Text -- Judges 6:11-24 (NET)

Gideon Meets Some Visitors

6:11 The Lord’s angelic messenger came and sat down under the oak tree in Ophrah owned by Joash the Abiezrite. He arrived while Joash’s son Gideon was threshing wheat in a winepress so he could hide it from the Midianites. 6:12 The Lord’s messenger appeared and said to him, “The Lord is with you, courageous warrior!” 6:13 Gideon said to him, “Pardon me, but if the Lord is with us, why has such disaster overtaken us? Where are all his miraculous deeds our ancestors told us about? They said, ‘Did the Lord not bring us up from Egypt?’ But now the Lord has abandoned us and handed us over to Midian.” 6:14 Then the Lord himself turned to him and said, “You have the strength. Deliver Israel from the power of the Midianites! Have I not sent you?” 6:15 Gideon said to him, “But Lord, how can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.” 6:16 The Lord said to him, “Ah, but I will be with you! You will strike down the whole Midianite army.” 6:17 Gideon said to him, “If you really are pleased with me, then give me a sign as proof that it is really you speaking with me. 6:18 Do not leave this place until I come back with a gift and present it to you.” The Lord said, “I will stay here until you come back.” 6:19 Gideon went and prepared a young goat, along with unleavened bread made from an ephah of flour. He put the meat in a basket and the broth in a pot. He brought the food to him under the oak tree and presented it to him. 6:20 God’s messenger said to him, “Put the meat and unleavened bread on this rock, and pour out the broth.” Gideon did as instructed. 6:21 The Lord’s messenger touched the meat and the unleavened bread with the tip of his staff. Fire flared up from the rock and consumed the meat and unleavened bread. The Lord’s messenger then disappeared. 6:22 When Gideon realized that it was the Lord’s messenger, he said, “Oh no! Master, Lord! I have seen the Lord’s messenger face to face!” 6:23 The Lord said to him, “You are safe! Do not be afraid! You are not going to die!” 6:24 Gideon built an altar for the Lord there, and named it “The Lord is on friendly terms with me.” To this day it is still there in Ophrah of the Abiezrites.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 6:11

In Manasseh: there was another Ophrah in Benjamin, Jos 18:23.

Wesley: Jdg 6:11

ezrite - Of the posterity of Abiezer.

Wesley: Jdg 6:11

Not with oxen, as the manner was, Deu 25:4, but with a staff to prevent discovery.

Wesley: Jdg 6:11

press - In the place where the wine - press stood, not in the common floor.

Wesley: Jdg 6:12

That is, will assist thee against thine enemies.

Wesley: Jdg 6:12

To whom I have given strength and courage for this end.

Wesley: Jdg 6:13

The angel had said, Peace be with Thee: but he expostulates for All: herding himself with all Israel, and admitting no comfort, but what they might be sharers in.

Wesley: Jdg 6:14

With a settled and pleasant countenance, as a testimony of his favour, and readiness to help him.

Wesley: Jdg 6:14

Or, go now, in thy might: in the strength which thou hast already received, and dost now farther receive from me.

Wesley: Jdg 6:14

I do hereby give thee command and commission for this work. God's fitting men for his work, is a sure evidence of his calling them to it.

Wesley: Jdg 6:15

Heb. my thousand: for the tribes were distributed into several thousands, whereof each thousand had his peculiar governor.

Wesley: Jdg 6:15

That is, weak and contemptible.

Wesley: Jdg 6:15

Either for age, or fitness for so great a work.

Wesley: Jdg 6:16

As easily, as if they were all but one man.

Wesley: Jdg 6:17

That it is thou, an angel or messenger sent from God, that appears to me, and discourseth with me. Or, a sign of that which thou talkest with me; that is, that thou wilt by me smite the Midianites.

Wesley: Jdg 6:18

A repast for the angel, whom he thought to be a man.

Wesley: Jdg 6:18

That thou mayest eat and refresh thyself.

Wesley: Jdg 6:19

The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah, and a whole kid had been superfluous, and improper to provide for one man.

Wesley: Jdg 6:21

By which, he shewed himself to be no man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance, that he both could, and would consume the Midianites.

Wesley: Jdg 6:22

I am an undone man: I must die, and that speedily; for that he feared, Jdg 6:23, according to the common opinion in that case.

Wesley: Jdg 6:23

Perhaps by an audible voice.

Wesley: Jdg 6:23

Thou shalt receive no hurt by this vision; but only peace, that is, all the blessings needful for thy own happiness, and for the present work.

Wesley: Jdg 6:24

On the top of the rock, as is evident from Jdg 6:26, where that which is here expressed only in general, is more particularly described.

Wesley: Jdg 6:24

shalom - That is, the Lord's peace; the sign or witness of God's speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.

JFB: Jdg 6:11

He appeared in the character and equipments of a traveller (Jdg 6:21), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God.

JFB: Jdg 6:11

Hebrew, "the oak"--as famous in after-times.

JFB: Jdg 6:11

A city in the tribe of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer (Jos 17:2).

JFB: Jdg 6:11

This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle--the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise--all these circumstances reveal the extreme dread in which the people were living.

JFB: Jdg 6:13

Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.

JFB: Jdg 6:14-16

The command and the promise made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger. The request was reasonable, and it was graciously granted [Jdg 6:18].

JFB: Jdg 6:18

Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.

JFB: Jdg 6:19-23

(See on Gen 18:7). The flesh seems to have been roasted, which is done by cutting it into kobab, that is, into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use; the other, brought in a hand-basket was intended to be a future supply to the traveller. The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath; and this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon's sacrifice betokened the acceptance of his person; but it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.

JFB: Jdg 6:24-32

The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.

Clarke: Jdg 6:11

There came an angel of the Lord - The prophet came to teach and exhort, the angel comes to confirm the word of the prophet, to call and commission him who was intended to be their deliverer, and to work miracles, in order to inspire him with supernatural courage and a confidence of success

Clarke: Jdg 6:11

Ophrah - Or Ephra, was a city, or village rather, in the half tribe of Manasseh, beyond Jordan

Clarke: Jdg 6:11

His son Gideon threshed wheat - This is not the only instance in which a man taken from agricultural employments was made general of an army, and the deliverer of his country. Shamgar was evidently a ploughman, and with his ox-goad he slew many Philistines, and became one of the deliverers of Israel. Cincinnatus was taken from the plough, and was made dictator and commander-in-chief of the Roman armies. There is a great similarity between his case and that of Gideon

Clarke: Jdg 6:11

Threshed wheat by the winepress - This was a place of privacy; he could not make a threshing-floor in open day as the custom was, and bring either the wheel over the grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed. He got a few sheaves from the field, and brought them home to have them privately threshed for the support of the family. As there could be no vintage among the Israelites in their present distressed circumstances, the winepress would never be suspected by the Midianites to be the place of threshing corn.

Clarke: Jdg 6:12

The Lord is with thee - "The Word of the Lord is with thee, thou mighty man of valor."- Targum. It appears that Gideon had proved himself, on former occasions, to be a man of courage and personal prowess; and this would naturally excite the confidence of his countrymen. God chooses for his work those instruments which, in the course of his operations in nature and providence, he has qualified for his purpose. The instruments thus chosen are generally unlikely, but they will be ever found the best qualified for the Divine employment.

Clarke: Jdg 6:13

And Gideon said unto him - This speech is remarkable for its energy and simplicity; it shows indeed a measure of despondency, but not more than the circumstances of the case justified.

Clarke: Jdg 6:14

Go in this thy might - What does the angel mean? He had just stated that Jehovah was with him; and he now says, Go in This thy might, i.e., in the might of Jehovah, who is with thee.

Clarke: Jdg 6:15

Wherewith shall I save Israel? - I have neither men nor money

Clarke: Jdg 6:15

Behold, my family is poor in Manasseh - הנה אלפי הדל, Behold, my thousand is impoverished. Tribes were anciently divided into tens, and fifties, and hundreds, and thousands; the thousands therefore marked grand divisions, and consequently numerous families; Gideon here intimates that the families of which he made a part were very much diminished. But if we take אלפי alpey for the contracted form of the plural, which is frequently in Hebrew nouns joined with a verb in the singular, then the translation will be, "The thousands in Manasseh are thinned;"i.e., this tribe is greatly reduced, and can do little against their enemies.

Clarke: Jdg 6:16

Thou shalt smite the Midianites as one man - Thou shalt as surely conquer all their host as if thou hadst but one man to contend with; or, Thou shalt destroy them to a man.

Clarke: Jdg 6:17

Show me a sign - Work a miracle, that I may know that thou hast wisdom and power sufficient to authorize and quality me for the work.

Clarke: Jdg 6:18

And bring forth my present - My minchah ; generally an offering of bread, wine, oil, flour, and such like. It seems from this that Gideon supposed the person to whom he spoke to be a Divine person. Nevertheless, what he prepared and brought out appears to be intended simply as an entertainment to refresh a respectable stranger.

Clarke: Jdg 6:19

Made ready a kid - the flesh he put in a basket, and he put the broth in a pot - The manner in which the Arabs entertain strangers will cast light on this verse. Dr. Shaw observes: "Besides a bowl of milk, and a basket of figs, raisins, or dates, which upon our arrival were presented to us to stay our appetite, the master of the tent fetched us from his flock according to the number of our company, a kid or a goat, a lamb or a sheep; half of which was immediately seethed by his wife, and served up with cucasoe; the rest was made kab-ab, i.e., cut to pieces and roasted, which we reserved for our breakfast or dinner next day."May we not suppose, says Mr. Harmer, that Gideon, presenting some slight refreshment to the supposed prophet, according to the present Arab mode, desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed part of it, and, when ready, brought out the stewed meat in a pot, with unleavened cakes of bread which he had baked; and the other part, the kab-ab, in a basket, for him to carry with him for some after-repast in his journey. See Shaw’ s and Pococke’ s Travels, and Harmer’ s Observations

Clarke: Jdg 6:19

Brought it out unto him under the oak - Probably where he had a tent, which, with the shade of the oak, sheltered them from the heat of the sun, and yet afforded the privilege of the refreshing breeze. Under a shade in the open air the Arabs, to the present day, are accustomed to receive their guests.

Clarke: Jdg 6:20

Take the flesh, etc. - The angel intended to make the flesh and bread an offering to God, and the broth a libation.

Clarke: Jdg 6:21

The angel - put forth the end of the staff - He appeared like a traveler with a staff in his hand; this he put forth, and having touched the flesh, fire rose out of the rock and consumed it. Here was the most evident proof of supernatural agency

Clarke: Jdg 6:21

Then the angel - departed out of his sight - Though the angel vanished out of his sight, yet God continued to converse with him either by secret inspiration in his own heart, or by an audible voice.

Clarke: Jdg 6:22

Alas, O Lord God! for because I have seen - This is an elliptical sentence, a natural expression of the distressed state of Gideon’ s mind: as if he had said, Have mercy on me, O Lord God! else I shall die; because I have seen an angel of Jehovah face to face. We have frequently seen that it was a prevalent sentiment, as well before as under the law, that if any man saw God, or his representative angel he must surely die. On this account Gideon is alarmed, and prays for his life. This notion prevailed among the heathens, and we find an instance of it in the fable of Jupiter and Semele. She wished to see his glory; she saw it, and was struck dead by the effulgence. See the notes on Exo 33:20. We find that a similar opinion prevailed very anciently among the Greeks. In the hymn of Callimachus, Εις Λουτρα της Παλλαδος, ver. 100, are these words: -

Κρονιοι δ ’ ὡδε λεγοντι νομοι·

Ὁς κε τιν ’ αθανατων, ὁκα μη θεος αυτος ἑληται,

Αθρησῃ, μισθῳ τουτον ιδειν μεγαλῳ.

"The laws of Saturn enact, that if any man see any of the immortal gods, unless that god himself shall choose it, he shall pay dearly for that sight."

Clarke: Jdg 6:23

Fear not: thou shalt not die - Here the discovery is made by God himself: Gideon is not curiously prying into forbidden mysteries, therefore he shall not die.

Clarke: Jdg 6:24

Gideon built an altar - and called it Jehovah-shalom - The words יהוה שלום Yehovah shalom signify The Lord is my peace, or The peace of Jehovah; and this name he gave the altar, in reference to what God had said, Jdg 6:23, Peace be unto thee, שלום לך shalom lecha , "Peace to thee;"which implied, not only a wish, but a prediction of the prosperous issue of the enterprise in which he was about to engage. It is likely that this is the altar which is mentioned in Jdg 6:26, and is spoken of here merely by anticipation.

Defender: Jdg 6:22

This passage shows clearly that this "angel of the Lord" is none other than the Lord Himself. This is a theophany, a pre-incarnate appearance of Christ."

