Down to Earth But Heavenly Minded

What does Judges Chapter 6 mean?

The pattern of Israel’s faithlessness and God’s judgment repeats once more. After 40 years of peace, Israel returns to the evil practices of serving Baal and other false gods of the Canaanites. As promised, God turns Israel over to oppression. This period of hardship comes in a form much different than earlier struggles.

Israel’s subjugation under the Midianites is not like prior conquests. Israel is not occupied by their enemies, nor enslaved by them. Rather, Midian and their allies from east of the Jordan River invade the land every year at harvest time. They arrive with countless camels and tents and overwhelming numbers of soldiers and take all the crops and livestock away from Israel, leaving them with almost nothing. Israel’s enemies lay waste to the land and then leave until the next harvest season (Judges 6:1–5).

After seven years, Israel is completely crushed. The phrasing used in this passage implies more than military defeat. Israel is humiliated, despairing, and miserable. The nation is just as emotionally and spiritually ruined as they are helpless. Finally, they beg God for rescue (Judges 6:6).

This time, God does not immediately raise up a deliverer. First, He sends a prophet. That messenger reminds the people that He is their Provider and Savior. They are suffering because they did not obey Him (Judges 2:11–19). This prophet is not named. Neither does Scripture say, exactly, whether the people responded to his message in any way (Judges 6:7–10).

When the Lord raises up a new judge, he selects an improbable man. The Angel of the Lord—likely Christ in a pre-incarnate form—appears to a man named Gideon. This son of Joash is processing grain in a winepress. Normally this work would have been done in a roomy meadow. Because of Midianite raids, Gideon is hiding as he does the work of a servant. Still, the Angel refers to Gideon as if he were an established warrior. Gideon objects that he is the least of an unimportant clan. Yet God insists Gideon will save Israel because the Lord will be with him. Gideon asks for and receives miraculous evidence that this message is truly from the Lord God (Judges 6:11–24).

The Lord’s plans for Gideon do not wait. That same night, Yahweh commands Gideon to dismantle an altar to Baal and an Asherah pole on his father’s land. These were artifacts used in the worship of the false gods of that region. Gideon is told to replace those with an altar to the One True God of Israel, and to sacrifice one of his father’s bulls. Gideon obeys—at night, with as much secrecy as possible. As expected, the men of the town quickly discover what he has done. Gideon’s father, Joash, saves Gideon from the mob. He vows to kill anyone who kills Gideon. He also points out that the neighbors’ own beliefs about Baal imply that Baal should be able to defend himself. Gideon’s second name becomes Jerubbaal, reminding the people of his contention with the Canaanite deity (Judges 6:25–32).

As promised, the Spirit of the Lord comes on Gideon. This inspires his clansmen, and fellow tribesmen. People of the surrounding tribes answer the call to follow Gideon into battle against the Midianites. The enemy is once more camped in the Valley of Jezreel. As they prepare for their attack, Israel’s forces begin to assemble (Judges 6:33–35).

Despite seeing many confirmations, Gideon seems to have yet another crisis of faith. Though he seems to realize he’s being presumptuous, Gideon asks God to respond to a test. Gideon’s request is meant to prove that a supernatural God is the one giving him these commands. Gideon uses a furry animal skin to create this test. When God successfully completes the miracle, Gideon unbelievably asks God to do another, this time in reverse. God graciously does this, as well. These moments are the source of the phrase “putting out a fleece,” meaning to ask God for some unreasonably narrow sign to prove He is speaking. This incident might suggest just how fearful Gideon was—which makes his obedience and eventual success even more admirable (Judges 6:36–40).

Chapter Context
The book of Judges contains a series of stories with a common theme: Israel falls into sin, suffers, and is rescued by God, only to fall once again (Judges 1—2). The next phase in Israel’s downward spiral comes after 40 years of peace, won by Deborah and Barak (Judges 4—5). Israel is punished for sin through the Midianites. After seven years, the Israelites cry out for help. The Lord appears to Gideon, challenging the timid man to lead the battle against Israel’s oppressors. Empowered by the Spirit, Gideon calls for his people to follow him, but still asks the Lord for signs. Gideon’s successful campaigns are depicted in chapters 7 and 8.

Verse by Verse

Verse 1. The people of Israel did what was evil in the sight of the Lord, and the Lord gave them into the hand of Midian seven years.

The repetitive, downward spiral of the era of the judges (Judges 2:11–19) begins again. After Deborah and Barak defeat the Canaanites (Judges 4:23–24) Israel is free and living at peace in the land. During that brief period, the people seem to be following the ways of the Lord. Then a new generation comes along, who promptly returns to worshipping Baal and the other false gods of Canaan. Service of any false god is evil in and of itself since it is a betrayal of the one true God. That’s even more the case for Israel, who has a special relationship with the Creator. Worship of the Canaanite deities also involves vile practices including sexual depravity and human sacrifice.

The Lord is faithful to respond to Israel’s evil by allowing them to be oppressed yet again. This time, Israel’s oppressor will be the Midianites. Midian was one of the sons of Abraham and a wife called Keturah, whom he married after the death of Sarah (Genesis 25:1–2). The descendants of Midian grew to be a persistent people, often existing as nomads in the ancient near east. Israel had both positive and negative interactions with Midian over the course of their shared history. Later in Israel’s wilderness wandering, however, Midian harassed the Israelites and tried to lead them away from God (Numbers 25:16–18). This eventually led to war against Midian (Numbers 31).

Now, many years later, God has allowed the Midianites to grow strong again. They were settled during this era east of the Jordan River, but they had begun to cross over to the western side and push farther and farther into the land. The Lord gives Israel into their hands for seven years because of Israel’s evil practices.

Context Summary
Judges 6:1–10 begins, once again, with Israel’s descent into evil (Judges 2:11–14). God turns them over to the Midianites, who invade every year with their allies from the east. These raids take Israelite crops and livestock. God’s people cry out for help after seven years. Before sending a deliverer, the Lord first appoints an unnamed prophet to deliver a message. He reminds them that He is the one who freed them from their enemies and gave them their land. They suffer now because they have not obeyed His voice.

Verse 2. And the hand of Midian overpowered Israel, and because of Midian the people of Israel made for themselves the dens that are in the mountains and the caves and the strongholds.

God has given the Israelites into the hands of the Midianites (Judges 6:1). This instance of oppression seems to have taken the form of regular raids on Israel’s crops and livestock (Judges 6:3). This would have left the Israelites poor, insecure, and vulnerable to starvation. To avoid this, the people of Israel resort to hiding themselves and their food in the caves and strongholds of the mountains.

Since the raids likely took place along the Jezreel Valley, the caves may have been found in the range known as Carmel and in the Iron Hills. It’s possible the Israelites developed a practice of moving up to these caves during the harvest and in the seasons where the marauding Midianites would come looking for food. Rather than taking over the land outright, Midian would let the people of Israel freely plant crops, only to steal them when they were harvested.

Verse 3. For whenever the Israelites planted crops, the Midianites and the Amalekites and the people of the East would come up against them.

God turned His people over to oppression by the Midianites in response to Israel’s evil practices: worshiping Baal and other gods (Judges 6:1–2). This took the form of regular invasions of Israelite settlements and towns. The Midianites, along with allies that included the Amalekites and other people from east of the Jordan River, would cross over the Jordan and strike into the heart of Israelite territory. They would come specifically to raid the Israelite’s crops at harvest time to take the food for themselves.

This means Midian didn’t conquer Israel and possess their land, in the typical fashion of a conquering enemy. Rather, they bullied and abused the people. Such regular raids and attacks would put the people at risk of starvation. It would also create a great sense of fear and uncertainty. The people of Israel were living in dread and helplessness. The timid response of the very man God calls to become a rescuer echoes this beaten-down attitude (Judges 6:17, 37, 39).

