Judges 6:28 · Bible study
Judges 6:28 Commentary: Baal's Altar Destroyed, Deliverance Dawns
Hebrew · 7 what the commentators say
Meaning in one sentence
The townspeople discover Gideon's night work: Baal's altar torn down, the Asherah cut, and the second bull offered. A public challenge to idolatry.
Research Summary
- Meaning: The destruction of Baal's altar and the offering of the second bull marks the beginning of deliverance and a public challenge to idolatry.
- Key words: nāthatz (tear down), kārath (cut down), hinneh (behold), shēnī (second).
- Main debate: Whether the command in v.25 involves one bull or two (Lange cites Bertheau/Wordsworth vs Keil).
- Theological theme: Covenant reformation and the exclusive worship of Yahweh.
- Best use: A case study in bold obedience and the public dismantling of idolatry.
Translation Comparison
BSB Berean Standard Bible 2020
When the men of the city got up in the morning, there was Baal’s altar torn down, with the Asherah pole cut down beside it and the second bull offered up on the newly built altar.
WEB World English Bible 2000
When the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bull was offered on the altar that was built.
KJV King James Version 1769
And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.
ASV American Standard Version 1901
And when the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bullock was offered upon the altar that was built.
YLT Young's Literal Translation 1898
And the men of the city rise early in the morning, and lo, broken down hath been the altar of Baal, and the shrine which is by it hath been cut down, and the second bullock hath been offered on the altar which is built.
Darby Darby Bible 1890
And when the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bullock was offered up upon the altar that was built.
Douay-Rheims Douay-Rheims Bible 1899
And when the men of that town were risen in the morning, they saw the altar of Baal destroyed, and the grove cut down, and the second bullock laid upon the altar, which then was built.
Translations in other languages (10 available)
Y á la mañana, cuando los de la ciudad se levantaron, he aquí que el altar de Baal estaba derribado, y cortado el bosque que junto á él estaba, y sacrificado aquel segundo toro en holocausto sobre el altar edificado.
E à manhã, quando os da cidade se levantaram, eis que o altar de Baal estava derrubado, e cortado o bosque que junto a ele estava, e sacrificado aquele segundo touro em holocausto sobre o altar edificado.
Lorsque les gens de la ville se furent levés de bon matin, voici, l’ autel de Baal était renversé, le pieu sacré placé dessus était abattu, et le second taureau était offert en holocauste sur l’ autel qui avait été bâti.
Da nun die Leute in der Stadt des Morgens früh aufstanden, siehe, da war der Altar Baals zerbrochen und das Ascherabild dabei abgehauen und der andere Farre ein Brandopfer auf dem Altar, der gebaut war.
Als nu de mannen van die stad des morgens vroeg opstonden, ziet, zo was het altaar van Baal omgeworpen, en de haag, die daarbij was, afgehouwen, en die tweede var was op het gebouwde altaar geofferd.
E quando la gente della città l’indomani mattina si levò, ecco che l’altare di Baal era stato demolito, che l’idolo postovi accanto era abbattuto, e che il secondo toro era offerto in olocausto sull’altare ch’era stato costruito.
A gdy wstali mężowie miasta rano, ujrzeli rozwalony ołtarz Baalów, i gaj, który był podle niego, wyrąbany, i cielca onego drugiego ofiarowanego na całopalenie na ołtarzu zbudowanym.
Поутру встали жители города, и вот, жертвенник Ваалов разрушен, и дерево при нем срублено, и второй телец вознесен во всесожжение на новоустроенном жертвеннике.
城 裡的人 清早 起來，見 巴力 的壇 拆毀，壇旁的 木偶 砍下， 第二隻 牛 獻 在 新築 的壇上，
And the men of the town got up early in the morning, and they saw the altar of Baal broken down, and the holy tree which was by it cut down, and the ox offered on the altar which had been put up there.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 6:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Gideon's night action was a deliberate act of covenant reformation. Matthew Henry and Gill note that the destruction of the Baal altar on his father's property shows Gideon's obedience despite fear. Adam Clarke connects the seven-year-old bull to the seven-year Midianite oppression: the bull's life ended with the slavery it symbolized. The public discovery at dawn sets the stage for the confrontation between Baal and Yahweh. Though the Cambridge Bible questions the narrative link to the earlier altar of Jehovah-shalom, all agree the act is a decisive break with Baal worship. The offering of the second bull on the newly built altar signals that only Yahweh deserves sacrifice.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The townspeople's discovery of the destroyed Baal altar and the offering of the second bull on the newly built altar initiates the public confrontation between Yahweh and Baal, confirming Gideon's obedience and setting the stage for deliverance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number of bullocks in the command (v.25) | The text clearly mentions 'the second bull' in v.28, assuming at least two bulls are involved in the narrative. | Some commentators (Bertheau, Wordsworth, ancient versions) understand a command for two distinct bulls. Others (Keil) argue it is one bull described as both 'young' and 'second', the same animal. |
| Connection to the preceding altar of Jehovah-shalom (v.24) | Both passages involve building altars to Yahweh in Ophrah. | The Cambridge Bible suggests the stories are originally separate, as building a second altar would be redundant. Others see a coherent sequence: first a private altar of peace, then a public altar of sacrifice. |
| Legitimacy of the night sacrifice | God's direct command authorizes the irregular offering. | Jewish tradition notes four anomalies: not at Shiloh, not by a priest, at night, and with wood from an idol. Some see this as a critique of ritualism; others see no conflict because the command was exceptional. |
| Meaning of 'second bull' in v.28 | It refers to a bull offered as a burnt offering on the new altar. | Adam Clarke sees it as a deliberate symbol of the end of oppression (seven years). Matthew Henry focuses on the act of obedience itself. No major disagreement on its symbolic role. |
Historical & Cultural Context
The book of Judges opens a cycle of apostasy, oppression, and deliverance. For seven years Midianites had plundered the land, driving Israel into hiding. Gideon threshes wheat in a winepress when the angel of the Lord calls him a mighty man of valor. After Gideon builds an altar to Yahweh called 'Yahweh is Peace' (v.24), God commands him to tear down his father's altar to Baal and the Asherah pole beside it. Joash's altar indicates that Canaanite worship had taken root even within Israelite families.
