Old Testament

Artwork by Douglas Kallerson.

Judges 7:1-8
(Gideon, Judge of Israel, Part V)

(Typed 27 November 2023) In 480 BC, the Battle of Thermopylae occurred. It is noteworthy because of the bravery and fighting prowess of the three hundred Spartan hoplites who so valiantly fought in the battle.

Their deeds are legendary, and their bravery was seemingly unmatched in ancient history. But their battle wasn’t as remarkable as the one recorded in Judges 7.

What occurs in Judges 7 is carefully detailed for us in Scripture, but to imagine the thoughts of the men who were asked to engage the battle is beyond our ability.

They had a view from the top of a hill that allowed them to look out over the entire army they would face. It would have seemed utterly impossible for three hundred men to last even a few minutes against this massive army, much less prevail over them.

But the Lord called them to the task, and He personally made the selection concerning who would fight and who was excused from the contingent that had originally assembled. Truly, only trusting in the hand of the Lord to prevail explains how anyone would go forward to meet such a vast and terrifying force.

Text Verse: “The Lord is my helper;
I will not fear.
What can man do to me?” Hebrews 13:6

In Christ, not being afraid takes on a completely new meaning. Not only can we trust that the Lord will save us in this life according to His will, but we can trust that He will also forever deliver us from death.

It is one thing to be promised, “You won’t die in the battle today,” and it is an entirely different thing to be told, “If you trust in Me, death has no power over you, forever.” Unless the rapture happens, all of us will die, but that is not the end of the story for believers.

Because Jesus prevailed over death for those who trust Him, they too have prevailed over death. What happens to our earthly selves is not consequential in the bigger scheme of things.

Unlike whatever was on the mind of the soldiers under Gideon, we can trust that whatever comes upon us will be a temporary blip in our continued stream of existence. This is the marvelous hope we possess. Cling to it and be confident in it.

Such great truths as eternal life are proclaimed for believers in Jesus in God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Who Is Fearful and Afraid (verses 1-3)

The sign of the fleece ended Chapter 6. However, chronologically, the passage here follows after Judges 6:35, prior to the ending of the chapter –

“Then all the Midianites and Amalekites, the people of the East, gathered together; and they crossed over and encamped in the Valley of Jezreel. ³⁴ But the Spirit of the Lord came upon Gideon; then he blew the trumpet, and the Abiezrites gathered behind him. ³⁵ And he sent messengers throughout all Manasseh, who also gathered behind him. He also sent messengers to Asher, Zebulun, and Naphtali; and they came up to meet them.” Judges 6:33-35

Now that Gideon has been apprised of the Lord’s intent concerning the law vs. grace in the sign of the fleece, the words of Chapter 7 follow in a logical way, beginning with…

Then Jerubbaal (that is, Gideon) and all the people who were with him rose early

The order is jumbled by the NKJV, thus tarnishing the emphatic nature of the words. This should read as two separate clauses: vayashkem yerubaal hu gidon v’kal ha’am asher ito – “And rose early Jerubbaal, he Gideon, and all the people who with him.”

Here, the name Jerubbaal, Let Baal Strive, is given prominence. It was introduced in verse 6:32 as an honorary title to Gideon, Cutter, because of his actions taken against the altar of the baal, upon which rested the image of Asherah.

It is Jerubbaal who is said to have risen early. Along with him were those who were willing to engage in the battle directed by the Lord. After having arisen, they set out for the battle…

^1 (con’t) and encamped beside the well of Harod,

Rather: vayakhanu al ein kharod – “and encamped above Spring Harod.” The name Ein Kharod means Spring of Trembling or Spring of Fear, coming from kharad, to shake or tremble with fear. The name is certainly derived from the events now taking place. This will be seen in verse 3.

Rather than encamping beside the well, the men encamp above it, on a hilltop that overlooks the entire valley below.

Today, this spring is found in Ma’ayan Harod National Park. To see it in a modern video, go to the YouTube channel Sergio and Rhoda in Israel and find the video entitled “Gideon’s Cave and the Spring of Harod.”

In it, these two intrepid YouTube trekkers discuss the details of the very battle that is outlined in Judges 7. Also, one can get a sense of what the layout of the land is like.

^1 (con’t) so that the camp of the Midianites was on the north side of them by the hill of Moreh in the valley.

Without checking, the translator followed the same error as the KJV. As Jerubbaal is the leader, the words focus on him alone speaking in the first-person singular: u-makhaneh midyan hayah lo mitsaphon migivath ha’moreh ba’emeq – “And camp Midian was to him from north from hill the Moreh in the valley.”

The Hill of Moreh was north of Gideon’s location, with the camp of the Midianites lying in the valley.

Midian means Place of Judgment.

As seen in previous sermons, the word tsaphon, north, signifies that which is hidden or treasured away because the north receives less light in the northern hemisphere.

The givah, hill, carries various connotations in Scripture, but the main connection in typology is that it is etymologically connected to Gabbatha in the New Testament.

Givath ha’Moreh, Hill the Moreh, means Hill of the Teacher. Moreh comes from yarah, to throw or shoot. One throws to hit a target. Thus, it is like instruction, where one teaches with a particular goal in mind.

However, the word is identical to the noun moreh, the early rain. That is found only in Psalm 84:6 and twice in Joel 2:23, a passage that refers to the end times –

“Be glad then, you children of Zion,
And rejoice in the Lord your God;
For He has given you the former rain [moreh] faithfully,
And He will cause the rain to come down for you—
The former rain [moreh],
And the latter rain in the first month.”

Another cognate word is also used for the early rains, yoreh. That is found in several Old Testament passages. Both words, moreh and yoreh, are derived from the same root, yarah. Thus, both carry the idea of instruction.

The name Givath ha’Moreh has a secondary meaning of Hill of the Early Rain.

It cannot go unnoted that James, an epistle directed to the end times Jews following the church age, refers to the rain cycle and directly associates it with the coming of the Lord –

“Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. ⁸ You also be patient. Establish your hearts, for the coming of the Lord is at hand.” James 5:7, 8

Finally, the emeq, or valley, refers to a deep, broad valley, a depth. With the layout described, the Lord has a word for Gideon…

² And the Lord said to Gideon, “The people who are with you are too many for Me to give the Midianites into their hands,

vayomer Yehovah el gidon rav ha’am asher itakh mititi eth midyan b’yadam – “And said Yehovah unto Gideon, ‘Many the people whom with you for giving Midian in their hand.”

As will be seen in the next verse, there are 32,0000 with Gideon. However, the Midianites are said to be as numerous as locusts (7:12) and comprise a combined force of 135,000 (8:10). Thus, it is greater than four to one in total number.

Gideon must have sarcastically thought, “Yeah, right. I get that.” But the Lord next explains to him why they were too many…

^{2 (con’t)} lest Israel claim glory for itself against Me, saying, ‘My own hand has saved me.’

pen yith’paer alay Yisrael l’mor yadi hovoshiah – “Lest, over me Israel to say, ‘My hand saved to me.’” Of these words, the Pulpit Commentary rightly states –

“It must be remembered that this whole movement was essentially a religious one. It began with prayer (Judges 6:6, 7), it was followed up by repentance (Judges 6:27, 28), and the great purpose of it was to turn the hearts of the nation back to the God of their fathers. The Lord himself, therefore, graciously forwarded this end by making it plain that the deliverance from their oppression was his work, and his only.”

Had the entire force of 32,000 that came with Gideon gone to the battle, they could justify the victory as coming from their own hands and not the providential hand of Yehovah. Not only is this likely, but it is the normal conclusion of those who engage in such a battle.

But the people had cried out to the Lord (Judges 6:6). Therefore, his response was intended to get them to realize that He alone could provide the victory they had failed to secure up until then. In their crying out, God would respond, but only in such a way that His hand, not Israel’s, unmistakably provided for their salvation.

³ Now therefore, proclaim in the hearing of the people, saying, ‘Whoever is fearful and afraid,

v’atah qera na b’azene ha’am l’mor mi yare v’khared – “And now, proclaim, I pray, in ears the people to say, ‘Who fearful and trembling.” This is where the spring received its name Kharod, coming from kharad, to tremble with fear. Here, the adjective form, khared, is used.

The Lord first weeds out any who were originally willing to fight but who were now afraid to do so. After seeing the humongous force scattered over the countryside, their initial bravado was seriously lacking. Thus, they trembled at the prospect of the battle that lay ahead. Therefore, the Lord says…

^3 (con’t) let him turn and depart at once from Mount Gilead.’”

The first verb is a jussive: yashov v’yitspor mehar ha’gilad – “He shall depart and flit from Mount Gilead.” The Lord gives an implied command to have any fearful warriors return home. It is similar to the injunction given through Moses in Deuteronomy –

“The officers shall speak further to the people, and say, ‘What man is there who is fearful and fainthearted? Let him go and return to his house, lest the heart of his brethren faint like his heart.” Deuteronomy 20:8

In the words of this verse in Judges, there is a verb found only here in Scripture: tsaphar. Of this word, Strong’s says, “perhaps depart.” The BDB Lexicon says, “dubious.” In other words, its meaning escapes them. However, it is rather apparent when considering its root, a primitive word signifying to skip about.