Verse 4. They would encamp against them and devour the produce of the land, as far as Gaza, and leave no sustenance in Israel and no sheep or ox or donkey.

Midian’s oppression against Israel takes the form of regular raids on crops and livestock. The Midianites, along with the Amalekites and other allies, would strike deep into the heart of Israel from as far east as the other side of the Jordan River. They would come every harvest season, set up their vast camps, and take everything they could find in Israel for food, even as far south as Gaza. Rather than invading and permanently taking territory, they would launch surprise attacks. Anything not hidden would be stolen.

Modern readers might miss the impact such raids would have. In the ancient world, resources were scarcer than they are in most nations today. Having a crop stolen was financially crippling. It was also potentially deadly. A successful enemy raid would mean having almost no sustenance, including crops, sheep, ox, and even donkeys, for as long as a full year. The constant threat of losing everything would have made the people bitter, weak, and fearful (Judges 6:6).

Verse 5. For they would come up with their livestock and their tents; they would come like locusts in number — both they and their camels could not be counted — so that they laid waste the land as they came in.

Over the course of seven years, Israel developed a tragic, traumatic harvest tradition (Judges 6:1–4). About the time the crops would be ready, invading Midianites would come from the east. They would forcibly take whatever food, livestock, and other goods were to be found. This was the material Israel was depending on to survive through another season. This verse compares the invaders to locusts descending on the crops and devouring them. In the same way as swarming insects, enemy forces would descend on fields and leave them bare.

The size of the forces that arrived made the Midianites and their allies irresistible. The number of camels they brought to ride and carry their gear could not even be counted. They would cover the open land with their endless tents full of fighters and harvesters and simply take what they wanted, leaving nothing behind for the hungry people of Israel. The land was laid waste wherever their path took them.

Verse 6. And Israel was brought very low because of Midian. And the people of Israel cried out for help to the Lord.

God’s judgment on Israel for their sin—serving other gods and participating in their vile evils—was severe. Israel became a beaten people in every sense of the word (Judges 6:1–5). Year after year, Midianite invaders came from the east in numbers so vast that the people were simply overpowered. Resistance was useless. Waves of camels carrying Midianites, Amalekites, and others from beyond the Jordan River would arrive around harvest time. These swarms would flood Israel’s territory with foreign invaders. The people could do nothing to stop it. When the enemy finally left, they took with them everything that could be used for food.

This verse poignantly summarizes the effect this had on the people. They were broken down, humiliated, and ruined. That’s what it took for them to finally cry out to God for His aid, instead of honoring the false gods which had failed to protect them. They asked the Lord for help (Judges 2:11–19), and He began to act. His first step, in this case, is to send a prophetic voice to scold the people for their persistent sin (Judges 6:7).

Verse 7. When the people of Israel cried out to the Lord on account of the Midianites,

The previous verse gave a dire summary of Israel’s oppression (Judges 6:1–5) by the Midianites: They were beaten down, fearful, humiliated, and ruined. It’s likely some of the people were on the brink of starvation. Every year, year after year, the Midianite hordes arrived with their allies from the east and almost completely wiped out all of Israel’s crops and livestock. Only what was hidden away in mountain caves was left behind, and that had to be shared between too many people.

The effect on Israel was beyond nutrition and wealth. The nation was mentally and spiritually broken. They were crushed and had lost the will to fight. They could not stand up to this overwhelming enemy. Finally, they cried out to the Lord for help instead of waiting for Baal and the other false gods to act on their behalf.

God’s response to their cry does not immediately follow the usual formula (Judges 2:11–19) of sending a rescuer. Somewhat as He did with Deborah (Judges 4:4–5), God first introduces a prophet. In this case, the prophet’s message is a harsh reminder of how Israel came to be in this mess in the first place (Judges 6:8–10).

Verse 8. the Lord sent a prophet to the people of Israel. And he said to them, “Thus says the Lord, the God of Israel: I led you up from Egypt and brought you out of the house of slavery.

Israel has finally cried out to Yahweh for help (Judges 6:6). The oppression by the Midianites and their allies from the east of the Jordan has crushed Israel’s spirits as well as their supplies of food and livestock. Only once they reach that state of complete despair do they recognize their need for God’s intervention. Now they will wait for God to raise up a deliverer as He has done in the past (Judges 2:11–19) to free them from the oppression of the Midianites.

However, God’s first step in this cycle is not to send a rescuer. Rather than immediately calling someone like Ehud (Judges 3:15), Shamgar (Judges 3:31), or Barak (Judges 4:4–6), He sends a prophet. The role of a prophet—or prophetess, as in the case of Deborah—is different from that of a warrior judge or deliverer. A prophet is a person God uses to deliver a message to His people. Before God sends a deliverer to save Israel from Midian, He has a few things to say to them.

This unnamed messenger from God begins to deliver a scathing reminder to the Israelites. Perhaps he stayed in one place and waited for people to come to him. Perhaps he traveled around declaring the Word of the Lord. Whatever the method, his message was familiar. God was reminding His people how He had powerfully provided for them in the past.

This history lesson starts with Egypt, from which Israel was miraculously rescued from harsh slavery (Exodus 12:51). It’s not that the people did not know the story; they had not forgotten the past. They had forgotten to remain faithful to the God who had rescued them from hundreds of years of slavery to the Egyptians. This deliverance came with many powerful miraculous signs (Exodus 3:20).

Verse 9. And I delivered you from the hand of the Egyptians and from the hand of all who oppressed you, and drove them out before you and gave you their land.

Israel has cried out to the Lord to save them from the oppression of the Midianites (Judges 6:1–7). Before sending another deliverer, however, the Lord has sent a prophet to deliver a message to His people (Judges 6:8). The Lord wants to remind them of all He has done for them in the past. Forgetting the importance of these events is what led Israel to fail in their conquest of the Promised Land (Deuteronomy 20:16–18). It’s also what led them to their current subjugation under foreign enemies.

God’s reminder included how He rescued them from Egypt (Exodus 12:51). He is the one who freed them from abusive slavery in Egypt. Through powerful miracles (Exodus 3:20), God delivered them from the Egyptians. He also led them into Canaan and gave them victory over the wicked people there (Judges 1:1–4). God had also been the One who freed Israel from her earlier oppressions (Judges 2:11–19). He is the one ever and always responsible for moving them from oppression to freedom, from slavery to independence, from suffering to salvation.

Even more than that, the Lord reminds His people that He drove out the nations before them and gave them the land He had promised. They took from nations under God’s judgment exactly what God had always intended for them. The implication is this: God has been good to the Israelites by using His unlimited power for their benefit (Deuteronomy 7:1–5; 9:4–5).

The people of Israel may not have forgotten the stories, but they have failed to be faithful to the God who provides and saves.

Verse 10. And I said to you, ‘I am the Lord your God; you shall not fear the gods of the Amorites in whose land you dwell.’ But you have not obeyed my voice.”

The Lord is speaking to His people Israel through a prophet (Judges 6:7–9). Instead of immediately sending a deliverer (Judges 2:16) to save them from the Midianites (Judges 6:1), He has sent a prophet to deliver a message to them. He wants them to hear and understand why they are suffering in this way. This comes in the form of a reminder of all God had done for the people, and how they turned from right faith to ignore their own Rescuer.

The prophet’s message notes how God has used His power to save the people, first from slavery to the Egyptians (Exodus 12:51) and then from every oppressor after that (Judges 2:18). He has driven out the nations of the Promised Land before them and given His people Israel their long-awaited territory. In other words, God has done great good for Israel, generation after generation.

