Juízes 6
Bob Utley · You Can Understand the Bible
Juízes 6
NJB (MT versing) Israel Oppressed by Midian Midianites Oppress Israel 5:31c-6:6 Gideon (6:1-8:35) Gideon Israel Oppressed by the Midianites 6:1-10 6:1-6 6:1-6 6:1-6 A Message From A Prophet 6:7-10 6:7-10 6:7-10 6:7-10 Gideon Is Visited Gideon The Angel of YHWH Appears to Gideon 6:11-18 6:11-18 6:11-18 6:11-12 6:11-13 6:13 6:14 6:14-18 6:15 6:16 6:17-18a 6:18b 6:19-24 6:19-24 6:19-24 6:19-21 6:19-24 6:22 6:23-24 Gideon Against Baal 6:25-27 6:25-27 6:25-27 6:25-27 6:25-32 The Altar of Baal Destroyed Gideon Destroys the Altar of Baal 6:28-32 6:28-32 6:28-32 6:28-30 6:31-32 The Call to Arms 6:33-35 6:33-35 6:33-35 6:33-35 6:33-35 Sign of the Fleece The Sign of the Fleece The Sign of the Fleece 6:36-40 6:36-40 6:36-40 6:36-40 6:36-40 Etc. BACKGROUND STUDY The account of Gideon goes from Judges 6:1 to 8:28. Samson and Gideon are dealt with in more detail than the other "judges." Gideon is a strange mixture of doubt and fear. This is the fifth cycle of apostasy and deliverance within the book of Judges. Many scholars see the combination of two accounts in Judges 6 (see Roland deVaux, Ancient Israel, pp. 306-307; Jerome Biblical Commentary, p. 154). Judges 6:11-24 Judges 6:25-32 I do not see the need for this. It simply follows the trend of J.E.P.D, which I reject. I much prefer this oral history of John H. Walton and D. Brent Sandy, The Lost World of Scripture. SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM (J,E,D,P) The famous account of Gideon putting out the fleece, found in Judges 6:36-40, is really an act of unbelief, not faith, and, therefore, is not for us to emulate. The Bible records many things that it does not advocate. For the anthropomorphic language of this ancient account see Special Topic: The Problems and Limitations of Human Language and Special Topic: Anthropomorphic Language to Describe God. SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD
Juízes 6:1-10
6:1 "the Lord gave them into the hands of Midian" Midian is a southern nomadic tribe south of Edom. The people are relatives of the Hebrews through Keturah (cf. Gen. 25:1). They are linked to the Kenites (cf. Num. 10:29; Jdgs. 1:16). Moses' father-in-law was a priest of this tribe. ▣ "into the hands" This is a Semitic idiom for power (cf. Jdgs. 6:9). The NASB translates "hand" in 6:2 as "power." SPECIAL TOPIC: HAND 6:2 "the sons of Israel made for themselves the dens which were in the mountains and the caves and the strongholds" The Israelites had to (1) live in hide-aways (Josephus, Antiq. 5.6.1) or (2) hide their food in the mountains because of the pressure of the Midianites in the valleys. 6:3 "that the Midianites would come up with the Amalekites and the sons of the east" This referred to three different groups (cf. Jdgs. 6:33). the Midianites mentioned in Jdgs. 6:1 the Amalekites mentioned in Jdgs. 3:13, who were also related to the Hebrews through Esau (cf. Gen. 36:12), but whose name became a synonym of treachery and evil because of the way they treated the people of God during the exodus period the term "the sons of the east," which refers to a third group, possibly a non-Semitic group (cf. Gen. 29:1), northeast of Canaan (cf. Jdgs. 6:3, 33; 7:12; 8:10; 1 Kgs. 4:30; Job 1:3; Isa. 11:14; Jer. 49:28; Ezek. 25:4,10) Josephus' Antiq. 