From there, the word is cognate to tsippar, a bird, ts’phardea, a frog, as well as other similar words. Hence, it means something like flit, leap, hop, skip, dart, etc. Today, we might say, “He shall turn and skedaddle out of there.” To keep it close to the thought of the bird, which is spelled identically, I translate it as flit.

As always, a har, or mount, is a lot of something gathered. It is synonymous with a large but centralized group of people. The Gilead means The Perpetual Fountain.

There is a seemingly insurmountable problem with the words “from Mount Gilead.” Mount Gilead is on the other side of the Jordan. Because of this, some say it is an error in the text. Ellicott, ever ready to help, provides several possibilities –

“This expression has caused great difficulty, but the Hebrew cannot mean “to mount Gilead,” nor yet ‘beyond mount Gilead.’ The only tenable solution of the difficulty is, (1) to alter the text into “mount Gilboa” (Clericus), or from meehar, “from mount,” to maheer, “speedily” (Michaelis); or (2) to suppose that ‘mount Gilead’ was a rallying-cry of the Manassites in general, for Gilead was a son of Abiezer (Numbers 26:30, where Jeezer is merely an error); and hence was derived the name ‘Gilead’ of the trans-Jordanic district which fell to the half-tribe of Manasseh (Joshua 17:5-6). If this be a true conjecture, the phrase ‘let him depart from mount Gilead’ means ‘let him leave the camp of Manasseh.’ One more conjecture is that Gilead is an ancient name for Gilboa (Schwarz).”

As such an obvious blunder in the text would be incomprehensible, Ellicott’s submission that this is a call to leave the camp of Manasseh brilliantly and correctly identifies the intent. In Judges 6:15, Gideon was identified with the tribe of Manasseh. In Judges 6:35, it said –

“And he sent messengers throughout all Manasseh, who also gathered behind him.”

Manasseh is the main tribe by which the army is identified. Mount Gilead is being used as a metonym to represent Manasseh. With his directive heard by the people, it next says…

^3 (con’t) And twenty-two thousand of the people returned, and ten thousand remained.

More than two-thirds of those who heeded the original call could not bear up under the prospects of what lay ahead. Therefore, the Lord graciously instructed them to hightail it out of there. However, more will need to depart to further whittle down the numbers…

Who is fearful and afraid
Whose heart is failing at the sight
The word of the Lord, you have not obeyed
He asks you to trust, no matter the plight

The Lord is our Helper; let us not fear
He is with us through day and night
He is ever-present and always near
He asks you to trust, no matter the plight

The forces arrayed against us
Will all be swept away
Through our faith in Jesus
We are again right with God; oh, Glorious Day

II. As a Dog Laps (verses 4-8)

⁴ But the Lord said to Gideon, “The people are still too many;

vayomer Yehovah el gidon od ha’am rav – “And said Yehovah unto Gideon, ‘Still the people many.’” The fact is that 10,000 brave warriors can do much more without any fearful men than 32,000 most of whom are fearful. That was seen in Moses’ words from Deuteronomy 20:8, “lest the heart of his brethren faint like his heart.”

Cowardice breeds cowards, and bravery breeds heroes. This would be a powerful group of men who would later boast in their prowess. Therefore…

^4 (con’t) bring them down to the water, and I will test them for you there.

hored otam el ha’mayim v’etsr’penu lekha sham – “Descend them unto the waters and I will refine them to you there.” The Lord introduces a new word to Scripture, tsaraph. It signifies to smelt. Thus, it means to refine, purify, or purge.

The Lord will personally refine those remaining brave warriors into a single, unified, and lethal fighting force, but one too small to accomplish what they are called to do without His guiding hand.

Being fearful or trembly does not necessarily mean one is cautious, responsible, or physically/mentally prepared for a task. Thus, the Lord will refine them to suit His purposes…

^4 (con’t) Then it will be, that of whom I say to you, ‘This one shall go with you,’ the same shall go with you; and of whomever I say to you, ‘This one shall not go with you,’ the same shall not go.”

The decision was not left for Gideon to make. Rather, the Lord will determine who goes. The constant stream of discourse from the Lord to Gideon implies that the Lord is actively speaking in his ear. Whether this was audible or otherwise, step-by-step instruction is being conveyed, which Gideon understood to be from the Lord. Having heard these words, it next says…

⁵ So he brought the people down to the water.

vayored eth ha’am el ha’mayim – “And he descended the people unto the waters.” The army was “above” the spring, as noted in verse 1. Now, they have descended to the waters to be tested. From this vantage point, they could not see the entire valley where Midian was situated…

^{5 (con’t)} And the Lord said to Gideon, “Everyone who laps from the water with his tongue, as a dog laps, you shall set apart by himself;

vayomer Yehovah el gidon kol asher yaloq bilshono min ha’mayim ka’asher yaloq ha’kelev tasig oto l’bad – “And said Yehovah unto Gideon, ‘All who laps in his tongue from the water according to laps the dog, you shall set to separation.” The Lord introduces another new word, laqaq. It is an onomatopoeia, meaning to lap.

If you are fortunate enough to have a dog, or two, or seven, you can readily hear the sound when they come to a bowl to drink, lqlqlqlqlq. Anyone of those who laqaqs the water is to be set apart. Also…

^{5 (con’t)} likewise everyone who gets down on his knees to drink.”

v’kol asher yikra al birkav lishtoth – “And all whom crouches upon his knees to drink.” Those who crouch down to the water, resting on their knees to drink, are to likewise be separated.

There is a ton of conjecture on what is being conveyed here. Josephus and others think those who lap are the fainthearted. Others take the opposite view and say those who kneel are fainthearted or even foolhardy, not paying attention to the possibility of an attack. Rashi stupidly says that those who went to their knees were secret idolators who had “bowed the knee to Baal.”

Actually, none of these gets the point. The fainthearted have already been winnowed out. All have been called by Gideon, who was specifically named Jerubbaal. Thus, they already know that Gideon has taken the side of the Lord.

It may be true that those who got down on their knees were not mentally attentive to any dangers, while those who brought water in their hands to their mouths to lap were being cautious. But even that is conjecture. Plus, with 10,000 men, it hardly mattered because they would be drinking at different times, so there would always be people observing the area.

Rather, the Lord is making a point in the use of His words. Dogs lap, felines lap, and ruminants (cattle, sheep, antelopes, etc.) lap. All are mentioned in Scripture. However, He has specifically identified “the dog.” It is obviously a great choice for those who love dogs, but that is beside the point.

The dog has consistently pictured Gentiles. The typology follows the Gentile church age in chronology. Israel had rejected the gospel while the Gentiles drank it in copiously and carefully. The sense, then, is that those who drink are doing so like Gentiles. Those warriors who lap like the dog are next identified…

⁶ And the number of those who lapped, putting their hand to their mouth, was three hundred men;

v’hi mispar ha’malaqim b’yadam el pihem sh’losh meoth ish – “And was number the lappers in their hand unto their mouth three hundred men.” To conclude that these were the most cowardly, bravest, most alert, etc., because of lapping is to insert too much into the text.

In order to get water to lap, they would first have had to either crouch down and then stand back up, remain down on their haunches, kneel down (which it says they did not), or lie down facing the water and pull the water to their mouths with their hands (which actually seems to be the most likely option).

The words do not tell us which was the case. If standing as opposed to kneeling was what defined them, which many claim, then there would be no need to say they lapped like dogs. The words depend on the description in relation to the animal.

Therefore, the only distinction that can be made is that some lapped like the dog and some knelt. Lapping like the dog is what defines them, nothing more. As for the others…

^6 (con’t) but all the rest of the people got down on their knees to drink water.

v’kol yeter ha’am karu al birkhehem lishtoth mayim – “And all remainder the people crouched upon their knees to drink water.” The meaning is probably that they got to the water, got down on their knees, and plowed their faces directly into the water without using their hands.

⁷ Then the Lord said to Gideon,

vayomer Yehovah el gidon – “And said Yehovah unto Gideon.” Again, it can be seen that the Lord is speaking to Gideon, probably directly rather than by a prophet. It was something that occurred immediately as well. Just as the Lord spoke to Deborah, so He is conveying His word to Gideon. An example of this is found in Isaiah 20 –

“And it happened, before Isaiah had gone out into the middle court, that the word of the Lord came to him, saying, ⁵ “Return and tell Hezekiah the leader of My people, ‘Thus says the Lord, the God of David your father: “I have heard your prayer, I have seen your tears; surely I will heal you. On the third day you shall go up to the house of the Lord.” Isaiah 20:4, 5

^7 (con’t) “By the three hundred men who lapped I will save you, and deliver the Midianites into your hand.

bishlosh meoth ha’ish ha’malaqim ovoshia etkhem v’nathati eth midyan b’yadekha – “In three hundred the man, the lappers, I will save you and give Midian in your hand.”