Here, God’s prophet also points out what Israel was told when God first met with Moses (Exodus 3:6). This identification was also used to introduce the Ten Commandments (Exodus 20:1–2). The God who saved them demanded they worship Him alone, not other, false gods. God explicitly told them not to fear the gods of the Amorites (Joshua 24:15) who were living in the land.

The word “fear” here comes in a particular context. This helps explain why the Israelites worshipped and served false gods of the people around them. They “feared” those gods in the sense of wanting the good those idols could supposedly give. They also wanted to avoid the bad their neighbors said those deities would bring if ignored. This is not panic or terror, but a sense of awe, respect, and obedience. They respected the power and whims of gods that were not gods at all, while ignoring the power of the one, true God, Yahweh.

God ominously accuses the people of disobedience. The Lord does not want Israel to miss the connection between their disobedience and the suffering they now experience (Judges 6:1–2). God has told them over and over, throughout multiple generations, that suffering will follow their disobedience (Judges 2:19–23).

Those who heard this unnamed divine messenger must have wondered whether God would rescue the nation once again.

Verse 11. Now the angel of the Lord came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite, while his son Gideon was beating out wheat in the winepress to hide it from the Midianites.

Israel has cried out to God to deliver them from the oppression of the Midianites (Judges 6:1–10). The Lord has responded by sending a prophet to remind the people both of His history of saving them and their history of betraying Him. Their suffering is because of their disobedience and worship of false gods.

Now the Lord begins the process of saving His people once more. He does so by sending “the angel of the Lord” to call a man named Gideon to fill that role. We’re not told so, but the Old Testament often uses the phrase “the angel of the Lord” to refer to a pre-incarnate form of God the Son, the second member of the Trinity. That likely seems the case here since the passage will also refer to this same Being as “the Lord” (Judges 6:14). In any case, the Being arrives to represent the full authority of God in calling Gideon. In this instance, the Angel does not have a supernatural appearance. He looks like a common traveler.

The Angel comes and sits under a terebinth tree (Genesis 35:4) at a place called Ophrah. The location of this town is no longer known, but the tree belonged to a man named Joash the Abiezrite. The Abiezrites were a clan of the tribe of Manasseh, so the town was likely somewhere in that tribe’s territory (Joshua 17:7–10).

Near the tree, Joash’s son is threshing wheat. This process involves beating or crushing the harvested stalks to separate grain from inedible parts. The results will be sorted, later, in the process of winnowing. This is much easier in a large, flat, open space, called a “threshing floor.” Yet Gideon is working in an inconvenient, crowded place: a winepress. He’s hiding there to keep the food hidden from Midianite raiders. Israel’s only hope to hold on to any of their crops, at all, was to keep them hidden from the marauders from the east.

Instead of doing his work in the open where he might be seen, Gideon was hiding because of the brutal oppression of Midian.

Context Summary
Judges 6:11–27 begins in a town called Ophrah. There, the Angel of the Lord appears to a man named Gideon. The Lord calls Gideon mighty, despite his apparent lack of influence or power, and commands him to save Israel from Midian. After a display of power, God commands Gideon to tear down the town’s altars to false idols, replacing them with an altar to Yahweh complete with a sacrifice of his father’s bull. Gideon does so under the cover of darkness out of fear of his family and the townspeople.

Verse 12. And the angel of the Lord appeared to him and said to him, “The Lord is with you, O mighty man of valor.”

The Angel of the Lord, God’s representative on earth, has arrived at a small town in Israel. Ophrah is in the territory of Manasseh, and this Angel comes to deliver a message. Gideon, son of a relatively wealthy man, is quietly and secretively processing grain in the crowded space of a winepress, attempting to hide it from foreign invaders (Judges 6:1–5).

The Angel of the Lord—who seems to have an entirely ordinary appearance—now shows himself to Gideon and offers a strange greeting: “The LORD is with you, O mighty man of valor.” In the Old Testament, “men of valor” are potent warriors, such as David (1 Samuel 16:18), generals like Naaman (2 Kings 5:1) or soldiers (Joshua 8:3; 2 Chronicles 17:17). Here, that grand description is applied to a man doing a servant’s work as quietly as possible, hoping not to have his food stolen by an enemy.

There’s more than mere irony in this statement. The reference is almost sarcastic: Gideon is not only hiding when he’s called, but he will continue to express hesitation and insecurity even as God continues to call him to action (Judges 6:17, 27, 36–40). Beyond dry humor, the Angel’s lofty description of Gideon also expresses a reality unseen and obscured from a human perspective. The Lord addresses Gideon as he soon will be (Judges 7:24), not as he is in the moment; God speaks of what He knows, not of what fallible people see.

Another ironic twist is that Gideon’s obvious anxiety is a reason to consider him a man of valor. That he routinely obeys—despite what seems to be intense insecurity—implies a greater faith than those who feel no fear, at all.

Verse 13. And Gideon said to him, “Please, my lord, if the Lord is with us, why then has all this happened to us? And where are all his wonderful deeds that our fathers recounted to us, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has forsaken us and given us into the hand of Midian.”

The Angel of the Lord has appeared to Gideon as he is working in secret. Gideon is threshing wheat in a winepress to avoid detection by invading marauders (Judges 6: 1–11). This stranger, who likely did not look like an angel, has greeted Gideon by describing him as a powerful warrior (Judges 6:12). Such praise is ironic for a timid man (Judges 6:17, 27, 36–40), hiding his food from potential enemies. Yet the phrase Gideon responds to is the first part of the Angel’s greeting: that the Lord God was with him.

The idea that Yahweh was with anyone in Israel conflicted with the circumstances of Gideon’s everyday life. The nation had been “brought low:” humiliated and beaten down by foreign enemies. People were hungry and scared for the future. They had no hope of stopping the Midianites from taking everything from them, year after year. Gideon carries this idea beyond himself to apply to all of Israel, asking a bold question: if the Lord is with Israel, why has all this happened to us? Where is the miraculous rescue the Lord performed when bringing us out of Egypt, as our ancestors described in their stories?

It’s important to note that Gideon acknowledges his generation had heard the stories of Yahweh’s goodness and power (Exodus 3:20; 12:51). They had been taught the truth of their history. That knowledge had not been enough to keep them from turning to the depraved, evil gods of their neighbors in Canaan (Judges 2:11–19). Israel’s current predicament is part of a repeating pattern of faithlessness (Judges 6:1).

Gideon concludes with a bitterly phrased statement which is still mostly correct: that God had “forsaken” the people into subjection under Midian. Gideon was probably not the only person in Israel who understood that their own sin had caused the Lord to turn them over to Midian. The people have finally cried out to the Lord for rescue. Gideon’s attitude seems to doubt God will send such help.

Verse 14. And the Lord turned to him and said, “Go in this might of yours and save Israel from the hand of Midian; do not I send you?”

One reason this appearance (Judges 6:11–13) of “the angel of the LORD” is thought to be a pre-incarnate manifestation of Christ is that His name is shortened in this verse to “the Lord.” The Being speaking to Gideon is now labeled using the same terminology reserved for God.

Gideon responded to the Angels’ announcement—that the Lord was with him—with bitter skepticism. He struggled to believe that could be true, given what was happening to Israel (Judges 6:1–6). The Lord seems to ignore both Gideon’s skepticism and his question. He simply tells Gideon to go. Once again, the Angel implies that Gideon is a powerful man (Judges 6:12), despite finding him hiding his food from raiders (Judges 6:11). This implies that the source of Gideon’s strength is the very idea to which Gideon objected. When God is with someone, that person is mighty.

