Again the Israelites did evil in the sight of the LORD;
This phrase indicates a recurring cycle of disobedience among the Israelites, a theme prevalent throughout the Book of Judges. The term "again" suggests a pattern of sin, repentance, and deliverance. The "evil" refers to idolatry and abandoning the covenant with God, as seen in previous chapters (Judges 2:11-19). The phrase "in the sight of the LORD" emphasizes God's omniscience and the moral standard by which He judges His people. This cycle reflects the Israelites' struggle to remain faithful without strong leadership, highlighting the need for a righteous king, ultimately fulfilled in Jesus Christ, the King of Kings.

so He delivered them into the hand of Midian
The "hand of Midian" refers to the oppressive control and dominance the Midianites exerted over Israel. Historically, the Midianites were nomadic tribes descended from Abraham and Keturah (Genesis 25:1-2). Their oppression is a direct consequence of Israel's disobedience, illustrating the principle that sin leads to bondage. This deliverance into enemy hands serves as divine discipline intended to bring Israel to repentance. The Midianites' oppression is characterized by raids and destruction of crops, leading to severe economic hardship (Judges 6:3-5).

for seven years,
The number seven often symbolizes completeness or divine perfection in the Bible. Here, it signifies a complete period of judgment and oppression. The seven-year duration reflects God's patience and the sufficiency of time for Israel to recognize their sin and cry out for deliverance. This period of suffering sets the stage for God to raise up Gideon as a judge and deliverer, prefiguring Christ as the ultimate deliverer who rescues humanity from the bondage of sin.

and the hand of Midian prevailed against Israel.
The Midianites were descendants of Abraham through Keturah, as noted in Genesis 25:1-2. Historically, they were nomadic tribes known for their raids and conflicts with Israel. The phrase "prevailed against Israel" indicates a period of oppression and dominance, which is a recurring theme in the Book of Judges. This oppression was a consequence of Israel's disobedience to God, as they turned to idolatry and forsook the covenant. The Midianites' dominance is a fulfillment of the cyclical pattern of sin, servitude, supplication, and salvation seen throughout Judges. This period of oppression lasted seven years, emphasizing the completeness of their suffering and the need for divine intervention.

Because of the Midianites, the Israelites prepared shelters for themselves in the mountains, caves, and strongholds.
The Israelites' response to Midianite oppression was to seek refuge in natural fortifications. The geographical landscape of Israel, with its numerous hills and caves, provided suitable hiding places. This behavior reflects a time of great fear and desperation, as the Israelites were forced to abandon their homes and live in seclusion to avoid the Midianite raids. The use of "shelters" and "strongholds" suggests a defensive strategy, highlighting the severity of the threat posed by the Midianites. This situation is reminiscent of other biblical instances where God's people sought refuge in caves, such as David hiding from Saul (1 Samuel 22:1) and Elijah fleeing from Jezebel (1 Kings 19:9). The need for such shelters underscores the Israelites' vulnerability and the dire circumstances they faced, setting the stage for God's deliverance through Gideon.

Whenever the Israelites planted their crops
This phrase sets the stage for the cyclical oppression faced by the Israelites during the time of the Judges. The act of planting crops signifies a period of hope and expectation for a harvest, which is essential for survival. In the context of the Judges, this period is marked by the Israelites' disobedience to God, leading to their oppression by surrounding nations. The agricultural cycle is a reminder of the Israelites' dependence on God for provision, as seen in Deuteronomy 11:13-17, where obedience to God is linked to agricultural prosperity.

the Midianites, Amalekites, and other people of the east
The Midianites and Amalekites were nomadic tribes known for their raids and warfare tactics. The Midianites, descendants of Abraham through Keturah, had previously been defeated by Moses (Numbers 31), yet they reappear as oppressors due to Israel's disobedience. The Amalekites, descendants of Esau, were long-standing enemies of Israel, first attacking them in Exodus 17. The "people of the east" likely refers to other nomadic groups from the Arabian desert region. This coalition of enemies highlights the severity of Israel's plight and the fulfillment of God's warnings about the consequences of disobedience (Judges 2:14-15).

would come up and invade them
The invasions were not just military attacks but also economic devastations. The repeated invasions during harvest time were strategic, aimed at crippling Israel's food supply and economy. This tactic of oppression is reminiscent of the curses outlined in Leviticus 26:16 and Deuteronomy 28:33, where foreign nations would consume the produce of the land due to Israel's unfaithfulness. The invasions serve as a physical manifestation of Israel's spiritual state, emphasizing the need for repentance and deliverance. This cycle of oppression and deliverance is a recurring theme in Judges, pointing to the ultimate need for a savior, fulfilled in Jesus Christ, who delivers from spiritual bondage.

encamping against them as far as Gaza
The Midianites, along with the Amalekites and other eastern peoples, would invade Israel, setting up camps to oppress the Israelites. This phrase indicates the extent of their encampment, reaching as far as Gaza, a significant city in the Philistine territory. This shows the widespread nature of the oppression, affecting a large portion of the land. Historically, Gaza was a major city on the southwestern edge of Canaan, indicating the invaders' reach and the strategic importance of their encampment. The mention of Gaza highlights the severity of the threat, as it was a key location for trade and military movements.

and destroying the produce of the land
The invaders' strategy involved not just military oppression but economic devastation. By destroying the crops, they aimed to weaken Israel by cutting off their food supply, leading to famine and desperation. This tactic was common in ancient warfare, as it would force the subjugated people into submission. The destruction of produce also has spiritual implications, as the land was a gift from God to the Israelites, and its devastation symbolized a breach in the covenant relationship due to Israel's disobedience.

They left Israel with no sustenance
The complete lack of sustenance underscores the severity of the Midianite oppression. This phrase highlights the dire situation faced by the Israelites, who were left without the basic necessities for survival. It reflects the consequences of Israel's disobedience to God, as they were left vulnerable to their enemies. This situation sets the stage for God to raise up a deliverer, Gideon, to rescue His people, demonstrating His mercy and faithfulness despite their unfaithfulness.

neither sheep nor oxen nor donkeys
The mention of sheep, oxen, and donkeys indicates the comprehensive nature of the devastation. These animals were essential for agriculture, transportation, and daily life in ancient Israel. Sheep provided wool and meat, oxen were crucial for plowing fields, and donkeys were used for carrying loads. The loss of these animals would have crippled the Israelites' ability to recover economically and sustain themselves. This phrase emphasizes the totality of the Midianite oppression and the desperate need for divine intervention. The absence of these animals also symbolizes the stripping away of Israel's blessings due to their disobedience, pointing to the need for repentance and reliance on God for restoration.

For the Midianites came with their livestock and their tents
The Midianites were descendants of Abraham through his wife Keturah, indicating a distant kinship with the Israelites. Historically, they were nomadic people, often moving with their livestock and tents, which is consistent with their lifestyle as described in this passage. This nomadic lifestyle allowed them to be mobile and opportunistic, often raiding settled communities. The presence of livestock and tents suggests a large, organized group capable of sustaining themselves during prolonged campaigns.

like a great swarm of locusts
The comparison to locusts is significant in the biblical context, as locusts were known for their destructive power, consuming everything in their path. This imagery conveys the overwhelming number and the devastating impact of the Midianite invasion. In the Bible, locusts are often associated with divine judgment (e.g., Exodus 10:12-15), highlighting the severity of the situation faced by the Israelites. The metaphor underscores the sense of helplessness and the need for divine intervention.

They and their camels were innumerable
The mention of camels is noteworthy, as it indicates the Midianites' advanced capabilities in warfare and trade. Camels were a relatively new addition to military campaigns in this period, providing a strategic advantage due to their speed and endurance. The term "innumerable" emphasizes the vastness of the Midianite forces, creating a sense of intimidation and despair among the Israelites. This overwhelming force serves as a backdrop for God's deliverance through Gideon, highlighting the contrast between human weakness and divine strength.

and they entered the land to ravage it
The purpose of the Midianite invasion was not just to conquer but to plunder and destroy. This aligns with the cyclical pattern in the Book of Judges, where Israel's disobedience leads to oppression by foreign powers, followed by cries for deliverance. The term "ravage" indicates the complete devastation of the land, affecting the Israelites' ability to sustain themselves. This destruction sets the stage for God's intervention, as He raises up Gideon to deliver His people, foreshadowing the ultimate deliverance through Jesus Christ, who rescues humanity from spiritual oppression.

