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spurious worship. Presently, Israel went to Ophrah, "a whoring after it," while to
Gideon himself and to his house this "thing became a snare."^274
In truth, the same spiritual misunderstanding which culminated in Gideon's arrogating
to himself high-priestly functions, had appeared almost immediately after that night-
victory of Jehovah over Midian. Even his reply to the jealous wrangling of Ephraim
does not sound like the straightforward language of one who had dismissed the
thousands of Israel to go to battle with only three hundred. Again, there is what at least
looks like petty revenge about his dealings with Succoth and Penuel; while it is difficult
to understand upon what principle, other than that of personal retaliation, he had made
the lives of Zebah and Zalmunna wholly dependent upon their conduct towards his own
family. And the brief remarks of Scripture about the family-life of Gideon, after he had
made the ephod, only tend to confirm our impressions. But, meantime, for "forty years
in the days of Gideon," "the country was in quietness," and, however imperfect in its
character, the service of Jehovah seems to have been, at least outwardly, the only one
professed. Matters changed immediately upon his death. Presently the worship of
Baalim becomes again common, and especially that of the "Covenant-Baal" (Baal-
berith). There is a sad lesson here. If Gideon had made a spurious ephod, his people
now chose a false "covenant-god." And, having first forsaken the Covenant-Jehovah,
they next turned in ingratitude from their earthly deliverer, "neither showed they
kindness to the house of Jerubbaal." Thus sin ever brings its own punishment.
Not far from Ophrah, but in the territory of Ephraim, was the ancient Shechem,
connected with so much that was most solemn in the history of Israel. We know the
long-standing tribal jealousy of Ephraim and their desire for leadership. Moreover, as
we learn from Judges 9:28, Shechem seems to have retained among its inhabitants the
lineal representatives of Hamor, the original "prince" and founder of Shechem in the
days of Jacob (Genesis 33:19; 34:2; comp. Joshua 24:32). These would represent, so as
speak, the ancient feudal heathen aristocracy of the place, and, of course, the original
worshippers of Baal. As perhaps the most ancient city in that part of the country, and as
the seat of the descendants of Hamor, Shechem seems to have become the center of
Baal worship. Accordingly we find there the temple of the "Covenant-Baal" (Judges
9:4). Possibly the latter may have been intended to express and perpetuate the union of
the original heathen with the more modern Israelitish, or "Shechem" part of the
population. Here then were sufficient elements of mischief ready: tribal jealousy; envy
of the great and ancient Shechem towards little Ophrah; hatred of the rule of the house
of Gideon; but, above all, the opposition of heathenism. It is very characteristic of this
last, as the chief motive at work, that throughout all the intrigues against the house of
Gideon, he is never designated by his own name, but always as Jerubbaal - he that
contended against Baal. Contending against Baal had been the origin of Gideon's
power; and to the heathen mind it seemed still embodied in that Jehovah-Ephod in the
possession of Gideon's sons at Ophrah. The present rising would in turn be the
(^)