Gideon will respond to this call with hesitation and skepticism (Judges 6:17, 27, 36–40). Still, there is an irony in the way Gideon’s observation about Israel’s plight was immediately followed by a command from the Lord to go and fix it with the power of the Lord. Complaining to God about what’s broken sometimes results in being recruited by God to take on responsibility for making the situation right.

Verse 15. And he said to him, “Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father ‘s house.”

Gideon asks a question many have asked—both within Scripture and outside of it—when given a seemingly impossible mission from God: “How?” The nation is brutalized by foreign raiders (Judges 6:1–6), and the man being called is currently hiding his food from enemy eyes (Judges 6:11). Yet the Lord called him a “man of valor” (Judges 6:12) and commanded him to make the situation right (Judges 6:14). The Lord’s first statement, that Yahweh was with Gideon, did not match the way Gideon viewed his circumstances. The Lord’s command to change those circumstances does not match Gideon’s vision of himself in the world.

Another common reply to God’s calling is doubt that the person called is capable of such a thing. Gideon lists all the reasons he shouldn’t be thought of as a “mighty man.” His clan is the least influential of his tribe, and he’s not even the most important person in his own family. That lowly status is highlighted by the fact that he’s doing a servant’s job, despite not being a servant himself (Judges 6:27). Gideon can’t imagine he has the power to make a difference. Nor does he believe anyone would listen to anything he had to say about saving Israel.

It should be noted that “bravery” is not rightly thought of as a lack of fear, but the strength to overcome fear to act. By that standard, this timid, self-doubting Israelite is legitimately one of Scriptures “bravest” heroes (Hebrews 11:32–35).

Verse 16. And the Lord said to him, “But I will be with you, and you shall strike the Midianites as one man.”

The Lord doesn’t answer any of Gideon’s objections about saving Israel from the Midianites (Judges 6:11–15). Instead, God simply says, “I will be with you.” The Lord always insists that’s the only answer any person should need to hear. Man’s power is always irrelevant next to the will of their Creator (Luke 18:27; Exodus 15:6).

Moses objected to God’s call in a way much like Gideon’s excuses.” God answered by saying, “But I will be with you” (Exodus 3:11–12). When a startled Jeremiah pointed to his poor speech and youth, the Lord answered, “I am with you to deliver you” (Jeremiah 1:6–8). Here, God gives the same answer to Gideon. It’s the only and obvious cure to every inadequacy raised in response to God’s call. Even when the task seems impossible, this is the truthful answer.

The Lord adds that because He is with Gideon, the victory will be clear and convincing. Commentators suggest two ways of reading this reference to “[striking] the Midianites as one man.” Either option makes sense in this context, and its possible both are in mind. The first possibility is that God meant Israel would rally behind Gideon and they would fight with the unity and cooperation of a single person. Another possibility is that this is a prediction that Gideon would defeat every Midianite, to the last man, until none were left to oppress Israel.

Either way, Gideon is still dubious. God’s initial reference to him as a “mighty man of valor” (Judges 6:12) becomes more ironic as the conversation continues (Judges 6:17).

Verse 17. And he said to him, “If now I have found favor in your eyes, then show me a sign that it is you who speak with me.

The Lord—Yahweh, Israel’s God (Exodus 3:4–6)—has commanded Gideon to save Israel from the Midianites (Judges 6:11–16). He has promised to be with Gideon and to give him victory. Looking back at this verse, it’s reasonable to wonder about Gideon’s motives for making this request. His actions later suggest a man who struggles with doubt and skepticism (Judges 6:27, 36–40). It’s not entirely clear if Gideon is hoping to verify that this message really comes from God, or hoping to prove the opposite, so he can be free of the responsibility.

In either case, he asks the Lord for a sign to show it is really the Lord God speaking. It’s not completely unreasonable to verify messages to see if they’re from God (Deuteronomy 18:22; Acts 17:11; 1 John 4:1). It’s less justified to ask for more proof than is necessary, or asking for even more evidence, when God has already given it (Matthew 12:39; Luke 4:24–28). As far as Gideon is concerned, the Lord has already said that He is with Gideon. It seems likely that He will graciously agree to Gideon’s test—and, even more graciously, to several that follow.

Verse 18. Please do not depart from here until I come to you and bring out my present and set it before you.” And he said, “I will stay till you return.”

God has come in the form of a traveler (Judges 6:11–12) and announced to Gideon that He is with him. The Lord commanded Gideon to go and save Israel from the Midianites, an impossible-sounding task (Judges 6:13–16). Gideon’s story includes many moments where he expresses a combination of skepticism, fear, and doubt. In this case, he might have thought he’s found a method to “explain away” the conversation. This Person introduced as “the angel of the Lord” apparently looks like any other man. So, Gideon has asked for a sign to prove the Angel is the Lord.

It’s not clear what sign Gideon has in mind. He simply asks the Angel to wait while he goes to prepare a gift. The word used here is min’hāt, from the same root word used for sacrifices, tributes, and offerings. The Lord agrees to wait where He is until Gideon returns. The present Gideon brings back is a sign of profound respect and hospitality which also gives an opportunity to witness God’s power (Judges 6:19–21).

Verse 19. So Gideon went into his house and prepared a young goat and unleavened cakes from an ephah of flour. The meat he put in a basket, and the broth he put in a pot, and brought them to him under the terebinth and presented them.

Gideon has been commanded by the Lord to save Israel from the Midianites (Judges 6:11–16). No specific actions have been mentioned. The Lord has merely promised only to be with Gideon, describing His presence as Gideon’s might. Since the Person speaking looks like a normal man, Gideon has asked for a sign to prove this is really the Lord. The Lord has graciously agreed to wait under the terebinth tree while Gideon prepares a gift for Him.

Gideon’s gift turns out to be a large and generous meal, which he carefully prepares himself. He slaughters and cooks a young goat and makes unleavened cakes from a relatively large quantity of flour. Gideon puts the meat in a basket, the broth to pour over the meat in a pot, and delivers the meal to the stranger waiting for him under the tree. The size and quality of the food expresses both hospitality and respect. It also anticipates that the Man will do something to show He is the Lord, if He truly is. Scripture is not clear about what exactly Gideon is expecting to see.

If Gideon meant to directly worship the Angel as the Lord God, he may have brought the goat and slaughtered it in front of the Man before putting the meat on an altar. He doesn’t do that. Still, this meal may have been intended a kind of spiritually laden sacrifice. This gift was described in the previous verse using the Hebrew term used for sacrifices. Given the fear with which Gideon was hiding food from the enemy (Judges 6:1–4, 11), it also may have represented a legitimate material sacrifice on Gideon’s part.

Verse 20. And the angel of God said to him, “Take the meat and the unleavened cakes, and put them on this rock, and pour the broth over them.” And he did so.

Gideon has brought a large and generous meal to a stranger speaking as the Lord. That stranger, who apparently is the Lord God in some manifested form, has commanded Gideon to save Israel from the marauding Midianites (Judges 6:11–16). The only tool or instruction given was the promise of the Lord’s presence as assurance that this can be done. Gideon has asked for a sign to verify this is truly the Lord (Judges 6:18).

The Being waiting for Gideon is now called “the angel of God.” He has been referred to as both “the angel of the LORD” and as “the LORD.” That this Person is referred to as “the Lord” strongly suggests this is a Christophany: a pre-incarnate visit from God the Son, prior to His birth as Jesus Christ. He quickly tells Gideon what to do with the meal (Judges 6:19) he has brought: to put the meat and broth on a rock.

We’re not told precisely what sign Gideon was expecting. What he sees, however, is more than enough to convince him that this Messenger is telling the truth. In typical fashion, even this confirmation will elicit fear and worry (Judges 6:22–23; Exodus 3:18–23).

