind of ephod, which was peculiar to the high priest.

3. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deu 12:5,11,14 , and withdrawing people from that place to his.

4. Making a fearful schism or division among the people.

5. Laying a stumbling-block, or an occasion of superstition or idolatry, before that people, whom he knew to be too prone to it.

Poole: Jdg 8:28 - Lifted up their heads no more // Forty years // In the days of Gideon

Lifted up their heads no more i.e. recovered not their former strength or courage, so as to conquer or oppress others, as they had done.

Forty years i.e. to the fortieth year, from the beginning of the Midianitish oppression: see on Jud 3:11 .

In the days of Gideon i.e. as long as Gideon lived.

Poole: Jdg 8:29

Not in his father’ s house, as he did before; nor yet in a court, like a king, as the people desired; but in a middle state, as a judge, for the preservation and maintenance of their religion and liberties.

Poole: Jdg 8:31 - In Shechem // Abimelech

In Shechem she dwelt there, and he oft came thither, either to execute judgment, or upon other occasions.

Abimelech i.e. my father the king ; so he called him, probably to gratify his concubine, who desired it either out of pride or design.

Poole: Jdg 8:32 - In a good old age

In a good old age his long life being crowned with the continuance of his honour, tranquility, and happiness.

Poole: Jdg 8:33 - The children of Israel turned again // Baalim // Baal-berith

The children of Israel turned again whereby we see the wicked temper of this people, who did no longer cleave to God than they were in a manner constrained to it by the presence and authority of their judges.

Baalim: this was the general name, including all their idols, whereof one here follows.

Baal-berith i.e. The lord of the covenant, so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a god both the Grecians and the Romans had.

Haydock: Jdg 8:22 - Israel // Rule them

Israel, who were in his army, and of whom he receives the earlets for his share of the spoil. (Calmet) ---

But as those who staid at home received a share of the booty, and no doubt would come to congratulate Gedeon on his victory, it seems equally probable that this offer of the regal dignity was made to him in a full assembly of the people, (Haydock) which is greatly to the honour of this valiant man. (Menochius) ---

Rule them. They wished to confer upon him a dignity which he did not now possess, and which he absolutely refused, being, as he thought, incompatible with the theocracy. This shews that it was not the dignity of judge, which he retained till his death, but that of king, which was so displeasing to God, when the Israelites resolved to establish it among them, 1 Kings viii. 7. (Menochius; Tirinus; Grotius; Calmet) ---

Josephus ([Antiquities?] v. 8.) thinks that Gedeon wished to resign the former dignity, but was forced to retain it forty years. The judges were chosen by God, and acted as his lieutenants, so that the people having no part in their election, the Lord alone was considered as the king of Israel. Some are of opinion that the people wished, on this occasion, to make the dignity hereditary. (Calmet) ---

Serarius thinks that they made an offer of the regal power to Gedeon, to his son, and grandson, only. But it seems rather that they meant to make the sovereign authority over entirely to his family, (Menochius) so great a sense had they of his courage, moderation, and just severity, of which he had given such striking proofs. (Haydock)

Haydock: Jdg 8:24 - Request // Earlets // Ismaelites

Request. It was not then thought dishonourable to ask nor to receive presents. The most precious part of the booty had been already presented to the general, according to the custom of the heroic times. But, as the people wished to make Gedeon king, he consents to receive the earlets, as a memorial of their affection. ---

Earlets. Hebrew and Septuagint (Menochius) may also signify, "each an earlet," as if he would only accept one from each soldier. The original signifies also, the rings which women put under their noses; but, as men never did, it has not that meaning here, (Calmet) though there might be women in the camp of the Madianites. (Haydock) ---

Ismaelites. By this title various nations are designated. It seems almost as general as the word Arab among us. These nations were no more distinguished by these ornaments than the Hebrews themselves, Exodus xxxii. 2., and xxxv. 12. The Persians, Africans, Lybians, &c., wore ear-rings. (Calmet)

Haydock: Jdg 8:26 - And jewels

And jewels. Some translate, "crescents (Septuagint, "little moons,") and boxes" ( netiphoth, Menochius) of perfumes, such as Alexander found among the spoils of Darius, and reserved to put his Homer in. These ornaments were also used by women, Isaias iii. 18. (Calmet) ---

The eastern nations delight in perfumes. (Menochius) ---

The ear-rings alone would amount to 3102 l. 10 s. sterling. (Haydock)