5.6.1 calls these three groups, "the Midianites called the Amalekites and Arabians." 6:4, 5 These non-Israelite, nomadic invaders apparently swarmed into the land during the time of harvest and stole the annual crop along with the livestock of the Israelites. 6:4 "destroy the produce of the earth" Because of Jdgs. 6:5 the New Oxford Annotated Bible, p. 308, suggests this refers to taxation. The JPSOA has a footnote that suggests it means "grazed" and involves the over-grazing of the invaders' herds. However, to me, Jdgs. 6:4-5 implies stealing Israel's crops and herds. 6:5 "their camels were innumerable" This is the first mention of domesticated camels. They were domesticated around the 12th century B.C. This would mean that these groups had the most advanced form of desert travel, military technology, and also their numbers were very large. ▣ "like locust" A locust plague is used in Joel as a metaphor of military invasion (cf. Jdgs. 7:12; also note Isa. 33:4; Jer. 46:23; 51:14, 27; Amos 4:9-10). Locusts were one of YHWH's plagues on Egypt (cf. Exodus 10; Ps. 78:46; 105:34). They also formed part of the "cursing" section of Deut. 28:38, 42. There are several words in Hebrew which refer to locusts. This shows their prominence in the ANE. It is uncertain if the words refer to stages of the locust's life different kinds of locusts 6:6 "cried to the Lord" This is part of a recurrent cycle of sin, judgment, and repentance which characterizes the book of Judges (cf. Jdgs. 3:9, 15; 6:6, 7; 10:10, 14). 6:8 "the Lord sent a prophet to the sons of Israel" This is an unnamed prophet. He repeats the exodus covenant promises of God's trustworthiness as demonstrated in the deliverance from Egypt. Some scholars try to interpret this as "the angel/messenger of the Lord," but this does not fit Jdgs. 6:21-24. 6:9 "dispossessed them" This VERB (BDB 176, KB 204, Piel IMPERFECT with waw) is used several times to denote the Canaanites being driven out of the land. by divinely directed hornets, Exod. 23:28 by divine empowering of Israel, Exod. 23:31; Jos. 24:12 by YHWH Himself, Exod. 23:29, 30; 33:2 (by His angel); Deut. 33:27; Jos. 24:18; Jdgs. 2:3; 6:9 The conquest was an act of Israel's God, not her military! Canaan was YHWH's land. ▣ "gave you their land" YHWH gave Israel the land of Canaan. It is often said to be "His land." He removed the native tribes because of their sin and idolatry (cf. Gen. 15:12-21). When Israel sinned and committed idolatry, He removed them also (i.e., the Assyrian and Babylonian exiles). 6:10 "I am the Lord your God" This is covenant language using both YHWH and Elohim (cf. Exod. 20:2; Deut. 5:2-3). SPECIAL TOPIC: NAMES FOR DEITY, C. and D. ▣ "fear" See SPECIAL TOPIC: FEAR (OT). ▣ "the Amorites" See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE. ▣ "But you have not obeyed Me" The source of the problem was not God's impotence (cf. Jdgs. 6:13), but Israel's lack of faith and obedience (cf. Jdgs. 2:2) to the covenant (cf. Leviticus 26; Deuteronomy 28). SPECIAL TOPIC: KEEP ▣ "Amorites" See SPECIAL TOPIC: AMORITE.