Verse 21. Then the angel of the Lord reached out the tip of the staff that was in his hand and touched the meat and the unleavened cakes. And fire sprang up from the rock and consumed the meat and the unleavened cakes. And the angel of the Lord vanished from his sight.

Given all that has happened to Israel (Judges 6:1–6), and Gideon’s own fear (Judges 6:11), he never would have expected to spend his day as he has (Judges 6:12–20). He had no warning that God would appear to him and command the rescue of Israel from the Midianites. In keeping with his deeply-rooted skepticism and insecurity (Judges 6:27, 36–40), Gideon has asked for a sign that this is really the Lord (Judges 6:17). To set up this sign, Gideon prepared a generous meal for the stranger, who asked Gideon to put the meat and the cakes on a rock and to pour the broth over them (Judges 6:18–20).

Now the Angel of the Lord touches the meal with the tip of His staff. Fire leaps up from the rock and burns everything up, even though it was wet from the broth. As soon as this happens, the Man “vanishes:” leaving in a clearly supernatural fashion. This response to Gideon’s request for a sign implies several important things. These combined effects are more relevant than a random act of power.

First, Gideon prepared a meal that was the equivalent of an offering, spread it on a rock, and it was consumed by fire. The consumption of the sacrifice was clearly understood as a sign of a deity’s acceptance (Leviticus 9:24; 1 Kings 18:38; 2 Chronicles 7:1). Second, the angel of the Lord disappears before Gideon’s eyes: there one moment and then gone. This clarifies that what Gideon saw was a manifestation, not a mortal human body.

Gideon now has his evidence that this was really the Lord. Rather than reacting with joy, or courage, he responds with more fear and despair. Now that he knows his Guest was the Lord God, he’s overcome with worry that he’ll be struck dead for seeing God’s face (Exodus 33:18–23).

Verse 22. Then Gideon perceived that he was the angel of the Lord. And Gideon said, “Alas, O Lord God! For now I have seen the angel of the Lord face to face.”

Scripture gives us ample evidence to understand that Gideon’s nature was neither daring nor confident (Judges 6:17, 27, 36–40). It’s possible that when he first requested God provide proof of His identity, he was hoping to find the whole thing was a hoax. Here, rather than reacting to confirmation (Judges 6:18–21) with courage, Gideon seems to despair. He had clearly already seen the Man’s face. Apparently, Gideon didn’t fully believe the man was a manifestation of the Lord until fire consumed Gideon’s meal and the Angel vanished into thin air.

Instead of being excited, Gideon becomes disturbed and afraid. It was common knowledge that nobody can see the Lord’s face and live (Exodus 33:18–23). Gideon clearly associates the Angel of the Lord with the Lord Himself—and he has seen His face! Gideon cries out, “Alas! O LORD God!” He is fearful for his life.

However, what Gideon has seen is referred to as a Theophany or a Christophany, meaning a visible, material manifestation of God, rather than God in His full and undisguised glory. God will reassure Gideon that he’s not about to die (Judges 6:23).

Verse 23. But the Lord said to him, “Peace be to you. Do not fear; you shall not die.”

The Angel of the Lord has visited Gideon (Judges 6:11–12). The text strongly implies this is the Lord Himself in human form, manifesting in the appearance of a man, while not being a fully mortal person. Such an encounter is referred to as a Christophany, meaning an appearance of God the Son prior to His full incarnation as Jesus Christ.

Gideon was apparently not convinced that the stranger who commanded Him to save Israel from the Midianites (Judges 6:13–16) was truly God, or even from God. That changed when he saw the Man consume an entire meal with fire by touching it with His staff and then vanishing from view (Judges 6:17–22).

Rather than being encouraged to know God was on his side, Gideon immediately panicked. He had—or so he thought—seen the literal face of God Himself. According to Old Testament understanding, this was something no human could survive (Exodus 33:18–23). He assumes he is about to die. Instead, he hears the Lord’s voice speaking encouragement. The Lord tells Gideon to set aside his anxiety: to see the face of a human form constructed by the Lord or His angel is different from viewing God’s face in its unrestricted glory.

Verse 24. Then Gideon built an altar there to the Lord and called it, The Lord Is Peace. To this day it still stands at Ophrah, which belongs to the Abiezrites.

Gideon had made a meal as a test. He had generously provided an angelic stranger with food to see if the Man would give him a sign to prove He was the Lord. The Angel caused the meal, set on a rock, to be consumed by fire, and then He vanished from view (Judges 6:17–21). On the positive side, this convinced Gideon that the divine command to rescue Israel was legitimate (Judges 6:11–16). On the other hand, it inspired fear, as Gideon worried he’d be struck dead for seeing God’s face (Judges 6:22–23). The Lord dispelled that fear, and now Gideon must move forward.

First, the newly-called judge (Judges 2:16–19) does as many Old Testament figures did after an encounter with God: he builds an altar and names it (Genesis 8:20; 22:1426:25; 35:7; Exodus 17:15). He called this altar under a terebinth tree “The Lord is Peace.” Perhaps the name comes from God’s reassuring words to Gideon in the previous verse.

At the time the writer of Judges put together this manuscript, that altar was still standing. Scholars differ on their views of who this author is, but many point to Samuel: the last judge and first prophet of Israel’s monarchy (1 Samuel 3:20; 7:3–6). The location of Ophrah is no longer known, but it was likely found within the territory of Manasseh (Joshua 17:7–10; Judges 6:15).

Verse 25. That night the Lord said to him, “Take your father ‘s bull, and the second bull seven years old, and pull down the altar of Baal that your father has, and cut down the Asherah that is beside it.

If Gideon thought his interaction with the Lord wouldn’t have immediate consequences, he was quickly proven wrong. God was about to make things very difficult for the unsure, hesitant Israelite (Judges 6:17, 36–40). After delivering a command and miraculous sign (Judges 6:11–21), He speaks to Gideon again that very night.

Earlier commands were vague. Gideon was simply told to rely on God’s power to rescue the nation from oppression by Midian (Judges 6:1–6). This instruction is very specific—and dangerously provocative. God’s orders involve directly violating a false religious center, as well as sacrificing some of his family’s property.

The Lord commands Gideon to pull down an altar to Baal and the Asherah pole next to it (Judges 3:7). Baal was a Canaanite storm god associated with prosperity and rain. Asherah, Baal’s lover, was worshipped using trees, poles, or raised images. Both objects of false worship stand on the property of Joash, Gideon’s father. That these centers of depraved, evil practices were so ingrained into the town makes God’s displeasure easier to understand (Judges 6:1). Gideon’s family and the people of his hometown were all involved in worshiping false gods. They were part of the reason God had allowed the Midianites to oppress Israel in the first place.

Some scholars understand the Hebrew phrasing here to mean only one bull is involved. Most, however, agree that there are two bulls being described. Then, as now, a typical cattle herd only includes a few bulls—males—while most of the group are females. The first animal is Gideon’s father’s bull. This is likely the largest and strongest of the herd. Gideon is to use that bull to help pull down the altar to Baal. The following verse shows what he is to do with the second bull, which is seven years old (Judges 6:26).

The Lord also commands Gideon to cut down the Asherah. This may have been a carved pole or image, or the trunk of a tree.

Verse 26. and build an altar to the Lord your God on the top of the stronghold here, with stones laid in due order. Then take the second bull and offer it as a burnt offering with the wood of the Asherah that you shall cut down.”

After Gideon’s challenging and reassuring interaction with the Lord (Judges 6:11–23), he built an altar to God under the tree where they met (Judges 6:24). The Lord came to Gideon that very night and commanded him to destroy an altar to Baal and a “sacred” Asherah pole beside it. Both were used for the worship of false Canaanite gods (Judges 3:7). Both stand on the property of Gideon’s father, Joash.