TSK: Jdg 6:11

an angel : Jdg 6:14-16, Jdg 2:1-5, Jdg 5:23, Jdg 13:3, Jdg 13:18-20; Gen 48:16; Jos 18:23; Isa 63:9

Abiezrite : Jdg 8:2; Jos 17:2

Gideon : Heb 11:32, Gedeon, hide it , Heb. cause it to flee

TSK: Jdg 6:12

the angel : Jdg 13:3; Luk 1:11, Luk 1:28

The Lord : Jdg 2:18; Exo 3:12; Jos 1:5, Jos 1:9; Rth 2:4; Mat 1:23, Mat 28:20; Luk 1:28; Act 18:9, Act 18:10

TSK: Jdg 6:13

if the Lord : Gen 25:22; Exo 33:14-16; Num 14:14, Num 14:15; Rom 8:31

why then : Deu 29:24, Deu 30:17, Deu 30:18; Psa 77:7-9, Psa 89:49; Isa 59:1, Isa 59:2, Isa 63:15

our fathers : Psa 44:1, Psa 78:3, Psa 78:4

forsaken us : Deu 31:17; 2Ch 15:2; Psa 27:9; Isa 41:17; Jer 23:33

TSK: Jdg 6:14

the Lord : Jdg 6:11

Go in : Jdg 4:6; Jos 1:5-9; 1Sa 12:11; 1Ch 14:9, 1Ch 14:10; Heb 11:32, Heb 11:34

TSK: Jdg 6:15

wherewith : Exo 3:11, Exo 4:10; Jer 1:6; Luk 1:34

my family is poor : Heb. my thousand is the meanest, Exo 18:21-25; 1Sa 9:21, 1Sa 18:23; Mic 5:2

the least : Gen 32:10; Jer 50:45; 1Co 15:9; Eph 3:8

TSK: Jdg 6:16

Jdg 6:12; Exo 3:12; Jos 1:5; Isa 41:10, Isa 41:14-16; Mat 28:20; Mar 16:20; Act 11:21

TSK: Jdg 6:17

If now : Exo 33:13, Exo 33:16

show : Jdg 6:36-40; Gen 15:8-17; Exo 4:1-9; 2Ki 20:8-11; Psa 86:17; Isa 7:11

TSK: Jdg 6:18

bring : Jdg 13:15; Gen 18:3, Gen 18:5, Gen 19:3

present : or, meat offering

TSK: Jdg 6:19

and made : Dr. Shaw observes, ""Besides a bowl of milk, and a basket of figs, raisins, or dates, which upon our arrival were presented to us, to stay our appetite, the master of the tent fetched us from his flock, according to the number of our company, a kid or a goat, a lamb or a sheep; half of which was immediately seethed by his wife, and served up with cucasoe ; the rest was made kaḃab , i.e., cut to pieces and roasted, which we reserved for our breakfast or dinner next day.""May we not suppose, says Mr. Harmer, that Gideon presented some slight refreshment to the supposed prophet, according to the present Arab mode, and desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed a part of it, and when ready brought the stewed meat in a pot, with unleavened cakes of bread, which he had baked; and the other part, the kaḃab , in a basket for him to carry with him, for some after repast in his journey? Jdg 13:15-19; Gen 18:6-8

a kid : Heb. a kid of the goats

unleavened cakes : Lev 2:4

TSK: Jdg 6:20

lay them : Jdg 13:19

pour out : 1Ki 18:33, 1Ki 18:34

TSK: Jdg 6:21

rose up : Jdg 13:20; Lev 9:24; 1Ki 18:38; 1Ch 21:26; 2Ch 7:1

TSK: Jdg 6:22

perceived : Jdg 13:21

because : Jdg 13:22, Jdg 13:23; Gen 16:13, Gen 32:30; Exo 33:20; Deu 5:5, Deu 5:24, Deu 5:26; Isa 6:5-8; Joh 1:18, Joh 12:41

TSK: Jdg 6:23

Peace be : Gen 32:30, Gen 43:23; Psa 85:8; Dan 10:19; Joh 14:27, Joh 20:19, Joh 20:26; Rom 1:7

TSK: Jdg 6:24

built : Jdg 21:4; Gen 33:20; Jos 22:10, Jos 22:26-28

Jehovahshalom : that is, The Lord send peace, Gen 22:14; Exo 17:15; Jer 23:6, Jer 33:16; Eze 48:35

Ophrah : Jdg 8:32

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 6:11

An oak - " The oak,"indicating it as a well-known tree, still standing in the writer’ s days.

There was another Ophrah in Benjamin Jos 18:23. This Ophrah was in Manasseh, and was the village of Joash, the head, apparently, of the family of Abiezer, which was one of the families of Gilead, the son of Machir, the son of Manasseh Num 26:30.

Barnes: Jdg 6:12

Thou mighty man of valor - Known to God to be such, though as yet not known to be such either by himself or his countrymen (compare Luk 1:28, Luk 1:30).

Barnes: Jdg 6:13

The extreme bitterness of the national sufferings under the Midianite occupation breaks out in Gideon’ s language. The Angel’ s words, suitable to times of prosperity, seemed to be a mockery, when it was evident the Lord was not with them. (Compare Deu 31:17.)

Barnes: Jdg 6:14

The Lord looked upon him - That gracious look conferred immediate strength (compare Eph 6:10; 2Co 12:9; Joh 20:22; Act 3:6) The change of phrase from "the angel of the Lord"to "the Lord"is remarkable. When messages are delivered by the Angel of the Lord, the form of the message is as if God Himself were speaking (compare Jdg 2:1).

The sending implied a valid commission and sufficient powers. Compare Exo 3:10; Isa 44:26; Eze 2:3; Zec 2:11; Mal 3:1; Luk 10:3; Joh 20:21; and the term APOSTLE, as applied to our Lord Heb 3:1 and to the Twelve.

Barnes: Jdg 6:15

Gideon now perceived that the Lord was speaking to him by His angel. He saw, however, no qualifications in himself, or in his family or tribe, for the office of saviour to his people. He therefore desires some assurance that the message he had just received was indeed from God, and not a mere dream or delusion. He asks as a sign Jdg 6:18 that his mysterious visitor should tarry under the oak until he should return to Him with his gifts and offerings.

Barnes: Jdg 6:17

A sign - If the Angel ate of Gideon’ s present it would be a conclusive proof of the reality of the vision. (Compare Joh 21:9-13; Luk 24:37-43; Act 10:41.) It would also be a token of God’ s goodwill to Gideon. Compare Gen 18:3.

Barnes: Jdg 6:18

My present - My Minchah: the word used regularly, though not exclusively, for the meat and drink offering (Lev 2:1 note). Its double sense of an offering to God, and of a gift to man, suits the doubt in Gideon’ s mind as to who his visitor might be.

Barnes: Jdg 6:19

Unleavened cakes - As being much more quickly baked (compare Gen 19:3) (and as connected with the meat offering). An ephah, containing 3 measures, was the quantity of flour commonly used at one baking Gen 18:6; Exo 16:16.

Presented it - A word especially, though not exclusively, proper for offerings to God. See Amo 5:25, where the same word is rendered offered.

Barnes: Jdg 6:20

Pour out the broth - Libations were a very ancient form of offering (compare Gen 35:14). The drink offerings of wine under the Levitical law were poured upon the altar Exo 30:9. The pouring of the broth upon the rock was evidently of the nature of a libation. It might also, like the water poured by Elijah upon his sacrifice, make the miracle of the fire that consumed the sacrifice more apparent. (Compare 1Ki 18:33.)

Barnes: Jdg 6:22

Alas, O Lord GOD! - Compare Jos 7:7. "because I have seen an angel of the Lord"Compare the marginal references, in which the notion that it was death for mortal man to see God appears clearly. The same notion prevailed among the pagan.

Barnes: Jdg 6:24

Gideon’ s naming the altar which he built, in commemoration of the words of peace spoken by the Angel, is very similar to what we read of Abraham Gen 22:14, and of Moses (Exo 17:15, when he named the altar Jehovah-nissi).

Poole: Jdg 6:11

In Ophrah to wit, in Manasseh; for there was another Ophrah in Benjamin, Jos 18:23 . The Abi-ezrite ; of the posterity of Abi-ezer; of whom see Jos 17:2 1Ch 7:18 . See Jud 8:27,32 .

Threshed wheat not with oxen, as the manner was, Deu 25:4 ; but with a staff, to prevent discovery.

By the wine-press in the place where the wine-press stood, not in the common floor.

Poole: Jdg 6:12

i.e. Will assist thee against thine and mine enemies.

Thou mighty man of valour to whom I have given strength and courage for this end.

Poole: Jdg 6:14

The Lord looked upon him with a settled and pleasant countenance, as a testimony of his favour to him, and of his readiness to help him.

Go in this thy might or, go now , or at this time, in thy might ; the strength which thou hast already received, and dost now further receive from me, is sufficient with my help.

Have not I sent thee? I do hereby give thee command and commission for this work, and therefore am obliged in honour to assist thee in it.

Poole: Jdg 6:15

My family Heb. my thousand ; for the tribes were distributed into several thousands, whereof each thousand had his peculiar governor.

Poor i.e. weak and contemptible.

I am the least either for age, or for wisdom, and fitness for so great a work.

Poole: Jdg 6:16

As easily as if they were all but one man; or, thou shalt destroy them to a man, as he did, Jud 8 .

Poole: Jdg 6:17

That it is thou , to wit, an angel or messenger sent from God, that appears to me, and discourseth with me; and not a fancy or delusion; that thou art in truth what thou seemest and pretendest to be, Jud 7:12 . Or,

a sign of that which thou talkest with me i.e. that thou wilt by me smite the Midianites.

Poole: Jdg 6:18

My present not a sacrifice, because neither was Gideon a priest, nor was this the place of sacrifice, nor was any altar here, nor was there any such sacrifice as here follows appointed by God; but a repast, or some food for the angel, which he thought to be a man, as appears by Jud 6:22 . Compare Jud 13:15 Gen 18:5 .

Set it before thee that thou mayst eat and refresh thyself.

Poole: Jdg 6:19

Of an ephah of flour to wit, out of the choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been very superfluous, and improper to provide for and set before one man.

Poole: Jdg 6:21

By these things he showed himself to be no man that needed such provisions, but a true angel of God, or the Son of God; and by this instance of his omnipotency, gave the assurance that he both could and would consume the Midianites.

Poole: Jdg 6:22

I am an undone man; I must die, and that speedily; for that he feared, Jud 6:23 , according to the common opinion in that case; of which see Gen 16:13 32:30 Exo 33:20 Deu 5:25,26 .

For because or, for therefore , &c., i.e. therefore God hath showed me this sight as a presage of my death.

Poole: Jdg 6:23

The Lord spake by inward suggestion, rather than in a visible apparition.

Peace be unto thee thou shalt receive no hurt by this vision, as thou fearest; but only peace , i. e. all the blessings needful for thy own happiness, and for the present work; for this is a very comprehensive phrase among the Hebrews.

Poole: Jdg 6:24

There to wit, on the top of the rock, as is evident from Jud 6:20 , and especially from Jud 6:26 , where that which is here expressed only in general, and by anticipation, is more particularly described, according to the usage of the Scripture.

Jehovah-shalom , i.e. the Lord’ s peace ; the sign or witness of God’ s speaking peace to me, and to his people; or the place where he spake peace to me, when I expected nothing but destruction.

Haydock: Jdg 6:11

Angel; Michael. (Menochius) ---

Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See St. Augustine, q. 31. Others believe it was the Son of God, who takes the name of Jehovah. (Broughton and other Protestants) ---

But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God. Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him. Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion. ---

Ephra, a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen. He was of the family of Ezri, and a descendant of Abiezer, 1 Paralipomenon viii. 18. Hebrew might be rendered, "Joas, the Abiezerite," chap. viii. 32., and xiii. 2. ---

Madian. Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern. Hebrew takes no notice of cleaning: "Gedeon threshed wheat, by the wine press, to hide it, or to flee," &c. He probably used a flail, or some smaller sticks, such as were employed to beat out olives, Isaias xxviii. 27., and Ruth ii. 17. (Calmet) ---

The wheat harvest was about Pentecost, that of barley was at Easter. It seems the Madianites had been later than usual this year, in making their incursions, ver. 33. (Haydock)

Haydock: Jdg 6:12

Is. We should naturally translate, be with thee, if the answer of Gedeon did not shew (Calmet) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, ver. 15.

Haydock: Jdg 6:13

My lord. This he says out of respect, supposing that he was addressing a prophet, (Haydock) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out. He speaks not out of distrust. (Menochius)

Haydock: Jdg 6:14

Lord, Jehova. (Haydock) ---

The Chaldean and Septuagint have, "the angel of the Lord," as the best interpreters understand it. (Calmet) ---

Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man. (Haydock) ---

Strength, with which I have endued thee. (Menochius) ---

Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel. (Haydock)

Haydock: Jdg 6:15

The meanest in Manasses, &c. Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises. (Challoner) ---

Hebrew and Septuagint literally, "My millenary is poor, or lowly," &c. This term means a great family, from which many others spring, or a city inhabited by such. Bethlehem was of this description in Juda, Micheas v. 2. Ephra and the family of Abiezer were not the first in Manasses. Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it.

Haydock: Jdg 6:17

Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet) ---

He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so such surprised and afraid, only when the angel disappeared so suddenly, ver. 22.

Haydock: Jdg 6:18

A sacrifice, or some provisions to present unto thee. Hebrew mincha, is taken for a present, particularly of flour and wine. It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab, chap. iii. 15., and Genesis xliii. 14. (Calmet) ---

To sacrifice, often means to kill things for a feast, Matthew xxii. 4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, ver. 21. (Menochius) ---

Gedeon was not a priest, nor was there any altar prepared for a sacrifice. If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest. (Calmet)

Haydock: Jdg 6:19

Measure. Hebrew, "epha," containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men. Abraham presented no more before the three angels, Genesis xviiii. 6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. ---

Broth. Syriac and Arabic translate, "a good (old) wine."

Haydock: Jdg 6:20

Thereon. Thus he would shew Gedeon that he had no need of food. He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock. For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume, 3 Kings xviii. 34. (Haydock) ---

This broth might serve to anoint the altar, (Exodus xl. 10.; Menochius) or answer instead of the usual libations. (A. Montan.)

Haydock: Jdg 6:22

Alas. He makes this exclamation, concluding that he should soon die, Exodus xxxiii. 20. Callimachus says that "it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it." (Grotius) ---

This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (Haydock) since so many had seen angels without receiving any harm. (Menochius)

Haydock: Jdg 6:23

Said to him, as he was ascending into heaven, (Menochius) or the following night. (Calmet) ---

It seems that Gedeon heard the angel's proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled Yehova shalom, "God's peace," (Haydock) for doing which he received an order, ver. 26. (Menochius) ---

Others erect altars, in various places; but they must be authorized by God. (Calmet) ---

Ezri. Protestants, "unto this day it is yet in Ophra, of the Abiezrites." Septuagint is ambiguous. "He, or it, being yet in Ephra," &c. (Haydock)

Gill: Jdg 6:11

And there came an angel of the Lord,.... This was not the prophet before mentioned, as Ben Gersom thinks, but an angel of God, as expressed, and not a created one, but the Angel of Jehovah's presence, the Word and Son of God, and who is expressly called Jehovah himself, Jdg 6:14.

and sat under an oak; or stayed there a while, as Kimchi interprets it, seeing, according to his observation, angels are not said to sit, but stand:

which was in Ophrah, that pertaineth to Joash the Abiezrite; which shows that this Ophrah is different from a city of this name in the tribe of Benjamin, Jos 18:23 for the oak that was in it, under which the angel sat, belonged to Joash an Abiezrite, a descendant of Abiezer, son of the sister of Gilead, who was the son of Machir the son of Manasseh, Jos 17:2, it is called by Josephus ^h Ephra, and by Jerom ⁱ Ephrata:

and his son Gideon threshed wheat by the winepress, to hide it from the Midianites; lest they should take it away, and bereave his father's family of their sustenance, as they were wont to do, wherever they could find it; and all circumstances attending this affair were on this account; he threshed it himself, this he chose to do, and not trust his servants, lest it should be discovered; and he beat the wheat out with a staff, that it might be more silently done, and not with oxen, which was the usual way of treading out corn, who, bellowing ^k, would discover it; and this was done not on a threshing floor, but where a winepress stood, where there could be no suspicion of such work being doing.