The whole point of the process has been to get to this place. The numbers are now 450 Midianites to one Israelite. Those with the trait of the lapping dog are set apart from the rest. It is these otherwise impossible odds that will reveal the power of the Lord.

Three hundred is a multiple of three and ten. Three signifies Divine Perfection. Expanding on that, Bullinger says –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid.”

Of the number ten, Bullinger says –

“Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

As for the number 450, which is certainly intentional concerning the odds, it is derived from 5, 9, and 10. Ten was just explained.

Five is the number of grace.

Nine is the number of finality or judgment.

With these incredible odds set before Gideon, the Lord next instructs…

^7 (con’t) Let all the other people go, every man to his place.”

v’kal ha’am yelkhu ish limqomo – “and all the people let go man to his place.” The others are not even given the choice of joining. Instead, they are directed to depart. There was to be no diluting the intentions of the Lord through some brave or reckless souls.

Instead, He has set forth the parameters. Gideon is the one to lead the minuscule force onward to the Lord’s victory.

⁸ So the people took provisions and their trumpets in their hands. And he sent away all the rest of Israel, every man to his tent,

The words are difficult due to the change of person and some unusual verbiage: vayiqhu eth tsedah ha’am b’yadam v’eth shophrotehem v’eth kal ish Yisrael shilakh ish l’ohalav – “And they took provision the people in their hand and their shophars. And all man Israel he sent, man to his tent.”

Scholars get upset with the wording and amend it in various ways. Some have even written pages of commentary about the words, as if they are completely indiscernible.

Such is unnecessary. The meaning is, “And they (the 300) took provision (sg.) the people (of all the army) in their hand, and their (all the army) shophars. And all man Israel (other than the 300) he (the Lord through Gideon) sent, man (the 9700) to his tent.”

There was the general provision of the army, which had been brought by all the people. The Lord directed those going to battle to take from that general supply what they needed for what lay ahead.

Even though the original is sparsely and somewhat cumbersomely worded, it is clear enough that it should not cause one to lose sleep. From there, the rest of the army was told to depart to their tents. As for the others…

^8 (con’t) and retained those three hundred men.

u-bish’losh meoth ha’ish hekheziq – “And three hundred the man strengthened.” The Lord strengthened the three hundred men for the challenge ahead either directly or through Gideon. This statement is probably anticipatory of what it will say in verse 11. Even though the words of verse 11 are all in the singular, Gideon represents the whole –

“But if you are afraid to go down, go down to the camp with Purah your servant, ¹¹ and you shall hear what they say; and afterward your hands shall be strengthened to go down against the camp.” Judges 7:10, 11

With that noted, it next says…

*^8 (fin) Now the camp of Midian was below him in the valley.

v’makhaneh midyan hayah lo mitakhath ba’emeq – “And camp Midian was to him below in the valley.” The camp of Midian is set in relation to Gideon.

The 300 went back up to the top of the hill above the spring, where they were encamped. It is from that location that the valley is clearly seen. The entire army of Midian, resting within that valley, would be visible.

This would explain the reason for needing to be strengthened. Once the 300 had again ascended the hill, seeing the vast army loaded with supplies spread out as far as the eye could see, they might have begun to question the sanity of remaining to engage the battle.

Unlike in the battle of Thermopylae, the army was in an open valley where there was no protective or narrowed place to form a defense. It would be like a single battle tank going onto an open field against 450 battle tanks. Without the Lord, it would be utterly impossible to engage and prevail in such a situation.

As for the contents of the entire battle, there is the rest of this chapter and 21 verses from the next to find out the details, but we are already beginning to see the story come alive in regard to typology.

The Lord is using interesting nuances within His word to tell us not only what really happened in the past but why He directed things to occur as they did. The selection of particular words, actions, phrases, and so forth are all begging us to ask, “Why?”

If He had said to Gideon, “Everyone who laps from the water with his tongue, as a lion laps, you shall set apart by himself,” the story would have taken on a completely different aspect. The same is true if He has used a sheep or an ox as His example.

And instead of saying Mount Gilboa, which is right there in the vicinity of the Spring of Harod, He included the name of a mount that lay a significant distance from the area in a completely different land grant.

Instead of calling the text into question and accusing the copyists of error, they are to be complimented for not changing the text to what would – on the surface – seem to be a much more logical translation.

God is painting stories of other things with the brush of His words on a canvas of time and location to tell us wonderful details about what He is doing in the history of redemption. Through this approach, we can weed out all kinds of theological error and more firmly establish why we believe what we believe.

The adjective used in verse 3, khared, trembling, is only used six times in the Bible. Two of them are found in Isaiah 66. Its first use says –

“Thus says the Lord:
‘Heaven is My throne,
And earth is My footstool.
Where is the house that you will build Me?
And where is the place of My rest?
² For all those things My hand has made,
And all those things exist,’
Says the Lord.
‘But on this one will I look:
On him who is poor and of a contrite spirit,
And who trembles [khared] at My word.’” Isaiah 66:1, 2

Instead of doubting the word, calling it into question, dismissing it as a book filled with error or corruption of the text, we should ask why it says what it says. God has painstakingly and meticulously laid it out for us. He has carefully watched over it for thousands of years.

Don’t trifle with the word. Instead, cherish it. We are being told wonderful stories of great things.

Closing Verse: “Hear the word of the Lord,
You who tremble [khared] at His word:
‘Your brethren who hated you,
Who cast you out for My name’s sake, said,
“Let the Lord be glorified,
That we may see your joy.”
But they shall be ashamed.’” Isaiah 66:5

Next Week: Judges 7:9-20 Isn’t it fun? Such a story to tell… we’ll see new tricks… (Gideon, Judge of Israel, Part VI) (23^rd Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Gideon, Judge of Israel, Part V

Then Jerubbaal (that is, Gideon)
And all the people who were with him, a whole load
Rose early and encamped
Beside the well of Harod

So that the camp of the Midianites was on the north side of them
(there they did rally)
By the hill of Moreh in the valley

And the LORD said to Gideon, “The people who are with you
Are too many for Me to give the Midianites into their hands, see?
Lest Israel claim glory for itself against Me
Saying, ‘My own hand has saved me

Now therefore, proclaim in the hearing of the people, saying
‘Whoever is fearful and afraid, let him turn and depart, so I
———-have proclaimed
At once from Mount Gilead
And twenty-two thousand of the people returned
———-and ten thousand remained

But the LORD said to Gideon, “The people are still too many
Bring them down to the water, and I will test them for you there
Then it will be, that of whom I say to you
‘This one shall go with you,’ the same shall go with you
———-if he dare

And of whomever I say to you, ‘No
‘This one shall not go with you,’ the same shall not go

So he brought the people down to the water
And the LORD said to Gideon, “Everyone who from the water laps
With his tongue, as a dog laps, you shall set apart by himself
Likewise everyone who gets down on his knees to drink
———-all of those chaps.

And the number of those who lapped
Putting their hand to their mouth, was three hundred men
But all the rest of the people
Got down on their knees to drink water, and so it was then…

The LORD said to Gideon
“By the three hundred men who lapped I will save you
And deliver the Midianites into your hand
Let all the other people go, every man to his place, so you shall do

So the people took provisions and their trumpets in their hands
And he sent away all the rest of Israel, every man to his tent
———-back home to his Naomi or Sally
And retained those three hundred men
Now the camp of Midian was below him in the valley

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Then Jerubbaal (that is, Gideon) and all the people who were with him rose early and encamped beside the well of Harod, so that the camp of the Midianites was on the north side of them by the hill of Moreh in the valley.

² And the Lord said to Gideon, “The people who are with you are too many for Me to give the Midianites into their hands, lest Israel claim glory for itself against Me, saying, ‘My own hand has saved me.’ ³ Now therefore, proclaim in the hearing of the people, saying, ‘Whoever is fearful and afraid, let him turn and depart at once from Mount Gilead.’” And twenty-two thousand of the people returned, and ten thousand remained.

⁴ But the Lord said to Gideon, “The people are still too many; bring them down to the water, and I will test them for you there. Then it will be, that of whom I say to you, ‘This one shall go with you,’ the same shall go with you; and of whomever I say to you, ‘This one shall not go with you,’ the same shall not go.” ⁵ So he brought the people down to the water. And the Lord said to Gideon, “Everyone who laps from the water with his tongue, as a dog laps, you shall set apart by himself; likewise everyone who gets down on his knees to drink.” ⁶ And the number of those who lapped, putting their hand to their mouth, was three hundred men; but all the rest of the people got down on their knees to drink water. ⁷ Then the Lord said to Gideon, “By the three hundred men who lapped I will save you, and deliver the Midianites into your hand. Let all the other people go, every man to his place.” ⁸ So the people took provisions and their trumpets in their hands. And he sent away all the rest of Israel, every man to his tent, and retained those three hundred men. Now the camp of Midian was below him in the valley.

