After Gideon's death the Israelites again wandered from the Lord (cf. 3:7, 12; 4:1; 6:1; 10:6; 13:1). They even made a covenant with Baal in disobedience to God's law. "Baal-berith"(v. 33) means "Baal of the covenant."Ironically Shechem, the town where the Israelites had renewed their covenant with Yahweh when they entered the land (Josh. 8; 24), became a site and center of this Baal worship (9:46).
"In line with common practice, the covenant-making function of Yahweh was simply transferred to Baal so that he, not Yahweh, was viewed as the god who made Shechem a holy place."191
Perhaps the site had been sacred to the Canaanites before the Israelites took it over and "converted"it. Now it was back in Canaanite hands.192
The Israelites in time forgot Yahweh and His many deliverances of them as well as the family of Gideon, their hero who had proved that Baal could not contend for himself (v. 35; cf. 6:31-32).
"Gideon personifies the typical Israelite in the period of the judges. He is more than half Canaanite in his outlook. He does not know how to relate to God. He does not want to get involved in the Lord's work. He is not beyond using his position for personal gain and influence.
". . . recognizing the deficiencies in the man thrusts into sharper relief the contrasting patience and mercy of God . . .
"Gideon is a man God used in spite of himself. He is a rough vessel if ever there was one. But God is determined to get His work done. In the absence of genuinely qualified leadership, He will use surprising vessels."193
Most of the major judges in the Book of Judges lacked character that we would call "above reproach"(1 Tim. 3:2). God uses vessels unto dishonor as well as vessels unto honor to accomplish His work (2 Tim. 2:20-21). This in no way justifies ungodliness. It simply magnifies the sovereignty and grace of God in using rough material if He chooses to do so for His own purposes.