Haydock: Jdg 8:27 - An ephod // With it // And to

An ephod. A priestly garment; which Gedeon made with a good design: but the Israelites, after his death, abused it by making it an instrument of their idolatrous worship, (Challoner) and perhaps consulting their idols with it. No law forbad the making of such a garment. (Menochius) ---

It was not peculiar to the high priest, since we find that Samuel and David occasionally wore the ephod, (2 Kings vi. 14,) and probably Gedeon would, on public occasions, do the like with this most costly one, which would serve to remind the people of the victory which they had gained over Madian. The chief judge in Egypt wore a great golden chain and collar, adorned with curious figures, as a mark of his dignity. (Diodorus ii. 3.) This monument of the victory, and of the dignity of Gedeon, became, after his death, an occasion of superstition to the people, who foolishly imagined that they might consult the Lord, wherever an ephod was found. See chap. xvii. 5., and Exodus xxv. 7. The began to neglect the tabernacle, and to form a religion of their own choice. Many think that Gedeon was guilty of indiscretion in making it. (St. Augustine, q. xli.; Lyranus; Estius) ---

But the thing was in itself indifferent. He did not intend to arrogate to himself the privileges of the Levitical tribe. The Scripture nowhere condemns him, but speaks of his faith and of his death with honour, ver. 32., and Hebrews xi. 3. ---

With it. Hebrew, "after it or him," which may either signify that this superstition took place after the death of Gedeon, (Septuagint; Pagnin; Menochius) or in consequence of the making of the ephod. (Jonathan; Drusius; Protestants; &c. versions; Calmet) ---

And to. This explains how it affected Gedeon, who was probably dead. He suffered in the ruin of his family, (Haydock) as it is explained in the following chapter. (Menochius)

Haydock: Jdg 8:31 - His concubine

His concubine. She was his servant, but not his harlot; and is called his concubine, as wives of an inferior degree are commonly called in the Old Testament, though otherwise lawfully married. (Challoner) ---

They had not all the privileges of wives; (Genesis xxv. 6,) and their children could not claim the inheritance. (Calmet) ---

Abimelech means, "my (Haydock) father king;" alluding to the dignity of Gedeon; or perhaps the mother imposed this name, hoping that her son would obtain the highest honours. Josephus calls her Druma. She dwelt at Sichem, to which place the judge of Israel often resorted, though his usual residence was at Ephra. This son of theirs is included among the 70.

Haydock: Jdg 8:32 - Good

Good. He left an excellent reputation, and died in God's friendship. (Menochius)

Haydock: Jdg 8:33 - After // God

After. This is the most solid proof of Gedeon's piety, since he kept the people in awe, and faithful to the Lord during his life. ---

God. Hebrew, "and appointed Baal Berith their god," or goddess; for Berith, "of the covenant," is feminine. In the temple of this idol, the citizens of Sichem kept money, chap ix. 4. The pagans had many gods who presided over treaties; and the parties were, it seems, at liberty to choose whom they thought proper. They commonly pitched upon Jupiter, who is, therefore, styled Zeus orkios, or Dius fidius, or Fistius Jupiter. (Laertius. in Pythag.; Halicar. iv.) A statue "of Jupiter for oaths," was seen at Olympus, holding the thunderbolts in his hands, ready to hurl against those who proved faithless. (Pausan. Eliac.) Philo of Byblos speaks of the Phœnician god Eliun, "the High," and (Calmet) of the goddess "Beruth," which last has a visible connection with Berith. The former title is sometimes given to the true God in Scripture. The city of Berytus was so called, probably in honour of the latter. Nonnus seems to have styled her Beroe. (Bochart; Chanaan ii. 17.) ---

Pliny ([Natural History?] xxxi. 1.) mentions the god Briaze, at the foot of whose temple runs the river Olachas, the waters of which are said to burn those who are guilty of perjury. The Chaldean reads, "they chose Beel-kiam for their error." Amos (v. 26.) speaks of the images of Chiun. May he not be the same as Berith or Kiam? Spencer says, that Chiun was Saturn: but Vossius thinks it was the moon. (Idol. ii. 23.) (Calmet)

Haydock: Jdg 8:35 - Mercy

Mercy is here put for many virtues: gratitude, justice, kindness, &c. (Menochius) ---

The Israelites did not take care to provide for (Calmet) the family of one who had rendered them such essential services. (Haydock)