Gill: Jdg 6:12

And the angel of the Lord appeared unto him,.... He stayed some time under the oak, and Gideon being busy in threshing, took no notice of him wherefore he came and stood before him, in his sight:

and said unto him, the Lord is with thee; the gracious presence of God was with Gideon while he was threshing, who very probably was sending up ejaculations to heaven, on account of the distressed case of Israel, and was deep in meditation about the affairs of the people of God, and contriving how to deliver them; or the angel might mean himself, who was no other than Jehovah, the eternal Word of God, who was present with him, and spake unto him; and so the Targum,"my Word is thy help:"

thou mighty man of valour; who very probably was a stout man in body, and of a courageous mind naturally, and might at this instant have an increase both of bodily strength and greatness of soul; or, however, this was said to animate and encourage him to do what he was about to be sent to do.

Gill: Jdg 6:13

And Gideon said to him, oh my Lord,.... Taking him not to be an angel, but some illustrious and eminent person:

if the Lord be with us, why then is all this befallen us? all these troubles and calamities through the oppression of the Midianites; for he understood what was said to him in the salutation, respecting not himself personally and privately, but the people of Israel; and he could not tell how to reconcile the Lord's being with them, and yet suffering such sad things to befall them they groaned under:

where be all his miracles which our fathers told us of, saying, did not the Lord bring us up from Egypt? when God was with his people, and brought them out of Egypt, he wrought miracles for them, whereby they were delivered out of their bondage; of this their fathers had assured them, but nothing of this kind was wrought for them now, and therefore there was no appearance of the Lord being with them, but all the contrary, as follows:

but now the Lord has forsaken us, and delivered us into the hand of the Midianites; and there was good reason for it, because they had forsaken the Lord, and worshipped the gods of the Amorites.

Gill: Jdg 6:14

And the Lord looked upon him,.... The same before called the angel of the Lord, and who was no other than Jehovah himself; who looked upon him with great earnestness, and with great delight and pleasure smiled upon him, and thereby showing he had a kindness for him, and meant well to him: and

said unto him, go in this thy might; both of body and mind, which had been before given unto him, and was now increased, and which no doubt Gideon was sensible of:

and thou shalt save Israel from the hand of the Midianites; as he did, and therefore justly reckoned among the saviours and judges of Israel:

have not I sent thee? to do this great work, save the people of Israel, from whence Gideon might perceive who it was that talked with him, and having a command and commission from God, had authority enough to go about this service.

Gill: Jdg 6:15

And he said unto him, oh my Lord,.... Whether he had yet suspected who he was, or took him still for some eminent person, is not certain; it is very probable he began to think he was some extraordinary person sent of God, and speaking in his name, and therefore expostulates with him about the work he put him upon:

wherewith shall I save Israel? in what way is it possible for me to do it, who had neither men nor money sufficient for such an undertaking?

behold, my family is poor in Manasseh; of which tribe he was, and the "thousand" in it, as the word ^l here used signifies, was the meanest of all the thousands in that tribe; some render it, "my father" ^m:

and I am the least in my father's house; perhaps the youngest son; though some take him, and others his father, to be the Chiliarch, or head of the thousand; but by these words of his it does not seem as if either was true; not but that he was of some wealth and substance, power and authority, by having such a number of servants as to take "ten" of them with him, Jdg 6:27 however, this he says in great humility and modesty, having no high thoughts of himself and family, nor any dependence on his own strength, and on an arm of flesh.

Gill: Jdg 6:16

And the Lord said unto him, surely I will be with thee,.... The Targum is,"my Word shall be thy help,''which was sufficient to answer all objections taken from his meanness, unworthiness, and weakness:

and thou shalt smite the Midianites as one man; all together, and as easily as if thou hadst but one man to deal with, and the destruction be so entire and general that none shall be left.

Gill: Jdg 6:17

And he said unto him, if now I have found grace in thy sight, &c. Or seeing he had, as appeared by his salutation of him as a man of might, by the work he gave him a commission to do, and by the promise of assistance and success:

then show me a sign that thou talkest with me; in the name of God, as a messenger sent by him, whether an angel or a man; for who he was as yet Gideon was not clear in it, and that what he had said was truth, and would be certainly fulfilled; and which Gideon might desire, not so much, or at least not only for his own sake, and the confirmation of his faith, for which he is renowned, as that he might be able to satisfy others that he had a commission from God, by a messenger of his, to attempt the deliverance of Israel.

Gill: Jdg 6:18

Intending to go to his own, or his father's house, to fetch some food to entertain him with, and therefore entreats he would not quit the place where he was until he returned:

and bring forth my present, and set it before thee; to treat him with, as a stranger and a messenger of God; and perhaps he thought, by this means, the better to discover who he was, whether an angel or a man: the word for the "present" is "minchah", often used for a meat offering, therefore some have thought of a sacrifice; but it appears by what follows that it was not of the nature of a sacrifice; and, besides, Gideon was no priest, nor was this a place for sacrifice, nor was there here any altar; and, besides, as Gideon did not yet know that it was the Lord himself, he could never think of offering a sacrifice to him:

and he said, I will tarry until thou come again; which was a wonderful instance of divine condescension, it being some time he waited ere Gideon could prepare what he brought, as follows.

Gill: Jdg 6:19

And Gideon went in,.... Into his own house, or his father's:

and made ready a kid; boiled it, as appears by the broth he brought, at least part of it was so dressed; and perhaps it was only some part of one that he brought, since a whole one was too much to be set before one person, and if even he himself intended to eat with him:

and unleavened cakes of an ephah of flour; that is, probably those were made out of an ephah of flour; not that the whole ephah was made into cakes; since an omer, the tenth part of an ephah, was sufficient for one man a whole day; and, according to the computation of Waserus ⁿ an ephah was enough for forty five men for a whole day; unless it can be thought that this was done to show his great hospitality to a stranger, and the great respect he had for him as a messenger of God: the rather unleavened cakes were brought, because of dispatch, being soon made. Jarchi says, from hence it may be learned that it was now the time of the passover, and of waving the sheaf; but this is no sufficient proof of it; besides, if this was new wheat Gideon had been threshing, it shows it to be about the wheat harvest, which was not till Pentecost; it was the barley harvest that began at the passover:

the flesh he put in a basket; the flesh of the kid which was boiled, or if any part of it was dressed another way, it was put by itself in a basket for more easy and commodious carriage:

and he put the broth in a pot; a brazen pot, as Kimchi interprets it, in which the kid was boiled; and this, as he says, was the water it was boiled in:

and brought it out unto him under the oak; where he appeared, and was now waiting the return of Gideon there:

and presented it; set it before him, perhaps upon a table, which might be brought by his servants, or on a seat, which was placed under the oak to sit upon under its shade for pleasure.

Gill: Jdg 6:20

And the angel of God said unto him,.... Instead of sitting down and partaking of the entertainment made for him, he bid him do as follows:

take the flesh, and the unleavened cakes, and lay them upon this rock; not as a table to eat it from, but as an altar to offer it upon; and which rock and altar might be typical of Christ, who sanctities every gift, present, and offering of his people: this rock was undoubtedly in sight, and very probably the oak, under which they were, grew upon it, or at the bottom of it, where it was no unusual thing for oaks to grow, Gen 35:8, but it was upon the top of the rock that these were to be laid, where afterwards an altar was built, Jdg 6:26.

and pour out the broth; upon the flesh and cakes, and upon the rock also, which by bringing from his house must have been cool and it became cooler by being poured out, and cooler still by being poured upon a cold rock:

and he did so; he readily obeyed his orders; though he had reason to wonder he should have so ordered the food he brought for his entertainment to be thus made use of; perhaps he might expect that he intended to give him a sign, as he desired, and therefore the more readily, without any objection, complied with his order.

Gill: Jdg 6:21

Then the angel of the Lord put forth the end of the staff that was in his hand,.... With which he walked, appearing as a traveller, and which was one reason of Gideon's providing for his refreshment, before he proceeded on in his journey:

and touched the flesh and the unleavened cakes; did not strike the rock with it, as Moses did with his rod, to fetch out water for the Israelites, but touched the provisions brought him; not using it instead of a knife to separate any part of them, but for the working of a miracle, as follows:

and there rose up fire out of the rock; had he struck the rock with his staff, the miracle would not have appeared so great, because it might be thought there was an iron ferrule at the end of it, which striking on a flinty rock might cause fire; but it was the flesh and cakes only that were touched, and these also as having broth poured on them, and the rock likewise:

and consumed the flesh, and the unleavened cakes; though they had the broth poured on them, and were sodden with it; so that the miracle was similar to that wrought by Elijah on Mount Carmel, 1Ki 18:33, and those who think that this angel was the man, the prophet before mentioned, and he Phinehas, and Phinehas Elijah, are confirmed in their opinion by this likeness; though there is no sufficient ground for it:

then the angel of the Lord departed out of his sight: not went on his journey, as he might seem, but vanished immediately; which circumstance plainly showed, and fully convinced Gideon, that he was not a man, but an angelic spirit, as well as the miracle wrought proved him to be more than a man; and so Gideon had what he desired, a sign that he might know who talked with him, and that what he talked of would certainly come to pass.

Gill: Jdg 6:22

And when Gideon perceived he was an angel of the Lord,.... By the miracle wrought, and the manner of his departure:

Gideon said, alas! O Lord God; woe to me, what will become of me, or befall me, I shall surely die:

for because I have seen an angel of the Lord face to face; and whom he had reason to believe was the Lord himself, a divine Person, by the miracle wrought; and it was a commonly received notion even among good men, in those times, that the Lord was not to be seen by them and live, as appears from Jacob, Manoah, and others; at least the appearance of a divine Person, and even of any messenger from heaven, was startling, surprising, and frightful to them; which arose from a sense they had of the divine Being, and of their own sinfulness and frailty.

Gill: Jdg 6:23

And the Lord said unto him,.... Either by a secret impulse upon his spirit, or by a voice from heaven; and even, as Kimchi observes, the angel, after he ascended, might cause this voice to be heard, seeing him in great fear, because he knew he was an angel; and which is another proof of this angel being Jehovah himself, the eternal Word:

peace be unto thee, fear not, thou shall not die; let not thy mind be ruffled and disturbed, but serene and calm; fear not that any evil shall befall thee, and particularly death; thou shall be safe from any danger whatever, and especially from death, which he expected in his flight would immediately follow.

Gill: Jdg 6:24

Then Gideon built an altar there unto the Lord,.... On the top of the rock where he had laid his provisions, and which had been consumed by fire issuing out of it, as a token of divine acceptance, and as an assurance of his destroying the Midianites as easily and quickly as the fire had consumed them, and therefore had great encouragement to erect an altar here for God:

and called it Jehovahshalom; the Lord is peace, the author and giver of peace, temporal, spiritual, and eternal; so Jarchi,"the Lord is our peace,''a fit name for the angel that appeared to him, who was no other than the man of peace; who is our peace, the author of peace between God and man. This name he gave the altar, with respect to the words of comfort said to him in his fright:

peace be to thee; and by way of prophecy, that peace would be wrought for Israel by the Lord, and prosperity given them; or by way of prayer, the Lord grant or send peace:

unto this day it is yet in Ophrah of the Abiezrites; that is, the altar Gideon built remained to the times of Samuel, the writer of this book, and was then to be seen in the city of Ophrah, which belonged to the family of the Abiezrites, who were of the tribe of Manasseh.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 6:11

¹ tn The adjective “angelic” is interpretive.

sn The Lord’s angelic messenger is also mentioned in Judg 2:1.

² tn Heb “Now Gideon his son…” The Hebrew circumstantial clause (note the pattern vav [ו] + subject + predicate) breaks the narrative sequence and indicates that the angel’s arrival coincided with Gideon’s threshing.

³ tn Heb “beating out.”

⁴ sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.

⁵ tn Heb “Midian.”

NET Notes: Jdg 6:13

¹ tn Heb “But my lord.”

² tn Heb “all this.”

³ tn Heb “saying.”

NET Notes: Jdg 6:14

¹ sn Some interpreters equate the Lord and the messenger in this story, but they are more likely distinct. In vv. 22-23 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21).

² tn Heb “Go in this strength of yours.”

³ tn Heb “the hand of Midian.”

NET Notes: Jdg 6:15

¹ tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

² tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13.

³ tn Heb “with what.”

⁴ tn Heb “in my father’s house.”

NET Notes: Jdg 6:16

¹ tn Or “certainly.”

² tn Heb “You will strike down Midian as one man.” The idiom “as one man” emphasizes the collective unity of a group (see Judg 20:8, 11). Here it may carry the force, “as if they were just one man.”

NET Notes: Jdg 6:17

¹ tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

² tn Heb “If I have found favor in your eyes.”

³ tn Heb “perform for me.”

NET Notes: Jdg 6:18

¹ tn The Hebrew text adds “to you,” but this has not been included in the translation for stylistic reasons.

² tn Heb “and I will bring out my gift.” The precise nuance of the Hebrew word מִנְחָה (minkhah, “gift”) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation.

NET Notes: Jdg 6:19

¹ tn Heb “a kid from among the goats.”

² tn The words “the food” are not in the Hebrew text (an implied direct object). They are supplied in the translation for clarification and for stylistic reasons.

NET Notes: Jdg 6:20

¹ tn Heb “Take the meat…and put [it] on this rock.”

² tn Heb “and he did so.”

NET Notes: Jdg 6:21

¹ tn Heb “extended the tip of the staff which was in his hand and touched the meat and unleavened bread.”

² tn Heb “went from his eyes.”

NET Notes: Jdg 6:22

¹ tn Heb “saw.”

² tn Heb “Gideon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

³ tn Or “Ah!”

⁴ tn The Hebrew text reads אֲדֹנַי יְהוִה (’adonay yÿhvih, “Lord [the same title used in v. 15], Lord”).

NET Notes: Jdg 6:23

¹ tn Heb “Peace to you.” For a similar use of this idiom to introduce a reassuring word, see Gen 43:23.

NET Notes: Jdg 6:24

¹ tn Heb “The Lord is peace.” Gideon’s name for the altar plays on the Lord’s reassuring words to him, “Peace to you.”