 

Judges 6:33-40
Gideon, Judge of Israel, Part IV

(Typed 20 November 2023) Adam Clarke’s commentary often has interesting insights into what is going on in the surface text. At times, he provides his own thoughts on what a passage is typologically presenting. At other times, however, he will openly dismiss the idea of any passage, even hinting at typology.

What this shows is that he thinks there is an overall picture of something, but that is all it is. The details are irrelevant to the overall picture. If that is his approach, it is a rather sloppy way of looking at things.

What would be the point of giving such minute details of things that are otherwise completely unnecessary to a particular story unless the Lord is telling us precious details of typology?

Maybe Clarke just couldn’t figure out what was being conveyed and so he found fault in those who thought they could. Of this passage from Judges 6, he cites the work of the church father, Origen –

“On the miracle of the fleece, dew, and dry ground, Origen, in his eighth homily on the book of Judges, has many curious and interesting thoughts, I shall insert the substance of the whole: The fleece is the Jewish nation. The fleece covered with dew, while all around is dry, the Jewish nation favored with the law and the prophets. The fleece dry, the Jewish nation cast off for rejecting the Gospel. All around watered, the Gospel preached to the Gentiles. and they converted to God. The fleece on the threshing-floor, the Jewish people in the land of Judea, winnowed, purged, and fanned by the Gospel. The dew wrung out into the bowl, the doctrines of Christianity, extracted from the Jewish writings, shadowed forth by Christ’s pouring water into a basin, and washing the disciples’ feet.”

Origen’s thoughts are interesting and insightful, but there are problems with them that cannot be overcome. Finding proper typology reveals exactly why God chose some stories from history and completely ignores innumerable others.

Improperly analyzing typology will lead people down odd paths of thought that have no real bearing on what is being portrayed. In Origen’s case, he lived so long ago that much of what we now know concerning history could not have been deduced.

Thus, there is an excuse if he missed the mark on what was being conveyed. We are further along in history, and we can more clearly see what God is doing. Jesus is the key, but there are key points that are linked to the picture, such as Israel, the law, etc.

Text Verse: “Therefore they shall be like the morning cloud
And like the early dew that passes away,
Like chaff blown off from a threshing floor
And like smoke from a chimney.” Hosea 13:3

Of the dew on the fleece, John Lange sees it as the advent of Christ, saying, “…his miraculous sign became the type of the highest and most wonderful miracle known to the church, the birth of Jesus from the Virgin Mary. Origen already speaks of the advent of the Son of God as the fall of the divine dew.”

The thought is poetic, but it does not match the rest of the typology being presented here. Either everything fits or it doesn’t. In this case, it doesn’t. And yet, what the dew pictures is based on Christ’s work and what results from it. As for Clarke, he finished his commentary on Origen and Chapter 6 of Judges saying –

“All this to some will doubtless appear trifling; but it is not too much to say that scarcely any pious mind can consider the homily of this excellent man without drinking into a measure of the same spirit, so much sincerity, deep piety, and unction, appear throughout the whole: yet as I do not follow such practices, I cannot recommend them.”

His words concerning Origen are kind, even gracious. But his thoughts about Origen’s finding typology in a passage such as this are dismissive. Hence, he would not appreciate my approach to Scripture. Typology is what explains what is otherwise inexplicable, and it is exactly what God is dealing in.

As for my conclusions concerning today’s passage, they are how I read what is going on. Origen’s thoughts are not entirely out of the ballpark, but they do land a bit far out in left field. God is telling us a story through typology. And it is a great story indeed because it is about what He has done in and through Jesus Christ.

Yes, it’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. A Fleece of Wool in the Threshing Floor (verses 33-40)

³³ Then all the Midianites and Amalekites, the people of the East, gathered together;

The people groups are singular: v’kal midyan va’amaleq u-b’ne qedem neesphu yakhdav – “And all Midian and Amalek and sons East gathered together.” The words take us back to the beginning of the chapter –

“Then the children of Israel did evil in the sight of the Lord. So the Lord delivered them into the hand of Midian for seven years, ² and the hand of Midian prevailed against Israel. Because of the Midianites, the children of Israel made for themselves the dens, the caves, and the strongholds which are in the mountains. ³ So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them. ⁴ Then they would encamp against them and destroy the produce of the earth as far as Gaza, and leave no sustenance for Israel, neither sheep nor ox nor donkey.” Judges 6:1-4

The raiders would come annually to steal away whatever produce had arisen from the labors of the land. It is the reason why Gideon was said to thresh wheat in the winepress, hiding from those who might spot him and raid what he had gathered.

Midian is the main group afflicting Israel. The name comes from madon, strife or contention. That is derived from din, to judge. Thus, it means Strife or Place of Judgment.

Amalek was the first of Israel’s enemies soon after leaving Egypt. The Lord declared war upon them from generation to generation (Exodus 17). Amalek is derived from am, people, and malaq, to nip or wring off the head of a bird with or without severing it from the body. Thus, they are The People Who Wring Off. They are those who are disconnected from the body and strive to disconnect the body.

The b’ne qedem or “sons East” would be the various people groups, including Arab tribes, Ishmaelites, etc. It is a way of saying anyone and everyone in the surrounding area gathered together. As for the word qedem, east, it means not only east in direction, but before in time, or that which has already been.

This would be a great sized force that has gathered…

^{33 (con’t)} and they crossed over and encamped in the Valley of Jezreel.

va’yaavru va’yakhanu b’emeq yizr’el – “And crossed over and encamped in valley Jezreel.” This is the area referred to in Hosea 1, where the Lord uses naming Hosea’s children as object lessons to Israel. In Romans 9, Paul picks up on the words of Hosea’s prophecy and applies them to Israel during her time of rejection while the church is the focus of God’s attention.

In his first epistle, Peter then uses the words of Hosea 2 to reveal that Israel of the future, after the Gentile-led church age, will again be the people of God.

Jezreel means God Sows. Being prefixed with emeq, or valley, it would be the Depth of God Sows, the emeq being a deep, broad valley. One can see the similarity between the two names, Israel and Jezreel, when put side by side –

יזרעאל
ישראל

Israel, He Strives with God, has received judgment for striving against God. Now, that time is over, and God will strive with Israel, meaning for Israel, in the valley where God Judges.

³⁴ But the Spirit of the Lord came upon Gideon;

v’ruakh Yehovah lavshah eth Gidon – “And Spirit Yehovah clothed Gideon.” The word lavash, to clothe, comes from a primitive root meaning to wrap around. One can imagine the Spirit enfolding around Gideon like a garment. The thought is not unlike that of Galatians 3:27 –

“For as many of you as were baptized into Christ have put on [enduo: clothed] Christ.”

Gideon was selected as the judge of Israel. The Lord clothed him with His Spirit readying him for the challenges ahead…

^{34 (con’t)} then he blew the trumpet,

vayitqa ba’shophar – “and blew in the shophar.” The act is a call to arms for warfare. It was seen, for example, in Judges 3 –

“But Ehud had escaped while they delayed, and passed beyond the stone images and escaped to Seirah. ²⁷ And it happened, when he arrived, that he blew the trumpet in the mountains of Ephraim, and the children of Israel went down with him from the mountains; and he led them.” Judges 3:26, 27

Gideon performed according to the word of the Lord by destroying the altar of the baal, upon which was the image of Asherah. After that, the Spirit of the Lord clothed him. Now, he is readied for the main part of his calling –

“Then the Lord turned to him and said, ‘Go in this might of yours, and you shall save Israel from the hand of the Midianites. Have I not sent you?’” Judges 6:14

Upon hearing those words, Gideon responded –

“So he said to Him, ‘O my Lord, how can I save Israel? Indeed my clan is the weakest in Manasseh, and I am the least in my father’s house.’” Judges 6:15

If you remember, theology was being developed in the exchange as Gideon was made to realize that the One he was speaking to was the Lord (YHVH), not merely a man. With that, the Lord responded –

“And the Lord said to him, ‘Surely I will be with you, and you shall defeat the Midianites as one man.’” Judges 6:16

The Lord promised to be with him, and he is clothed with the Spirit of the Lord. Thus, he is suitably prepared for the battle against Midian.

As for the shophar, it is a ram’s horn. The name is derived from shaphar, to be beautiful or comely. That comes from a root signifying to shine. Strong’s notes the connection between the two thoughts is the clear sound. As something beautiful shines, so the beautiful sound shines forth from the shophar. Upon blowing in the shophar, it next says…

^{34 (con’t)} and the Abiezrites gathered behind him.

vayizaeq aviezer akharav – “And cried Abiezer after him.” It is the same word, zaaq, used at the beginning of the chapter to signify the distress of Israel in their affliction –

“So Israel was greatly impoverished because of the Midianites, and the children of Israel cried [zaaq] out to the Lord.” Judges 6:6

The NKJV saying, “gathered behind” is more of a paraphrase. The idea is that Gideon has sounded the trumpet, and Abiezer has cried out, as in a war cry, after him. One can think of the famous rebel yell of the Confederate South.