Juízes 6:11-18
6:11 "the angel of the Lord" When one compares Jdgs. 6:11 with 6:14, it seems obvious that we are dealing here with another theophany, or possibly the pre-Incarnate Jesus Christ. Here, he is called "the angel of the Lord," while in Jdgs. 6:20 he is called "the angel of God." We know that Gideon believed him to be God because of 6:22, 23. He believed they were going to die (cf. Gen. 16:13; 32:30; Exod. 20:19; 33:20; Num. 12:8; Jdgs. 13:21-23; Isa. 6:5) because they saw God, which they came to understand meant this angel was a manifestation of Deity. SPECIAL TOPIC: THE ANGEL OF THE Lord ▣ "and sat under the oak which was in Ophrah" Ophrah was very close to the destroyed city of Ai. There is a possible connection between the oak at Ophrah and the oaks of Mamre during Abraham's life (cf. Gen. 18:1). Trees were a common sacred site (cf. Gen. 12:6; 35:4, 8; Deut. 11:20; Jos. 19:33; 24:26; Jdgs. 4:5; 9:37; 1 Sam. 10:3; 31:13; 1 Chr. 10:12), probably because they reveal the presence of underground water. ▣ "the Abiezrite" Joshua 17:2 states that this was a clan of Manasseh (cf. 1 Chr. 7:18). They settled on the western side of the Jordan. ▣ "Gideon was beating the grain in the wine press in order to save it from the Midianites" This shows two things. Gideon was hiding his crop from the annual raid There was not a very large crop so that it could be thrashed in a wine press 6:12 "The Lord is with you" Notice that Gideon changes this to "the Lord is with us" in Jdgs. 6:13. At this point Gideon did not recognize this angel as representing God. He even addresses the angel in a way that shows he is wondering where God is in his life and the life of his people. ▣ "O valiant warrior" This is sarcasm that turns into a prophecy. There is a possibility that this CONSTRUCT (BDB 150 plus 298) was a title for nobility (cf. Ruth 2:1; 1 Sam. 9:1; 2 Kgs. 15:20; 1 Chr. 7:5; see NEB and REB's translations of Ruth 2:1). 6:13 Gideon's question about YHWH's presence and deliverance in the past are addressed by the unnamed prophet in Jdgs. 6:8. He is still God of Israel, delivering them for His purposes. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "lord" See full note online at Exod. 32:23. ▣ "But now the Lord has abandoned us" This is a powerful VERB (BDB 643, KB 695, Qal PERFECT). Gideon and the Israelites felt that YHWH had abandoned them. They did not fully realize the devastating consequences of covenant disobedience. 6:14 This is YHWH's mandate to Gideon. Notice that YHWH, here, "the angel of the Lord," turns and looks at Gideon. This is surely a theophany. This is similar to God sending Moses in Exodus 3-4. YHWH uses human instrumentality YHWH's personal presence is the key to victory (Jdgs. 6:16) Gideon gives excuses, as Moses did, for not being able to fulfill YHWH's mandate (Jdgs. 6:15) he, like Moses, needs signs (cf. Jdgs. 6:17,37,39) but he is obedient (Jdgs. 6:25-27) 6:15 "How shall I deliver Israel" This sense of inadequacy is similar to that of Moses and Jeremiah. Notice Gideon addresses the angel as "Lord" (Adon), not YHWH (Jdgs. 6:10). Gideon is not sure who this person is (cf. Jdgs. 6:22). ▣ "Behold, my family is the least in Manasseh" The Hebrew term (BDB 48), translated here "family," can also mean the number "thousand." This is one of the problems in the OT; when to translate this term "thousand" or "family." SPECIAL TOPIC: THOUSAND (eleph) ▣ "I am the youngest in my father's house" Normally the eldest son was responsible for doing great acts for the family. Here is another example of God choosing, not only the least family in the tribe, but one other than the oldest son. This is an OT way to assert the sovereignty of YHWH. ▣ NASB, NKJV, LXX, Peshitta "my father's house" "clan" NRSV, TEV "my family" NJB, REB "my father's family" The term here is "אלפי" (BDB 48, KB 60; NIDOTTE, vol. 1, pp. 406-410) and denotes a "tribe" or "clan." The Hebrew root for "thousand" is very similar (see NIDOTTE, vol. 1, pp. 416-417 and chart at vol. 2, p. 1140). SPECIAL TOPIC: THOUSAND 6:16 "surely I will be with you" This is the greatest promise that a human can receive—the promise of the presence of God. This is a repeated promise: Gen. 26:3; 31:3; Exod. 3:12; Ps. 23:4; Matt. 28:20. 6:17 "If now I have found favor in Your sight, then show me a sign" This is the first indication of a weakness in Gideon. It is an indicator of his lack of faith (cf. Jdgs. 6:36-40; 7:10). Gideon needed much physical encouragement from YHWH. In this chapter alone, he requires three supernatural signs (i.e., Jdgs. 6:21, 37, 39). Be careful of signs (cf. Matt. 24:24). 6:18 "do not depart from here, until I come back" It took quite a long time to prepare this meal. This is similar to Gen. 18:1-8. The angel remained because of the customs of that day.