Geneva Bible: Jdg 6:13

And Gideon said unto him, ^{( d )} Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

^{( d )} This came not from distrust, but from weakness of faith, which is in the most perfect: for no man in this life can have a perfect faith: yet the children of God have a true faith, by which they are justified.

Geneva Bible: Jdg 6:14

And the ^{( e )} LORD looked upon him, and said, Go in this thy ^{( f )} might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

^{( e )} That is, Christ appearing in visible form.

^{( f )} Which I have given to you.

Geneva Bible: Jdg 6:17

And he said unto him, If now I have found grace in thy sight, then shew me ^{( g )} a sign that thou talkest with me.

^{( g )} So that we see how the flesh is the enemy of God's calling, which cannot be persuaded without signs.

Geneva Bible: Jdg 6:19

And Gideon went in, and made ready a kid, and unleavened cakes of an ^{( h )} ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought [it] out unto him under the oak, and presented [it].

^{( h )} Of Ephah, read (Exo 16:36).

Geneva Bible: Jdg 6:21

Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up fire ^{( i )} out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.

^{( i )} By the power of God only, as in the sacrifice of Elijah, (1Ki 18:38).

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 6:1-40

1 The Israelites for their sin are oppressed by Midian.

8 A prophet rebukes them.

11 An angel sends Gideon for their deliverance.

17 Gideon's present is consumed with fire.

24 Gideon destroys Baal's altar, and offers a sacrifice upon the altar Jehovah-shalom.

28 Joash defends his son, and calls shim Jerubbaal.

33 Gideon's army.

36 Gideon's signs.

Maclaren: Jdg 6:24

Judges 6:24

I need not tell over again, less vividly, the picturesque story in this chapter, of the simple husbandman up in the hills, engaged furtively in threshing out a little wheat in some hollow in the rock where he might hide it from the keen eyes of the oppressors; and of how the angel of the Lord, unrecognized at first, appeared to him; and gradually there dawned upon his mind the suspicion of who He was who spoke. Then follow the offering, the discovery by fire, the shrinking of the man from contact with the divine, the wonderfully tranquilizing and condescending assurance, cast into the form of the ordinary salutation of domestic life: And the Lord said unto him Peace be unto thee! '--as any man might have said to any other--fear not! thou shalt not die.' Then Gideon piles up the unhewn stones on the hillside into a rude altar, apparently not for the purpose of offering sacrifice, but for a monument, to which is given this strange name, strange upon such warrior lips, and strange in contemplation of the fierce conflict into which he was immediately to plunge, the Lord is peace.'

Now I think that this name, imposed for such a reason and under such circumstances, may teach us a good many things.

I. The Great Discovery Which This Man Had Made.

The first thing that it seems to me to suggest is the great discovery which this man had made, and in the rapture of which he named his altar,--that the sight of God is not death, but life and peace.

Gideon was a plain, rude man, with no very deep religious experience. Apparently up to the moment of this vision he had been contentedly tolerating the idolatrous practices which had spread over all the country. He had heard of' Jehovah.' It was a name, a tradition, which his fathers had told him. That was all that he knew of the God of Israel. Into this hearsay religion, as in a flash, while Gideon is busy about his threshing floor, thinking of his wheat or of the misery of his nation, there comes, all at once, this crushing conviction,--the hearsay God is beside you, speaking to you! You have personal relations to Him, He is nearer you than any human being is, He is no mere Name, here He stands!'

And whenever the lightning edge of a conviction like that cuts its way through the formalisms and traditionalism's and hearsay repetitions of conventional religion, then there comes what came to Gideon, the swift thought, And if this be true, if I really do touch, and am touched by, that living Person whose name is Jehovah, what is to become of me? Shall I not shrivel up when His fiery finger is laid upon me? I have seen Him face to face, and I must die.'

I believe that, in the case of the vast majority of men, the first living, real apprehension of a real, living God is accompanied with a shock, and has mingled with it something of awe, and even of terror. Were there no sin there would be no fear, and pure hearts would open in silent blessedness and yield their sweetest fragrance of love and adoration, when shone on by Him, as flowers do to the kiss of the sunbeams. But, taking into account the sad and universal fact of sin, it is inevitable that men should shrink from the Light which reveals their evil, and that the consciousness of God's presence should strike a chill. It is sad that it should be so. But it is sadder still when it is not so, but when, as is sometimes the case, the sight of God produces no Sense of sin, and no consciousness of discord, or foreboding of judgment. For, only through that valley of the shadow of death lies the path to the happy confidence of peace with God, and unless there has been trembling at the beginning, there will be no firm and reasonable trust afterwards.

For Gideon's terror opened the way for the gracious proclamation, which would have been needless but for it--Peace be unto thee; fear not, thou shalt not die.'

The sight of God passes from being a fear to a joy, from being a fountain of death to a spring of life. Terror is turned to tranquil trust. The narrow and rough path of conscious unworthiness leads to the large place of happy peace. The divine word fits Gideon's condition, and corresponds to his then deepest necessity; and so he drinks it in as the thirsty ground drinks in the water; and in the rapture of the discovery that the Name, that had come down from his fathers to him, was the Name of a real Person, with whom he stood in real relationships, and those of simple friendship and pure amity, he piles up the rough stones of the place, and makes the name of his altar the echo of the divine voice. It is as if he had said with rapture of surprise, Then Jehovah ia peace; which I never dreamed of before.'

Dear friends, do you know anything of such an experience? Can you build your altar, and give it this same name? Can you write upon the memorial of your experiences, The Lord is my peace'? Have you passed from hearsay into personal contact? Can you say,' I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee'? Do you know the further experience expressed in the subsequent words of the same quotation: Wherefore I abhor myself, and repent in dust and ashes'? And have you passed out of that stormy ocean of terror and self-condemnation into the quiet haven of trust in Him in whom we have peace with God, where your little boat lies quiet, moored for ever to the Rock of Ages, to Jehovah, who is Peace'?

In connection with this rapturous discovery, and to Gideon strange new thought, we may gather the lesson that peace with God will give peace in all the soul. The peace with God' will pass into a wider thing, the peace of God.' There is tranquillity in trust. There is rest in submission. There is repose in satisfied desires. When we live near Him, and have ceased from our own works, and let Him take control of us and direct us in all our ways, then the storms abate. The things that disturb us are by no means so much external as inward; and there is a charm and a fascination in the thought, the Lord is peace,' which stills the inward tempest, and makes us quiet, waiting upon His will and drawing in His grace. The secret of rest is to cease from self, from self as guide, from self as aim, from self as safety. And when self-will is cast out, and self-dependence is overcome, and self-reliance is sublimed into hanging upon God's hand, and when He, not mine own inclination, is my Director, and the Arbiter of my fate, then all the fever of unrest is swept wholly out of my heart, and there is nothing left in it on which the gnawing tooth of anxiety or of care can prey. God being my peace, and I yielding myself to Him, in quietness and confidence' is my strength.' Thou shalt keep him in perfect peace whose mind is stayed upon Thee, because he trusteth in Thee.'

II. The Thought That God's Peace Is The Best Preparation.

We may look upon this inscription from another point of view, as suggesting the thought that God's peace is the best preparation for, and may be experienced in the midst of, the intensest conflict.

Remember what the purpose of this vision was,--to raise up a man to fight an almost desperate fight, no metaphorical war, but one with real sharp swords, against real strong enemies. The first blow in the campaign was to be struck that night. Gideon was being summoned by the vision, to long years of hardship and bitter warfare, and his preparation for the conflict consisted largely in the revelation to his inmost spirit that Jehovah is peace.' We might rather have looked for a manifestation of the divine nature as ready to go forth to battle with the raw levies of timid peasants. We should have expected the thought which inspired their captain to have been The Lord is a man of war,' rather than The Lord is peace.' But it is not so--and therein lies the deep truth that the peace of God is the best preparation for strife. It gives courage, it leaves the heart at leisure to fling all its power into the conflict, it inspires with the consciousness of a divine ally. As Paul puts it, in his picture of the fully-armed Christian soldier, the feet are shod with the preparedness of alacrity which is produced by the gospel of peace.' That will make us ready, aye ready' for the roughest march, and enable us to stand firm against the most violent charges of the enemy. There is no such preparation for the conflict of life, whether it be waged against our own inward evil, or against opposing forces without, as to have deep within the soul the settled and substantial peace of God. If we are to come out of the battle with victory sitting on our helmets, we must go into it with the Dove of God brooding in our hearts. As the Lord said to Gideon, Go in this thy might, and thou shalt save Israel, have not I sent thee?'

But, besides this thought that the knowledge of Jehovah as peace fits us for strife, that hastily-reared altar with its seemingly inappropriate name, may remind us that it is possible, in the midst of the deadliest hand-to-hand grip with evil, and whilst fighting the good fight of faith' with the most entire self-surrender to the divine will, to bear within us, deeper than all the surface strife, that inward tranquillity which knows no disturbance, though the outward life is agitated by fierce storms. Deep in the center of the ocean the waters lie quiet, though the wildest tempests are raging above, and the fiercest currents running. Over the tortured and plunging waters of the cataract there lies unmoving, though its particles are in perpetual flux, the bow of promise and of peace. So over all the rush and thunder of life there may stretch, radiant and many-colored, and dyed with beauty by the very sun himself, the abiding bow of beauty, the emblem and the reality of the divine tranquillity. The Christian life is continual warfare, but in it all, the peace of God which passeth understanding' may garrison our hearts and minds.' In the inmost keep of the castle, though the storm of war may be breaking against the walls, there will be a quiet chamber where no noise of the archers can penetrate, and the shouts of the fight are never heard. Let us seek to live in the secret place of the Host High'; and in still communion with Him, keep our inmost souls in quiet, while we bravely front difficulties and enemies. You are to be God's warriors; see to it that on every battlefield there stands the altar Jehovah Shalom.'

III. Lastly, We May Draw Yet Another Lesson,

And say that that altar, with its significant inscription, expressed the aim of the conflict and the hope which sustains in the fight.

Gideon was fighting for peace, and what he desired was that victory should bring tranquillity. The hope which beckoned him on, when he flung himself into his else desperate enterprise, was that God would so prosper his work that the swords might be beaten into ploughshares, and the spears into pruning hooks. Which things may stand as an allegory, and suggest to us that the Christian warfare, whilst it rests upon, and is prompted by, the revelation of God who is peace, aims in all its blows, at the conquering of that sure and settled peace which shall be broken by no rebellious outbursts of self-will, nor by any risings of passions and desires. The aim of our warfare should ever be that the peace of God may be throned in our hearts, and sit there a gentle queen. The true tranquillity of the blessed life is the prize of conflict. David, the man of war from his youth,' prepares the throne for Solomon, in whose reign no alarms of war are heard. If you would enter into peace, you must fight your way to it, and every step of the road must be a battle. The land of peace is won by the good fight of faith.

But Gideon's altar not only expressed his purpose in his taking up arms, but his confidence of accomplishing it, based upon the assurance that the Lord would give peace. It was a trophy erected before the fight, and built, not by arrogant presumption or frivolous underestimate of the enemy's strength, but by humble reliance on the power of that Lord who had promised His presence, and had assured triumph. So the hope that named this altar was the hope that war meant victory, and that victory would bring peace. That hope should animate every Christian soldier. Across the dust of the conflict, the fair vision of unbroken and eternal peace should gleam before each of us, and we should renew fainting strength and revive drooping courage by many a wistful gaze.

We may realize that hope in large measure here. But its fulfillment is reserved for the land of peace which we enter by the last conflict with the last enemy.

Every Christian man's gravestone is an altar on which is written Our God is peace'; in token that the warrior has passed into the land where violence shall no more be heard, wasting, nor destruction within its borders,' but all shall be deep repose, and the unarmed, because unattacked, peace of tranquil communion with, and likeness to, Jehovah our Peace.'

So, dear brethren, let us pass from tradition and hearsay into personal intercourse with God, and from shrinking and doubt into the sunshine of the conviction that He is our peace. And then, with His tranquillity in our hearts let us go out, the elect apostles of the peace of God, and fight for Him, after the pattern of the Captain of our salvation, who had to conquer peace through conflict; and was first of all King of Righteousness, and after that also King of Peace.'

MHCC: Jdg 6:11-24

Gideon was a man of a brave, active spirit, yet in obscurity through the times: he is here stirred up to undertake something great. It was very sure that the Lord was with him, when his Angel was with him. Gideon was weak in faith, which made it hard to reconcile the assurances of the presence of God with the distress to which Israel was brought. The Angel answered his objections. He told him to appear and act as Israel's deliverer, there needed no more. Bishop Hall says, While God calls Gideon valiant, he makes him so. God delights to advance the humble. Gideon desires to have his faith confirmed. Now, under the influences of the Spirit, we are not to expect signs before our eyes such as Gideon here desired, but must earnestly pray to God, that if we have found grace in his sight, he would show us a sign in our heart, by the powerful working of his Spirit there, The Angel turned the meat into an offering made by fire; showing that he was not a man who needed meat, but the Son of God, who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. Hereby a sign was given to Gideon, that he had found grace in God's sight. Ever since man has by sin exposed himself to God's wrath and curse, a message from heaven has been a terror to him, as he scarcely dares to expect good tidings thence. In this world, it is very awful to have any converse with that world of spirits to which we are so much strangers. Gideon's courage failed him. But God spoke peace to him.

Matthew Henry: Jdg 6:11-24

It is not said what effect the prophet's sermon had upon the people, but we may hope it had a good effect, and that some of them at least repented and reformed upon it; for here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites.

I. The person to be commissioned for this service was Gideon, the son of Joash, Jdg 6:14. The father was now living, but he was passed by, and this honour put upon the son, for the father kept up in his own family the worship of Baal (Jdg 6:25), which we may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe, Jos 17:2. Hitherto the judges were raised up out of that tribe which suffered most by the oppression, and probably it was so here.

II. The person that gave him the commission was an angel of the Lord; it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasions in human shape, as a prelude (says the learned bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, for good and all. This angel is here called Jehovah, the incommunicable name of God (Jdg 6:14, Jdg 6:16), and he said, I will be with thee.

1. This divine person appeared here to Gideon, and it is observable how he found him, (1.) Retired - all alone. God often manifests himself to his people when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God. (2.) Employed in threshing wheat, with a staff or rod (so the word signifies), such as they used in beating out fitches and cummin (Isa 28:27), but now used for wheat, probably because he had but little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of some account and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants (Jdg 6:27), and yet would not himself live in idleness. We put ourselves in the way of divine visits when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds when they were keeping their flocks. The work he was about was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isa 41:15. (3.) Distressed; he was threshing his wheat, not in the threshing-floor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian when he himself could speak so feelingly of the heaviness of their yoke. The day of the greatest distress is God's time to appear for his people's relief.