As for Abiezer, the spelling is different than in verses 11 and 24. There it said avi ha’ezri, My Father, the Ezrite or Father of the Ezrite. Here, it reads aviezer, My Father is Help or Father of Help. The entire clan of Abiezer is collectively named in the singular, but it refers to all who descended from him, be it hundreds or thousands. Along with them…

³⁵ And he sent messengers throughout all Manasseh, who also gathered behind him.

The words concerning Manasseh, Gideon’s tribe, are emphatic: u-malakhim shalakh b’kal m’nasheh vayizaeq gam hu akharav – “and messengers sent in all Manasseh, and cried also, HE, after him.” The word translated as messengers means exactly that. But it is the same word, malakh, ascribed to the Lord seven times in verses 6:11-22.

Manasseh means To Forget and also From a Debt.

In hearing of Gideon’s support from Abiezer, the rest of the tribe coalesced around Gideon as well, crying after him. And more…

^{35 (con’t)} He also sent messengers to Asher, Zebulun, and Naphtali; and they came up to meet them.

u-malkhim shalakh b’asher u-bizvulun u-b’naphtali vayaalu liqratam – “And messengers sent in Asher, and in Zebulun, and in Naphtali. And ascended to meet them.” Asher failed to come forward for battle at the time of Barak’s engaging Sisera, as was noted in Judges 5. However, they are listed first here, indicating a willingness to join with Gideon and his men.

Zebulun and Naphtali, however, willingly joined both battles –

“Asher continued at the seashore,
And stayed by his inlets.
¹⁸ Zebulun is a people who jeopardized their lives to the point of death,
Naphtali also, on the heights of the battlefield.” Judges 5:17, 18

Asher means both Blessed and Happy. Zebulun means Glorious Dwelling Place. Naphtali means My Wrestlings.

³⁶ So Gideon said to God, “If You will save Israel by my hand as You have said—

It is a pregnant verse, filled with things to contemplate: vayomer gidon el ha’elohim im yeshkha movoshia b’yadi eth Yisrael kaasher dibarta – “And said Gideon unto the God, ‘If you are Savior – in my hand – Israel, according to which have spoken.’”

Rather than “God,” it says, “the God.” As always, the article is expressive. It is used when referring to the one true God in relation to man. But more especially, it is in relation to those who are in a right relationship with Him, or it is used to contrast those who are not in a right relationship with Him.

In this case, it is directly in relation to Gideon. Inserting the words “in my hand” between Savior and Israel speaks of this intimate relationship.

Also, rather than “as you have said,” it says, “as you have spoken.” It is an authoritative word of the Lord that expects no response or participation. Despite that, Gideon fails to accept the spoken word of “the God.”

However, Adam Clarke says, “Gideon was very bold, and God was very condescending. But probably the request itself was suggested by the Divine Spirit.”

And why not? Gideon is clothed with the Spirit of Yehovah. It would thus appear that the Spirit of the Lord is using Gideon and his request as an object lesson for both the immediate context as well as for typological anticipations of the future…

³⁷ look, I shall put a fleece of wool on the threshing floor;

hineh anokhi matsig eth gizath ha’tsemer ba’goren – “Behold, I placing fleece the wool in the threshing floor.” Rather than the common word sum, to set, Gideon uses the word yatsag. The BDB says, “a vivid and forcible synonym of שָׂם [sam].” The word comes from a primitive root signifying to place permanently.

Next, the gizah, or fleece, is found seven times in Scripture, all in Judges 6. It is a feminine word, coming from gazaz, to shear. That comes from a primitive root signifying to cut off.

That is followed by the goren, or threshing floor. This is the only time it is seen in Judges. It is a place of separation and, thus, judgment. The chaff of the grain is separated from the kernel. It was referred to in the text verse from Hosea. This is also referred to by John the Baptist –

“Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, ¹⁶ John answered, saying to all, ‘I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. ¹⁷ His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.’” Luke 3:15-17

Next, Gideon continues…

^{37 (con’t)} if there is dew on the fleece only, and it is dry on all the ground,

im tal yihyeh al ha’gizah l’baddah v’al kal ha’aretz khorev – “If dew become upon the fleece, to her separation, and upon all the earth dryness…” The word tal, or dew, comes from talal, to cover. The idea is that dew covers the vegetation each day. However, dew is something transitory and fleeting. That was seen in our text verse where it said, “And like the early dew that passes away.”

The words speak for themselves. Gideon is asking for a sign concerning the challenge of the battle that is set before him. As for the word khorev, or dryness, it is the same spelling as Horeb, the mount where the law was received. Both the word and the name come from the verb kharav, to be dry or dried up. For Gideon, if he receives his request…

^{37 (con’t)} then I shall know that You will save Israel by my hand, as You have said.”

Again, it says spoken, not said: vayadati ki tovoshia b’yadi eth Yisrael ka’asher dibarta – “And I shall know for saving – in my hand – Israel.” Gideon again places himself between the idea of saving and Israel. The significance is that the Lord is the One saving, but he is using Gideon to be the instrument of that salvation. And again, he uses the word davar, to speak. The Lord has spoken, and He will accomplish.

³⁸ And it was so. When he rose early the next morning and squeezed the fleece together,

vayhi ken vayashkem mimakhorath vayazar eth ha’gizah – “And is thus. And rising early from morrow, and pressing the fleece.” Just as Gideon requested, so it was. Here is a new and rare word, zur. It signifies to press down and out. To get the sense, the Lord says to Job –

“The wings of the ostrich wave proudly,
But are her wings and pinions like the kindly stork’s?
¹⁴ For she leaves her eggs on the ground,
And warms them in the dust;
¹⁵ She forgets that a foot may crush [zur] them,
Or that a wild beast may break them.” Job 39:13-15

Upon pressing the fleece…

^{38 (con’t)} he wrung the dew out of the fleece, a bowlful of water.

vayimets tal min ha’gizah melo ha’sephel mayim – “and drained dew from the fleece: fullness the bowl water.” In pressing the fleece, the water drained out, and not just a bit. The word bowl is sephel. This is the second and last use of it in the Bible. The first was in Judges 5:25, where Jael gave Sisera a majestic bowl of curd. The word comes from an unused root meaning to depress. Thus, it is a deep bowl.

³⁹ Then Gideon said to God, “Do not be angry with me,

Gideon’s words of the verse are filled with cohortatives, jussives, interjections, anthropomorphisms, etc. Here, he uses a jussive, an implied command: vayomer gidon el ha’ elohim al yikhar apekha bi – “And said Gideon unto the God, ‘Not do burn Your nostril in me.’”

Gideon can see that he might get the Lord upset enough to have fire and smoke pour out of his nose and catch him on fire. Hence, he uses this jussive, do burn. Next, he says…

^{39 (con’t)} but let me speak just once more:

The verb is cohortative: vaadaberah akh ha’paam – “and let speak, surely the once.” The word paam signifies a beat, as if pounding out on an anvil. In this case, he has spoken, but he wants to speak again. It is a request for another beat upon the anvil.

^{39 (con’t)} Let me test, I pray, just once more with the fleece;

Again, the verb is cohortative: anaseh na raq ha’paam ba’gizah – “Let, I pray, only the once, in the fleece.” It is as if he is begging for the event to take place. If Clarke was right in suggesting that it was by the Spirit that Gideon was asking for a sign in the fleece, it is surely now only Gideon who is asking.

The Spirit provided a confirmation of “the God’s” intention for what was to take place. However, Gideon suddenly realizes, “Maybe there was dew everywhere, and it evaporated off the ground first.” This should not be unexpected. Charles Ellicott, citing Lord Bacon (mmmm, bacon), notes –

“Sailors have used every night to hang fleeces of wool on the sides of their ships towards the water, and they have crushed fresh water out of them in the morning.”

The fleece, then, is like an absorbent sponge. Gideon would have known this and begs for another, clearer, sign…

^{39 (con’t)} let it now be dry only on the fleece, but on all the ground let there be dew.”

The first verb is a jussive: yehi na khorev el ha’gizah l’badah v’al kal ha’arets yihyeh tal – “Let there be, I pray, dryness unto the fleece, to her separation, and upon all the earth, become dew.” Gideon knows this is impossible apart from the supernatural hand of the Lord. It is something that could not be otherwise…

⁴⁰ And God did so that night.

Instead of “the God,” it now simply says, “God.” vayaas elohim ken balaylah ha’hu – “And did Elohim thus in the night, the it.” The God whom Gideon stood in a right relationship with is the Powers over creation, the one true God. He accomplished the sign Gideon requested and gave a memorial for future redemptive history…

*^40 (fin) It was dry on the fleece only, but there was dew on all the ground.

vayhi khorev el ha’gizah l’badah v’al kal ha’arets hayah tal – “And is dryness unto the fleece, to her separation. And upon all the earth was dew.” The miracle occurred as proposed. The fleece is being used as a metaphor for the small army of Israel, while the surrounding area depicts the vast army of Midian. As Matthew Henry rightly states –

“These signs are truly miraculous, and very significant. Gideon and his men were going to fight the Midianites; could God distinguish between a small fleece of Israel, and the vast floor of Midian? Gideon is made to know that God could do so.”