Juízes 6:19-24
6:19 "an ephah of flour" This referred to a dry weight of between 35 and 45 pounds. SPECIAL TOPIC: ANCIENT NEAR EASTERN WEIGHTS AND VOLUMES ▣ "broth" This word (BDB 600) is used only twice. here as an offering to the angel of the Lord Isa. 65:4 in a negative sense of idolatry It may be implied but not mentioned in Gen. 18:1-8; 19:3. 6:20 "Take the meat and the unleavened bread and lay them on this rock, and pour out the broth. And he did so" This was a very significant sacrifice in light of the scarcity of food. This text has three IMPERATIVES. 6:21 "the staff that was in his hand" YHWH appeared (i.e., theophany) in a way (i.e., dress and staff) as Gideon would have expected. Since there have been so many parallels with YHWH's initial call of Moses, possibly "the staff" represented the power of YHWH, as Moses' staff did. SPECIAL TOPIC: HAND ▣ "and fire sprang up from the rock and consumed the meat and the unleavened bread" Again, God was giving Gideon a sign so he would know that He was with him. 6:22 "Alas, O Lord God! For now I have seen the angel of the Lord face to face" The Israelite tradition was that to see God was to die (cf. Gen. 16:13; 32:20; Exod. 20:19; 33:20; Num. 12:8; Jdgs. 13:21-22; Isa. 6:5). 6:23 "The Lord said to him, 'Peace to you, do not fear; you shall not die'" These were tremendous words of comfort (cf. Gen. 43:23) and also another sign to Gideon that God was with him. Kimchi, the famous Jewish commentator, says that God was speaking from heaven (i.e., Bath kol) because the angel of the Lord had departed (cf. Jdgs. 6:21). 6:24 "The Lord is Peace" This is a combination of YHWH and a NOUN. This combination was common and formed many titles for YHWH. SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: SPECIAL TOPIC: SHALOM (peace) ▣ "To this day it is still in Ophrah of the Abiezrites" This is one of the many textual hints (i.e., like "unto this day") that the book of Judges was compiled by a later editor.
Juízes 6:25-27
6:25 "Now on the same night" This implies a revelation during a dream. This was common in the OT. ▣ "Take your father's bull and a second bull seven years old, and pull down the altar of Baal" This seems to imply the use of a yoke of oxen. The age of the bull may link it to the time period that Israel had been oppressed by Midian, which was seven years (cf. Jdgs. 6:1). It may also relate to seven being the perfect number in the Bible. SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE ▣ "pull down the altar of Baal" Before Gideon could deliver Israel he had to deliver his own family from the idolatry that plagued his people. Ba'al was the male fertility god and Asherah was the female consort. SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST SPECIAL TOPIC: ISRAEL'S MANDATED RESPONSE TO CANAANITE FERTILITY WORSHIP 6:26 NASB, NRSV, JPSOA "stronghold" NKJV, Peshitta "rock" "mound" "strong-point" "earth-work" "peak" This term (BDB 732) has several connotations. natural stronghold mountain, cave, ravine ‒ Jdgs. 6:26 harbor ‒ Isa. 23:4,11,14 manmade strongholds ‒ Isa. 17:9; Ezek. 24:25 a place of safety (i.e., YHWH) ‒ 2 Sam. 22:2,33; Ps. 27:1; 28:8 This raised earthen site already had a Ba'al altar, now it was the site of a new altar to YHWH. The Ba'al altars were located on naturally occurring high places or were manmade dirt platforms, several feet high. 6:27 "Gideon took ten men of his servants and did as the Lord had spoken to him; and it came about, because he was too afraid of his father's household and the men of the city to do it by day, that he did it by night" Here again is another symbol of Gideon's mixture of fear and doubt. He did what God said but he did it by night so no one would know. You can't keep something secret very long when ten men were involved. It also shows that this altar to Ba'al was a local shrine encompassing more than just the family of Gideon.