In addition, Gideon is to build a replacement altar—a legitimate altar—to God. This is to be placed on top of the stronghold and built with stones laid in a specific order. This altar to the “Lord your God” will replace the altar to Baal. The Asherah pole Gideon cuts down is to be used as fuel for the fire on the new altar. God is not merely commanding Gideon to remove the pagan artifacts, but to destroy them and replace them with godly alternatives.

Finally, Gideon must sacrifice a seven-year-old bull from his father’s herd on that altar to Yahweh. This is the second bull mentioned. Gideon was apparently meant to use the first one to pull down the Baal altar.

Gideon will comply, but with as much caution and secrecy as was possible for such a dramatic task (Judges 6:27).

Verse 27. So Gideon took ten men of his servants and did as the Lord had told him. But because he was too afraid of his family and the men of the town to do it by day, he did it by night.

The Lord appeared to Gideon, of the tribe of Manasseh, of the tiny clan of the Abiezrites. Despite Gideon describing himself as the least in his father’s household, the Lord has promised to be with him and has commanded Gideon to save Israel from the Midianites (Judges 6:11–16). This call was confirmed with a sign (Judges 6:17–24).

Before fully repelling the Midianites, the Lord has come back to Gideon that night. He has a very specific task which must be done. Gideon is to tear down an altar to Baal and an Asherah pole; these were pagan artifacts used for the worship of false gods (Judges 3:7). Both stand on his father’s property. Gideon must replace the altar to Baal with an altar to Yahweh and sacrifice one of his father’s bulls on it (Judges 6:25–26). This would have been an open, overt attack on the worship of those false gods and a declaration of the Lord’s supremacy.

Gideon obeys; gathering ten servants reinforces how difficult it would have been to demolish the altar and Asherah pole. And yet, his acts are not done in an especially courageous way. Instead, Gideon works under the cover of darkness. It would be fair to note that if Gideon had done this in broad daylight, he likely would have been attacked by angry townspeople (Judges 6:30) or even the Midianites themselves (Judges 6:11).

And yet, Scripture points out that Gideon was “afraid of” both his neighbors and his own family. The Hebrew phrasing here implies more than being “prudent,” or a tactical calculation. Gideon is anxious about what will happen if he publicly desecrates the pagan altars. He’s obedient enough to follow God’s command—but not so bold that he’ll act in open daylight.. Afraid or not, he does what needs to be done: a reasonably good definition of real “bravery.”

The following verses will prove Gideon was right to expect a strong reaction from his neighbors. They will not take kindly to this act. The people of Gideon’s family and town do not worship Baal casually. They genuinely believe keeping Baal satisfied means being protected from harm and granted favor. This attack against Baal’s altar and the sacred Asherah will be viewed as a high crime against those gods.

Verse 28.When the men of the town rose early in the morning, behold, the altar of Baal was broken down, and the Asherah beside it was cut down, and the second bull was offered on the altar that had been built.

Gideon has thoroughly—if quietly—obeyed the command of the Lord (Judges 6:25–27), under the cover of darkness and with the help of ten servants. He dismantled the altar to Baal and the Asherah pole: artifacts used for worshiping false gods. He has built a new altar to Yahweh and sacrificed a bull on it. It likely took the entire night to complete all of this. This is not an act of petty vandalism. This is a complete destruction of those pagan elements and an attack on the legitimacy of those false gods.

Now morning has dawned on the remains of Gideon’s actions. The men of the town emerge from their homes to find the Baal altar in pieces, the Asherah pole chopped down and burnt, and the charred remains of a bull on top of a new altar to another deity.

It’s hard to overstate how scandalous this would have been for everyone in town. They worshiped Baal and the other gods of the region. These were also the gods of their frequent attackers, the Midianites. They believed that worshiping those gods helped to protect and provide for them. Now those gods had been insulted, disrespected, and humiliated, as were all those who worshipped them. From their point of view, this act deserved the harshest possible punishment.

Context Summary
Judges 6:28–35 describes what happens when Gideon’s neighbors discover he has toppled the Baal altar and Asherah pole and replaced them with an altar to Yahweh. They demand Gideon’s father Joash let them kill Gideon. Joash defends his son, challenging Baal to fight his own battles, if he cares to. This earns Gideon the nickname Jerubbaal, implying his conflict with Baal. When the Midianites return on another raid to take Israel’s food (Judges 6:1–5), God empowers Gideon and people from several tribes to battle against Midian and her allies from east of the Jordan.

Verse 29. And they said to one another, “Who has done this thing?” And after they had searched and inquired, they said, “Gideon the son of Joash has done this thing.”

Though Gideon followed God’s instructions to tear down pagan monuments (Judges 6:25–26), he did so as secretly as he could (Judges 6:27). Even so, he would have known his act could never be kept secret. He had obeyed Yahweh’s command to tear down an altar to the god Baal and the Asherah pole next to it. He built the new altar to Yahweh and sacrificed a bull on it, just as the Lord had told him to do. He had accomplished it all before sunrise (Judges 6:28).

Secrets don’t keep in small towns, and Ophrah could not have been large. Even if Gideon and his servants had attempted to lie about what happened—and Scripture gives no reason to think they did—the town of Baal worshipers would need little investigation to determine who was guilty. Their questions led them straight to Gideon, son of Joash. The altar had stood on Joash’s land. Joash’s family served Baal along with everyone else. Why would Joash let this happen? In the minds of these people, Gideon had insulted the gods they were counting on for protection. He needed to pay if they hoped to regain those gods’ favor (Judges 6:30).

Verse 30. Then the men of the town said to Joash, “Bring out your son, that he may die, for he has broken down the altar of Baal and cut down the Asherah beside it.”

Before the Lord appeared to him (Judges 6:11–12), Gideon likely never have dreamed of dismantling his town’s altar to Baal and the Asherah pole next to it (Judges 6:25–28). His family participated in Baal worship alongside the rest of the town. Gideon himself may have served Baal right up until the day Yahweh showed up and told him to tear down the Baal altar.

Now, though, Gideon is in serious trouble. The men of the town have learned Gideon is the one who risked Baal’s wrath on them all. He is the one who ordered servants to help him demolish the Baal altar. He is responsible for chopping up and burning the sacred Asherah pole, building an altar to another god—the real God—and offering a bull on it. This was not a mere act of blasphemy against Baal and Asherah, this was a statement of utter contempt.

Gideon’s neighbors likely believe they are all in trouble if they cannot get back on Baal’s good side. They have a solution, one which is not surprising. They corner Gideon’s father, Joash, and tell him to hand over his son so they can kill him for what he has done. Baal’s honor must be defended. Joash offers a surprisingly rational answer that not only defuses the mob’s anger, but it also earns Gideon a new alias (Judges 6:31–32).

Verse 31. But Joash said to all who stood against him, “Will you contend for Baal? Or will you save him? Whoever contends for him shall be put to death by morning. If he is a god, let him contend for himself, because his altar has been broken down.”

The men of the town of Ophrah have come to Joash with an angry demand. They insist he turn over his son Gideon so he can be executed. Their intent is to defend the honor of their Canaanite god, Baal, after Gideon desecrated his altar and the Asherah pole (Judges 6:25–28). Whether they know Gideon was ordered to do this by Yahweh, it makes no difference. They have no interest in hearing about or obeying Israel’s One True God.