Israel was greatly impoverished by Midian
The Midianites were a nomadic people who descended from Abraham through Keturah (Genesis 25:1-2). Their oppression of Israel during this period was severe, as they would invade the land during harvest time, taking crops and livestock (Judges 6:3-5). This left Israel in a state of economic destitution, highlighting the consequences of their disobedience to God. The cyclical pattern of sin, oppression, repentance, and deliverance is evident throughout the Book of Judges. The impoverishment serves as a physical manifestation of Israel's spiritual poverty due to their idolatry and abandonment of God's commandments.

and the Israelites cried out to the LORD
This cry to the LORD signifies a turning point, as the Israelites recognize their need for divine intervention. Throughout the Old Testament, crying out to God in times of distress is a recurring theme (Exodus 2:23, Psalm 107:6). It reflects a moment of repentance and acknowledgment of God's sovereignty. The Israelites' cry is not just a plea for relief from physical oppression but also an implicit confession of their spiritual failings. This act of crying out is a precursor to God's deliverance, which He provides through raising up judges, in this case, Gideon. It foreshadows the ultimate deliverance through Jesus Christ, who responds to the cries of humanity for salvation.

Now when the Israelites cried out to the LORD
The Israelites' cry to the LORD signifies a moment of desperation and recognition of their need for divine intervention. This pattern of crying out to God is recurrent throughout the Book of Judges, highlighting a cycle of sin, oppression, repentance, and deliverance. The Israelites often turned to God when faced with overwhelming adversity, acknowledging their dependence on Him. This cry is a form of repentance, a turning back to God after a period of disobedience and idolatry. It reflects the covenant relationship between God and Israel, where God responds to the genuine repentance of His people.

because of Midian
The Midianites were a nomadic people who oppressed Israel during this period. Historically, the Midianites were descendants of Abraham through Keturah, as mentioned in Genesis 25:1-2. Their oppression of Israel involved raiding and plundering, which left the Israelites impoverished and in fear. This oppression was a direct consequence of Israel's disobedience to God, as they had turned to worship other gods, violating the covenant. The Midianite oppression serves as a backdrop for the rise of Gideon, whom God would raise as a deliverer. The mention of Midian also connects to earlier biblical narratives, such as Moses' time in Midian, providing a rich historical and theological context.

He sent them a prophet
In the time of the Judges, God often communicated with His people through prophets. This was a period marked by a cycle of sin, oppression, repentance, and deliverance. The sending of a prophet indicates God's continued care and desire to guide Israel despite their disobedience. Prophets served as God's mouthpieces, delivering messages of warning, instruction, and hope. This particular prophet is unnamed, emphasizing the message over the messenger. Prophets were crucial in maintaining the covenant relationship between God and Israel, reminding them of their identity and obligations.

who told them
The role of the prophet was to convey God's words directly to the people. This phrase underscores the authority and divine origin of the message. The prophet's role was not to offer personal opinions but to deliver God's truth. This communication method highlights the importance of listening to God's voice and the consequences of ignoring it.

“This is what the LORD, the God of Israel, says:
This introduction asserts the divine authority behind the message. "The LORD" (Yahweh) is the covenant name of God, reminding Israel of their special relationship with Him. By identifying as "the God of Israel," the message reinforces God's unique commitment to His chosen people. This phrase is a common prophetic formula, ensuring the audience understands the message's divine origin and authority.

I brought you up out of Egypt,
This statement recalls the Exodus, a foundational event in Israel's history. It serves as a reminder of God's power and faithfulness in delivering His people from bondage. The Exodus is frequently referenced throughout the Old Testament as a symbol of salvation and God's ability to rescue and redeem. This reminder is intended to provoke gratitude and faithfulness in the Israelites, urging them to remember God's past acts of deliverance.

out of the house of slavery.
This phrase emphasizes the severity of Israel's former condition and the magnitude of God's deliverance. "The house of slavery" refers to their bondage in Egypt, a period of suffering and oppression. By recalling this, the prophet highlights the contrast between their past enslavement and their current freedom, which was a result of God's intervention. This serves as a call to obedience and trust in God, who has proven His power and love by liberating them from such dire circumstances.

I delivered you out of the hands of Egypt
This phrase recalls the Exodus, a foundational event in Israel's history where God liberated the Israelites from slavery in Egypt. It emphasizes God's power and faithfulness in fulfilling His promises. The deliverance from Egypt is a recurring theme throughout the Old Testament, symbolizing salvation and God's covenant relationship with His people. It prefigures the ultimate deliverance through Jesus Christ, who frees believers from the bondage of sin.

and all your oppressors.
This refers to the various enemies and nations that oppressed Israel throughout their history, including the Canaanites, Philistines, and Midianites. Each oppression was a result of Israel's disobedience, yet God consistently raised up judges to deliver them. This cycle of sin, oppression, repentance, and deliverance highlights God's mercy and patience. It also foreshadows the spiritual oppression from which Christ delivers believers.

I drove them out before you
This phrase underscores God's active role in Israel's victories. The conquest of Canaan was not by Israel's might but by God's intervention. Archaeological evidence supports the sudden collapse of Canaanite cities, aligning with biblical accounts. This divine assistance is a testament to God's sovereignty and His commitment to His covenant. It also serves as a type of Christ's victory over spiritual enemies, securing a place for believers in God's kingdom.

and gave you their land.
The land of Canaan was a tangible sign of God's promise to Abraham, Isaac, and Jacob. It was a land "flowing with milk and honey," representing abundance and rest. The giving of the land signifies God's faithfulness and the fulfillment of His promises. It also points to the spiritual inheritance believers receive through Christ, who prepares a place for them in the eternal Promised Land.

And I said to you: ‘I am the LORD your God.
This phrase emphasizes the covenant relationship between God and the Israelites. The declaration "I am the LORD your God" is reminiscent of the introduction to the Ten Commandments (Exodus 20:2), underscoring God's authority and the exclusive worship He demands. It highlights God's identity as the covenant-keeping God who delivered Israel from Egypt, reinforcing His rightful claim to their allegiance.

You must not fear the gods of the Amorites,
The Amorites were one of the Canaanite tribes inhabiting the Promised Land. The command not to fear their gods is a call to reject idolatry and trust in the LORD alone. Fear, in this context, implies reverence or worship, which the Israelites were forbidden to give to any but Yahweh. This echoes the first commandment (Exodus 20:3) and reflects the ongoing struggle Israel faced with syncretism and the temptation to adopt the religious practices of surrounding nations.

in whose land you dwell.’
This phrase acknowledges the Israelites' current situation, living in a land previously occupied by the Amorites. It serves as a reminder of God's promise to give them this land (Genesis 15:18-21) and His faithfulness in fulfilling that promise. The land was a tangible sign of God's covenant, yet the presence of foreign gods posed a spiritual threat that required vigilance and obedience.

But you did not obey Me.”
This statement is a direct indictment of Israel's disobedience and failure to uphold their part of the covenant. It reflects the recurring cycle of sin, oppression, repentance, and deliverance found throughout the Book of Judges. The Israelites' disobedience led to their oppression by the Midianites, as described earlier in Judges 6. This disobedience is a theme that runs throughout the Old Testament, highlighting the need for a savior and pointing to the ultimate obedience and redemption found in Jesus Christ.