2. Let us now see what passed between the angel and Gideon, who knew not with certainty, till after he was gone, that he was an angel, but supposed he was a prophet.

(1.) The angel accosted him with respect, and assured him of the presence of God with him, Jdg 6:12. He calls him a mighty man of valour, perhaps because he observed how he threshed his corn with all his might; and seest thou a man diligent in his business? whatever his business is, he shall stand before kings. He that is faithful in a few things shall be ruler over many. Gideon was a man of a brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word, The Lord is with thee, or, as the Chaldee reads it, the Word of the Lord is thy help. It was very sure that the Lord was with him when this angel was with him. By this word, [1.] He gives him his commission. If we have God's presence with us, this will justify us and bear us out in our undertakings. [2.] He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee."[3.] He assures him of success; for, if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of God, and that presence is enough to make any man mighty in valour and to give a man courage at any time.

(2.) Gideon gave a very melancholy answer to this joyful salutation (Jdg 6:13): O my Lord! if the Lord be with us (which the Chaldee reads, Is the Shechinah of the Lord our help? making that the same with the Word of the Lord ) why then has all this befallen us? "all this trouble and distress from the Midianites' incursions, which force me to thresh wheat here by the wine-press - all this loss, and grief, and fright; and where are all the miracles which our fathers told us of? "Observe, In his reply he regards not the praise of his own valour, nor does this in the least elevate him or give him any encouragement, though it is probable the angel adapted what he said to that which Gideon was at the same time thinking of; while his labouring hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with which thought he that knows the heart seasonably sets in, calls him a man of valour for his brave projects, and open him a way to put them in execution; yet Gideon, as if not conscious to himself of any thing great or encouraging in his own spirit, fastens only on the assurance the angel had given him of God's presence, as that by which they held all their comfort. Observe, The angel spoke in particular to him: The Lord is with thee; but he expostulates for all: If the Lord be with us, herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in, so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only an honour and joy to themselves which puts them in a capacity of serving the common interests of God's church. Gideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God, [1.] The distress to which Israel was reduced: Why has all this (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour. [2.] The delay of their deliverance: " Where are all the miracles which our fathers told us of? Why does not the same power which delivered our fathers from the yoke of the Egyptians deliver us out of the hands of the Midianites?"As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and help, it must be questioned whether ever he had wrought the miracles which their fathers told them of, or, if he had, whether he had now the same wisdom, and power, and good-will to his people, that he had had formerly. This was his weakness. We must not expect that the miracles which were wrought when a church was in the forming, and some great truth in the settling, should be continued and repeated when the formation and settlement are completed: no, nor that the mercies God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said either, First, That God had delivered them into the hands of the Midianites, for by their iniquities they had sold themselves, or, Secondly, That now they were in their hands he had forsaken them, for he had lately sent them a prophet (Jdg 6:8), which was a certain indication that he had not forsaken them.

(3.) The angel gave him a very effectual answer to his objections, by giving him a commission to deliver Israel out of the hands of the Midianites, and assuring him of success therein, Jdg 6:14. Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger. [1.] There was something extraordinary in the look he now gave to Gideon; it was a gracious favourable look, which revived his spirits that dropped, and silenced his fears, such a look as that with which God's countenance beholds the upright, Psa 11:7. He looked upon him, and smiled at the objections he made, which he gave him no direct answer to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter (Luk 22:61), a powerful look, a look that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before. [2.] But there was much more in what he said to him. First, He commissioned him to appear and act as Israel's deliverer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might wherewith thou art now threshing wheat; go and employ it to a nobler purpose; I will make thee a thresher of men. "Or, rather, "this might wherewith thou art now endued by this look."God gave him his commission by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work is a sure and constant evidence of his calling them to it. "Go, not in thy might, that which is natural, and of thyself, depend not on thy own valour; but go in this thy might, this which thou hast now received, go in the strength of the Lord God, that is, the strength with which thou must strengthen thyself." Secondly, He assured him of success. This was enough to put courage into him; he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace or the damage of his people (as baffled enterprises do), but to his honour and their happiness: Thou shalt save Israel from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of. Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste meipso - an appeal to his own authority; there needed no more. " Have not I commanded thee - I that have all power in heaven and earth, and particular authority here as Israel's King, giving commissions immediately - I who am that I am, the same that sent Moses?"Exo 3:14.

(4.) Gideon made a very modest objection against this commission (Jdg 6:15): O my Lord! wherewith shall I save Israel? This question bespeaks him either, [1.] Distrustful of God and his power, as if, though God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or, [2.] Inquisitive concerning the methods he must take: "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way."Note, Those who receive commissions from God must expect and seek for instructions from him. Or rather, [3.] Humble, self-diffident, and self-denying. The angel had honoured him, but see how meanly he speaks of himself: "My family is comparatively poor in Manasseh"(impoverished, it may be, more than other families by the Midianites), "and I am the least, that have the least honour and interest, in my father's house; what can I pretend to do? I am utterly unfit for the service, and unworthy of the honour."Note, God often chooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble.

(5.) This objection was soon answered by a repetition of the promise that God would be with him, v. 16. "Object not thy poverty and meanness; such things have indeed often hindered men in great enterprises, but what are they to a man that has the presence of God with him, which will make up all the deficiencies of honour and estate. Surely I will be with thee, to direct and strengthen thee, and put such a reputation upon thee that, how weak soever thy personal interest is, thou shalt have soldiers enough to follow thee, and be assured thou shalt smite the Midianites as one men, as easily as if they were but one man and as effectually. All the thousands of Midian shall be as if they had but one neck, and thou shalt have the cutting of it off."

(6.) Gideon desires to have his faith confirmed touching this commission; for he would not be over-credulous of that which tended so much to his own praise, would not venture upon an undertaking so far above him, and in which he must engage many more, but he would be well satisfied himself of his authority, and would be able to give satisfaction to others as to him who gave him that authority. He therefore humbly begs of this divine person, whoever he was, [1.] That he would give him a sign, Jdg 6:17. And, the commission being given him out of the common road of providence, he might reasonably expect it should be confirmed by some act of God out of the common course of nature: "Show me a sign to assure me of the truth of this concerning which thou talkest with me, that it is something more than talk, and that thou art in earnest."Now, under the dispensation of the Spirit, we are not to expect signs before our eyes, such as Gideon here desired, but must earnestly pray to God that, if we have found grace in his sight, he would show us a sign in our heart, by the powerful operations of his Spirit there, fulfilling the work of faith, and perfecting what is lacking in it. [2.] In order hereunto, that he would accept of a treat, and so give him a further and longer opportunity of conversation with him, Jdg 6:18. Those who know what it is to have communion with God desire the continuance of it, and are loth to part, praying with Gideon, Depart not hence, I pray thee. That which Gideon desired in courting his stay was that he might bring out some provision of meat for this stranger. He did not take him into the house to entertain him there, perhaps because his father's house were not well affected to him and his friends, or because he desired still to be in private with this stranger, and to converse with him alone (therefore he calls not for a servant to bring the provision, but fetches it himself), or because thus his father Abraham entertained angels unawares, not in his tent, but under a tree, Gen 18:8. Upon the angel's promise to stay to dinner with him, he hastened to bring out a kid, which, it is likely, was ready boiled for his own dinner, so that in making it ready he had nothing to do but to put it in the basket (for here was no sauce to serve it up in, nor the dish garnished) and the broth in a vessel, and so he presented it, Jdg 6:19. Hereby he intended, First, To testify his grateful and generous respects to this stranger, and, in him, to God who sent him, as one that studied what he should render. He had pleaded the poverty of his family (Jdg 6:15) to excuse himself from being a general, but not here to excuse himself from being hospitable. Out of the little which the Midianites had left him he would gladly spare enough to entertain a friend, especially a messenger from heaven. Secondly, To try who and what this extraordinary person was. What he brought out is called his present, Jdg 6:18. It is the same word that is used for a meat-offering, and perhaps that word is used which signifies both because Gideon intended to leave it to this divine person to determine which it should be when he had it before him: whether a feast or a meat-offering, and accordingly he would be able to judge concerning him: if he ate of it as common meat, he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.

(7.) The angel gives him a sign in and by that which he had kindly prepared for his entertainment. For what we offer to God for his glory, and in token of our gratitude to him, will be made by the grace of God to turn to our own comfort and satisfaction. The angel ordered him to take the flesh and bread out of the basket, and lay it upon a hard and cold rock, and to pour out the broth upon it, which, if he brought it hot, would soon be cold there; and Gideon did so (Jdg 6:20), believing that the angel appointed it, not in contempt of his courtesy, but with an intention to give him a sign, which he did, abundantly to his satisfaction. For, [1.] He turned the meat into an offering made by fire, of a sweet savour unto himself, showing hereby that he was not a man who needed meat, but the Son of God who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. [2.] He brought fire out of the rock, to consume this sacrifice, summoning it, not by striking the rock, as we strike fire out of a flint, but by a gentle touch given to the offering with the end of his staff, Jdg 6:21. Hereby he gave him a sign that he had found grace in his sight, for God testified his acceptance of sacrifices by kindling them, if public, with fire from heaven, as those of Moses and Elias, if private, as this, with fire out of the earth, which was equivalent: both were the effect of divine power; and this acceptance of his sacrifice evidenced the acceptance of his person, confirmed his commission, and perhaps was intended to signify his success in the execution of it, that he and his army should be a surprising terror and consumption to the Midianites, like this fire out of the rock. [3.] He departed out of his sight immediately, did not walk off as a man, but vanished and disappeared as a spirit. Here was as much of a sign as he could wish.

(8.) Gideon, though no doubt he was confirmed in his faith by the indications given of the divinity of the person who had spoken to him, yet for the present was put into a great fright by it, till God graciously pacified him and removed his fears. [1.] Gideon speaks peril to himself (Jdg 6:22): When he perceived that he was an angel (which was not till he had departed, as the two disciples knew not it was Jesus they had been talking with till he was going, Luk 24:31), then he cried out, Alas! O Lord God! be merciful to me, I am undone, for I have seen an angel, as Jacob, who wondered that his life was preserved when he had seen God, Gen 32:30. Ever since man has by sin exposed himself to God's wrath and curse an express from heaven has been a terror to him, as he scarcely dares to expect good tidings thence; at least, in this world of sense, it is a very awful thing to have any sensible conversation with that world of spirits to which we are so much strangers. Gideon's courage failed him now. [2.] God speaks peace to him, Jdg 6:23. It might have been fatal to him, but he assures him it should not. The Lord had departed out of his sight, Jdg 6:21. But though he must no longer walk by sight he might still live by faith, that faith which comes by hearing; for the Lord said to him, with an audible voice (as bishop Patrick thinks) these encouraging words, " Peace be unto thee, all is well, and be thou satisfied that it is so. Fear not; he that came to employ thee did not intend to slay thee; thou shalt not die. "See how ready God is to revive the hearts of those that tremble at his word and presence, and to give those that stand in awe of his majesty assurances of his mercy.

3. The memorial of this vision which Gideon set up was a monument in form of an altar, the rather because it was by a kind of sacrifice upon a rock, without the solemnity of an altar, that the angel manifested his acceptance of him; then an altar was unnecessary (the angel's staff was sufficient to sanctify the gift without an altar), but now it was of use to preserve the remembrance of the vision, which was done by the name Gideon gave to this memorial, Jehovah-shalom (Jdg 6:24) - The Lord peace. This is, (1.) The title of the Lord that spoke to him. Compare Gen 16:13. The same that is the Lord our righteousness is our peace (Eph 2:14), our reconciler and so our Saviour. Or, (2.) The substance of what he said to him: " The Lord spoke peace, and created that fruit of the lips, bade me be easy when I was in that agitation."Or, (3.) A prayer grounded upon what he had said, so the margin understands it: The Lord send peace, that is, rest from the present trouble, for still the public welfare lay nearest his heart.

Keil-Delitzsch: Jdg 6:11-32

Call of Gideon to Be the Deliverer of Israel . - As the reproof of the prophet was intended to turn the hearts of the people once more to the Lord their God and deliverer, so that manner in which God called Gideon to be their deliverer, and rescued Israel from its oppressors through his instrumentality, as intended to furnish the most evident proof that the help and salvation of Israel were not to be found in man, but solely in their God. God had also sent their former judges. The Spirit of Jehovah had come upon Othniel, so that he smote the enemy in the power of God ( Jdg 3:10). Ehud had put to death the hostile king by stratagem, and then destroyed his army; and Barak had received the command of the Lord, through the prophetess Deborah, to deliver His people from the dominion of their foes, and had carried out the command with her assistance. But Gideon was called to be the deliverer of Israel through an appearance of the angel of the Lord, to show to him and to all Israel, that Jehovah, the God of the fathers, was still near at hand to His people, and could work miracles as in the days of old, if Israel would only adhere to Him and keep His covenant. The call of Gideon took place in two revelations from God. First of all the Lord appeared to him in the visible form of an angel, in which He had already made himself known to the patriarchs, and summoned him in the strength of God to deliver Israel out of the hand of the Midianites (Jdg 6:11-24). He then commanded him, in a dream of the night, to throw down his father's altar of Baal, and to offer a burnt-offering to Jehovah his God upon an altar erected for the purpose (Jdg 6:25-32). In the first revelation the Lord acknowledged Gideon; in the second He summoned Gideon to acknowledge Him as his God.

