Judges 6:9

This unnamed prophet and Deborah are the only prophets mentioned in Judges. This prophet criticized Israel's abandonment of faith using language similar to that in Deuteronomy and later texts.

A PROPHET REBUKES THEM. (Jdg 6:7-10)

the Lord sent a prophet unto the children of Israel--The curse of the national calamity is authoritatively traced to their infidelity as the cause.

Observe here, I. The cognizance God took of the cries of Israel, when at length they were directed towards him. Though in their prosperity they had neglected him and made court to his rivals, and though they never looked towards him until they were driven to it by extremity, yet, upon their complain and prayer, he intended relief for them. Thus would he show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Psa 130:4.
II. The method God took of working deliverance for them.
1. Before he sent an angel to raise them up a saviour he sent a prophet to reprove them for sin, and to bring them to repentance, Jdg 6:8. This prophet is not named, but he was a man, a prophet, not an angel, as Jdg 2:1. Whether this prophet took an opportunity of delivering his message to the children of Israel when they had met together in a general assembly, at some solemn feast or other great occasion, or whether he went from city to city and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that, in their crying to the Lord, they might confess that with sorrow and shame, and not spend their breath in only complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Note, (1.) We have reason to hope God is designing mercy for us if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then he is gracious, and grants a recovery, Job 33:23, Job 33:24. (2.) The sending of prophets to a people, and the furnishing of a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns us to him, and then causes his face to shine, Psa 80:19.
2. We have here the heads of the message which this prophet delivered in to Israel, in the name of the Lord.
(1.) He sets before them the great things God had done for them (Jdg 6:8, Jdg 6:9): Thus saith the Lord God of Israel; they had worshipped the gods of the nations, as if they had had no God of their own to worship and therefore might choose whom they pleased; but they are here reminded of one whom they had forgotten, who was known by the title of the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they would have continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that oppressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites was not for want of any power or good-will in God, but because by their iniquity they had sold themselves, and God would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified God, and cleared him from blame upon account of the trouble they were now in. They could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befel them notwithstanding, they must thank themselves.
(2.) He shows the easiness and equity of God's demands and expectations from them (Jdg 6:10): "I am the Lord your God, to whom you lie under the highest obligations, fear not the gods of the Amorites," that is, "do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fear them."
(3.) He charges them with rebellion against God, who had laid this injunction upon them: But you have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disobedience to God; and therefore it was this that brought those calamities upon them under which they were now groaning, pursuant to the threatenings annexed to his commands. He intends hereby to bring them to repentance; and our repentance is then right and genuine when the sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.

And I delivered you out of the hand of the Egyptians,.... Even after they were brought out of Egypt, when the Egyptians pursued after them, and overtook them at the Red sea; where they were in the utmost distress, and the Lord wrought salvation for them, gave them a passage through it, and destroyed the Egyptians in it:

and out of the hand of all that oppressed you: the Amalekites who made war with them at Rephidim, Sihon, and Og, kings of the Amorites, who came out to fight with them, and oppose their passage through their land into Canaan, and the kings of the Canaanites also, who combined against them:

and drave them out from before you, and gave you their land: not only the land of Sihon and Og, but the whole land of Canaan, out of which more properly the inhabitants of it may be said to be driven.