As in many places, this part of Scripture leaves many details unexplained. We’re not sure what Joash knows about his son’s encounter with the Lord on the prior day (Judges 6:11–12). Scripture does not indicate whether Joash agrees with Gideon, is angry with him, or simply does not care. Nothing in the text proves or disproves that Gideon convinced his father that Yahweh has appeared to him and commanded these actions. Perhaps Joash is simply standing up for his son. Whatever his motive, Joash’s response to the men of the town is both threatening and backed with potent logic.

First, Joash makes it clear that anyone attacking his son will, themselves, face consequences. He asks those eager for his son’s blood if they will attempt to defend the god Baal. He challenges them over their readiness to risk their own lives to defend their god’s honor. Joash ominously implies that anyone who harms Gideon will be dead by the following morning.

This is not an idle threat. Even according to ancient customs, all legal rights are on Joash’s side. Though the desecrated altar was apparently used by the men of the town, it stood on his land. Gideon, as well, is there on Joash’s property. If a neighbor killed Gideon, there or anywhere else, Joash could claim the legal right of retribution against the murderers. As a man with both land and servants (Judges 6:27), he clearly had the influence to see anyone who hurt his son killed within a day.

Second, Joash makes an excellent theological argument about Gideon’s act of blasphemy: if Baal is a real god, he should fight his own battles. According to the beliefs of Baal-worshippers, themselves, Gideon’s act should result in some supernatural, obvious punishment. If this desecration is so terrible, Baal should be able to obtain his own retribution. There’s no reason for the townspeople to seek revenge if they really believe Baal is both powerful and easily offended. In fact, if the people attempt to attack Gideon, they would be insulting Baal by acting as if he cannot or will not do so himself. It’s an argument that works just as well coming from a believer in Baal as from one who worships Yahweh.

This reply works, and the townspeople will let Gideon live (Judges 6:32).

Three times in this reply, Joash uses the root word riyb, translated as “contend” or “struggle.” That phrasing leads the townspeople to label Gideon with a second name, Jerubbaal, literally meaning “let Baal contend.” In modern speech, this would be like a combination of, “what is Baal going to do about it?” and “whom Baal should destroy.” The longer Gideon lives, and the more success he has against Baal worship (Judges 7:24–25; 8:28), the clearer it becomes that the Canaanite god is no god, at all.

Verse 32. Therefore on that day Gideon was called Jerubbaal, that is to say, “Let Baal contend against him,” because he broke down his altar.

In a beautiful moment, Gideon’s father Joash comes forcefully to his son’s defense. He is protecting Gideon against the men of the town who want revenge. The neighbors were convinced Gideon must be killed to defend the honor of Baal and to earn his favor after his sacred altar was desecrated (Judges 6:25–30).

Joash replied with two main responses. One was legal—and physical—the other was theological. First, Joash reminded everyone of his legal right to kill anyone who attacked his son.

Second, he reminded the people of their own pagan beliefs: if Baal was a god, he should be able to contend for himself. Trying to kill Gideon would be an insult to Baal, suggesting he didn’t have the ability to do so himself.

That remarkably clear logic stuck, and even became Gideon’s new name. From then on, Gideon was often called by the nickname “Jerubbaal.” This comes from a Hebrew word his father used three times in his challenging response (Judges 6:31). The word riyb means “to struggle or contend.” Gideon’s new title essentially means “let Baal fight for himself.” As such, Gideon’s successful career and life will become evidence of Baal’s powerlessness, as much as a testimony to Yahweh’s power to defend whomever He will.

Verse 33. Now all the Midianites and the Amalekites and the people of the East came together, and they crossed the Jordan and encamped in the Valley of Jezreel.

At the time The Angel of the Lord came to call Gideon (Judges 6:11–12), Gideon was attempting to hide food from marauding Midianites. This means these events—including Gideon’s demolition of a pagan altar (Judges 6:25–28)—happened at the time of year when such raids were common. Midianites, Amalekites, and their allies from the east of the Jordan River invaded the land of Canaan. They camped in vast numbers in the Valley of Jezreel. Each year, they would take crops and livestock from the Israelites—anything that could be used for food. Israel had been helpless against them for seven years (Judges 6:1–5).

The Valley of Jezreel is named for the town at its eastern end. It runs about 15 miles, or 24 kilometers, between the range of hills known as Carmel and the lower part of Galilee. It is sometimes called the plain of Megiddo and has been the site of major battles throughout history. One day, this naturally perfect battlefield will host what is known as the Battle of Armageddon; this name is derived from the name of Mount Megiddo.

At this moment, the valley is packed with camels and tents full of the pillagers from across the Jordan. This time, though, Yahweh has raised up a deliverer. Things will go differently.

Verse 34. But the Spirit of the Lord clothed Gideon, and he sounded the trumpet, and the Abiezrites were called out to follow him.

A remarkable thing happens in this verse. When God first called Gideon, he was literally hiding from the enemy (Judges 6:11–12). His first response to the Lord’s call was a request for a miraculous confirmation (Judges 6:17). Gideon had described himself as the least of his father’s household and from the weakest of the clans of his tribe (Judges 6:15). Implied in this analysis was an assumption that no one would ever want to follow him into battle. The Lord simply responded that He would be with Gideon (Judges 6:16).

Now the Lord comes to Gideon in an undeniably powerful way. The Holy Spirit surrounds and empowers Gideon—the text symbolically depicts this as being like clothing. The very power of God comes to rest in and on Gideon in the form of God’s own Spirit. The evidence of this, to Gideon and everyone else, is that when lowly, timid, controversial Gideon (Judges 6:29–30) sounds the trumpet to battle invading Midianites, everyone follows.

This begins with the people of his own clan, the Abiezrites. Some of these same people had called for Gideon to be killed in the previous verses. Now his clansmen come to fight by his side. It’s possible he gained their respect when he boldly tore down the Baal altar—but it’s also likely the Lord’s Spirit is at work through Gideon. This sudden fervor is contagious, and other tribes will follow suit (Judges 6:35).

Verse 35. And he sent messengers throughout all Manasseh, and they too were called out to follow him. And he sent messengers to Asher, Zebulun, and Naphtali, and they went up to meet them.

Gideon resisted the Lord’s call because he carried so little influence among the people of Israel (Judges 6:15). The Lord promised to be with Gideon (Judges 6:16). Now that the Spirit of the Lord has covered Gideon, the people seem eager to follow him. He sounded the ram’s horn trumpet, the shofar, first for his own clansmen, the Abiezrites. They responded (Judges 6:34).

Now Gideon expands the call to battle against the Midianites. He sends messengers throughout the territory of his tribe Manasseh, then throughout the neighboring tribes of Asher, Zebulun, and Naphtali. The call is answered throughout those lands. The people are ready to gather and follow Gideon into the fight. This is another amazing confirmation of God’s power and the truth of His predictions to Gideon.

Despite these signs, and even with the empowering of the Holy Spirit, Gideon still struggles with crippling doubt and insecurity. Even now, as the battle is imminent, he will seek increasingly unreasonable signs from God (Judges 6:36–40).

Verse 36. Then Gideon said to God, “If you will save Israel by my hand, as you have said,

As the battle with the Midianites nears (Judges 6:33), Gideon seems to have a crisis of faith. Despite what he’s already seen and done, he appears to doubt whether this is really God’s plan, or if God is really giving him these commands. He has already seen the Angel of the Lord consume a meal with fire and vanish it in an instant (Judges 6:19–21). He has already obeyed a hard command from the Lord and seen himself protected from harm (Judges 6:25–32). The Spirit of the Lord has come on him, and the people of Israel have responded to his call to battle (Judges 6:34–35), despite having no reputation to earn such loyalty (Judges 6:15).