Then the angel of the LORD came and sat down
The "angel of the LORD" is often understood as a theophany, a pre-incarnate appearance of Christ. This divine messenger frequently appears in the Old Testament, bringing messages or deliverance. The act of sitting down suggests a deliberate and purposeful presence, indicating the importance of the forthcoming interaction.

under the oak in Ophrah
Ophrah is a town in the territory of Manasseh, located in the northern part of Israel. The oak tree is significant in biblical narratives as a place of divine encounters and covenants (e.g., Genesis 12:6-7). This setting underlines the sacredness of the moment and the divine appointment taking place.

that belonged to Joash the Abiezrite
Joash is identified as an Abiezrite, a clan within the tribe of Manasseh. This detail highlights the familial and tribal context of Gideon, emphasizing his roots and the socio-political environment of the time. The Abiezrites were part of the larger narrative of Israel's struggle against foreign oppression.

where his son Gideon was threshing wheat in a winepress
Threshing wheat in a winepress is an unusual activity, as threshing typically occurs in open spaces to allow the wind to separate the grain from the chaff. This indicates the dire circumstances and fear of the Midianite oppression, forcing Gideon to work in secrecy and highlighting the desperation and resourcefulness of the Israelites.

to hide it from the Midianites
The Midianites were a nomadic people who oppressed Israel during this period, as described earlier in Judges 6. Their raids devastated the land, leading to widespread fear and poverty. This phrase underscores the severity of the oppression and sets the stage for Gideon's role as a deliverer, foreshadowing his future leadership and God's intervention through him.

And the angel of the LORD appeared to Gideon
The "angel of the LORD" is often understood as a theophany, a manifestation of God Himself, rather than a mere angelic being. This is supported by the context in which the angel speaks with divine authority. Gideon, at this time, is threshing wheat in a winepress to hide from the Midianites, indicating the oppressive circumstances Israel faced. The appearance of the angel signifies divine intervention in a time of crisis, a recurring theme in the Book of Judges where God raises deliverers for Israel.

and said,
The act of speaking by the angel emphasizes the personal and direct communication from God to Gideon. This divine communication is a hallmark of God's relationship with His chosen leaders throughout the Old Testament, as seen with figures like Moses and Joshua. It underscores the importance of Gideon's role in the unfolding narrative of Israel's deliverance.

“The LORD is with you,
This assurance of God's presence is central to the biblical narrative, echoing promises made to patriarchs like Abraham, Isaac, and Jacob, and leaders like Moses and Joshua. It is a reminder of the covenant relationship between God and Israel, where God's presence signifies protection, guidance, and empowerment. This phrase also foreshadows the New Testament promise of Emmanuel, "God with us," fulfilled in Jesus Christ.

O mighty man of valor.”
This title is significant as it contrasts with Gideon's current situation, hiding from the enemy. It reflects God's perspective and potential for Gideon, rather than his present reality. This divine perspective is a common biblical theme, where God calls individuals based on His purpose and power rather than their circumstances or self-perception. It prefigures the transformative power of God's calling, as seen in the lives of other biblical figures like David and the apostles.

“Please, my Lord,” Gideon replied,
Gideon's address reflects a respectful yet questioning attitude. The term "my Lord" indicates a recognition of authority, possibly addressing the angel of the LORD. This encounter occurs during a time of oppression by the Midianites, highlighting Gideon's humility and desperation. The use of "my Lord" can also be seen as a type of Christ, who is often addressed with similar reverence in the New Testament.

“if the LORD is with us, why has all this happened to us?”
Gideon's question reflects a common biblical theme of questioning God's presence during times of suffering. This echoes the laments found in the Psalms, where the psalmists often ask why God seems distant in times of trouble. Historically, Israel was experiencing oppression due to their disobedience, as outlined in Judges 6:1. This question also foreshadows the New Testament understanding of suffering and divine presence, as seen in Romans 8:28.

“And where are all His wonders of which our fathers told us,”
Gideon references the miraculous acts of God in Israel's history, such as the plagues in Egypt and the parting of the Red Sea. This reflects a cultural tradition of oral history, where stories of God's deliverance were passed down through generations. The wonders serve as a type of Christ's miracles in the New Testament, demonstrating God's power and presence among His people.

“saying, ‘Has not the LORD brought us up out of Egypt?’”
This phrase recalls the Exodus, a foundational event in Israel's history symbolizing deliverance and salvation. The Exodus is frequently referenced throughout the Old Testament as a demonstration of God's faithfulness and power. It serves as a type of Christ's redemptive work, as Jesus is seen as the ultimate deliverer who brings spiritual liberation.

“But now the LORD has forsaken us and delivered us into the hand of Midian.”
Gideon's statement reflects the covenantal relationship between God and Israel, where disobedience leads to divine discipline. The oppression by Midian is a consequence of Israel's idolatry, as described earlier in Judges 6. This situation is reminiscent of the cycles of sin and redemption throughout the book of Judges. The feeling of being forsaken is addressed in the New Testament, where Jesus promises never to leave nor forsake His followers (Hebrews 13:5), offering a contrast to the temporary abandonment experienced by Israel.

The LORD turned to him and said
This phrase indicates a direct and personal encounter between the LORD and Gideon. In the context of Judges 6, the Israelites are oppressed by the Midianites due to their disobedience to God. The LORD's turning to Gideon signifies divine attention and intervention. This mirrors other biblical instances where God personally calls individuals, such as Moses in Exodus 3:4 and Samuel in 1 Samuel 3:10, highlighting the personal nature of God's call.

Go in the strength you have
Here, God acknowledges Gideon's existing capabilities, emphasizing that divine missions often begin with what we already possess. This phrase suggests that God empowers individuals by using their inherent strengths, as seen with David's use of a sling in 1 Samuel 17:40. It also reflects the biblical principle that God equips those He calls, as seen in Philippians 4:13, where believers are reminded they can do all things through Christ who strengthens them.

and save Israel from the hand of Midian
This command identifies the specific mission: deliverance of Israel from Midianite oppression. Historically, the Midianites were a nomadic people who invaded Israel during harvest time, causing severe economic hardship (Judges 6:3-5). This deliverance echoes the recurring theme of God raising judges to rescue Israel, as seen with Deborah and Barak in Judges 4-5. It also foreshadows the ultimate deliverance through Jesus Christ, who saves humanity from sin.

Am I not sending you?
This rhetorical question underscores God's authority and assurance in His commissioning of Gideon. It reassures Gideon of divine backing, similar to God's assurance to Moses in Exodus 3:12. This phrase highlights the concept of divine mission and purpose, affirming that when God sends someone, He also provides the necessary support and guidance. It reflects the New Testament commission in Matthew 28:18-20, where Jesus sends His disciples with the promise of His presence.

“Please, my Lord,” Gideon replied,
Gideon's address to the angel of the Lord shows a mix of respect and doubt. The term "my Lord" indicates recognition of authority, though Gideon is unsure of the divine nature of his visitor. This reflects the common biblical theme of God choosing unlikely individuals for His purposes, as seen with Moses in Exodus 3:11.

“how can I save Israel?”
Gideon's question reveals his doubt and sense of inadequacy. This echoes the sentiment of other biblical figures like Moses and Jeremiah, who also questioned their ability to fulfill God's calling. It highlights the theme of divine empowerment, where God often chooses the weak to accomplish His purposes, as seen in 1 Corinthians 1:27.

Indeed, my clan is the weakest in Manasseh,
Manasseh was one of the tribes of Israel, descended from Joseph's son. Gideon's reference to his clan's weakness underscores the socio-political structure of Israel at the time, where tribal and clan affiliations determined status and power. This statement emphasizes God's pattern of using the humble and lowly, as seen in the selection of David, the youngest son of Jesse, in 1 Samuel 16.

and I am the youngest in my father’s house.”
Being the youngest often implied having the least authority or inheritance rights, as seen in the story of David. Gideon's self-assessment highlights the cultural context where birth order influenced one's role and responsibilities. This further illustrates the biblical theme of God elevating the humble, as Jesus later teaches in Matthew 23:12.