The second bull, seven years old, was likely born at the start of the oppression. Adam Clarke suggests it was sacrificed to mark the end of that slavery. Gideon, fearful of his family and townsmen, takes ten servants and does the work by night. The new altar is built on the hilltop, and the wood of the Asherah fuels the burnt offering. Jewish tradition notes the ritual irregularity: the sacrifice was not at Shiloh, not offered by a priest, done at night, and used idol wood, yet God's direct command overrides normal order. The morning discovery forces the community to take sides. The question 'Who has done this?' leads to Gideon's name and Joash's surprising defense: 'If Baal is a god, let him contend for himself.' The stage is set for Yahweh to prove his power over the false god Baal.
Textual Notes
The consulted sources note no significant textual variants for Judges 6:28. The Hebrew text is consistent across extant manuscripts. Lange discusses textual and grammatical notes for the surrounding verses (25-26) regarding the number of bulls and the meaning of בַּמַּצֲרָכָה ('in the ordered place'), but these do not affect the reading of verse 28 itself.
Reception History
In church history, this passage has often been read as a model for confronting idolatry within one's own household. Early Christian writers saw Gideon as a type of Christ, destroying the works of the devil. During the Reformation, the destruction of altars was cited in debates over iconoclasm and the purification of worship. The name Jerubbaal ('Let Baal contend') has been interpreted both as a satirical taunt and as a declaration that Yahweh alone is God. In modern study, the story is valued for its emphasis on God's use of flawed, fearful people to accomplish reform, Gideon's fear is not hidden but is part of the narrative that highlights grace.
Preaching This Verse
Three-point outline
- Night obedience. Gideon acts on God's command despite fear (v.27).
- Dawn discovery. The proof of faith is visible for all to see (v.28).
- Day of decision. The confrontation leads the community to choose allegiance (vv.29-32).
Five-point outline
- God's command. Take the second bull, tear down the altar, cut down the Asherah, build a new altar.
- Gideon's response. He takes ten servants and obeys under cover of darkness.
- The morning scene. Baal's altar is rubble; a new altar stands with the bull offered.
- The community's inquiry. The townspeople seek the culprit; Gideon's name comes out.
- Joash's defense. He challenges Baal's power: let him plead for himself.
Illustration hooks
- A family discovers overnight that an old rotten tree in the yard has been cut down and replaced with a sapling. Someone took initiative while others slept.
- A neighborhood finds a vacant lot cleared for a community garden. The work was done secretly to avoid opposition.
- Employees arrive to find a new policy posted that overturns a longstanding but harmful practice. The change disrupts comfort but opens new possibilities.
Questions your congregation is asking
- Why did Gideon tear down the altar instead of simply refusing to worship there?
- What does it mean to use the Asherah's wood for the sacrifice? Does God sometimes use our past idols for his purposes?
- How do we confront family traditions that conflict with our faith, especially when we fear the reaction?
Leading a Discussion
Before reading the passage, ask the group to imagine they are one of the men of the city waking up at dawn and walking to the usual place of worship. What do they expect to see? What would they think when they find the altar broken and a new altar burning?
Discussion questions
- What do the townspeople see when they arise early? List the details.
- Why do you think the bull is described as 'the second bull' and as seven years old? What might that number mean in the context of the Midianite oppression?
- Gideon acted at night because he was afraid. Does obedience while afraid count as faith? Why or why not?
- Joash defends Gideon instead of punishing him. What changed Joash's mind? What does his defense of Baal suggest about his own faith?
- This story involves destroying something sacred to others. How do we discern when God calls us to remove something versus when we should respect others' beliefs?
- The townspeople were ready to kill Gideon. What risks come with following God's clear command in a community that has turned away from him?
- In what areas of your life might God be asking you to 'tear down an altar' and build something new in its place?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Interlinear and lexical data from STEPBible (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies a symbolic meaning in the age of the second bullock. It was seven years old, born when the Midianite oppression began, and its death signalled that the people's slavery would end with its life. The young bullock served as a peace-offering while the older one was a burnt-offering.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary points out that the story of Gideon tearing down Baal's altar does not fit smoothly with the previous scene where he built an altar to the Lord. Building a second altar in the same place right away would make little sense. The real background for this story lies in the earlier denunciation of Canaanite gods.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to the morning discovery as the public confirmation of Gideon's work. The men of the city find the altar of Baal broken, the Asherah pole cut down, and the second bullock already sacrificed on the newly built altar—evidence that someone had openly defied their worship.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the townspeople came at dawn for their morning devotions to Baal, only to find the destruction still fresh and the new altar burning. He also notes that the rock where Gideon built the new altar was close by the place where Baal's altar had stood.
Lange's Commentary Reformed 1857
Lange emphasizes that Israel's liberation must begin by tearing down the idols within their own homes before facing the external enemy. Gideon's first battle is not against the Midianites but against the altar of Baal in his father's house, because the worship of false gods is the root of their oppression. The name Jerubbaal, "Let Baal contend," mockingly exposes Baal's complete powerlessness.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that God’s first command to Gideon was to tear down the altar of Baal in his own father’s house, not to lead an army. The point is deliberate: true reformation must begin at home, with those closest to us. Gideon could not deliver Israel while his own family still worshipped idols.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.