Renewed Apostasy of the Nation, and Its Punishment. - Jdg 6:1. As the Israelites forsook Jehovah their God again, the Lord delivered them up for seven years into the hands of the Midianites. The Midianites, who were descendants of Abraham and Keturah (Gen 25:2), and had penetrated into the grassy steppes on the eastern side of the country of the Moabites and Ammonites (see at Num 22:4), had shown hostility to Israel even in the time of Moses, and had been defeated in a war of retaliation on the part of the Israelites (Num 31). But they had afterwards recovered their strength, so that now, after an interval of 200 years, the Lord used them as a rod of chastisement for His rebellious people. In Jdg 6:1, Jdg 6:2, Jdg 6:6, they alone are mentioned as oppressors of Israel; but in Jdg 6:3, Jdg 6:33, and Jdg 7:12, the Amalekites and children of the east are mentioned in connection with them, from which we may see that the Midianites were the principal enemies, but had allied themselves with other predatory Bedouin tribes, to make war upon the Israelites and devastate their land. On the Amalekites, those leading enemies of the people of God who had sprung from Esau, see the notes on Gen 36:12 and Exo 17:8. "Children of the east" (see Job 1:3) is the general name for the tribes that lived in the desert on the east of Palestine, "like the name of Arabs in the time of Josephus (in Ant. v. 6, 1, he calls the children of the east mentioned here by the name of Arabs), or in later times the names of the Nabataeans and Kedarenes" (Bertheau). Hence we find in Jdg 8:10, that all the enemies who oppressed the Israelites are called "children of the east."
Jdg 6:2-5
The Oppression of Israel by Midian and Its Allies. Their power pressed so severely upon the Israelites, that before (or because of) them the latter "made them the ravines which are in the mountains, and the caves, and the strongholds," sc., which were to be met with all over the land in after times (viz., at the time when our book was written), and were safe places of refuge in time of war. This is implied in the definite article before מנהרות and the following substantives. The words "they made them" are not at variance with the fact that there are many natural caves to be found in the limestone mountains of Palestine. For, on the one hand, they do not affirm that all the caves to be found in the land were made by the Israelites at that time; and, on the other hand, עשׂה does not preclude the use of natural caves as places of refuge, since it not only denotes the digging and making of caves, but also the adaptation of natural caves to the purpose referred to, i.e., the enlargement of them, or whatever was required to make them habitable. The ἁπ. λεγ. מנהרות does not mean "light holes" (Bertheau), or "holes with openings to the light," from נהר, in the sense of to stream, to enlighten (Rashi, Kimchi, etc.), but is to be taken in the sense of "mountain ravines," hollowed out by torrents (from נהר, to pour), which the Israelites made into hiding-places. מצדות, fortresses, mountain strongholds. These ravines, caves, and fortresses were not merely to serve as hiding-places for the Israelitish fugitives, but much more as places of concealment for their possessions, and necessary supplies. For the Midianites, like genuine Bedouins, thought far more of robbing and plundering and laying waste the land of the Israelites, than of exterminating the people themselves. Herodotus (i. 17) says just the same respecting the war of the Lydian king Alyattes wit the Milesians.
Jdg 6:3-5
When the Israelites had sown, the Midianites and their allies came upon them, encamped against them, and destroyed the produce of the land (the fruits of the field and soil) as far as Gaza, in the extreme south-west of the land ("till thou come," as in Gen 10:19, etc.). As the enemy invaded the land with their camels and flocks, and on repeated occasions encamped in the valley of Jezreel (Jdg 6:33), they must have entered the land on the west of the Jordan by the main road which connects the countries on the east with Palestine on the west, crossing the Jordan near Beisan, and passing through the plain of Jezreel; and from this point they spread over Palestine to the sea-coast of Gaza. "They left no sustenance (in the shape of produce of the field and soil) in Israel, and neither sheep, nor oxen, nor asses. For they came on with their flocks, and their tents came like grasshoppers in multitude." The Chethibh יבאוּ is not to be altered into וּבאוּ, according to the Keri and certain Codd. If we connect ואהליהם with the previous words, according to the Masoretic pointing, we have a simple asyndeton. It is more probable, however, that ואהליהם belongs to what follows: "And their tents came in such numbers as grasshoppers." כּדי, lit. like a multitude of grasshoppers, in such abundance. "Thus they came into the land to devastate it."
Jdg 6:6
The Israelites were greatly weakened in consequence (ידּל, the imperf. Niphal of דּלל), so that in their distress they cried to the Lord for help.
Jdg 6:7-10
But before helping them, the Lord sent a prophet to reprove the people for not hearkening to the voice of their God, in order that they might reflect, and might recognise in the oppression which crushed them the chastisement of God for their apostasy, and so be brought to sincere repentance and conversion by their remembrance of the former miraculous displays of the grace of God. The Lord God, said the prophet to the people, brought you out of Egypt, the house of bondage, and delivered you out of the hand of Egypt (Exo 18:9), and out of the hand of all your oppressors (see Jdg 2:18; Jdg 4:3; Jdg 10:12), whom He drove before you (the reference is to the Amorites and Canaanites who were conquered by Moses and Joshua); but ye have not followed His commandment, that ye should not worship the gods of the Amorites. The Amorites stand here for the Canaanites, as in Gen 15:16 and Jos 24:15.