Surely I will be with you,
This phrase emphasizes God's promise of His presence, a recurring theme throughout Scripture. In the Old Testament, God's presence is often associated with His guidance and protection, as seen with Moses (Exodus 3:12) and Joshua (Joshua 1:5). The assurance of divine presence is crucial for Gideon, who feels inadequate for the task ahead. This promise is a reminder of God's faithfulness and His ability to empower those He calls. It also foreshadows the New Testament promise of Jesus' presence with His followers (Matthew 28:20).

the LORD replied,
The use of "the LORD" (Yahweh) signifies the covenantal name of God, highlighting His relationship with Israel. This personal interaction between God and Gideon underscores the direct communication God has with His chosen leaders. It reflects the theocratic nature of Israel during the time of the Judges, where God directly intervenes in the affairs of His people. This divine reply is a response to Gideon's doubts and fears, providing reassurance and authority.

and you will strike down all the Midianites as one man.
This phrase prophesies the complete victory over the Midianites, who were oppressing Israel. The Midianites, nomadic people from the Arabian Peninsula, had invaded Israel, leading to severe hardship (Judges 6:1-6). The expression "as one man" suggests unity and decisiveness in the victory, indicating that the defeat of the Midianites will be swift and comprehensive. This victory is not due to Gideon's strength but God's power working through him. It prefigures the ultimate victory over sin and evil through Jesus Christ, who, as one man, brings salvation to all (Romans 5:17-19).

Gideon answered
Gideon, a member of the tribe of Manasseh, is responding to the Angel of the Lord. This encounter occurs during a time when Israel is oppressed by the Midianites. Gideon's response is significant as it shows his initial hesitation and need for reassurance, a common human reaction when faced with divine encounters.

If I have found favor in Your sight
This phrase reflects a common biblical theme where individuals seek confirmation of their standing before God. It echoes the language used by figures like Moses (Exodus 33:13) and Mary (Luke 1:30), who also sought assurance of God's favor. It indicates Gideon's desire for validation and acceptance by God, which is crucial for his forthcoming mission.

give me a sign
The request for a sign is a recurring motif in the Bible, often associated with seeking confirmation of God's will or presence. Signs were used by God to communicate with His people, as seen with Moses and the burning bush (Exodus 3) or Hezekiah's sundial (2 Kings 20:8-11). Gideon's request highlights his need for tangible evidence of divine interaction, reflecting human nature's struggle with faith and doubt.

that it is You speaking with me
Gideon seeks assurance that the message he receives is truly from God. This reflects the biblical principle of testing the spirits (1 John 4:1) to discern divine truth. It underscores the importance of verifying divine communication, a practice seen throughout scripture, ensuring that the message aligns with God's character and purposes.

Please do not depart from this place until I return to You.
In this phrase, Gideon is speaking to the Angel of the LORD, who is often understood as a theophany, a pre-incarnate appearance of Christ. Gideon's request for the Angel to stay indicates his desire for confirmation and assurance of the divine encounter. This reflects the cultural context of the time, where hospitality and the presence of a guest were highly valued. The request also shows Gideon's cautious nature and his need for reassurance, which is a recurring theme in his story. This moment parallels other biblical instances where individuals seek confirmation from God, such as Moses at the burning bush (Exodus 3) and Thomas seeking proof of Jesus' resurrection (John 20:24-29).

Let me bring my offering and set it before You.
Gideon's intention to bring an offering signifies his recognition of the divine nature of his visitor. In the historical context, offerings were a common way to honor deities and seek their favor. The act of setting the offering before the Angel underscores the sacrificial system established in the Mosaic Law, where offerings were presented to God as acts of worship and atonement (Leviticus 1-7). This offering can be seen as a type of Christ, foreshadowing the ultimate sacrifice of Jesus, who is both the offerer and the offering (Hebrews 9:14). Gideon's offering also reflects his faith and willingness to honor God, despite his initial doubts and fears.

And the LORD said, “I will stay until you return.”
The LORD's response demonstrates His patience and willingness to accommodate Gideon's request, highlighting God's grace and understanding of human frailty. This assurance from the LORD is significant, as it confirms His presence and commitment to Gideon, despite Gideon's hesitations. The phrase echoes God's promise of presence and faithfulness found throughout Scripture, such as His assurance to Joshua, "I will be with you; I will never leave you nor forsake you" (Joshua 1:5). This divine patience and willingness to wait for Gideon can be seen as a reflection of Christ's patience with His disciples and His followers today, as He waits for them to come to Him in faith and obedience.

So Gideon went in and prepared a young goat
Gideon's preparation of a young goat reflects the customary practice of offering hospitality in ancient Near Eastern culture. The act of preparing a goat signifies a gesture of respect and honor, often reserved for special guests. This aligns with the biblical tradition of offering sacrifices, as seen in Genesis 18:7-8, where Abraham prepares a calf for his divine visitors. The young goat also foreshadows the sacrificial system later established in the Mosaic Law, pointing to the ultimate sacrifice of Jesus Christ, the Lamb of God.

and unleavened bread
Unleavened bread, made without yeast, is significant in biblical history, symbolizing purity and the absence of sin. It is reminiscent of the Passover meal (Exodus 12:8), where unleavened bread was eaten in haste as the Israelites prepared to leave Egypt. This connection underscores themes of deliverance and divine intervention, which are central to Gideon's story as he is called to deliver Israel from Midianite oppression.

and an ephah of flour
An ephah is a unit of dry measure, roughly equivalent to 22 liters or about half a bushel. The use of an ephah of flour indicates a substantial offering, demonstrating Gideon's generosity and reverence. This act of giving aligns with the principle of offering one's best to God, as seen in the sacrificial laws of Leviticus. It also prefigures the abundant provision of Christ, the Bread of Life, who offers Himself fully for the salvation of humanity.

He placed the meat in a basket and the broth in a pot
The separation of meat and broth into different vessels reflects the careful preparation and presentation of the offering. This attention to detail highlights the importance of order and reverence in worship. The use of a basket and pot may also suggest a practical approach to serving, ensuring that each element of the meal is preserved and presented appropriately. This mirrors the meticulous nature of Old Testament sacrifices and the orderly worship prescribed in the Law.

and brought them out to present to Him under the oak
The oak tree serves as a significant location, often associated with divine encounters in the Old Testament. Oaks were considered sacred spaces, as seen in Genesis 12:6-7, where Abram builds an altar to the Lord at the oak of Moreh. Presenting the offering under the oak signifies a place of meeting with God, emphasizing the sacredness of the encounter. This setting foreshadows the cross, another tree, where the ultimate sacrifice of Jesus Christ would be made for the redemption of humanity.

And the angel of God said to him
The "angel of God" is often understood as a theophany, a pre-incarnate appearance of Christ. This divine messenger's presence signifies God's direct intervention in Israel's affairs. The angel's instructions to Gideon are part of a divine test and revelation, emphasizing the sacred nature of the encounter.

Take the meat and the unleavened bread
The offering of meat and unleavened bread is reminiscent of sacrificial practices in Israelite worship, symbolizing sustenance and purity. Unleavened bread, used during Passover, signifies haste and purity, connecting Gideon's actions to Israel's deliverance history. The use of these elements underscores the sacredness of the offering and Gideon's role as a deliverer.

lay them on this rock
The rock serves as an altar, a common practice in ancient Israel where natural formations were used for worship. This act of laying the offering on the rock signifies consecration and dedication to God. Rocks as altars are seen throughout the Old Testament, symbolizing God's strength and permanence.

and pour out the broth
Pouring out the broth is an act of libation, a form of offering that signifies the complete dedication of the sacrifice to God. This act can be seen as a type of Christ, who poured out His life for humanity. The broth, representing life and sustenance, being poured out, prefigures the ultimate sacrifice of Jesus.

And Gideon did so
Gideon's obedience is crucial, demonstrating his faith and submission to God's will. This act of compliance is a turning point, marking Gideon's transformation from a hesitant individual to a leader chosen by God. His obedience foreshadows the obedience of Christ, who submitted to the Father's will.