This is the immediate signification of the details in the story. Gideon has been given assurances that God has made a firm and complete distinction between Israel and the Midianites. However, one must ask, “What is it that separates Israel from the other nations?” In determining that, one can then perceive the typology being pictured.

A fleece to show what God is doing
Phases in a process going since time began
In what happens to the fleece, we are viewing
Steps He is taking in a wondrous plan

He was working in one way in the past
Revealing the heart found in man
What was found there could not last
But He knew that since before time began

One step leading to another along the way
Revealing what we need most of all
Christ Jesus put that on full display
Are you yet ready to heed the call?

II. The Law or Grace

In the introduction today, Adam Clarke summed up Origen’s thoughts about this passage. He said, “The fleece is the Jewish nation.” Though that may be the surface intent, as Matthew Henry stated, and it may be insightful in regard to typology, there is a fatal problem with that analogy. The Lord regularly uses gender in typology, and He does so consistently.

In fact, He actually fills the Old Testament with gender discords to ensure proper typology is maintained. We saw one of those in the account of Jael and Sisera where the text used a masculine imperative when it should have been a feminine imperative –

vayomer eleha amod petakh ha’ohel – “And said unto her, ‘Stand (ms.imp.) door the tent.”

In the book of Ruth, there are nine instances of gender discord in Chapter 1 and seven of them are spoken by Naomi. Other gender peculiarities are found elsewhere in the book. Unless one understands that the Lord is working through typology in such instances, these discords make no sense.

The problem with Origen’s analysis is that the word nation, the name Israel, the word people, etc., are all masculine nouns. Therefore, his analysis cannot be correct, even if it is both insightful and mentally surprising. Giving credit where credit is due, he was not that far off from what is being pictured.

The question just proposed as we closed out the mechanical analysis of the verses needs to be evaluated, “What is it that separates Israel from the other nations?” It is true that the Jewish nation is separate from the other nations, but this was because of their calling. And that calling, as a nation, was based on the Torah, the Law, a feminine noun.

Verse 33 took us back to the fact that Midian, Amalek, and the sons of the East had come against the land, just as was noted at the beginning of Chapter 6. Midian, Place of Judgment, is the main force. It speaks of the tribulation period that Israel will someday endure.

Amalek, the People Who Wring Off, are those disconnected from the body (meaning the body among whom God is present) and who strive to disconnect the body. This has been consistent since their first appearance of coming against Israel in Exodus 17.

That chapter ended with the words, “Because the Lord has sworn: the Lord will have war with Amalek from generation to generation” (Exodus 17:16). They are a true enemy, but they anticipate anyone who would attempt to nip the people of God off from the main body of His redeemed.

As noted, the word qedem, or east, also means beforehand or past times. For example –

“You will give truth to Jacob
And mercy to Abraham,
Which You have sworn to our fathers
From days of old [qedem].” Micah 7:20

The b’ne qedem, or “sons East,” refers to those who continue to cling to the law, annulled in the past through Christ’s work, simply because they cannot let go of it. Such a thought is carefully detailed in the book of Hebrews, such as –

“Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” Hebrews 10:29

It next noted that these enemies “crossed over and encamped in valley Jezreel.” The words mean the “depth of God Sows.” It signifies Israel’s false ways and God sowing just due into their lives –

“It shall come to pass in that day
That I will break the bow of Israel in the Valley of Jezreel.” Hosea 1:5

Like most prophecies, Hosea’s has an immediate fulfillment and a future one. First, Hosea prophesies of the casting off of Israel, “You are not my people,” (Hosea 1 / Romans 9). He then prophesies of the calling again of Israel, “You are my people,” (Hosea 2 / 1 Peter 2) –

“Now when she had weaned Lo-Ruhamah, she conceived and bore a son. ⁹ Then God said:
‘Call his name Lo-Ammi,
For you are not My people,
And I will not be your God.’” Hosea 1:8, 9

“As He says also in Hosea:
‘I will call them My people, who were not My people,
And her beloved, who was not beloved.’” Romans 9:25

///

“Then I will sow her for Myself in the earth,
And I will have mercy on her who had not obtained mercy;
Then I will say to those who were not My people,
‘You are My people!’
And they shall say, ‘You are my God!’” Hosea 2:23

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; ¹⁰ who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.” 1 Peter 2:9, 10

In verse 34, the Spirit of the Lord clothed Gideon (the gospel, as seen in previous sermons). The meaning was seen in citing Galatians 3 where acceptance of the gospel means being clothed in Christ. It is the gospel that makes that come about.

At that time, Gideon blew the trumpet. It is the calling of the gospel, resounding out. The seven-year treaty Israel made with the Antichrist will be annulled.

As noted, saving Israel from the Place of Judgment (Midian) is the main part of Gideon’s calling. This came after the first objective, tearing down the altar of Baal, was taken care of. The truth is that the Messenger of the Lord is, in fact, the Lord incarnate, Jesus. He is not merely a man who is the Messiah of Israel, but the God/Man. This is key and central in understanding the true gospel.

It next noted, “And cried Abiezer after him.” It is an anticipation of the approval and help of the Father (Father of Help) upon those who accept the gospel message –

“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:26

At the same time, verse 35, said, “and messengers sent in all Manasseh, and cried also, HE, after him.” As always, the name Manasseh (To Forget/From a Debt) anticipates Christ, who forgets our sins, having paid our sin debt.

Likewise, it also noted, “And messengers sent in Asher, and in Zebulun, and in Naphtali. And ascended to meet them.” It is like a smorgasbord of theology. The state of the people upon reception of the gospel is Blessed, they are given an eternal inheritance (Glorious Dwelling Place), and these are a result of the work of Christ alone (My Wrestlings), apart from works or personal merit.

This will be the state of Israel in the future. However, in anticipation of that, and to be certain that this is what is being conveyed, Gideon goes through the account of the fleece. Thus, the account is personal, using the term “the God” that demonstrates a right standing with the Lord –

“And said Gideon unto the God, ‘If you are Savior – in my hand – Israel, according to which have spoken.’”

Think of the typology, “If you are the Savior, in my (the gospel’s) hand, Israel.” Gideon is clothed with the Spirit, and it was inferred that this was the Spirit confirming His word through Gideon. Is the gospel truly Israel’s salvation? The sign of the fleece will show it is so.

Verse 37 then opened with, “Behold, I placing fleece the wool in the threshing floor.” The test of the gospel is to place a fleece (from a word signifying “to cut off”) in the threshing floor, the place of judgment.

Then Gideon used a less common word, translated as “set,” concerning the fleece. The word comes from a primitive root signifying to place permanently. The fleece, the cutting off, is being forcefully and permanently set out.

Previously, sin was dealt with under the law through the day of atonement. That is signified by the wool –

“‘Come now, and let us reason together,’
Says the Lord,
‘Though your sins are like scarlet,
They shall be as white as snow;
Though they are red like crimson,
They shall be as wool.’” Isaiah 1:18

The idea is whiteness and purity. Sin was cut off through the law. The first test was, “If dew become upon the fleece to her separation, and upon all the earth dryness…” That was the time of the law for Israel. The Law alone covered (tal/dew) with life, symbolized by the water pressed out of the fleece. The rest of the world remained apart from God’s redemptive plans.

Gideon, the gospel, knew this. However, he, not the law, is now being asked to lead Israel against the enemy. Therefore, he, through a series of cohortatives, jussives, interjections, anthropomorphisms, and so on, implores to have a more perfect representation of who he is in relation to Israel.

There was the beat of the anvil marking the time of the Law of Moses, but Gideon asks for a second beat, that of the time of the gospel. Maybe the gospel was also effective for those under law and no change is needed? The second test will determine if it is so.

Notice the difference in prepositions for the two propositions:

“If dew become upon the fleece to her separation, and upon all the earth dryness (חרב – the law)…” (verse 37).

“Let there be, I pray, dryness (חרב – the law) unto the fleece to her separation. And upon all the earth, become dew” (verse 39).

Gideon’s words are purposeful. If this is how it is, then the situation will be perfectly evident from a proper response to his plea. The khorev, or dryness/law, upon all the earth is man under sin because of the law given to Adam. Israel was also under law, but it was a law that offered atonement for sin, something lacking outside of Israel.

With that requested, “And did Elohim thus in the night, the it.” It only said Elohim, not “the Elohim.” To be in a right standing with God, one must be in a right standing with what God is doing. First was the time of the law, and then there is the grace that follows. The first must cease for the second to be realized. Therefore –

“And is dryness (חרב – the law) unto the fleece, to her separation. And upon all the earth was dew” (verse 40).

What Gideon has asked for as a confirmation is exactly what God provided. The second beat of the anvil is what God has purposed –

“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), ⁹ then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second. ¹⁰ By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:8-10

Where Israel under the law has no life, the whole world under the gospel (meaning any who accept it) is covered.

