Judges, Ruth: Revised Edition (The NIV Application Commentary)

by K. Lawson Younger

Although the narrator does not reveal the nature of the image, some interpreters argue that it seems most likely that Gideon reconstructed the shrine to Baal that he had torn down earlier at Yahweh’s command (Judg 6:25–32).117 This does fit the response of the Israelites, who “prostitute themselves” (zanah) to it and for whom it becomes a “snare” (moqesh). However, there is no indication that either altar to Yahweh is destroyed, and it seems better to understand the ephod as a syncretism of Yahwism and idolatrous practices. Nevertheless, the irony and perversion of Gideon’s actions should not be overlooked. Instead of glorifying Yahweh, who has clothed him with his Spirit (6:34), and properly worshiping him in a victory song as in the previous cycle, Gideon creates his own idol and clothes it with pagan materials.118 If Yahweh’s altar effectively replaced Baal’s altar at Ophrah, then Gideon’s cult image, the ephod, effectively replaces the Asherah cult image. Thus, in addition to the foregoing discussion, Gideon’s creation of the ephod was sinful in several ways: (1) Gideon has no business creating an ephod because this is a priestly task. Gideon is not a Levite. He does not ask God whether to build the ephod but rather creates it for self-gratification. Underlying Gideon’s desire to fill the office is a dull perception of the highest function of one man in relation to others. (2) Gideon makes Ophrah a place of worship (see more on this below, p. 268). If anything, the eph...