Jdg 6:11-24

Appearance of the Angel of the Lord . - Jdg 6:11. The angel of the Lord, i.e., Jehovah, in a visible self-revelation in human form (see Pentateuch, pp. 106ff.), appeared this time in the form of a traveller with a staff in his hand (Jdg 6:21), and sat down " under the terebinth which (was) in Ophrah , that (belonged) to Joash the Abi-ezrite ."It was not the oak, but Ophrah, that belonged to Joash, as we may see from Jdg 6:24, where the expression "Ophrah of the Abi-ezrite"occurs. According to Joash Jdg 17:2 and 1Ch 7:18, Abiezer was a family in the tribe of Manasseh, and according to Jdg 6:15 it was a small family of that tribe. Joash was probably the head of the family at that time, and as such was the lord or owner of Ophrah , a town (Jdg 8:27; cf. Jdg 9:5) which was called "Ophrah of the Abi-ezrite,"to distinguish it from Ophrah in the tribe of Benjamin (Jos 18:23). The situation of the town has not yet been determined with certainty. Josephus (Ant. v. 6, 5) calls it Ephran . Van de Velde conjectures that it is to be found in the ruins of Erfai , opposite to Akrabeh, towards the S.E., near the Mohammedan Wely of Abu Kharib, on the S.W. of Janun (Me. pp. 337-8), close to the northern boundary of the tribe-territory of Ephraim, if not actually within it. By this terebinth tree was Gideon the son of Joash " knocking out wheat in the wine-press. " חבט does not mean to thresh, but to knock with a stick. The wheat was threshed upon open floors, or in places in the open field that were rolled hard for the purpose, with threshing carriages or threshing shoes, or else with oxen, which they drove about over the scattered sheaves to tread out the grains with their hoofs. Only poor people knocked out the little corn that they had gleaned with a stick (Rth 2:17), and Gideon did it in the existing times of distress, namely in the pressing-tub, which, like all wine-presses, was sunk in the ground, in a hole that had been dug out or hewn in the rock (for a description of cisterns of this kind, see Rob . Bibl. Res. pp. 135-6), " to make the wheat fly "(i.e., to make it safe) " from the Midianites "( הנים as in Exo 9:20).

Jdg 6:12

While he was thus engaged the angel of the Lord appeared to him, and addressed him in these words: " Jehovah (is) with thee, thou brave hero ."This address contained the promise that the Lord would be with Gideon, and that he would prove himself a mighty hero through the strength of the Lord. This promise was to be a guarantee to him of strength and victory in his conflict with the Midianites.

Jdg 6:13

But Gideon, who did not recognise the angel of the Lord in the man who was sitting before him, replied doubtingly, " Pray, sir, if Jehovah is with us, why has all this befallen us? "- words which naturally recall to mind the words of Deu 31:17, "Are not these evils come upon us because our God is not among us?""And where," continued Gideon, " are all His miracles, of which our fathers have told us? ... But now Jehovah hath forsaken us, and delivered us into the hands of the Midianites. "Gideon may have been reflecting, while knocking the wheat, upon the misery of his people, and the best means of delivering them from the oppression of the enemy, but without being able to think of any possibility of rescuing them. For this reason he could not understand the address of the unknown traveller, and met his promise with the actual state of things with which it was so directly at variance, namely, the crushing oppression of his people by their enemies, from which he concluded that the Lord had forsaken them and given them up to their foes.

Jdg 6:14

" Then Jehovah turned to him and said, Go in this thy strength, and deliver Israel from the hand of Midian. Have not I sent thee? "The writer very appropriately uses the name Jehovah here, instead of the angel of Jehovah; for by his reply the angel distinctly manifested himself as Jehovah, more especially in the closing words, " Have not I sent thee? "( הלא , in the sense of lively assurance), which are so suggestive of the call of Moses to be the deliverer of Israel (Exo 3:12). " In this thy strength, "i.e., the strength which thou now hast, since Jehovah is with thee-Jehovah, who can still perform miracles as in the days of the fathers. The demonstrative " this "points to the strength which had just been given to him through the promise of God.

Jdg 6:15

Gideon perceived from these words that it was not a mere man who was speaking to him. He therefore said in reply, not "pray sir"( אדני ), but " pray, Lord "( אדני , i.e., Lord God), and no longer speaks of deliverance as impossible, but simply inquires, with a consciousness of his own personal weakness and the weakness of his family, " Whereby (with what) shall I save Israel? Behold, my family (lit., ' thousand ,' equivalent to mishpachah : see at Num 1:16) is the humblest in Manasseh, and I am the least in my father's house (my family)."

Jdg 6:16

To this difficulty the Lord replies, " I will be with thee (see Exo 3:12; Jos 1:5), and thou wilt smite the Midianites as one man, "i.e., at one blow, as they slay a single man (see Num 14:15).

Jdg 6:17-19

As Gideon could no longer have any doubt after this promise that the person who had appeared to him was speaking in the name of God, he entreated him to assure him by a sign ( אות , a miraculous sign) of the certainty of his appearance. " Do a sign that thou art speaking with me, "i.e., that thou art really God, as thou affirmest. שׁאתּה , or אתּה אשׁר , is taken from the language of ordinary life. At the same time he presents this request: " Depart not hence till I (go and) come to thee, and bring out my offering and set it before thee; "and the angel at once assents. Minchah does not mean a sacrifice in the strict sense ( θυσία , sacrificium ), nor merely a "gift of food,"but a sacrificial gift in the sense of a gift presented to God, on the acceptance of which he hoped to receive the sign, which would show whether the person who had appeared to him was really God. This sacrificial gift consisted of such food as they were accustomed to set before a guest whom they wished especially to honour. Gideon prepared a kid of the goats ( עשׂה is used to denote the preparation of food, as in Gen 18:7-8, etc.), and unleavened cakes of an ephah (about 221/2 lbs.) of meal, and brought the flesh in a basket and the broth in a pot out to the terebinth tree, and placed it before him.

Jdg 6:20-21

The angel of the Lord then commanded him to lay the flesh and the cakes upon a rock close by, and to pour the broth upon it; that is to say, to make use of the rock as an altar for the offering to be presented to the Lord. When he had done this, the angel touched the food with the end of his staff, and fire came out of the rock and consumed the food, and the angel of the Lord vanished out of Gideon's sight. " This rock,"i.e., a rocky stone that was lying near. The departure of the angel from his eyes it to be regarded as a sudden disappearance; but the expression does not warrant the assumption that the angel ascended to heaven in this instance, as in Jdg 13:19-20, in the flame of the sacrifice.

Jdg 6:22

In this miracle Gideon received the desired sign, that the person who had appeared to him was God. But the miracle filled his soul with fear, so that he exclaimed, "Alas, Lord Jehovah! for to this end have I seen the angel of the Lord face to face." יהוה אדני אההּ is an exclamation, sometimes of grief on account of a calamity that has occurred (Jos 7:7), and sometimes of alarm caused by the foreboding of some anticipated calamity (Jer 1:6; Jer 4:10; Jer 32:17; Eze 4:14, etc.). Here it is an expression of alarm, viz., fear of the death which might be the necessary consequence of his seeing God (see Exo 20:16-19, and the remarks on Gen 16:13). The expression which follows, "for to this end," serves to account for the exclamation, without there being any necessity to assume an ellipsis, and supply "that I may die." כּי־על־כּן is always used in this sense (see Gen 18:5; Gen 19:8; Gen 33:10, etc.).

Jdg 6:23-24

But the Lord comforted him with the words, " Peace to thee; fear not: thou wilt not die. "These words were not spoken by the angel as he vanished away, but were addressed by God to Gideon, after the disappearance of the angel, by an inward voice. In gratitude for this comforting assurance, Gideon built an altar to the Lord, which he called Jehovah-shalom , "the Lord is peace."The intention of this altar, which was preserved "unto this day,"i.e., till the time when the book of Judges was composed, is indicated in the name that was given to it. It was not to serve as a place of sacrifice, but to be a memorial and a witness of the revelation of God which had been made to Gideon, and of the proof which he had received that Jehovah was peace, i.e., would not destroy Israel in wrath, but cherished thoughts of peace. For the assurance of peace which He had given to Gideon, was also a confirmation of His announcement that Gideon would conquer the Midianites in the strength of God, and deliver Israel from its oppressors.

The theophany here described resembles so far the appearance of the angel of the Lord to Abram in the grove of Mamre (Gen 18), that he appears in perfect human form, comes as a traveller, and allows food to be set before him; but there is this essential difference between the two, that whereas the three men who came to Abraham took the food that was set before them and ate thereof - that is to say, allowed themselves to be hospitably entertained by Abraham - the angel of the Lord in the case before us did indeed accept the minchah that had been made ready for him, but only as a sacrifice of Jehovah which he caused to ascend in fire. The reason for this essential difference is to be found in the different purpose of the two theophanies. To Abraham the Lord came to seal that fellowship of grace into which He had entered with him through the covenant that He had made; but in the case of Gideon His purpose was simply to confirm the truth of His promise, that Jehovah would be with him and would send deliverance through him to His people, or to show that the person who had appeared to him was the God of the fathers, who could still deliver His people out of the power of their enemies by working such miracles as the fathers had seen. But the acceptance of the minchah prepared for Him as a sacrifice which the Lord himself caused to be miraculously consumed by fire, showed that the Lord would still graciously accept the prayers and sacrifices of Israel, if they would but forsake the worship of the dead idols of the heathen, and return to Him in sincerity. (Compare with this the similar theophany in Judg 13.)

Jdg 6:25-32

Gideon Set Apart as the Deliverer of His People . - In order to be able to carry out the work entrusted to him of setting Israel free, it was necessary that Gideon should first of all purify his father's house from idolatry, and sanctify his own life and labour to Jehovah by sacrificing a burnt-offering.

Jdg 6:25-26

"In that night," i.e., the night following the day on which the Lord appeared to him, God commanded him to destroy his father's Baal's altar, with the asherah-idol upon it, and to build an altar to Jehovah, and offer a bullock of his father's upon the altar. " Take the ox-bullock which belongs to thy father, and indeed the second bullock of seven years, and destroy the altar of Baal, which belongs to thy father, and throw down the asherah upon it. "According to the general explanation of the first clauses, there are two oxen referred to: viz., first , his father's young bullock; and secondly , an ox of seven years old, the latter of which Gideon was to sacrifice (according to Jdg 6:26) upon the altar to be built to Jehovah, and actually did sacrifice, according to Jdg 6:27, Jdg 6:28. But in what follows there is no further allusion to the young bullock, or the first ox of his father; so that there is a difficulty in comprehending for what purpose Gideon was to take it, or what use he was to make of it. Most commentators suppose that Gideon sacrificed both of the oxen-the young bullock as an expiatory offering for himself, his father, and all his family, and the second ox of seven years old for the deliverance of the whole nation (see Seb. Schmidt ). Bertheau supposes, on the other hand, that Gideon was to make use of both oxen, or of the strength they possessed for throwing down or destroying the altar, and (according to Jdg 6:26) for removing the מערכה and the האשׁרה עצי to the place of the new altar that was to be built, but that he was only to offer the second in sacrifice to Jehovah, because the first was probably dedicated to Baal, and therefore could not be offered to Jehovah. But these assumptions are both of them equally arbitrary, and have no support whatever from the text. If God had commanded Gideon to take two oxen, He would certainly have told him what he was to do with them both. But as there is only one bullock mentioned in Jdg 6:26-28, we must follow Tremell . and others, who understand Jdg 6:25 as meaning that Gideon was to take only one bullock, namely the young bullock of his father, and therefore regard שׁ שׁ השּׁני וּפר as a more precise definition of that one bullock ( vav being used in an explanatory sense, "and indeed,"as in Jos 9:27; Jos 10:7, etc.). This bullock is called "the second bullock,"as being the second in age among the bullocks of Joash. The reason for choosing this second of the bullocks of Joash for a burnt-offering is to be found no doubt in its age (seven years), which is mentioned here simply on account of its significance as a number, as there was no particular age prescribed in the law for a burnt-offering, that is to say, because the seven years which constituted the age of the bullock contained an inward allusion to the seven years of the Midianitish oppression. For seven years had God given Israel into the hands of the Midianites on account of their apostasy; and now, to wipe away this sin, Gideon was to take his father's bullock of seven years old, and offer it as a burnt-offering to the Lord. To this end Gideon was first of all to destroy the altar of Baal and of the asherah which his father possessed, and which, to judge from Jdg 6:28, Jdg 6:29, was the common altar of the whole family of Abiezer in Ophrah. This altar was dedicated to Baal, but there was also upon it an asherah , an idol representing the goddess of nature, which the Canaanites worshipped; not indeed a statue of the goddess, but, as we may learn from the word כּרת , to hew down , simply a wooden pillar (see at Deu 16:21). The altar therefore served for the two principal deities of the Canaanites (see Movers , Phönizier, i. pp. 566ff.). Jehovah could not be worshipped along with Baal. Whoever would serve the Lord must abolish the worship of Baal. The altar of Baal must be destroyed before the altar of Jehovah could be built. Gideon was to build this altar " upon the top of this stronghold, "possibly upon the top of the mountain, upon which the fortress belonging to Ophrah was situated. בּמּערכה , " with the preparation; "the meaning of this word is a subject of dispute. As בּנה occurs in 1Ki 15:22 with בּ , to denote the materials out of which (i.e., with which) a thing is built, Stud . and Berth . suppose that maaracah refers to the materials of the altar of Baal that had been destroyed, with which Gideon was to build the altar of Jehovah. Stud . refers it to the stone foundation of the altar of Baal; Bertheau to the materials that were lying ready upon the altar of Baal for the presentation of sacrifices, more especially the pieces of wood. But this is certainly incorrect, because maaracah does not signify either building materials or pieces of wood, and the definite article attached to the word does not refer to the altar of Baal at all. The verb ערך is not only very frequently used to denote the preparation of the wood upon the altar (Gen 22:9; Lev 1:7, etc.), but is also used for the preparation of an altar for the presentation of sacrifice (Num 23:4). Consequently maaracah can hardly be understood in any other way than as signifying the preparation of the altar to be built for the sacrificial act, in the sense of build the altar with the preparation required for the sacrifice. This preparation was to consist, according to what follows, in taking the wood of the asherah , that had been hewn down, as the wood for the burnt-offering to be offered to the Lord by Gideon. האשׁרה עצי are not trees, but pieces of wood from the asherah (that was hewn down).

Jdg 6:27

Gideon executed this command of God with ten men of his servants during the night, no doubt the following night, because he was afraid to do it by day, on account of his family (his father's house), and the people of the town.

Jdg 6:28-29

But on the following morning, when the people of the town found the altar of Baal destroyed and the asherah upon it hewn down, and the bullock sacrificed upon the (newly) erected altar (the bullock would not be entirely consumed), they asked who had done it, and soon learned that Gideon had done it all. The accusative חשּׁני הפּר את is governed by the Hophal העלה (for העלה see Ges . s. 63, Anm. 4), according to a construction that was by no means rare, especially in the earlier Hebrew, viz., of the passive with את (see at Gen 4:18). "They asked and sought," sc., for the person who had done it; "and they said," either those who were making the inquiry, according to a tolerably safe conjecture, or the persons who were asked, and who were aware of what Gideon had done.