What we have seen today is a spiritual reality that is actually working out in the world, even as we live and move in it. Time is moving forward and it will lead to a real tribulation period where real calamity will come upon the entire earth.

But that physical reality is something that is actually being worked out in the spiritual world. First, the rapture will take place before the tribulation begins. Scripture is clear on that. The world that has rejected Jesus will fall under judgment.

This will include Israel. However, God covenanted with them that He would bring them into the New Covenant as a nation. This means that the law, the basis for the Old Covenant, must end. For it to end, Israel must agree to what the New Covenant offers.

This is available to anyone who accepts it at any time. However, Israel as a nation must also nationally accept it. Gideon, the gospel, is the means of that occurring, both for individuals and for national Israel. The account of Gideon and the fleece has been given for us to see this.

Israel will learn the lesson of the fleece someday. However, sadly, many people who claim to be followers of Christ Jesus – both Jews and Gentiles – have never learned it. Instead, they cling to the law to find their justification before God.

Paul argues against such an attitude in the most vehement manner. When we read the words of Revelation 4:2 – 19:10, we read words of disaster on the earth, but they are self-inflicted wounds being worked out on a global scale. All of it will stem from a rejection of what God has offered in Christ.

There is one gospel and one Jesus. Salvation is found in Him and the message that properly speaks of Him. Be sure that the Jesus you are following is the one the Bible proclaims, for there is not another (2 Corinthians 11:4).

Hold fast to the grace of God in Christ. It is the message that God has provided for the redemption of man. God in Christ has done the work. We can now do the praising for what He has done.

Closing Verse: “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? ¹¹ But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” Acts 15:10, 11

Next Week: Judges 7:1-8 We’re not yet done. There’s more to tell, sakes alive… (Gideon, Judge of Israel, Part V) (22^nd Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Gideon, Judge of Israel, Part IV

Then all the Midianites and Amalekites
The people of the East, so many the word does tell
Gathered together; and they crossed over
And encamped in the Valley of Jezreel

But the Spirit of the LORD
Came upon Gideon
Then he blew the trumpet
And the Abiezrites gathered behind him as one

And he sent messengers throughout all Manasseh
Who also gathered behind him
He also sent messengers to Asher, Zebulun, and Naphtali
And they came up to meet them

So Gideon said to God, “If You will save Israel by my hand
———-as You have said—
Look, I shall put a fleece of wool on the threshing floor
If there is dew on the fleece only, and it is dry on all the ground
Then I shall know that You will save Israel by my hand
———-as You have said, for shore

And it was so
When he rose early the next morning; his sleep did cease
And squeezed the fleece together
He wrung a bowlful of water of dew out of the fleece

Then Gideon said to God, “Do not be angry with me
But let me speak just once more to You
Let me test, I pray, just once more with the fleece
Let it now be dry only on the fleece, but on all the ground
———-let there be dew

And God did so that night, the miracle did abound
It was dry on the fleece only, but there was dew on all the ground

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

³³ Then all the Midianites and Amalekites, the people of the East, gathered together; and they crossed over and encamped in the Valley of Jezreel. ³⁴ But the Spirit of the Lord came upon Gideon; then he blew the trumpet, and the Abiezrites gathered behind him. ³⁵ And he sent messengers throughout all Manasseh, who also gathered behind him. He also sent messengers to Asher, Zebulun, and Naphtali; and they came up to meet them.

³⁶ So Gideon said to God, “If You will save Israel by my hand as You have said— ³⁷ look, I shall put a fleece of wool on the threshing floor; if there is dew on the fleece only, and it is dry on all the ground, then I shall know that You will save Israel by my hand, as You have said.” ³⁸ And it was so. When he rose early the next morning and squeezed the fleece together, he wrung the dew out of the fleece, a bowlful of water. ³⁹ Then Gideon said to God, “Do not be angry with me, but let me speak just once more: Let me test, I pray, just once more with the fleece; let it now be dry only on the fleece, but on all the ground let there be dew.” ⁴⁰ And God did so that night. It was dry on the fleece only, but there was dew on all the ground.

 

Artwork by Douglas Kallerson.

Judges 6:25-32
Gideon, Judge of Israel, Part III

(Typed 13 November 2023) While clicking through YouTube looking for something to watch as Hideko got dinner ready, a video of N.T. Wright came up. He was being interviewed about his thoughts on the modern state of Israel.

He dismissed it as having any future significance in the redemptive narrative. A very brief analysis of his view is provided by Michael G. Vanlaningham –

“Wright presents four arguments to support his interpretation. First, it is essential, he says, to understand that there is no discrete future for Israel ‘as a whole’ because she has been superseded by Jesus Christ, her Messiah. Wright claims that Paul’s theology begins ‘“with the realization that what the creator/covenant god was supposed to do for Israel at the end of history, this god had done for Jesus in the middle of history.’ God has brought all of His covenant purposes for Israel to fruition in Israel’s representative, the Messiah Jesus.”

1. T. Wright bases his argument on Paul’s words in 2 Corinthians 1:20, which say, “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.”

It is true that Jesus is the fulfillment of Scripture. Therefore, the promises of God which were made to the people of God are realized in Him.

N.T. Wright’s view, however, does not accurately explain the entire panorama of what has happened and what will happen. He committed the fallacy of a category mistake. Just because Jesus did everything necessary for Israel’s salvation, etc., it does not mean that everything concerning Israel’s future in the redemptive narrative is complete.

He also committed a false dilemma fallacy. In essence, he says, “Because Jesus is the Messiah who has fulfilled all the promises of God, there is no longer any need for Israel in the redemptive narrative.” He proposes two options, one of which is fulfilled. Therefore, the other must no longer apply.

His thinking is incorrect. Those are not the only two options on the table. Just because Jesus is the fulfillment of all of the messianic promises of God, it does not mean that the promises to Israel are terminated. Israel was promised a Messiah. Israel was not promised to be the Messiah.

Through his faulty logic, he concludes that the church has replaced Israel and that there is no such thing as the rapture, a millennial rule from Jerusalem, etc. He has failed to understand what God is doing because – among other things – he has failed to understand the binding nature of the Mosaic Covenant upon Israel.

Any reasonable theologian will agree that what came upon Israel in the Roman exile is because of their rejection of Christ. But the Mosaic Covenant is what led to that exile, or there would have been no exile.

Otherwise, all the other nations on earth should have been given the same punishments as Israel, punishments which are spelled out in Leviticus 26, and which presuppose a second exile. But only Israel was given the law, and only Israel receives the punishments detailed in it.

As for our verses today, they will typologically reveal (once again) the incorrect nature of replacement theology. Unless one understands what is being pictured, and it is as obvious as the nose on Jimmy Durante’s face once it is explained, all kinds of aberrant ideas about Israel are sure to arise.

Text Verse: “‘To whom then will you liken Me,
Or to whom shall I be equal?’ says the Holy One.
²⁶ Lift up your eyes on high,
And see who has created these things,
Who brings out their host by number;
He calls them all by name,
By the greatness of His might
And the strength of His power;
Not one is missing.” Isaiah 40:25, 26

If Israel was exiled based on the curses of the law, then that exile must – by default – mean that there is still a purpose for Israel. There is no timeframe given in the law, as interpreted by replacement theologians, for this punishment to end. Thus, the nation is otherwise ostensibly set to endure eternal earthly curses.

However, in properly following the dispensational model, the Bible tells us EXACTLY when the curses of the law will end for them. And more, it tells us exactly how that ending will happen. What is revealed in these typological passages simply confirms this.

By properly handling Scripture, including both the clear text and the underlying typology, one thing is for sure: N.T. Wright is proven to be Now Totally Wrong J. A nice British accent may make for a trusty-sounding James Bond. However, it doesn’t make for sound theology.

That has to come through proper study of Scripture. In this, his nifty accent doesn’t help him one iota. For best enjoyment in this area, stick with Bond. He is way more exciting and, unlike N.T. Wright’s theology, you already know that James Bond is just make-believe .

What is coming upon the nation of Israel in the future? It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. He Did It by Night (verses 25-27)

²⁵ Now it came to pass the same night

vayhi ba’laylah ha’hu – “And it was in the night, the it.” This means on the night that Gideon had built the altar and called it “The Lord is Peace.” With that accomplished, and in the nighttime…

^{25 (con’t)} that the Lord said to him, “Take your father’s young bull,

vayomer lo Yehovah qakh eth par ha’shor asher l’avikha – “And said to him, Yehovah, ‘Take bullock the ox which to your father.’” The par, or bullock, comes from parar, to break asunder, cast off, cause to cease, disannul, etc. For example, it can mean to break a covenant, defeat bad counsel, dissolve the earth, etc.

The shor, or ox, comes from shur, to travel or journey. That comes from a primitive root meaning to turn, such as in traveling about as a merchant. It is also connected to shir, to sing. The connection is a strolling minstrelsy. In these words, one can already see typology developing.