Gill: Jdg 8:22 - 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

Then the men of Israel said unto Gideon,.... Some time after his return, the chief men of Israel having met in a body, and consulted matters among themselves, sent a deputation to Gideon with an offer of the government of them:

rule thou over us, both thou and thy son, and thy son's son also; by which they meant, that he would take the kingly government of them, and which they proposed to settle in his posterity for ages to come; for, as a judge in Israel, he had a sort of rule and government of them under God already, but amounted not to regal power and authority; and this was what the people of Israel were fond of, that they might be like their neighbours; and this they tempted Gideon with, who had done such very wonderful and extraordinary things for them, which they allege as a reason:

for thou hast delivered us from the hand of Midian; from the bondage they were in to them, and therefore fit to be a king over them.

Gill: Jdg 8:23 - And Gideon said unto them, I will not rule over you // neither shall my son rule over you // the Lord shall rule over you

And Gideon said unto them, I will not rule over you,.... Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God; the choice of a king belonging to him, and not to the people:

neither shall my son rule over you; which Abarbinel thinks he spake as a prophet, and under the inspiration of the Holy Spirit; for after his death neither Jether his eldest son, nor any of the rest of his legitimate sons, ruled over them; for they were all slain by Abimelech, the son of his concubine, who was made king:

the Lord shall rule over you; as he did; their government was a theocracy, which they would have changed, but Gideon would not agree to it.

Gill: Jdg 8:24 - And Gideon said unto them, I would desire a request of you // that you would give me every man the earrings of his prey // for they had golden earrings, because they were Ishmaelites

And Gideon said unto them, I would desire a request of you,.... Which he thought they would scarcely deny, and it was now a fair opportunity to make it, since they had offered him a crown, or to be king over them: and the favour he asked was:

that you would give me every man the earrings of his prey; or, "an earring of his prey"; for it is in the singular number; every man one earring, as Abarbinel interprets it; for though they might have more, yet only one ear ring of every man is desired:

for they had golden earrings, because they were Ishmaelites; so the Midianites and Ishmaelites are spoken of as the same, they being mixed and dwelling together, or very near each other, Gen 37:25 and Kimchi accounts for it thus, why the Midianites are called Ishmaelites; because they were the sons of Keturah, and Keturah was Hagar the mother of Ishmael. The Targum calls them Arabians, and who it seems used to wear earrings, as men in the eastern countries did; see Gen 35:4. So Pliny says ^c in the east it was reckoned ornamental for men to wear gold in their ears.

Gill: Jdg 8:25 - And they answered, we will willingly give them // and they spread a garment, and did cast therein every man the earrings of his prey

And they answered, we will willingly give them,.... Or, "in giving we will give" ^d; give them with all their hearts, most freely and cheerfully:

and they spread a garment, and did cast therein every man the earrings of his prey; every man one, which would amount to no more than three hundred; though perhaps those who joined in the pursuit might take many more, or otherwise the weight of them would not amount to what in the next verse they are said to weigh.

Gill: Jdg 8:26 - And the weight of the golden earrings he requested was one thousand and seven hundred shekels of gold // besides ornaments // and collars // and purple raiment that was on the kings of Midian // and besides the chains that were about their camels' necks

And the weight of the golden earrings he requested was one thousand and seven hundred shekels of gold,.... Which, as Schcuchzer ^e computes, was eight hundred and ten ounces, five drachms, one scruple, and ten grains, of the weight of physicians; but as reckoned by Moatanus ^f amounted to eight hundred and fifty ounces, and were of the value of 6800 crowns of gold; and, according to Waserus ^g, it amounted to 3400 Hungarian pieces of gold, and of their money at Zurich upwards of 15,413 pounds, and of our money 2,380 pounds:

besides ornaments; such as were upon the necks of the camels, Jdg 8:21 for the same word is used here as there:

and collars; the Targum renders it a crown, and Ben Melech says in the Arabic language the word signifies clear crystal; but Kimchi and Ben Gersom take them to be golden vessels, in which they put "stacte", or some odoriferous liquor, and so were properly smelling bottles:

and purple raiment that was on the kings of Midian; which it seems was the colour that kings wore, as they now do; so Strabo ^h says of the kings of Arabia, that they are clothed in purple:

and besides the chains that were about their camels' necks; which seem to be different from the other ornaments about them, since another word is here used; now all these seem to have been what fell to his share, as the general of the army, and not what were given him by the people.