Jdg 6:30-31

But when they demanded of Joash, " Bring out (give out) thy son, that he may die ,"he said to all who stood round, " Will ye, ye, fight for Baal, or will he save him? ('ye' is repeated with special emphasis). " whoever shall fight for him (Baal), shall be put to death till the morning. " עד־הבּקר , till the (next) morning, is not to be joined to יוּומת , in the sense of "very speedily, before the dawning day shall break"( Bertheau ), - a sense which is not to be found in the words: it rather belongs to the subject of the clause, or to the whole clause in the sense of, Whoever shall fight for Baal, and seek to avenge the destruction of his altar by putting the author of it to death, shall be put to death himself; let us wait till to-morrow, and give Baal time to avenge the insult which he has received. " If he be God, let him fight for himself; for they have destroyed his altar, "and have thereby challenged his revenge. Gideon's daring act of faith had inspired his father Joash with believing courage, so that he took the part of his son, and left the whole matter to the deity to decide. If Baal were really God, he might be expected to avenge the crime that had been committed against this altar.

Jdg 6:32

From this fact Gideon received the name of Jerubbaal , i.e., " let Baal fight (or decide,"since they said, "Let Baal fight against him, for he has destroyed his altar." ירבּעל , is formed from ירב = ירב or יריב and בּעל . This surname very soon became an honourable title for Gideon. When, for example, it became apparent to the people that Baal could not do him any harm, Jerubbaal became a Baal-fighter, one who had fought against Baal. In 2Sa 11:21, instead of Jerubbaal we find the name Jerubbesheth , in which Besheth = Bosheth is a nickname of Baal, which also occurs in other Israelitish names, e.g., in Ishbosheth (2Sa 2:8.) for Eshbaal (1Ch 8:33; 1Ch 9:39). The name Jerubbaal is written Ἱεροβάαλ by the lxx, from which in all probability Philo of Byblus, in his revision of Sanchuniathon, has formed his Ἱερόμβαλος , a priest of the god Ἰεύω .

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 5:1--7:25

A. Previous Failures vv. 5-7

Jude cited three examples of failure from the past to warn his readers of the danger involved in departing from God's truth. Divine judgment on flagrant evildoers is no novelty.²⁹

Constable: Jdg 6:1--10:6

D. The fourth apostasy 6:1-10:5

The writer of Judges structured this book so the story of Gideon would be its focal center.

"Within the main body of the book, seven major narrative blocks can be noted. Moreover, there are certain parallel features between these narratives so that the entire book reflects a carefully worked symmetrical pattern.¹³² Furthermore this pattern has as its focal point the Gideon narrative in 6:1-8:32.

"A Introduction, Part I (1:1-2:5)

B Introduction, Part II (2:6-3:6)

C Othniel Narrative (3:7-11)

D Ehud Narrative (3:12-31)

E Deborah-Barak Narrative (4:1-5:31)

F Gideon Narrative (6:1-8:32)

E' Abimelech Narrative (8:33-10:5)

D' Jephthah Narrative (10:6-12:15)

C' Samson Narrative (13:1-16:31)

B' Epilogue, Part I (17:1-18:31)

A' Epilogue, Part II (19:1-21:25)

"This arrangement suggests that the Gideon narrative has a unique contribution to make to the theological development of the book. As the nation went from one cycle of discipline to the next, there was a continual deterioration. Also there was a shift in the quality' of the judges themselves as the book advances. The Gideon narrative seems to mark a notable turning point."¹³³

Constable: Jdg 6:1--8:33

1. The story of Gideon 6:1-8:32

Tanner also pointed out that the Gideon narrative consists of five primary structural sections.

"The first section (6:1-10) provides the introduction and setting before Gideon's debut, the second section (6:11-32) gives the commissioning of Gideon as deliverer of Israel, the third section (6:33-7:18) presents the preparation for the battle, the fourth section (7:19-8:21) recounts the defeat of the Midianite army, and the fifth section (8:22-32) records the conclusion to Gideon's life after the victory over Midian. Yet thematic parallels exist between the first and fifth sections and between the second and fourth sections, thus giving the whole narrative a symmetrical pattern:

A 6:1-10

B 6:11-32

C 6:33-7:18

B' 7:19-8:21

A' 8:22-32"¹³⁴

"The history of Gideon and his family is related very fully, because the working of the grace and righteousness of the faithful covenant God was so obviously displayed therein, that it contained a rich treasure of instruction and warning for the church of the Lord in all ages."¹³⁵

Other scholars divide the Gideon narrative into three parts: God's punishment and deliverance of Israel (6:1-8:3), Gideon's punishment and subjugation of Israel (8:4-28), and Gideon's legacy (8:29-9:57).¹³⁶

Constable: Jdg 6:1-40

2. The example of certain angels v. 6

A group of angels also did not remain in their privileged position near God but left that sphere and so incurred God's wrath. Some interpreters believe Jude alluded here to Genesis 6:1-4 (but cf. Matt. 22:30).³³ Others believe he was referring to the rebellion of some angels that resulted in Satan's expulsion from heaven. The second explanation seems more probable to me. The apocryphal Book of 1 Enoch described this rebellion that Jude may or may not have had in mind here.³⁴ The rebellious angels he referred to are now in bondage and await God's judgment (cf. 2 Peter 2:4). These appear to be different fallen angels from Satan's agents who are at work in the world today, namely, the demons who have considerable freedom.

Jude's point in this illustration was that the apostates in his day had also abandoned a position of great privilege and blessing, namely, the opportunity to serve and glorify God. God would also judge them severely because of their departure. The angels who fell were not elect. Perhaps the apostates in view here were unsaved though God intended them, as well as the Israelites, to be a group for His own possession.

"If the highest beings known in creation were subject to judgment, how much more sinful men!"³⁵

Constable: Jdg 6:11-32

Gideon's commissioning by Yahweh 6:11-32

". . . the heroic women of the song [of Deborah, ch. 5] give way to an unheroic man of Israel' (7:14) who not only does all he can to evade the call of Yahweh but in the end abandons God. . . . In the person of Gideon the narrator recognizes the schizophrenic nature of Israel's spiritual personality. On the one hand she treasures her call to be God's covenant people; on the other she cannot resist the allurements of the prevailing Canaanite culture."¹³⁸

The writer presented Gideon as sort of a second Moses in his calling. Both men were very reluctant to lead God's people (cf. Exod. 3-4).

Constable: Jdg 6:11-18

The appearance of the Angel of the Lord 6:11-18

"As the reproof of the prophet was intended to turn the hearts of the people once more to the Lord their God and deliverer, so the manner in which God called Gideon to be their deliverer, and rescued Israel from its oppressors through his instrumentality, was intended to furnish the most evident proof that the help and salvation of Israel were not to be found in man, but solely in their God."¹³⁹

Gideon's name means "Hewer." It is interesting that God used him to cut down the altar of Baal and then the Midianites.

In calling Gideon to deliver the Israelites God revealed Himself twice. First, God appeared to Gideon and spoke directly to Him through the Angel of the Lord (vv. 11-24). Second, He commanded Gideon to destroy the local Baal worship and renew the worship of Yahweh (vv. 25-32). In the first case God acknowledged Gideon, and in the second He called on Gideon to acknowledge Him as his God.

Ophrah was a village over which Gideon's father, Joash, exercised a strong influence (v. 11; cf. v. 24). Its exact location is uncertain, but it appears to have been in the Jezreel Valley.

Normally the Israelites beat out their wheat in the open field or on a raised piece of ground. The prevailing wind would blow the lighter chaff away while the heavier grain would fall to the ground. However, Gideon was beating out his grain in a wine press. The Israelites built wine presses in lower lying areas so the juice of the grapes would not run off. Gideon's use of a wine press for threshing grain points to the Midianite threat that he felt. To remain unnoticed he beat out his grain in a less conspicuous place (v. 11).

The Angel in His greeting (v. 12) addressed Gideon as the man he would become by God's enablement, not the man he was then.¹⁴⁰ In the same way God had called Abraham the father of a multitude before he had any children. He called Peter a rock before he behaved as one. He also calls Christians saints even though we are not yet as saintly as God will make us.

"One of the great truths of Scripture is that when God looks at us, He does not see us for what we are, but for what we can become, as He works in our lives."¹⁴¹

Gideon could not understand why the Israelites were suffering as they were if Yahweh was indeed with His people (v. 13; cf. Deut. 31:17). He failed to realize that their condition was the result of their abandoning God, not His abandoning them.

"Sins, not afflictions, argue God's absence.'"¹⁴²

The strength of Gideon to which the Angel referred (v. 14) was what God's promised presence and commission guaranteed (vv. 14, 16).

Gideon did not disbelieve the Angel as much as he failed to understand how he could be God's instrument of deliverance. He was the youngest and therefore the least esteemed in his father's household. Furthermore his family was a comparatively insignificant one in Manasseh (v. 15). Gideon was looking for natural signs of leadership, but God was promising supernatural enablement.

To confirm that the Angel really was a divine messenger Gideon requested some supernatural confirmation that this calling was from God (v. 17). He then prepared to offer his guest a token of his hospitality (v. 18).

Constable: Jdg 6:19-24

The Angel's sign 6:19-24

The food Gideon offered his visitor was what a person would normally set before a guest one wished to honor in a special way in that culture. The Angel directed Gideon to place the food on the rock as though it was a sacrifice on an altar.

The Angel's miracle convinced Gideon that He was God and that He would fulfill His promises to be with Gideon and to grant him victory. Perhaps Gideon remembered how God had consumed the sacrifice on the brazen altar similarly when the Israelites dedicated the tabernacle in the wilderness. If so, this memory might have encouraged him to believe that the same God who had delivered Israel then was still with His people and could deliver them again.

"The acceptance of the sacrifice was also a token of the acceptance of his person; it went to confirm the commission now given him, and to afford him every needed assurance of success."¹⁴³

This miracle strengthened Gideon's faith greatly. In building an altar to Yahweh Gideon acknowledged Him as his God.

"God had taught Gideon that it was not his inadequacy but God's adequacy that really counted."¹⁴⁴

God presented Himself to Gideon as the same God who had appeared to the patriarchs and had fulfilled His promises to them (cf. Gen. 18).

Guzik: Jdg 6:1-40

Judges 6 - The Call of Gideon

A. Apostasy, servitude and supplication.

1. (1) Israel's apostasy brings them into servitude.

Then the children of Israel did evil in the sight of the LORD. So the LORD delivered them into the hand of Midian for seven years,

a. Then the children of Israel did evil: The forty years of rest (Judges 5:31) following the defeat of Sisera eventually came to an end. In their prosperity and complacency, Israel did evil in the sight of the LORD.

b. So the LORD delievered them into the hand of Midian: God brought Israel into bondage through the oppression of the Midianites. This was an example of God's grace and mercy to Israel because the oppression would make them turn back to God. It would have been worse if God just left them alone.

2. (2-6) The details of Israel's bondage to Midian.

And the hand of Midian prevailed against Israel. Because of the Midianites, the children of Israel made for themselves the dens, the caves, and the strongholds which are in the mountains. So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them. Then they would encamp against them and destroy the produce of the earth as far as Gaza, and leave no sustenance for Israel, neither sheep nor ox nor donkey. For they would come up with their livestock and their tents, coming in as numerous as locusts; both they and their camels were without number; and they would enter the land to destroy it. So Israel was greatly impoverished because of the Midianites, and the children of Israel cried out to the LORD.

a. The children of Israel made for themselves the dens, the caves, and the strongholds: The oppression of Midian - coming because of the sin of Israel - brought Israel into humiliation. Before they turned back to God they had to be humbled.

b. Whenever Israel had sown, Midianites would come up: The Midianites did not continually occupy the land, but only came at the time of harvest to confiscate what the Israelites grew (leave no sustenance for Israel).

i. Israel's sin made all their hard work profitless. All their produce and livestock was stolen after they worked hard to bring it to fruition. Sin does this. It robs us of what we work hard to gain.

ii. In May of 1990, the president of an American University was charged with two misdemeanor counts of making indecent telephone calls. Police evaluated about a dozen obscene calls made by the educator. He was later fired, and his wife left him. He lost everything for what, in retrospect, seemed like nothing.

c. Both they and their camels were without number: The Midianites dominated Israel because of their effective use of camels. "It is clear that the use of this angular and imposing beast struck terror in the hearts of the Israelites." (Cundall)

d. And the children of Israel cried out to the LORD: After the long season of humiliation, fruitless labor, poverty, and domination by an oppressive power, Israel finally cried out to the LORD. Prayer was their last resort instead of their first resource.

3. (7-10) In response to Israel's cry to the LORD, God sends a prophet.

And it came to pass, when the children of Israel cried out to the LORD because of the Midianites, that the LORD sent a prophet to the children of Israel, who said to them, "Thus says the LORD God of Israel: 'I brought you up from Egypt and brought you out of the house of bondage; and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out before you and gave you their land. Also I said to you, "I am the LORD your God; do not fear the gods of the Amorites, in whose land you dwell." But you have not obeyed My voice.' "

a. The LORD sent a prophet: The delivering judge will appear later. Before Israel could receive and respond to the work of the judge, they had to be prepared by this un-named prophet.

b. I brought you up from Egypt: God spoke through the prophet, reminding Israel of all He did for them in the past. To face their current crisis, Israel needed a reminder of what God did before.

i. This reminded them of the love of God. The God loving enough to deliver from Egypt before still loved them enough to deliver them from the Midianites.

ii. This reminded them of the power of God. The God powerful enough to deliver from Egypt before was still powerful enough to deliver them from the Midianites.

c. But you have not obeyed My voice: God sent this messenger to tell them where the real problem was. It wasn't that the Midianites were so strong, it was that Israel was so disobedient.

i. Israel thought the problem was the Midianites but the real problem was Israel. It is human nature to blame others for problems that we cause.

ii. The message of the prophet also shows that when Israel cried out to the LORD, they didn't understand that they were the problem. Their cry to God for help did not mean that they recognized or repented of their sin.

B. The deliverer is called.

1. (11-13) The Angel of the LORD appears to Gideon.