Still, the task of defeating the Midianites in battle must have seemed monumental (Judges 6:6). Gideon’s inexperience as a warrior likely made the impending fight more intimidating. It’s not surprising he wanted to be reassured, yet again, of God’s intent. All the same, his request is almost insolent (Judges 6:37). That God not only responds—twice—but does so without harshly rebuking Gideon is a testament to His gracious nature.

Context Summary
Judges 6:36–40 describes two miracles that are simultaneously encouraging and absurd. Gideon, called by God to rescue Israel, has already seen evidence of God’s favor (Judges 6:34–35) and miraculous confirmation of the Lord’s message (Judges 6:19–21). And yet, Gideon is still wracked with doubt and insecurity. He not only asks God to provide more proof, but he even specifies the exact sign he wants to see. Almost unbelievably, he reacts to that miracle by asking God to invert the marvel in yet another test. This event is the source of the derisive expression “laying out a fleece:” when someone imposes a narrow demand that challenges God to “prove” His will.

Verse 37. behold, I am laying a fleece of wool on the threshing floor. If there is dew on the fleece alone, and it is dry on all the ground, then I shall know that you will save Israel by my hand, as you have said.”

After years of unimpeded raids (Judges 6:1–5), the people of Israel are finally ready to attack the Midianites who lurk in the Valley of Jezreel (Judges 6:33). Gideon, the man improbably called to lead this fight (Judges 6:11–15) decides he wants more assurance that God truly intends to save Israel through him. This is despite all his interactions with the Lord up to this point (Judges 6:19–21; 25–32) and being clothed by the Holy Spirit (Judges 6:34–35). It’s easy to criticize fear in others, when we’re not the ones facing mortal danger—and yet, Gideon’s insecurity is hard to understand. All the same, God voices no objection.

Gideon has devised a method for asking God a yes or no question. God has spoken to Gideon directly on several occasions, but Gideon seems to prefer an unmistakable, miraculous, physical manifestation of God’s power over the natural world. Given that his culture was steeped in pagan worship, it’s not surprising Gideon would ask God to speak in this way.

The test Gideon proposes asks for something completely impossible by natural means. He will use a piece of fleece: animal skin with the wool still attached, much like a shaggy carpet. He will leave this object on the threshing floor. This would have been an outdoor field; meadows are often soaked with dew just prior to sunrise. The miracle Gideon seeks is for the hard ground around the fleece to be dry, while the fleece itself is wet. Gideon will take that as evidence that God still means to use Gideon to save Israel.

Verse 38. And it was so. When he rose early next morning and squeezed the fleece, he wrung enough dew from the fleece to fill a bowl with water.

Gideon is having doubts about whether God truly plans to rescue Israel—from the swarming Midianites and their allies (Judges 6:1–5) through him (Judges 6:15–16). Despite all God has already shown Gideon, he wants even more evidence that all this is true. It’s easy to be brave when reading about battle, and not participating in it; readers should temper judgment by remembering that Gideon is not a soldier. All the same, he’s already witnessed God’s miraculous power and intervention (Judges 6:19–21; 25–32; 34–35). To not only ask for more proof, but to insist on something so specific, is an expression of unreasonable doubt. At the same time, Gideon’s request expresses a sensible understanding of God’s power over nature.

The test which Gideon devised involves something naturally impossible: that a furry animal skin, left outside overnight, to be soaked with dew while the ground around it is dry (Judges 6:37). If the wool is wet while the ground is dry the next morning, Gideon will take this as a sign that God still plans to do all He has said.

This verse sums up the result with “and it was so.” In fact, God makes the miracle obvious: Gideon awakes to find an animal skin so wet that Gideon fills a bowl wringing it out. One would think this has Gideon convinced—but he’s not. In an almost-unbelievable level of skepticism, he asks God to invert the same miracle before he fully trusts (Judges 6:39).

Verse 39. Then Gideon said to God, “Let not your anger burn against me; let me speak just once more. Please let me test just once more with the fleece. Please let it be dry on the fleece only, and on all the ground let there be dew.”

While Gideon’s name is associated with “valor” (Judges 6:12), his early depiction in the book of Judges is characterized by insecurity and fear (Judges 6:11, 17, 27). Despite seeing miracles and being empowered by the Holy Spirit (Judges 6:19–21; 34–35), he’s dared to ask God to perform an extremely specific miracle to prove His will (Judges 6:36–37). God graciously complied, causing a wooly animal skin to appear wet in the morning, while the ground around it was dry.

A reader might well wonder if Gideon was still hoping for an excuse not to engage in battle. Though he will come to be a renowned leader of armies (Judges 7:24–25; 8:28), the man asking God for signs here is not yet a leader, nor a soldier. The Lord has already provided more than enough evidence—Gideon has already asked for an absurdly unreasonable level of proof. To his credit, Gideon knows he’s pushing his luck with God’s patience. He sensibly begs God not to be angry as he makes yet another request—this time to invert the previous night’s miracle.

It’s challenging to realize that God does not rebuke Gideon for this request. In fact, Gideon is listed among those famous for obediently trusting God (Hebrews 11:32–34). The challenge is amplified by the way Scripture generally condemns “sign-seeking” as opposed to common sense obedience to God’s revealed will (Matthew 12:38–39; 1 Corinthians 1:22–23). A possible answer lies in the very fear and hesitation Gideon expresses in his early appearances. Few people think of “bravery” when a large, strong man obeys a command to fight another strong man. For a small child, however, obedience to the same command requires greater faith, overcoming much greater anxiety. That Gideon is credited with faithful obedience—rather than being hard-headed—suggests he obeyed despite intense personal fear and anxiety. That God reacts with gracious reassurance, instead of the rebukes offered to others, implies the same.

This time, Gideon asks God to reverse the previous confirmation. This would dispel any chance that the first test was a natural fluke. Should the ground be wet, and the wool dry, that would be truly miraculous (Judges 6:40)

Verse 40. And God did so that night; and it was dry on the fleece only, and on all the ground there was dew.

Gideon’s initial faith seems weak—even pathetic—when first reading these passages. As the battle to save Israel from the Midianites looms (Judges 6:33), Gideon is asking God for repeated, unreasonable, miraculous signs that He really wants Gideon to take these actions. Perhaps Gideon thought God would not grant such an insignificant request and he could back out of the mission. We’re not told his full motives. We only know he has often demonstrated insecurity and fear (Judges 6:15, 17, 27, 36–38).

And yet, God seems graciously willing to give Gideon every reason to believe he is the deliverer chosen to save Israel (Judges 2:11–19). First, Gideon asked for God to make a furry animal skin wet after being left out in a field overnight, while the surrounding ground was dry. God did that. Next, Gideon asked God to invert the miracle, causing the ground to be wet with dew and the wool to be completely dry. God has done that, as well.

It’s challenging to consider that God almost always condemns those who insist on unreasonable proof (Matthew 12:38–39; 1 Corinthians 1:22–23). And yet, He not only obliges Gideon, but Gideon’s name will also be listed as an example of faithful obedience (Hebrews 11:32–34). One possible answer is that Gideon was exactly as timid and insecure as he first appears. For such a man, being asked to lead a volunteer army against hordes of enemies would have been terrifying. It’s often noted that bravery is not the absence of fear, but a person’s willingness to act despite being afraid. By that standard, Gideon’s obedience seems to be exceptionally brave, indeed.

Also noteworthy is the fact that after this moment, Gideon asks for no more signs. He is courageous—if still sometimes afraid (Judges 7:9–11)—and pursues God’s will with resolute intensity.

After this second custom-designed miracle, Gideon seems satisfied that God really wants him to lead a war against Midian. Or he may conclude there is no way to get out of it. Either way, he will faithfully and obediently follow God’s will, including the surprising preparations for battle, which begin in the following chapter.

End of Judges 6

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