Then the angel of the LORD extended the tip of the staff that was in his hand
The "angel of the LORD" is often understood as a theophany, a pre-incarnate appearance of Christ. The staff is a symbol of authority and divine power, reminiscent of Moses' staff used to perform miracles in Egypt (Exodus 4:2-4). The act of extending the staff signifies the initiation of a divine act, emphasizing God's direct intervention in human affairs.

and touched the meat and the unleavened bread.
The offering of meat and unleavened bread reflects the sacrificial practices of the time, similar to the peace offerings described in Leviticus 7:11-15. Unleavened bread is significant in Israelite tradition, symbolizing purity and the haste of the Exodus (Exodus 12:39). The touching of the offering by the angel signifies divine acceptance and sanctification of Gideon's sacrifice.

And fire flared from the rock and consumed the meat and the unleavened bread.
Fire is a frequent biblical symbol of God's presence and purification (Exodus 3:2, 1 Kings 18:38). The spontaneous combustion of the offering indicates divine approval and mirrors other instances where God accepts sacrifices by fire, such as with Elijah on Mount Carmel. The rock, often a symbol of strength and stability, serves as the altar, highlighting God's ability to sanctify the ordinary for His purposes.

Then the angel of the LORD vanished from his sight.
The sudden disappearance of the angel underscores the supernatural nature of the encounter. It parallels other biblical instances where divine messengers depart after delivering their message (Judges 13:20-21). This vanishing act leaves Gideon with a profound sense of awe and fear, reinforcing the reality of the divine encounter and the call to trust in God's presence and power, even when not visibly apparent.

When Gideon realized that it was the angel of the LORD
Gideon's realization marks a pivotal moment in his spiritual journey. The "angel of the LORD" is often understood as a theophany, a manifestation of God Himself, rather than a mere angelic being. This encounter is similar to those experienced by other biblical figures such as Abraham (Genesis 18) and Moses (Exodus 3). The recognition of the divine presence signifies a shift from doubt to faith, as Gideon understands the gravity of his mission and the divine support behind it.

he said, “Oh no, Lord GOD!
Gideon's exclamation reflects a common biblical reaction to encountering the divine, characterized by fear and awe. The use of "Lord GOD" (Adonai Yahweh) emphasizes the sovereignty and holiness of God. This response is reminiscent of Isaiah's reaction in Isaiah 6:5, where he expresses a sense of unworthiness in the presence of God. It underscores the human recognition of God's majesty and the fear of judgment.

I have seen the angel of the LORD face to face!”
Seeing God "face to face" was believed to be a perilous experience, as expressed in Exodus 33:20, where God tells Moses that no one can see His face and live. Gideon's fear is rooted in this understanding, highlighting the seriousness of his encounter. This phrase also foreshadows the New Testament revelation of God through Jesus Christ, who is described as the image of the invisible God (Colossians 1:15). Gideon's experience prefigures the ultimate revelation of God in Christ, who bridges the gap between the divine and human.

But the LORD said to him
In this passage, the LORD is speaking directly to Gideon. This divine communication is significant, as it demonstrates God's personal involvement in the lives of His chosen leaders. Throughout the Old Testament, God often speaks directly to individuals to provide guidance, reassurance, or commands, as seen with figures like Moses (Exodus 3:4) and Samuel (1 Samuel 3:10). This direct communication underscores the importance of Gideon's role in delivering Israel from Midianite oppression.

Peace be with you
The phrase "Peace be with you" is a common biblical expression of reassurance and blessing. In Hebrew, the word for peace is "shalom," which encompasses not only the absence of conflict but also completeness, welfare, and harmony. This greeting is significant in the context of Gideon's fear and uncertainty. It echoes the peace that Jesus offers to His disciples in John 14:27, indicating a deeper spiritual peace that transcends circumstances.

Do not be afraid
This command is frequently given by God to His people throughout Scripture, often when they are facing daunting tasks or divine encounters. It serves to calm fears and encourage trust in God's presence and power. Similar exhortations are found in Joshua 1:9 and Isaiah 41:10, where God reassures His people of His support and strength. This phrase highlights the importance of faith over fear in the believer's life.

for you will not die
In the ancient Near Eastern context, it was a common belief that seeing God or an angel of the LORD face-to-face would result in death (Exodus 33:20). Gideon's fear of dying after his encounter with the angel of the LORD reflects this cultural understanding. God's assurance that Gideon will not die emphasizes His grace and the protective nature of His presence. This assurance is a precursor to the New Testament revelation of eternal life through Jesus Christ, who conquers death and offers life to all who believe in Him (John 11:25-26).

So Gideon built an altar to the LORD there
Gideon's construction of an altar signifies a moment of worship and dedication to God. In the context of Judges, altars were often built to commemorate divine encounters or covenants. This act follows Gideon's encounter with the Angel of the LORD, which reassured him of God's presence and mission for him. Building an altar was a common practice in the Old Testament, seen with figures like Noah, Abraham, and Jacob, symbolizing a place of sacrifice, worship, and remembrance.

and called it The LORD Is Peace.
The name "The LORD Is Peace" (Yahweh Shalom) reflects the peace Gideon experienced after his fear of dying from seeing the Angel of the LORD was alleviated. This name is significant as it highlights God's character as a bringer of peace, even amidst the turmoil of Israel's oppression by the Midianites. It foreshadows the peace that Christ, the Prince of Peace, brings to believers, as seen in prophecies like Isaiah 9:6 and fulfilled in the New Testament.

To this day it stands in Ophrah of the Abiezrites.
The phrase "to this day" suggests that the altar remained a lasting memorial for the Israelites, serving as a testament to God's intervention and Gideon's faith. Ophrah, located in the territory of the tribe of Manasseh, was Gideon's hometown and the center of his family's clan, the Abiezrites. This geographical detail roots the narrative in a specific historical and cultural context, emphasizing the tangible reality of God's actions in Israel's history. The enduring presence of the altar underscores the lasting impact of divine encounters and the importance of remembering God's faithfulness.

On that very night the LORD said to Gideon
This phrase indicates a specific divine encounter, emphasizing the immediacy and urgency of God's command. The timing "on that very night" suggests a direct and personal communication from God, highlighting Gideon's role as a chosen leader. This encounter is part of a pattern where God directly intervenes in the lives of the judges to deliver Israel (Judges 2:16-18). It underscores the theme of divine initiative in the deliverance of His people.

Take your father’s young bull
The young bull represents a valuable asset, indicating a significant sacrifice. Bulls were often used in sacrifices and as symbols of strength and fertility. This command challenges Gideon to confront familial and cultural ties to idolatry, as his father, Joash, was involved in Baal worship. The act of taking the bull signifies a break from the past and a commitment to God's covenant.

and a second bull seven years old
The specification of a "second bull seven years old" is significant. The number seven often symbolizes completeness or perfection in the Bible, possibly indicating the completeness of the idolatry that had taken hold of Israel. The use of two bulls may also symbolize a complete offering to God, contrasting the worship of Baal with the worship of Yahweh. This act foreshadows the complete deliverance God will bring through Gideon.

tear down your father’s altar to Baal
Baal was a Canaanite deity associated with fertility and storms, and his worship was prevalent among the Israelites during the time of the Judges. The command to tear down the altar signifies a direct confrontation with idolatry and a call to return to the worship of the one true God. This act of destruction is a physical representation of repentance and a rejection of false gods, aligning with the first commandment (Exodus 20:3).

and cut down the Asherah pole beside it
The Asherah pole was a wooden symbol associated with the goddess Asherah, often placed beside altars to Baal. Cutting it down represents the removal of idolatrous practices and the purification of worship. This action is a call to holiness and a return to the exclusive worship of Yahweh. The removal of the Asherah pole is symbolic of the need to eliminate all forms of idolatry, as seen in other biblical reforms (2 Kings 23:4-7).

Then build a proper altar to the LORD your God
This command emphasizes the importance of worshiping God according to His instructions. In the context of Judges, Israel often fell into idolatry, worshiping Baal and Asherah. A "proper altar" signifies returning to true worship, aligning with God's covenantal requirements. The altar's construction symbolizes repentance and a renewed commitment to God, reminiscent of the altars built by patriarchs like Abraham (Genesis 12:7) and Jacob (Genesis 35:7).

on the top of this stronghold.
The stronghold likely refers to a high place or fortified area, often used for idol worship. By building God's altar here, Gideon is reclaiming territory for the LORD, demonstrating God's supremacy over false gods. This act of faith challenges the prevailing cultural norms and asserts God's authority over all creation, echoing the biblical theme of God as a fortress and refuge (Psalm 18:2).

