Judges 6:31

Jdg 6:31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar.

Ver. 31. And Joash said unto all that stood against him.] Which were the many headed multitude, that untamed beast. But Joash, by a sudden change of his heart, for he was till now an idolater, and on the defence of his son, bravely withstandeth them, and putteth Baal to plead for himself, which he was ill enough able to do. And by this one seasonable speech, though he were but a single man, he hindered the mischievous multitude from murdering Gideon, who soon after delivered them out of the hand of the Midianites. So Nicodemus, by a word spoken in time, dissolved the council that was gathered together against Christ. {Joh 7:50-53} It is good to appear for God, though there be few or none to second us: who knows what may be the success?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 6:31. Joash said, Will ye plead for Baal? — Why are you so zealous in pleading for that Baal for whose worship you suffer such grievous calamities at this day? It is plain that Joash had been a worshipper of Baal, having gone with the stream, as we find the altar of Baal on his estate; but probably he was now convinced of his sin and folly by Gideon, being made acquainted with the appearance of the angel to him, and of the divine commission which he had received. Hence he resolutely declares himself on the side of the God of Israel, and when the people demanded that his son should be put to death for casting down the altar of Baal, he boldly demands, according to the law of Moses, that whatever man should plead for Baal should be put to death, idolatry being a capital offence. While it is yet morning — That is, immediately; for it was in the morning, as we learn from Jdg 6:28, that this tumult was made. If he be a god, let him plead for himself — As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now showed, that he is neither able to help you nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the people’s fury; and it was drawn from him by the sense of his son’s extreme danger, and by the confidence he had that God would plead his son’s cause, and use him for the rescue of his people. It is probable that, by what Joash now said, the eyes of the people were opened, to see how impotent the god was whom they had worshipped; as, by comparing it with what they had heard the God of Israel had frequently done in vindication of his honour, they might well conclude how inferior he was to Jehovah, the one living and true God, or rather, in the language of Scripture, that he was nothing, a mere nonentity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Thus we ought to justify them that are zealous of God’s cause, though all the multitude be against us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 31. Will ye plead for Baal?] The words are very emphatic "Will ye plead in earnest תריבן for Baal? Will ye תושיען really save him? If he be God, אלהים Elohim, let him contend for himself, seeing his altar is thrown down." The paragogic letters in the words plead and save greatly increase the sense. Joash could not slay his son; but he was satisfied he had insulted Baal: if Baal were the true God, he would avenge his own injured honour. This was a sentiment among the heathens. Thus Tacitus, lib. i., c. 73, A.U.C. 768, mentioning the letter of Tiberius to the consuls in behalf of Cassius and Rubrius, two Roman knights, one of whom was accused of having sold a statue of Augustus in the auction of his gardens; and the other, of having sworn falsely by the name of Augustus, who had been deified by the senate; among other things makes him say: Non ideo decretum patri suo coelum, ut in perniciem civium is honor verteretur. Nec contra religiones fieri quod effigies ejus, utalia nu minum simulachra, venditionibus hortorum et domuum accedant. Jusjurandum perinde aestimandum quam si Jovem fefellisset: deorum injuriae diis curae - "That Divine honours were not decreed to his father (Augustus) to lay snares for the citizens; and if his statue, in common with the images of the gods in general, was put up to sale with the houses and gardens, it could not be considered an injury to religion. That any false oath must be considered as an attempt to deceive Jupiter himself; but the gods themselves must take cognizance of the injuries done unto them." Livy has a similar sentiment, Hist. lib. x., c. 6, where, speaking of some attempts made to increase the number of the augurs out of the commons, with which the senators were displeased, he says: Simulabant ad deos id magis, quam ad se pertinere; ipsos visuros, ne sacra sua polluantur. - "They pretended that these things belonged more to the gods than themselves; and that they would take care that their sacred rites were not polluted."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) Unto all that stood against him.—The meaning of these words is very uncertain. They may mean, “to all that stood around.”

Will ye plead for Baal?—The pronoun ye is very emphatic, being twice expressed in the Hebrew.

