JUDGES viii. 22-28.
The great victory of Gideon had this special significance, that it ended the incursions of the wandering races of the desert. Canaan offered a continual lure to the nomads of the Arabian wilderness, as indeed the eastern and southern parts of Syria do at the present time. The hazard was that wave after wave of Midianites and Bedawin sweeping over the land should destroy agriculture and make settled national life and civilization impossible. And when Gideon undertook his work the risk of this was acute. But the defeat inflicted on the wild tribes proved decisive. "Midian was subdued before the children of Israel, and they lifted up their heads no more." The slaughter that accompanied the overthrow of Zebah and Zalmunna, Oreb and Zeeb became in the literature of Israel a symbol of the destruction which must overtake the foes of God. "Do thou to thine enemies as unto Midian"--so runs the cry of a psalm--"Make their nobles like Oreb and Zeeb: yea, all their princes like Zebah and Zalmunna, who said, Let us take to ourselves in possession the habitations of God." In Isaiah the remembrance gives a touch of vivid colour to the oracle of the coming Wonderful, Prince of Peace. "The yoke of his burden and the staff of his shoulder, the rod of his oppressor shall be broken as in the day of Midian." Regarding the Assyrian also the same prophet testifies, "The Lord of Hosts shall stir up against him a scourge as in the slaughter of Midian at the rock of Oreb." We have no song like that of Deborah celebrating the victory, but a sense of its immense importance held the mind of the people, and by reason of it Gideon found a place among the heroes of faith. Doubtless he had, to begin with, a special reason for taking up arms against the Midianitish chiefs that they had slain his two brothers: the duty of an avenger of blood fell to him. But this private vengeance merged in the desire to give his people freedom, religious as well as political, and it was Jehovah's victory that he won, as he himself gladly acknowledged. We may see, therefore, in the whole enterprise, a distinct step of religious development. Once again the name of the Most High was exalted; once again the folly of idol worship was contrasted with the wisdom of serving the God of Abraham and Moses. The tribes moved in the direction of national unity and also of common devotion to their unseen King. If Gideon had been a man of larger intellect and knowledge he might have led Israel far on the way towards fitness for the mission it had never yet endeavoured to fulfil. But his powers and inspiration were limited.
On his return from the campaign the wish of the people was expressed to Gideon that he should assume the title of king. The nation needed a settled government, a centre of authority which would bind the tribes together, and the Abiezrite chief was now clearly marked as a man fit for royalty. He was able to persuade as well as to fight; he was bold, firm and prudent. But to the request that he should become king and found a dynasty Gideon gave an absolute refusal: "I will not rule over you, neither shall my son rule over you; Jehovah shall rule over you." We always admire a man who refuses one of the great posts of human authority or distinction. The throne of Israel was even at that time a flattering offer. But should it have been made? There are few who will pause in a moment of high personal success to think of the point of morality involved; yet we may credit Gideon with the belief that it was not for him or any man to be called king in Israel. As a judge he had partly proved himself, as a judge he had a Divine call and a marvellous vindication: that name he would accept, not the other. One of the chief elements of Gideon's character was a strong but not very spiritual religiousness. He attributed his success entirely to God, and God alone he desired the nation to acknowledge as its Head. He would not even in appearance stand between the people and their Divine Sovereign, nor with his will should any son of his take a place so unlawful and dangerous.