And with the wood of the Asherah pole you cut down,
The Asherah pole was a symbol of Canaanite fertility worship, often associated with the goddess Asherah. Cutting it down signifies the destruction of idolatry and the removal of sin from the community. Using its wood for God's altar underscores the transformation from paganism to true worship, illustrating the biblical principle of God turning what was meant for evil into good (Genesis 50:20).

take the second bull and offer it as a burnt offering.
The second bull, likely a prized animal, represents a significant sacrifice, indicating the cost of true worship and devotion. A burnt offering symbolizes atonement and complete surrender to God, as seen in Leviticus 1. This act prefigures Christ's ultimate sacrifice, where He offered Himself wholly for humanity's sins (Hebrews 10:10). The offering signifies a new beginning for Gideon and Israel, aligning with the theme of redemption and restoration found throughout Scripture.

So Gideon took ten of his servants
Gideon's choice to take ten servants indicates a level of wealth and status, as having multiple servants was a sign of prosperity. This also reflects Gideon's leadership ability, as he could command and organize a group to assist him. The number ten can symbolize completeness or responsibility in biblical terms, suggesting the thoroughness of Gideon's obedience.

and did as the LORD had told him.
This phrase highlights Gideon's obedience to God's command, which is a central theme in the narrative. It reflects the importance of following divine instructions despite personal fears or societal pressures. Gideon's actions are a precursor to his role as a judge and deliverer of Israel, showing his initial steps of faith and trust in God.

But because he was too afraid of his father’s household and the men of the city,
Gideon's fear of his father's household and the men of the city underscores the cultural and familial pressures of the time. His father's household likely included idol worship, as indicated by the altar to Baal that Gideon was commanded to destroy. The men of the city represent societal norms and expectations that were contrary to God's commands. This fear reflects the tension between following God and facing potential backlash from one's community.

he did it by night rather than in the daytime.
Gideon's decision to act at night reveals his cautious approach to fulfilling God's command. This action can be seen as both a strategic move to avoid immediate confrontation and a sign of his initial lack of confidence. The nighttime setting also symbolizes the spiritual darkness of Israel during this period, with Gideon's actions serving as a light breaking through. This act of obedience, despite fear, foreshadows the deliverance and victory that God would bring through Gideon, pointing to the ultimate deliverance through Jesus Christ, who is often associated with light overcoming darkness.

When the men of the city got up in the morning
This phrase sets the scene in the early hours of the day, a time often associated with new beginnings or revelations in biblical narratives. The men of the city likely refer to the inhabitants of Ophrah, where Gideon lived. In ancient Israelite culture, the morning was a time for communal activities and gatherings, making it significant that the discovery of the altar's destruction happened then.

there was Baal’s altar torn down
Baal was a prominent Canaanite deity, often associated with fertility and storms. The presence of Baal's altar indicates the syncretism and idolatry that had infiltrated Israelite society, contrary to the first commandment (Exodus 20:3). The tearing down of the altar symbolizes a direct challenge to the prevailing pagan worship and a call back to the worship of Yahweh. This act of destruction is reminiscent of the prophetic actions of Elijah on Mount Carmel (1 Kings 18:20-40).

with the Asherah pole cut down beside it
Asherah was a goddess worshipped alongside Baal, often represented by a wooden pole or tree. The cutting down of the Asherah pole signifies the removal of idolatrous practices and the purification of worship. This act aligns with Deuteronomy 16:21, which commands the Israelites not to set up any Asherah pole beside the altar of the Lord.

and the second bull offered up on the newly built altar
The offering of the second bull is significant as it represents a sacrifice to Yahweh, contrasting the idolatrous practices previously conducted. The use of a "second bull" may imply a specific choice or instruction from God, as seen earlier in Judges 6:25-26. The newly built altar signifies a fresh start and a return to proper worship, echoing the construction of altars by patriarchs like Abraham (Genesis 12:7) and Jacob (Genesis 35:7). This act prefigures the ultimate sacrifice of Jesus Christ, who would fulfill and replace the need for continual sacrifices through His death and resurrection.

“Who did this?”
This question arises after the townspeople discover that the altar of Baal has been torn down and the Asherah pole cut down. The inquiry reflects the community's shock and confusion, as Baal worship was deeply ingrained in their culture. This moment highlights the tension between the worship of Yahweh and the prevalent Canaanite religious practices. The question also underscores the fear of divine retribution from Baal, a common belief among the Israelites who had adopted Canaanite customs.

“they said to one another.”
The phrase indicates a communal response, suggesting that the act of destroying the altar was significant enough to cause a public stir. This reflects the collective nature of ancient Israelite society, where religious and social matters were often discussed and resolved within the community. The communal dialogue also emphasizes the shared responsibility and concern for maintaining religious practices, whether they were aligned with Yahweh or Canaanite deities.

“And after they had investigated thoroughly,”
The thorough investigation implies a serious and methodical approach to uncovering the truth. This reflects the legal and social processes of the time, where accusations required evidence and witnesses. The investigation also suggests the gravity of the offense in the eyes of the community, as desecrating a religious site was considered a significant transgression. This process mirrors other biblical instances where thorough investigations were conducted, such as in Deuteronomy 13:14 regarding idolatry.

“they were told,”
The passive construction indicates that the information was relayed to them, possibly by someone who witnessed the act or had knowledge of it. This suggests the presence of informants or individuals who were aware of Gideon's actions. It also highlights the role of communication and testimony in ancient Israelite society, where word of mouth was a primary means of disseminating information.

“Gideon son of Joash did it.”
Gideon's identification as the son of Joash is significant, as it ties him to his family and clan, the Abiezrites. This connection is crucial because it situates Gideon within a specific social and familial context, which would have influenced his actions and the community's response. Gideon's act of tearing down the altar is a pivotal moment in his journey as a judge and deliverer of Israel. It marks the beginning of his mission to lead Israel away from idolatry and back to the worship of Yahweh. This act foreshadows Gideon's role as a type of Christ, a deliverer who challenges the status quo and calls people back to true worship.

Then the men of the city said to Joash
The men of the city were likely the leaders or elders of the community, reflecting the collective voice of the people. In ancient Israel, local governance often involved the elders or prominent men making decisions for the community. Joash, Gideon's father, was a man of some standing, as he had an altar to Baal on his property, indicating his involvement in the local religious practices.

Bring out your son
This demand reflects the seriousness with which the community viewed the desecration of their religious symbols. In the ancient Near East, family honor and community cohesion were paramount, and any action that threatened these could lead to severe consequences. The request to bring out Gideon shows the community's intent to hold him accountable publicly.

He must die
The call for Gideon's death underscores the gravity of his actions in the eyes of the townspeople. Idol worship was deeply ingrained in the culture, and the destruction of sacred objects was seen as a capital offense. This reflects the tension between the worship of Yahweh and the prevalent Canaanite religious practices, which often led to conflict and apostasy among the Israelites.

because he has torn down Baal’s altar
Baal was a major deity in the Canaanite pantheon, often associated with fertility and storms. The presence of Baal worship among the Israelites indicates a syncretism that was common during the period of the Judges. The tearing down of Baal's altar by Gideon was a direct challenge to the prevailing religious practices and a call back to the exclusive worship of Yahweh, as commanded in the Mosaic Law.

and cut down the Asherah pole beside it
Asherah poles were wooden symbols associated with the goddess Asherah, often placed near altars to Baal. The cutting down of the Asherah pole signifies a rejection of the fertility cults that were widespread in Canaanite religion. This act of destruction was not only a physical dismantling of idolatry but also a symbolic act of purifying the worship practices of Israel, aligning them with the covenantal demands of Yahweh.