He that will plead for him, let him be put to death.—These words of Joash were extraordinarily bold and cunning. Possibly the brave act of his son may have roused his conscience, and Gideon may have told him that he had acted under Divine guidance. But he saves his son’s life, not by excusing his act, but by feigning such a zeal for Baal as to denounce it as a blasphemous impiety to suppose that Baal will not avenge his own insult—an impiety so monstrous, that the man who was guilty of it should be at once put to death. Thus he made Baal-worship a plea for not avenging the insult offered to Baal. He was well aware that if he thus gained time, the fact that Baal did not interfere to protect himself from such fearful outrage would weigh powerfully with all his worshippers. Among idolaters the sight of an act of open contempt for their idol often shakes their superstitious reverence. Aristophanes, Persius, and Lucían sneer at the inability of Jupiter to defend his own temple, golden locks, and golden beard. When Olaf had the huge image of Odin destroyed, and when the high priest Coifi at Saxmundham, clad in armour and mounted on horseback (two things which were forbidden to a priest), rode up to the Saxon idols and hurled them down, the people, seeing that no thunder followed, but that all went on as well as usual, were quite ready to embrace Christianity.

Whilst it is yet morning.—The Hebrew is ad habbôker (“until morning”); LXX., heôs prôi, which may mean, “before to-morrow’s sun has dawned.” (Antequan lux crastina veniat, Vulg.; as also the Syriac, Arabic, and Chaldee.) It is a much more likely rendering than that of the E.V., for it implies, “Let us wait till to-morrow, to see whether Baal will avenge himself.” Joash knew that in popular outbreaks procrastination means security.

If he be a god.—Compare the language of Elijah to the Baal and Asherah priests (1Ki_18:21; 1Ki_18:27).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. Will ye plead for Baal?] Cf. Job_13:8. The pron. is emphatic: ‘Will ye contend for Baal? will ye save him?’ The next sentence, ‘whoever takes up arms for the false god shall be put to death forthwith,’ interrupts the argument, and introduces an idea foreign to the context; the words appear to have been inserted to make it plain that Joash did think Baal to be no real divinity. ‘Will ye contend for Baal? will ye save him? If he is a god let him contend for himself!’ Moore appropriately quotes as an illustration the saying of Tiberius to the consuls, ‘Deorum injuriae diis curae,’ Tacitus, Annal. i. 73.

whilst it is yet morning] i.e. ‘during the morning,’ cf. Jdg_3:26 ‘while they tarried,’ lit. ‘during their tarrying.’ But this use of the prep, is rare; lit. the words = until the morning, and this is best taken to mean by to-morrow morning, cf. Jdg_16:2.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore on that day he called him Jerubbaal,.... That is, Joash called his son Gideon by that name; who, some think, is the same with Jerombalus, the priest of the god Jevo, or Jehovah; from whom Sanchoniatho, an ancient Phoenician writer, as Philo Byblius says (w), received the principal things in his history respecting the Jews:

saying, let Baal plead against him, because he hath thrown down his altar; giving this as the reason of the name of Jerubbaal he called him by, which signifies, "let Baal plead"; let Baal plead his own cause, and avenge himself on Gideon for what he has done to him, and put him to death if he can.

(w) Apud Euseb. Evangel Praepar. l. 1. p. 31.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

From the boldness of Joash in defending his son, it is likely that the majority of the Abi-ezrites sided with him against “the men of the city,” and already felt drawn toward Gideon as their national and religious leader Jdg 6:34. Joash appears as the chief magistrate of Ophrah.

Will ye plead ...? will ye save? - The emphasis is upon ye, as much as to say, What business is it of yours?

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

His, Baal’s, or rather my son’s adversary; (Calmet) let him die before this morning be spent, as the Hebrew insinuates. Joas represents to the men of the city, who looked upon him with a degree of respect, (Haydock) as the first in power and riches among them, (Calmet) how ill it became the Israelites to vindicate an idol. If Baal were truly so powerful, as they seemed to imagine, (Haydock) and so eager to revenge himself, he could never be restrained from bringing his adversary to condign punishment. "Let the gods punish those who injure them," said Tacitus, Ann. i. "They would take care that their sacred things were not abused." (Livy x.) This argumentation would suit the idolaters, who supposed that their gods were animated with the same sentiments and eagerness for revenge as themselves. But the true God, who can feel no such impressions, bears for a long time with the impiety of men, though he requires that those who are in power should punish notorious offenders. The magistrate is the instrument of God’s justice, and must stop, as much as possible, the growth of vice and irreligion. (Calmet) --- It seems the citizens of Ephra acquiesced to the reason or authority of Joas, and even enlisted under the banners of Gedeon. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Will ye plead for Baal? Why are you so zealous in pleading for that Baal, for the worship whereof you suffer such grievous calamities at this day, and from whom you have no help? It is plain that Joash had been a worshipper of Baal; either therefore he was now convinced by Gideon’s information and action, or he makes use of this pretence to preserve his son, being indeed indifferent in matters of religion; and therefore as he did worship Baal to comply with his neighbours, so now he deserts him to rescue his son.