Gill: Jdg 8:27 - 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 proved a snare to Gideon and to his house

And Gideon made an ephod thereof,.... That is, of some of this gold; for such a quantity could never have been expanded on an ephod only, even taking it not for a linen ephod, but such an one as the high priest wore, made of gold, of blue, purple, and scarlet, and fine twined linen, with curious work, together with a curious girdle of the same work; unless we suppose such a breastplate with it, of twelve precious stones, as Aaron had; and with little images of teraphim or cherubim in it, as Dr. Spencer thinks ⁱ. The Jewish commentators generally understand this ephod to be made as a memorial of the great salvation God had wrought by his hands for Israel, and of the wonderful things done by him; so Jarchi, Kimchi, and Ben Gersom; but such a garment, whether worn by him, or hung up in some certain place, seems not so proper and pertinent to perpetuate the memory of his victories, as a monument or pillar would have been; it looks therefore more likely to be done with a religious view, which afterwards was perverted to superstitious uses; and whereas Gideon had built an altar already by the command of God, and had sacrificed upon it, he might think himself authorized as a priest, and therefore provided this ephod for himself; or however for a priest he might think of taking into his family, and so use it as an oracle to consult upon special occasions, without going to Shiloh, the Ephraimites having displeased him in their rough expostulations with him; and so R. Isaiah interprets it of a kind of divination or oracle which gave answers:

and put it in his city, even in Ophrah; hung it up in some proper place as a monument of his victories, as is generally thought; or in a structure built on purpose for it, to which he might resort as to an oracle:

and all Israel went thither a whoring after it: made an idol of it and worshipped it, and so committed spiritual fornication, which is idolatry. Some render it, "after him" ^k; not after the ephod, but after Gideon; that is, after his death, so Jarchi; no ill use was made of it in Gideon's time, though he cannot be altogether excused from sin and weakness in making it; but after his death it was soon made an ill use of:

which thing proved a snare to Gideon and to his house; it was a snare to him if he consulted it as an oracle, which could not be without sin, since the only Urim and Thummim to be consulted were in the breastplate of the high priest at the tabernacle; and it was what led his family into idolatry, and was the ruin of it, as well as it reflected great discredit and disgrace upon so good and brave a man: some read the words ^l: "to Gideon, that is, to his house"; or family; he being so good a man himself, it is not thought that he could be ensnared into idolatry itself; though it is apparent that men as wise and as good have fallen into it, as particularly Solomon.

Gill: Jdg 8:28 - 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

Thus was Midian subdued before the children of Israel,.... By the hand of Gideon humbled and brought under, their power over Israel was broken, and they delivered out of their hands:

so that they lifted up their heads no more; in a proud and haughty manner to insult them, and in an hostile way to invade and oppress them; such a blow was given them that they could not recover themselves, nor do we read of any effort of theirs ever after, or of their giving or attempting to give any disturbance to Israel, or any other nation:

and the country was in quietness forty years in the days of Gideon; that is, the land of Canaan; it was free from wars with Midian, or any other people, and enjoyed undisturbed peace and tranquillity. According to Bishop Usher ^m, this was the fortieth year from the rest restored by Deborah and Barak; and, according to Abarbinel and others, these forty years are to be reckoned from the beginning of the servitude; that is, the seven years' oppression under the Midianites are included in them; but I cannot see that in this instance, and in others before met with, years of bondage can be counted with years of peace and prosperity, and go under that general name. The true sense seems to be, that after the Israelites had been in subjection to the Midianites for seven years, and Gideon had delivered them, that from thenceforward they had rest and quietness forty years, which in all probability was the time Gideon lived after his victories.

Gill: Jdg 8:29 - And Jerubbaal the son of Joash

And Jerubbaal the son of Joash,.... That is, Gideon, Jerubbaal being another name of his; see Jdg 6:32 went and dwelt in his own house; which was at Ophrah, as appears from Jdg 9:5 the war being ended, he disbanded his army, and retired to his own house; not that he lived altogether a private life there, but as a judge in Israel.

Gill: Jdg 8:30 - And Gideon had seventy sons of his body begotten // for he had many wives

And Gideon had seventy sons of his body begotten,.... Not after his victories, for it is plain he had children before; mention is made of Jether, his firstborn, as a youth able to draw a sword, and slay with it, Jdg 8:20 but this was the number of all his sons, both before and after, and a large number it was; and the phrase "of his body begotten", or "that went out of his thigh" is used to show that they were his own sons, begotten in wedlock, and not sons that he had taken into his family by adoption, or that he was father-in-law to, having married a woman or women that had sons by a former husband; but these were all his own:

for he had many wives; which, though not agreeable to the original law of marriage, was customary in those times, and even with good men, and was connived at; and this is a reason accounting for his having so many sons.