Now the Angel of the LORD came and sat under the terebinth tree which was in Ophrah, which belonged to Joash the Abiezrite, while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites. And the Angel of the LORD appeared to him, and said to him, "The LORD is with you, you mighty man of valor!" Gideon said to Him, "O my lord, if the LORD is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, 'Did not the LORD bring us up from Egypt?' But now the LORD has forsaken us and delivered us into the hands of the Midianites."

a. The Angel of the LORD came and sat under the terebinth tree: When the Angel of the LORD appeared to Gideon, we recognize this is as a theophany - an Old Testament appearance of Jesus Christ, in human, bodily form, but before His incarnation in Bethlehem.

i. The description of the encounter with the Angel of the LORD shows that this is not merely an angel speaking on behalf of God. It shows that God himself, appearing in human form, spoke to Gideon:

· Then the LORD turned to him and said (Judges 6:14)

· And the LORD said to him (Judges 6:16)

ii. Since no man has seen God the Father at any time (John 1:18, John 5:27) and by nature the Holy Spirit is a spirit without bodily form, it is reasonable to see this as an appearance of the Second Person of the Trinity, as an appearance of God the Son. However, this is not the incarnation in the same sense that Jesus was as a baby in Bethlehem. At Bethlehem Jesus was truly and fully human (while also being truly and fully God). Here, it is more likely that Jesus took the mere appearance of humanity, doing so for a specific purpose.

b. Gideon threshed wheat in the winepress: This was both difficult and humiliating. Wheat was threshed in open spaces, typically on a hill-top so the breeze could blow away the chaff. Wheat was not normally threshed in a sunken place like a winepress.

c. The LORD is with you, you mighty man of valor! This was a strange greeting to Gideon. It didn't seem like the LORD was with him and it didn't seem like he was a mighty man of valor. Gideon might have turned to see if there was another person to whom the angel spoke.

d. Where are all His miracles which our fathers told us about: Gideon heard about the great works of God in the past yet he wondered why did not see the same great works in his day. Gideon thought the problem was with God (now the LORD has forsaken us) - not with him and with the nation of Israel as a whole. In truth, Israel forsook God - God did not forsake Israel.

2. (14-16) Gideon's call to God's service.

Then the LORD turned to him and said, "Go in this might of yours, and you shall save Israel from the hand of the Midianites. Have I not sent you?" So he said to Him, "O my Lord, how can I save Israel? Indeed my clan is the weakest in Manasseh, and I am the least in my father's house." And the LORD said to him, "Surely I will be with you, and you shall defeat the Midianites as one man."

a. Go in this might of yours: It is hard to see that Gideon had any might to go in. But the Angel of the LORD wasn't mocking Gideon when he told him, "Go in this might of yours."

· Gideon had the might of the humble, threshing wheat on the winepress floor

· Gideon had the might of the caring, because he cared about the low place of Israel

· Gideon had the might of knowledge, because he knew God did great things in the past

· Gideon had the might of the spiritually hungry because he wanted to see God to great works again

· Gideon had the might of the teachable, because he listened to what the Angel of the LORD said

· Gideon had the might of the weak, and God's strength is perfected in weakness (2 Corinthians 12:9)

b. O my Lord, how can I save Israel? Gideon had might to go in, but he could not see himself as someone who could do great things for God. He thought of himself as a nobody, from the smallest clan in his tribe, and that he was the least in his own family.

i. At the same time, Gideon was correct: he could not save Israel. But a great God could use a small and weak Gideon.

c. Surely I will be with you, and you shall defeat the Midianites as one man: God's assurance to Gideon was not to build up his self confidence, but to assure him that God was indeed with him. Gideon did not need more self-confidence, he needed more God-confidence.

i. It is important to know that God sent us but it is even greater to know that He is with us. This was the same assurance God gave to Moses (Exodus 3:12) and that Jesus gave all believers (Matthew 28:20).

3. (17-21) A sign from the Angel of the LORD.

Then he said to Him, "If now I have found favor in Your sight, then show me a sign that it is You who talk with me. Do not depart from here, I pray, until I come to You and bring out my offering and set it before You." And He said, "I will wait until you come back." So Gideon went in and prepared a young goat, and unleavened bread from an ephah of flour. The meat he put in a basket, and he put the broth in a pot; and he brought them out to Him under the terebinth tree and presented them. The Angel of God said to him, "Take the meat and the unleavened bread and lay them on this rock, and pour out the broth." And he did so. Then the Angel of the LORD put out the end of the staff that was in His hand, and touched the meat and the unleavened bread; and fire rose out of the rock and consumed the meat and the unleavened bread. And the Angel of the LORD departed out of his sight.

a. Then show me a sign that it is You who talk with me: It was not wrong for Gideon to ask for a confirming sign. It made sense to ask God to confirm some area of direction that was not specifically detailed in His word, and in regard to something as life-or-death as leading Israel into battle against an enemy.

i. For example, we don't need a special sign that God loves us because He forever demonstrated His love at the cross according to Romans 5:8. This is true for many other things specifically detailed in God's Word. Yet when it comes to guidance in things not specifically detailed in God's Word, we should look for and expect confirmation in various ways.

b. Fire rose out of the rock and consumed the meat and the unleavened bread: The miraculous sign alone should not have persuaded Gideon because there are miraculous deceptions. Yet this miracle of fire together with the other aspects of this whole experience should have persuaded Gideon that this all was from the LORD.

4. (22-24) Gideon reacts with awe and worship to the miraculous sign.

Now Gideon perceived that He was the Angel of the LORD. So Gideon said, "Alas, O Lord GOD! For I have seen the Angel of the LORD face to face." Then the LORD said to him, "Peace be with you; do not fear, you shall not die." So Gideon built an altar there to the LORD, and called it The-LORD-Is-Peace. To this day it is still in Ophrah of the Abiezrites.

C. The beginning of Gideon's ministry.

1. (25-27) Removing Baal worship from his midst.

Now it came to pass the same night that the LORD said to him, "Take your father's young bull, the second bull of seven years old, and tear down the altar of Baal that your father has, and cut down the wooden image that is beside it; and build an altar to the LORD your God on top of this rock in the proper arrangement, and take the second bull and offer a burnt sacrifice with the wood of the image which you shall cut down." So Gideon took ten men from among his servants and did as the LORD had said to him. But because he feared his father's household and the men of the city too much to do it by day, he did it by night.

a. Tear down the altar of Baal that your father has: In Gideon's community, Baal was worshipped right along side of Yahweh. God called Gideon to get his own house in order first.

b. He did it by night: Gideon lacked the courage to do this in the daytime. Yet it is better to timidly obey the LORD than to not obey Him at all.

2. (28-32) The removal of an altar raises a controversy.

And when the men of the city arose early in the morning, there was the altar of Baal, torn down; and the wooden image that was beside it was cut down, and the second bull was being offered on the altar which had been built. So they said to one another, "Who has done this thing?" And when they had inquired and asked, they said, "Gideon the son of Joash has done this thing." Then the men of the city said to Joash, "Bring out your son, that he may die, because he has torn down the altar of Baal, and because he has cut down the wooden image that was beside it." But Joash said to all who stood against him, "Would you plead for Baal? Would you save him? Let the one who would plead for him be put to death by morning! If he is a god, let him plead for himself, because his altar has been torn down!" Therefore on that day he called him Jerubbaal, saying, "Let Baal plead against him, because he has torn down his altar."

a. Gideon the son of Joash has done this thing: They didn't have a hard time figuring out who was responsible for the destruction of the altar. Gideon was found out immediately. He should have been bold to begin with because what he did could not be hidden.

b. Bring out your son, that he may die, because he has torn down the altar of Baal: This shows just how powerful Baal worship was in Israel at this time. "The heresy had become the main religion." (Wolf)

i. Ancient Israel worshipped Baal because he was thought to be the god of weather, and they relied on the weather for agricultural prosperity. In the hard economic times because of the Midianite oppression, people worshipped Baal all the more - not understanding that they only made things worse by not turning to God.

c. If he is a god, let him plead for himself, because his altar has been torn down! Gideon's father made a very logical argument for preserving his son's life. Since Baal is the offended party, he can defend himself.

i. This is similar to what happened during a great move of God in the South Seas in the 19 ^th Century. One tribal chief was converted to Christianity and he gathered up all the idols of his people. He told the idols he was going to destroy them, and then he gave them the chance to run away. He destroyed all the ones that sat there like dumb statues.

ii. This incident gave Gideon the nickname Jerubbaal.

3. (33-35) Gideon gathers an army.

Then all the Midianites and Amalekites, the people of the East, gathered together; and they crossed over and encamped in the Valley of Jezreel. But the Spirit of the LORD came upon Gideon; then he blew the trumpet, and the Abiezrites gathered behind him. And he sent messengers throughout all Manasseh, who also gathered behind him. He also sent messengers to Asher, Zebulun, and Naphtali; and they came up to meet them.

a. The Spirit of the LORD came upon Gideon: This follows the familiar pattern of the Spirit's work upon men under the Old Covenant. The Holy Spirit comes upon specific people for specific reasons, usually for divinely empowered leadership. Under the New Covenant, a broad and generous outpouring of the Holy Spirit is promised upon all flesh (Joel 2:28-29, Acts 2:17-18).

b. Then he blew the trumpet: Because of this divine empowering, Gideon was able to gather an impressive number of troops on short notice. Judges 7:3 tells us that 32,000 men came to follow him into battle.

4. (36-40) God assures Gideon's doubts.

So Gideon said to God, "If You will save Israel by my hand as You have said; look, I shall put a fleece of wool on the threshing floor; if there is dew on the fleece only, and it is dry on all the ground, then I shall know that You will save Israel by my hand, as You have said." And it was so. When he rose early the next morning and squeezed the fleece together, he wrung the dew out of the fleece, a bowlful of water. Then Gideon said to God, "Do not be angry with me, but let me speak just once more: Let me test, I pray, just once more with the fleece; let it now be dry only on the fleece, but on all the ground let there be dew." And God did so that night. It was dry on the fleece only, but there was dew on all the ground.

a. If you will save Israel by my hand as You have said: Gideon asked God to do another miracle to confirm His word. Then he asked God to a third miracle to confirm it again.

i. Sometimes Christians talk about putting out a "fleece" before the LORD. This phrase refers back to what Gideon did here. He used a literal fleece in asking God to confirm His Word with a sign.

b. Then I shall know that You will save Israel by my hand, as You have said: Gideon showed that he had a weak, imperfect faith. We can understand (and encourage) his request for one sign (fulfilled in Judges 6:17-21). But asking for second and third signs shows that his faith was weak.

i. The test was wrong because it was essentially a trick, and it had nothing to do with fighting the Midianites. Gideon probably didn't understand that he was actually dictating his terms to God. Sometimes God shows His displeasure with such requests. In Luke 1:18, when Zechariah, John the Baptist's father, asked for a confirming sign, the LORD made him mute until the birth of his son.

ii. Gideon also did not keep his word. God fulfilled the sign once, and Gideon said that would be enough for him. But he went back on his word after God fulfilled the first sign. Yet the LORD was still merciful and gracious to Gideon.

iii. Before being too hard on Gideon, we should consider the challenge that is ahead of him. Many of us would dismiss such a call out of hand, without even considering allowing God to confirm it. Gideon's weak faith is still greater than no faith. No wonder Gideon is included in the "hall of faith." (Hebrews 11:32)

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 6 (Chapter Introduction)

Overview

Jdg 6:1, The Israelites for their sin are oppressed by Midian; Jdg 6:8, A prophet rebukes them; Jdg 6:11, An angel sends Gideon for their deliverance; Jdg 6:17, Gideon’s present is consumed with fire; Jdg 6:24, Gideon destroys Baal’s altar, and offers a sacrifice upon the altar Jehovah-shalom; Jdg 6:28, Joash defends his son, and calls shim Jerubbaal; Jdg 6:33, Gideon’s army; Jdg 6:36, Gideon’s signs.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 6 (Chapter Introduction)

CHAPTER 6

The Midianites oppress Israel, Jud 6:1-6 . A prophet raised rebukes them, Jud 6:7-10 . An angel calls Gideon to Israel’ s deliverance, Jud 6:11-16 ; confirms him by a miracle, Jud 6:17-21 . He builds an altar; calls it Jehovah-shalom; and offereth there. By God’ s command he breaks down the altar of BAAL: his name Jerub-baal, Jud 6:22-32 . The Midianites gather together to fight; and Gideon prepares against them: God strengthens and confirms him by a miracle, Jud 6:33-40 .

For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterwards they returned into their own land, and in that time might easily grow to be a very great number; especially when God furthered their increase, that they might be a fit scourge for his people Israel when they transgressed.

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 6 (Chapter Introduction)

(Jdg 6:1-6) Israel oppressed by Midianites.

(Jdg 6:7-10) Israel rebuked by a prophet.

(Jdg 6:11-24) Gideon set to deliver Israel.

(Jdg 6:25-32) Gideon destroys Baal's altar.

(Jdg 6:33-40) Signs given him.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 6 (Chapter Introduction)

Nothing that occurred in the quiet and peaceable times of Israel is recorded; the forty years' rest after the conquest of Jabin is passed over in silence; and here begins the story of another distress and another deliverance, by Gideon, the fourth of the judges. Here is, I. The calamitous condition of Israel, by the inroads of the Midianites (Jdg 6:1-6). II. The message God sent them by a prophet, by convincing them of sin, to prepare them for deliverance (Jdg 6:7-10). III. The raising up of Gideon to be their deliverer. 1. A commission which God sent him by the hand of an angel, and confirmed by a sign (Jdg 6:11-24). 2. The first-fruits of his government in the reform of his father's house (Jdg 6:25-32). 3. The preparations he made for a war with the Midianites, and the encouragement given him by a sign (Jdg 6:33-40).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

Feinberg, Charles L. "Notes on the Book of Judges." Unpublished class notes, Dallas Theological Seminary, n.d.

Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

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Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

The International Standard Bible Encyclopaedia, 1939 ed. S.v. "Judges, Book of," by A. S. Geden, 3:1772-75.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

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Lindars, Barnabas. "Deborah's Song: Women in the Old Testament." Bulletin of the John Rylands University Library of Manchester 65:2 (Spring 1983):158-75.

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Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

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_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

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_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 6 (Chapter Introduction)

INTRODUCTION TO JUDGES 6

In this chapter we have an account of the distressed condition Israel was in through the Midianites, Jdg 6:1, of a prophet being sent unto them to reprieve them for their sins, Jdg 6:7 of an angel appearing to Gideon, with an order to him to go and save Israel out of the hands of the Midianites, Jdg 6:11 and of a sign given him by the angel, whereby he knew this order was of God, Jdg 6:17, and of the reformation from idolatry in his father's family he made upon this, throwing down the altar of Baal, and building one for the Lord, Jdg 6:25, and of the preparation he made to fight the Midianites and others, Jdg 6:33, but first desired a sign of the Lord, that Israel would be saved by his hand, which was granted and repeated, Jdg 6:36.