He that will plead for him, let him be put to death; he that shall further plead for such a god as this, deserves to die for his folly and impiety. It is not probable that this was all that he said for his son’s defence; or that he would neglect to mention the call his son had from God to it, the apparition of an angel, the promise of deliverance; but it is usual in Scripture to give only some short hints of those things which were more largely discoursed.

Whilst it is yet morning, i.e. instantly, without delay; for it was now morning time, as appears from Jdg 6:28, &c.

Let him plead for himself, as the God of Israel hath often done when any indignity or injury hath been done to him. But Baal hath now showed that he is neither able to help you nor himself, and therefore is not worthy to be served any longer. This courageous and resolute answer was necessary to stop the torrent of the people’s fury; and it was drawn from him, partly by the sense of his son’s extreme danger, and partly by the confidence he had that God would plead his son’s cause, and use him for the rescue of his people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

31. Joash said — The father stands up bravely for his son. The son’s bold act seems to have inspired Joash with a kindred zeal, and, possibly, Gideon may have informed his father of his interview with the angel.

Whilst it is yet morning — Literally, until the morning. But עד, until, here has the force of while, during, as in Jdg_3:26; and so the English version gives the true sense. Keil makes until the morning an independent clause, referring to the morning of the following day, and exclaims: “Let us wait until to-morrow, and give Baal time to avenge the insult which he has received!” But this thought is not conveyed by the words of the text.

If he be a god, let him plead for himself — Wise and all-sufficient argument. A poor god that, which in a case like this was unable to defend himself.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Stood against him. The words describe their hostile, menacing, attitude, clamouring to have Gideon brought out that they might kill him. Will ye plead, etc. The emphasis is on the ye. Joash met and silenced their pleading by threatening death to any that should plead for Baal. Baal shall plead for himself. Joash"s courage was rising under the influence of his son s brave deed.

Vers. 31, 32. Jerubbaal, or, Is an idol anything?

How mighty the work was Gideon had wrought at once appeared from its effects. His father is won over, and so argues for him that the Abi-ezrites are first silenced, and then converted. The nickname of Gideon showed the process of the change.

I THE GRAND ARGUMENT AGAINST IDOLATRY. Isaiah (ch. 44.) expresses the contempt of the true Israelite for idols. But no one has formulated the argument better than Joash. It is as forcible to-day in India and Africa as in the days of Gideon. The same is true of the world-powers and principles idols represent.

II THE LIVING WITNESS TO THE FORCE OF THIS ARGUMENT. No monument could equal himself. It was an instance of a man against a god yea, against all the gods of heathenism. A heathen convert is such a witness. And the heroes of faith are the grand arguments against the evil principles and influences they overthrew and survived. The gospel reveals an extended view of the same question, beyond death and the grave; "Fear not them which kill the body," etc. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Will ye plead - Why are you so zealous in pleading for that Baal, for the worship whereof you suffer such grievous calamities at this day? It is plain, that Joash had been a worshipper of Baal: but probably he was now convinced by Gideon. He that will plead - He that shall farther plead for such a God as this, deserves to die for his folly and impiety. It is not probable, that this was all which he said for his son: but it is usual in scripture to give only short hints of things which were more largely discoursed. While it is morning - That is, instantly, without delay. Let him plead - As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now shewed, that he is neither able to help you, nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the peoples fury; and it was drawn from him, by the sense of his son's extreme danger; and by the confidence he had, that God would plead his son's cause, and use him for the rescue of his people.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Will you plead the case for Baal?

Joash uses a question to emphasize that a human should not have to defend a god. AT: "You should not have to defend Baal." (See: Rhetorical Question)

plead the case

"make a defense" or "give an excuse"

Will you save him?

Joash uses a question to emphasize that a human should not have to rescue a god. AT: "You should not have to save Baal." (See: Rhetorical Question)

Jerub Baal

This is another name for Gideon. It means "let Baal defend himself." (See: How to Translate Names)

because he said

"because Joash said"

translationWords

Joash

plea

Baal

save

die

false god

Gideon

altar

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

You want to fight for [lit. "to"] the baal? For the sake of the baal.

To avenge [lit. rescue] him. To exact vengeance for him. Similarly, "by my own hand exacting my vengeance," by David concerning Novol.

Whoever fights for [lit. "to"] him. For his sake.

Wait until morning. Until morning, wait.

If he is a god let him fight his own battle and exact his own vengeance. To rebuff them until Gidon could escape, he said this.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.