But Joash said to all who stood against him
Joash, the father of Gideon, speaks to the men of the town who are angered by the destruction of Baal's altar. This indicates Joash's position of authority and influence within the community. His response is significant as it shows a shift from idolatry to a defense of his son’s actions, possibly indicating a change in his own beliefs or a protective instinct. This moment reflects the tension between the worship of Yahweh and the prevalent Canaanite practices, highlighting the spiritual conflict in Israel during the time of the Judges.

“Are you contending for Baal?
Joash challenges the townspeople by questioning their defense of Baal, a Canaanite deity. This rhetorical question exposes the futility of worshiping a god who cannot defend himself. It underscores the biblical theme of the impotence of idols, as seen in other scriptures like Isaiah 44:9-20, where the prophet mocks the creation and worship of idols. Joash's question implies that if Baal were truly a god, he would not need human defense.

Are you trying to save him?
This question further emphasizes the absurdity of the situation. The idea of humans needing to save a deity is ironic and highlights the powerlessness of Baal compared to the God of Israel. This reflects the biblical narrative that only the true God is the Savior, as seen in Isaiah 43:11, where God declares, "I, even I, am the LORD, and apart from me there is no savior."

Whoever pleads his case will be put to death by morning!
Joash issues a stern warning to those who would defend Baal, suggesting that such actions are not only futile but also deserving of death. This reflects the seriousness of idolatry in Israelite law, where worshiping other gods was a capital offense (Deuteronomy 13:6-10). Joash's declaration serves as a turning point, protecting Gideon and reinforcing the call to return to the worship of Yahweh.

If Baal is a god, let him contend for himself
Joash's statement challenges the power and existence of Baal, suggesting that a true deity would not need human intervention. This echoes the biblical theme of God’s sovereignty and power, as seen in the story of Elijah on Mount Carmel (1 Kings 18:20-40), where the impotence of Baal is similarly exposed. It serves as a call to recognize the one true God who acts on behalf of His people.

with the one who has torn down his altar.”
The phrase refers to Gideon, who, under divine instruction, destroyed the altar of Baal. This act of defiance against idolatry is a pivotal moment in Gideon's story, marking the beginning of his role as a judge and deliverer of Israel. It foreshadows the ultimate victory of God over false gods and points to the New Testament fulfillment in Christ, who triumphs over all spiritual powers and authorities (Colossians 2:15).

So on that day Gideon was called Jerubbaal
The name "Jerubbaal" is significant as it marks a turning point in Gideon's life and mission. The name means "Let Baal contend," indicating a challenge to the Canaanite god Baal. This renaming signifies Gideon's role as a leader who opposes idolatry and stands for the worship of Yahweh. The act of renaming is common in the Bible, often reflecting a change in character or mission, similar to Abram becoming Abraham (Genesis 17:5) or Simon becoming Peter (Matthew 16:18).

that is to say, “Let Baal contend with him,”
This phrase underscores the challenge posed to Baal, a prominent deity in Canaanite religion, often associated with fertility and storms. By tearing down Baal's altar, Gideon directly confronts the false god, inviting Baal to defend his own honor. This reflects the biblical theme of the impotence of idols compared to the power of the true God, as seen in Elijah's confrontation with the prophets of Baal on Mount Carmel (1 Kings 18:20-40).

because he had torn down Baal’s altar
Gideon's act of tearing down the altar is a bold declaration against idolatry, aligning with the first commandment (Exodus 20:3). This action is a physical manifestation of spiritual reformation, a common theme in the Old Testament where leaders like Hezekiah and Josiah also destroy idols to restore true worship (2 Kings 18:4, 2 Kings 23:4-20). Archaeological evidence of Canaanite altars and high places provides context for the prevalence of such worship practices in ancient Israel. Gideon's actions foreshadow Christ's cleansing of the temple (John 2:13-16), symbolizing the removal of corruption and the restoration of true worship.

Then all the Midianites, Amalekites, and other people of the east gathered together
This phrase highlights the coalition of enemies that Israel faced. The Midianites and Amalekites were recurring adversaries of Israel, often representing forces of oppression and idolatry. The "people of the east" likely refers to nomadic tribes from the Arabian desert, emphasizing the widespread threat against Israel. Historically, these groups were known for their raids and plundering, which left Israel impoverished and desperate. This gathering signifies a formidable alliance, reminiscent of the spiritual battles believers face, where multiple forces of evil unite against God's people.

crossed over the Jordan
The Jordan River served as a significant geographical and symbolic boundary for Israel. Crossing it often marked a transition into a new phase of conflict or conquest. For the invading forces, crossing the Jordan represented an aggressive move into Israelite territory, echoing the earlier Israelite crossing under Joshua, but now with hostile intent. This crossing can be seen as a reversal of the blessings associated with the Promised Land, as foreign powers sought to dominate and oppress God's chosen people.

and camped in the Valley of Jezreel
The Valley of Jezreel, a fertile and strategic location in northern Israel, was often a battleground due to its agricultural richness and central position. It was a place where significant biblical events occurred, including battles and prophetic actions. The encampment of enemy forces here underscores the threat to Israel's sustenance and security. This valley would later be associated with prophetic visions of judgment and redemption, symbolizing the ongoing spiritual warfare and the ultimate victory of God's kingdom. The gathering of enemies in Jezreel foreshadows the need for divine intervention, pointing to the deliverance that God would bring through Gideon, a type of Christ who delivers His people from oppression.

So the Spirit of the LORD came upon Gideon
The phrase "the Spirit of the LORD came upon" is significant in the Old Testament, indicating divine empowerment for a specific task. In the context of Judges, this empowerment is often for deliverance or leadership. The Spirit's coming upon Gideon marks a pivotal moment where God equips him for the mission of delivering Israel from Midianite oppression. This divine empowerment is seen in other judges, such as Othniel (Judges 3:10) and Samson (Judges 14:6), highlighting a pattern where God raises leaders through His Spirit. This foreshadows the New Testament outpouring of the Holy Spirit on believers, empowering them for ministry (Acts 1:8).

who blew the ram’s horn
The blowing of the ram's horn, or shofar, is a call to action, often used in Israel for assembling troops or signaling the start of a battle (Joshua 6:4-5). It serves as a rallying cry, indicating urgency and divine sanction. The shofar's use here signifies Gideon's transition from a hesitant individual to a leader mobilizing Israel for God's purpose. The shofar is also associated with significant events in Israel's history, such as the giving of the Law at Sinai (Exodus 19:16), and is used in eschatological contexts, symbolizing God's intervention in human affairs (1 Thessalonians 4:16).

and rallied the Abiezrites behind him
The Abiezrites were a clan within the tribe of Manasseh, to which Gideon belonged (Judges 6:11). This rallying indicates a shift in Gideon's status among his people, from a man hiding in fear to a leader commanding respect and allegiance. The Abiezrites' support is crucial, as they are his immediate kin and the first to respond to his call. This local support is foundational for the broader coalition Gideon will later assemble. The transformation of Gideon's relationship with his clan reflects the broader theme of God using the weak and unlikely to achieve His purposes, a theme echoed in the New Testament (1 Corinthians 1:27).

Calling them to arms
This phrase indicates a mobilization for battle, a common practice in ancient Israel when facing external threats. The call to arms was a rallying cry for the tribes to unite against a common enemy, in this case, the Midianites. This reflects the tribal confederation system of Israel before the establishment of a monarchy, where leaders like Gideon would rise to deliver the people in times of crisis.

Gideon sent messengers throughout Manasseh
Gideon, from the tribe of Manasseh, begins his call to arms within his own tribe. Manasseh was one of the larger tribes, and Gideon's leadership role is significant as it shows his influence and the trust placed in him by his own people. This action also highlights the importance of tribal loyalty and kinship in ancient Israelite society.

as well as Asher, Zebulun, and Naphtali
These tribes were located in the northern part of Israel, indicating that the threat from the Midianites was widespread, affecting multiple regions. The inclusion of these tribes shows the need for a united front among the Israelites. Historically, these tribes had varying degrees of interaction and cooperation, and Gideon's ability to rally them speaks to his leadership and the severity of the threat.

so that they came up to meet him
The response of the tribes to Gideon's call demonstrates their willingness to follow his leadership and engage in battle. This collective action is crucial for the success of their mission against the Midianites. It also foreshadows the unity that would later be sought under the monarchy, as seen in the reigns of Saul, David, and Solomon. The phrase suggests a readiness and urgency among the tribes to confront their oppressors, reflecting the desperation and hope for deliverance that characterized this period in Israel's history.