Gill: Jdg 8:31 - And his concubine that was in Shechem // she also bare him a son // whose name he called Abimelech

And his concubine that was in Shechem,.... Which was not an harlot, but a secondary or half wife; such were generally taken from handmaids, and of the meaner sort, and were not in such esteem as proper wives, had not the management of household affairs, only a share in the bed, and their children did not inherit. This concubine of Gideon's seems not to have been taken into his house at all, but lived at Shechem, perhaps in her father's house, and here Gideon met with her when he went to Shechem as a judge to try causes; her name, according to Josephus ^l, was Druma:

she also bare him a son; as his other wives did; perhaps all the children he had were sons, and this was one over and above the seventy, and not to be reckoned into that number:

whose name he called Abimelech: which signifies, "my father a king"; which he gave him either in memory of the offer made him to be king of Israel, or through foresight of what this son of his would be; or he might be moved to it by the mother from pride and vanity, and which name might afterwards inspire the young man to be made a king, as he was; and the account given of his name is because of the narrative of him in the following chapter.

Gill: Jdg 8:32 - 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

And Gideon the son of Joash died in a good old age,.... Having lived it seems forty years after his war with Midian, blessed with a large family, much wealth and riches, great credit and esteem among his people, and in favour with God and men:

and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites; a city which belonged to the family of the Abiezrites, who were of the tribe of Manasseh, in which Gideon lived, and his father before him; and where there was a family vault, in which he was interred. In the days of this judge it is supposed ^m was the famous expedition of the Argonauts to Colchis, to fetch from thence the golden fleece.

Gill: Jdg 8:33 - 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 Baalberith

And it came to pass, as soon as Gideon was dead, that the children of Israel turned again,.... from God, and the pure worship of him, to idolatry:

and went a whoring after Baalim; the gods of the Phoenicians and Canaanites, the several Baals of other nations, the lords many which they served; these they committed spiritual whoredom with; that is, idolatry: particularly

and made Baalberith their god; which was the idol of the Shechemites, as appears from a temple being built at Shechem for it, Jdg 9:4 and had its name either from Berytus, a city of Phoenicia, of which Mela ⁿ and Pliny ^o make mention, and where this Baal might be first worshipped; it was fifty miles from Sidon, and was in later times a seat of learning ^p; of this city was Sanchoniatho, a Phoenician historian, who is said to receive many things he writes about the Jews from Jerombalus, supposed to be Jerubbaal, or Gideon; See Gill on Jdg 6:32 and who tells ^q us, that Cronus or Ham gave this city to Neptune and the Cabiri, and who also relates ^r that Beruth is the name of a Phoenician deity. Though it may be rather this idol had its name from its supposed concern in covenants, the word "Berith" signifying a covenant; and so the Targum and Syriac version call him the lord of covenant; and the Septuagint and Vulgate Latin versions are,"and they made a covenant with Baal, that he should be their god;''as if he had his name from hence; though rather from his presiding over covenants, as Janus is said ^s to do, and from his avenging the breach of them, and rewarding those that kept them; the same with Jupiter Fidius Ultor, and Sponsor ^t with the Romans, and Horcius ^u with the Greeks.

Gill: Jdg 8:34 - And the children of Israel remembered not the Lord their God // who had delivered them out of the hands of their enemies on every side

And the children of Israel remembered not the Lord their God,.... Or, as the Targum, the worship of the Lord their God; they forgot him, and forsook him, which showed base ingratitude:

who had delivered them out of the hands of their enemies on every side; not only out of the hands of Midian, but all other nations round about them, as Edom, Moab, Ammon, &c. not one attempting to oppress them.

Gill: Jdg 8:35 - Neither showed they kindness to the house of Jerubbaal, namely Gideon // according to all the goodness which he had showed unto Israel

Neither showed they kindness to the house of Jerubbaal, namely Gideon,.... But, on the contrary, great unkindness and cruelty, slaying his seventy sons, as related in the following chapter:

according to all the goodness which he had showed unto Israel; in exposing his life to danger for their sake, in delivering them out of the hands of their oppressors, in administering justice to them, in protecting them in their civil and religious liberties, and leaving them in the quiet and peaceable possession of them.