Juízes 6:28-32
6:29 "Joash" This name (BDB 219) is a combination of YHWH and "strong" or "given." His name shows the amalgamation of Ba'al and Yahwehistic worship in this period. Gideon's acts show a Yahwehistic altar replacing a Ba'al/Asherah altar. 6:30 This verse has a Hiphil IMPERATIVE ‒ "bring out" a Qal JUSSIVE ‒ "that he may die" 6:31 This shows the wisdom of Gideon's father (Joash, Jdgs. 6:29) as the men of the city reacted to the loss of their local shrine. Gideon's father stood up for his son and said that if Ba'al be a god, let him contend for himself. ▣ "Whoever will plead for him shall be put to death by morning" This seems to be a threat by Joash to protect his son. 6:32 "Jerubbaal" Gideon's name was changed to "one who contends with Ba'al" (BDB 937), which is a popular etymology but not the exact meaning of the name ("may Ba'al take action").
Juízes 6:33-35
6:33 "the valley of Jezreel" This is the same as the valley of Esdraelon or the plains of Megiddo, which will later be called Armageddon. This shows how far north the coalition had penetrated (cf. Jdgs. 6:3). 6:34 "the Spirit of the Lord came upon Gideon" This literally means "the Spirit of the Lord 'clothed' Gideon." What a beautiful metaphor of the power of the presence of God. It occurs only three times in the OT (cf. 1 Chr. 12:18; 2 Chr. 24:20) ▣ "and he blew a trumpet" The blowing of the trumpet was a signal for the men to rally to war. The acts of deliverance were not accomplished by human power, intellect, or numbers but by YHWH's Spirit. The way it is described varies. "clothed" ‒ Jdgs. 6:34 "came upon" ‒ Jdgs. 11:29 "stir" (lit. "impel," BDB 821, KB 952, Qal INFINITIVE CONSTRUCT) ‒ Jdgs. 11:29 "rush upon" (BDB 852, KB 1026) ‒ Jdgs. 14:6,19; 15:14 Note the variety! The author is purposely using synonyms or quoting from oral or written sources. SPECIAL TOPIC: HORNS USED BY ISRAEL
Juízes 6:36-40
6:37, 39 "I will put out a fleece of wool. . .a test once more with the fleece" Judges 6:36-40 is not an example of great faith for us to follow, but an example of weak faith for us to flee from. Many times in our day we use the idiom "putting out the fleece," but the truth is the fleece was an act of unbelief. God simply honored it because He is willing to work with fallen mankind to accomplish His purposes! This is not an example for us to follow! Although demanding signs from God is condemned (i.e., Matt. 12:39-47; 16:4; Luke 11:29-32), it is also true that God does periodically encourage weak faith. Jesus touches people He heals. Jesus appears several times to Paul in visions. Even faith the size of a "mustard seed" (cf. Matt. 17:20) can move mountains. All believers have weak faith! See Hard Sayings of the Bible, pp. 192-193. 6:39 "Do not let Your anger burn against me" This is similar to Abraham's statement as he bargained with God over Sodom and Gomorrah (cf. Gen. 18:22-33). ▣ "that I may speak once more" This is similar to Abraham's speaking to YHWH in Gen. 18:32.