Giudici 8:32 Commento

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 (Jdg 8:1-3). II. He bravely pursues the flying Midianites (Jdg 8:4, Jdg 8:10-12). III. He justly chastises the insolence of the men of Succoth and Penuel, who basely abused him (Jdg 8:5-9), and were reckoned with for it (Jdg 8:13-17). IV. He honourably slays the two kings of Midian (Jdg 8:18-21). V. After all this he modestly declines the government of Israel (Jdg 8:22, Jdg 8:23). VI. He foolishly gratified the superstitious humour of his people by setting up an ephod in his own city, which proved a great snare (Jdg 8:24-27). VII. He kept the country quiet for forty years (Jdg 8:28). VIII. He died in honour, and left a numerous family behind him (Jdg 8:29-32). IX. Both he and his God were soon forgotten by ungrateful Israel (Jdg 8:33-35).

INTRODUCTION TO JUDGES 8 In this chapter we are told how Gideon pacified the Ephraimites, who complained because they were not sent unto to fight the Midianites, Jdg 8:1 how he pursued the Midianites, until he took their two kings, and on his return chastised the men of Succoth and Penuel, because they refused to relieve his men with food as they were pursuing, Jdg 8:4 how he slew the two kings of Midian, Jdg 8:18 and after this conquest refused to take the government of Israel when offered him, Jdg 8:22 how he requested of the Israelites the earrings they had taken from the Midianites, with which he in weakness made an ephod, which proved a snare to his house, Jdg 8:24 how that the people were in peace forty years during his life, and that he had a numerous issue, and died in a good old age, Jdg 8:28 but that after his death the Israelites fell into idolatry, and were ungrateful to his family, Jdg 8:33.

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. (n) De Situ Orbis, l. 1. c. 12. (o) Nat. Hist. l. 5. c. 20. (p) Eunapius in Vita Proaeresii, p. 117. (q) Apud Euseb. Evangel. Praepar. l. 1. p. 38. (r) Apud Euseb. Evangel. Praepar. l. 1. p. 36. (s) Servius in Virgil. Aeneid. l. 12. "Latonaeque genus", &c. Vid. Liv. Hist. l. 8. c. 5, 6. (t) Vid. Kipping. Antiqu. Roman. l. 1. c. 1. p. 48. (u) Pausan. Eliac. 1. sive. l. 5. p. 336. Sophocles in Philoctete, prope finem.

THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9) the men of Ephraim said unto him, Why hast thou served us thus?--Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Isa 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.

When the Ephraimites met with Gideon, after they had smitten the Midianites at Oreb and Zeeb, and were pursuing them farther, they said to him, "What is the thing that thou hast done to us (i.e., what is the reason for your having done this to us), not to call us when thou wentest forth to make war upon Midian? And they did chide with him sharply," less from any dissatisfied longing for booty, than from injured pride or jealousy, because Gideon had made war upon the enemy and defeated them without the co-operation of this tribe, which was striving for the leadership. Gideon's reply especially suggests the idea of injured ambition: "What have I now done like you?" sc., as if I had done as great things as you. "Is not the gleaning of Ephraim better than the vintage of Abiezer?" The gleaning of Ephraim is the victory gained over the flying Midianites. Gideon declares this to be better than the vintage of Abiezer, i.e., the victory obtained by him the Abiezrite with his 300 men, because the Ephraimites had slain two Midianitish princes. The victory gained by the Ephraimites must indeed have been a very important one, as it is mentioned by Isaiah (Isa 10:26) as a great blow of the Lord upon Midian. "And what could I do like you?" i.e., could I accomplish such great deeds as you? "Then their anger turned away from him." רוּח, the breathing of the nose, snorting, hence "anger," as in Isa 25:4, etc.