Then Gideon said to God
Gideon, a judge of Israel, is speaking directly to God, which indicates a personal relationship and communication with the divine. This reflects the theocratic nature of Israel during the time of the Judges, where God directly intervened in the affairs of His people. Gideon's dialogue with God is reminiscent of other biblical figures like Moses and Abraham, who also communicated directly with God. This phrase sets the stage for Gideon's request for confirmation of God's will, highlighting his need for reassurance.

If You are going to save Israel by my hand
Gideon acknowledges God's power and sovereignty in delivering Israel, yet he seeks confirmation of his role in this divine plan. This reflects a common theme in the Bible where God uses unlikely individuals to accomplish His purposes, emphasizing that the true power and glory belong to God. Gideon's hesitance and need for assurance can be compared to Moses' reluctance in Exodus 3-4. The phrase also foreshadows the deliverance that God will bring through Gideon, which is a type of the ultimate salvation brought by Jesus Christ.

as You have said
This phrase underscores the importance of God's word and promises. Gideon is recalling God's previous assurance of victory over the Midianites, which is found earlier in Judges 6:14-16. It highlights the faithfulness of God to His promises, a recurring theme throughout Scripture. This reliance on God's word is a model for believers, emphasizing the importance of trusting in God's promises even when circumstances seem daunting. The phrase also connects to the broader biblical narrative of God's covenant faithfulness to Israel, which is ultimately fulfilled in the New Testament through Jesus Christ.

then behold, I will place a fleece of wool on the threshing floor.
In this passage, Gideon seeks confirmation from God regarding his calling to save Israel. The use of a fleece of wool is significant, as wool was a common material in ancient Israel, symbolizing purity and sacrifice. The threshing floor, a place where grain was separated from chaff, represents a site of judgment and decision, often used in biblical narratives to signify divine intervention (e.g., Ruth 3:6-9, 2 Samuel 24:18-25). Gideon's act of placing the fleece here indicates a desire for a clear sign from God in a place associated with divine activity.

If there is dew only on the fleece and all the ground is dry,
Dew in the Bible often symbolizes divine blessing and favor (Genesis 27:28, Hosea 14:5). Gideon's request for dew to appear only on the fleece while the surrounding ground remains dry is a test of God's power over nature, reminiscent of Elijah's challenge to the prophets of Baal (1 Kings 18:20-40). This specific request highlights Gideon's need for a miraculous sign to confirm God's promise, reflecting human doubt and the need for reassurance in the face of overwhelming tasks.

then I will know that You are going to save Israel by my hand,
Gideon's statement underscores the theme of divine deliverance throughout the Book of Judges. The phrase "by my hand" indicates Gideon's role as an instrument of God's salvation, a common motif where God uses unlikely individuals to achieve His purposes (e.g., Moses in Exodus, David in 1 Samuel). This reflects the biblical principle that God empowers the humble and the weak to accomplish His will (1 Corinthians 1:27-29).

as You have said.”
This phrase emphasizes the importance of God's word and promises. Gideon's reference to what God has said points to the reliability and faithfulness of God's declarations. It echoes the biblical theme that God's word is trustworthy and will accomplish what it intends (Isaiah 55:11). This assurance is foundational for faith, as seen in the lives of other biblical figures who acted on God's promises, such as Abraham (Genesis 12:1-4) and Mary (Luke 1:38).

And that is what happened.
This phrase indicates the fulfillment of a divine sign requested by Gideon. It underscores the reliability of God's word and His willingness to confirm His promises. This moment is a testament to God's patience and understanding of human doubt, as seen in other biblical narratives where God provides signs, such as with Moses and the burning bush (Exodus 3).

When Gideon arose the next morning,
Gideon's actions take place in the early morning, a time often associated with new beginnings and divine encounters in Scripture. The morning signifies a fresh start and the fulfillment of God's promises, reminiscent of the resurrection of Christ, which also occurred at dawn (Matthew 28:1).

he squeezed the fleece and wrung out the dew—
The fleece, a piece of wool, serves as a tangible medium for God's sign. Wool is significant in biblical symbolism, often representing purity and sacrifice, as seen in the sacrificial system. The act of squeezing and wringing out the dew demonstrates the physical manifestation of God's power and assurance, similar to the tangible signs given to other biblical figures like Elijah with the rain (1 Kings 18:41-45).

a bowlful of water.
The abundance of water collected in the bowl signifies the overflowing nature of God's provision and confirmation. Water in Scripture often symbolizes life, cleansing, and the Holy Spirit, as seen in Jesus' conversation with the Samaritan woman (John 4:14). This abundance prefigures the outpouring of the Holy Spirit and the living water offered by Christ.

Then Gideon said to God,
Gideon, a judge of Israel, is directly communicating with God, highlighting the personal relationship between God and His chosen leaders. This reflects the intimate nature of prayer and petition in the Old Testament, where God often spoke directly to His people.

“Do not be angry with me;
Gideon is aware of the potential for divine displeasure, showing his reverence and fear of the Lord. This echoes Abraham's cautious approach when interceding for Sodom (Genesis 18:30-32), indicating a deep respect for God's holiness and authority.

let me speak one more time.
Gideon's request for another sign demonstrates his need for reassurance. This reflects human frailty and the struggle with doubt, even among those chosen by God. It also shows God's patience and willingness to confirm His will to those who seek Him earnestly.

Please allow me one more test with the fleece.
The fleece test is a unique method of seeking confirmation from God. It symbolizes Gideon's desire for certainty in his calling to deliver Israel. This act can be seen as a precursor to the New Testament's emphasis on seeking God's will through prayer and discernment (James 1:5).

This time let it be dry,
Gideon's specific request for the fleece to remain dry while the ground is wet is a reversal of the previous sign. This reversal underscores the miraculous nature of the event, as dew typically forms on exposed surfaces. It highlights God's control over nature and His ability to perform wonders.

and the ground covered with dew.”
The presence of dew on the ground while the fleece remains dry serves as a divine confirmation of Gideon's mission. Dew in the Bible often symbolizes blessing and divine favor (Deuteronomy 33:28). This sign reassures Gideon of God's support and presence, preparing him for the task ahead.

And that night God did so.
This phrase highlights God's immediate response to Gideon's request, demonstrating His willingness to provide assurance to His chosen leader. The context is Gideon's need for confirmation of God's promise to save Israel through him. This reflects God's patience and understanding of human doubt. It also shows God's sovereignty and control over nature, as He can manipulate natural elements to fulfill His purposes. This event occurs during the time of the Judges, a period characterized by Israel's cyclical pattern of sin, oppression, repentance, and deliverance.

Only the fleece was dry,
The dry fleece amidst dew-covered ground is a miraculous sign, emphasizing God's power to alter natural conditions. The fleece, made from wool, would naturally absorb moisture, making its dryness even more remarkable. This sign is the second of two that Gideon requests, the first being the reverse condition. The fleece can be seen as a type of Christ, who remained pure and untouched by sin in a world marred by it. The fleece's dryness amidst dew symbolizes Christ's holiness and separation from sin.

and dew covered the ground.
Dew is a common biblical symbol of blessing and divine favor, often associated with God's provision and presence (e.g., Hosea 14:5). In the ancient Near East, dew was crucial for agriculture, especially in arid regions. The widespread dew signifies God's abundant provision and faithfulness to His promises. This imagery connects to other scriptural instances where God uses natural phenomena to communicate with His people, such as the pillar of cloud and fire in the wilderness (Exodus 13:21-22). The contrast between the dry fleece and the dew-laden ground underscores the miraculous nature of the sign and God's ability to work beyond natural laws.