^{25 (con’t)} the second bull of seven years old,

u-par ha’sheni sheva shanim – “and ox the second, seven years.” The KJV/NKJV make it sound as if it is speaking of the same bull. To ensure this is understood, the KJV says, “even the second bull.” The NKJV just ignores it and implies that it is the same bull.

They do this because nothing is later said of the first bull. However, there is no need for this. The Hebrew doesn’t give any such qualifier. Further, this bull is specifically referred to again as “the second.” Therefore, it implies two bulls. You can’t have a second without a first.

Thus, it should be translated as if two bulls are being referred to. Without telling why two are selected, we can assume the labor of the first was used to help accomplish the tearing down that is to take place.

There is a second bull belonging to Gideon’s father, that was born seven years earlier that was used in the household. It takes us back to verse 1 –

“Then the children of Israel did evil in the sight of the Lord. So the Lord delivered them into the hand of Midian for seven years.”

The bull was born at the beginning of the seven years of affliction that had come upon Israel by the hand of the Lord through Midian. This specific ox is to be used for a particular purpose. For now…

^{25 (con’t)} and tear down the altar of Baal that your father has,

Rather than “of Baal” it says: v’harasta eth mizbakh asher l’avikha – “and break down altar the baal which to your father.” Each time baal is mentioned in this passage, it will be prefixed with the definite article. It is a particular baal that was being served. Possibly the sun, but maybe some other.

Baal signifies a heathen god. It is derived from the noun baal, signifying a master or owner, which is from the verb baal, meaning to marry or lord over. It is as if there is a covenant relationship between the baal and those serving it. They have subordinated themselves to the baal. Gideon has been instructed to destroy the baal, signifying the breaking of this covenant relationship…

^{25 (con’t)} and cut down the wooden image that is beside it;

Rather than beside, it says, upon: v’eth ha’asherah asher alav tikroth – “and the Asherah which upon cut down.” Asherahs are based on a nature goddess companion of Baal found in Phoenicia, Assyria, Canaan, etc. They are represented by large wooden pillars or images set up in honor of Ashteroth. Examples can be seen in Judges 2.

The word translated as cut down is karath, the same word used in the cutting of a covenant. By destroying the altar and cutting down the Asherah, one gets the sense of the cutting off of a covenant that had once been cut.

The name Asherah is probably of foreign origin, but to a Hebrew audience, it is clearly identified with ashar, to go straight, to go on, to advance. That is normally translated, however, as happy or blessed. This is because by going straight, one stays on the proper path.

Israel has not gone straight. Thus, they are not in a happy place but rather the place of judgment. This unfortunate state came about because they failed to heed the word of the Lord through Moses –

“But thus you shall deal with them: you shall destroy their altars, and break down their sacred pillars, and cut down their wooden images, and burn their carved images with fire.” Deuteronomy 7:5

Instead of doing what they were instructed, Israel joined the pagan practices of the nations, with whom they interacted, and they served gods other than the Lord. Gideon has been commissioned to end this by tearing these things down. In their place…

²⁶ and build an altar to the Lord your God on top of this rock

u-banita mizbeakh l’Yehovah elohekha al rosh ha’maoz ha’zeh: “and build altar to Yehovah your God upon top the strength, the this.” Here is a new word, maoz, a place of safety or protection. It can be a fortress, a force, metaphorically a helmet, the Lord, etc. It is derived from the verb uz, to take or seek refuge, or the verb azaz, to strengthen or be strong. For example –

“For thou hast been a strength [maoz] to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.” Isaiah 25:4 (KJV)

Gideon is replacing the object of idolatry with an altar of strength to the Lord…

^{26 (con’t)} in the proper arrangement,

The words are complicated: ba’maarakha – “in the arrangement.” The word is maarakhah – an arrangement, coming from arak, to arrange or set in order, as in a battle array or setting forth the rows of bread before the Lord in the tabernacle.

This may indicate the proper means of building such an altar as specified by the Lord, or it more likely means arranging what is used for the offering. In other words, the Asherah is cut down, then cut up. Finally. it is arranged for burning. From there, the offering is burnt. Once that is complete…

^{26 (con’t)} and take the second bull and offer a burnt sacrifice with the wood of the image which you shall cut down.”

v’laqakhta eth ha’par ha’sheni v’haalita olah ba’atse ha’asherah asher tikroth – “And take the bullock, the second, and ascend whole burnt offering in wood the Asherah which you shall cut down.” Either there is one bull that was originally specified, which means taking the word “and” and changing it to “even,” which is not unheard of, but unlikely, or only the second bull is identified to be used as a whole burnt offering.

Because of the specificity of the wording, the latter surely seems to be the case. Ellicott says –

“The Jews point out the peculiar features of this burnt offering: (1) It was not at Shiloh; (2) it was not offered by a priest; (3) it was offered at night; and (4) the fire was kindled with the unhallowed materials of an idol.”

These things are irrelevant because the Lord has commanded them to be done in this way. As such, His word is justification for what takes place. Therefore…

²⁷ So Gideon took ten men from among his servants and did as the Lord had said to him.

Rather than “said,” it says, “spoke”: vayiqakh gidon asarah anashim meavadav vayaas kaasher dibber elav Yehovah – “And took, Gideon, ten men from his servants and does according to which spoke unto him, Yehovah.” The Lord spoke forth His command, and Gideon did according to the spoken word.

Of the number ten, Bullinger says, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

^{27 (con’t)} But because he feared his father’s household and the men of the city too much to do it by day, he did it by night.

vayhi kaasher yare eth beith aviv v’eth anshe ha’ir measoth yomam vayaas laylah – “And was according to which feared house his father and men the city from doing by day, and did night.”

It is doubtful he feared the consequences of what would take place, but that his efforts would be interrupted or thwarted. The consequences would come sooner or later, once the matter was discovered.

The obvious meaning is that his father’s house, along with the city inhabitants, would be highly peeved at him tearing down their place of worship.

An offering has been made
But it was rejected long ago
Instead, Israel made a trade
Their glory for wind, a passing blow

But despite this, the offering stands
It is there for the people, Israel
It comes through faith, not commands
And it is fully sufficient as well

Nothing more does Israel need
Than to acknowledge their Lord Jesus
To Him alone they will someday plead
And God will respond, as He did for us

II. Shall Strive In Him the Baal (verses 28-32)

²⁸ And when the men of the city arose early in the morning, there was the altar of Baal, torn down;

vayashkimu anshe ha’ir ba’boqer v’hineh nuthats mizbakh ha’baal – “And arising men the city in the morning, and behold!, broken down altar the baal.” Though this is speculation, the specific mention of rising early may indicate that the men specifically went to this altar as a form of sun worship. No matter what, the destruction of the idolatrous altar was revealed by the daylight. And more…

^{28 (con’t)} and the wooden image that was beside it was cut down, and the second bull was being offered on the altar which had been built.

v’ha’asherah asher alav korathah v’eth ha’par ha’sheni hoalah al ha’mizbeakh ha’banui – “And the Asherah which upon it was cut down and the bullock, the second, ascended upon the altar that was built.” The words meticulously reveal full compliance with the Lord’s spoken word.

Of the unusual specificity, Cambridge asks, “There must be some special meaning in this description, the second. Can it refer to his place in the team, the young bullock being the leader, the first, and the seven-year-old the wheeler, the second?”

Instead of tearing apart the text as they normally do, they take it that the wording is so curious that it must be original. Therefore, they attempted to stretch their minds for a reason.

Even if their conclusion is given in the form of an interrogative, it is evident that there must be a particular reason for such specificity in the text. Ellicott further notes –

“It has been supposed that Gideon offered both bullocks, the first as a burnt offering for his family, and the second for the nation. Nothing, however, is said of the fate of the young bullock; and, apart from express direction, Gideon may have hesitated to offer to the Lord a sacrifice which may have been devoted to Baal.”

Why anyone would suppose that the first bull was offered is beyond the pale. The wording is so precise that it does not allow for such speculation. However, Ellicott is right that it would be a violation of the spoken word of the Lord to have offered it. It can firmly be concluded that typology is being conveyed.

²⁹ So they said to one another, “Who has done this thing?”

vayomer ish el reehu mi asah ha’davar ha’zeh – “And said man unto his fellow, ‘Who did the word, the this?’” The word davar, or word, carries whatever meaning is associated with what is occurring. At this time, it is a matter that is being inquired about.

They see three things: The altar broken down, the Asherah cut down, and a new altar that was used to burn the second bull upon the wood of the Asherah. This is the matter at hand. Therefore, a search is made…

^{29 (con’t)} And when they had inquired and asked, they said, “Gideon the son of Joash has done this thing.”

The aspect of the verbs implies a search followed by a conclusion: vayidr’shu vaybaqshu vayomru gidon ben yoash asah ha’davar ha’zeh – “And inquiring and seeking, and said, ‘Gideon, son Joash, did the word, the this.”

Gideon, Cutter Off, son of Joash, Yehovah has bestowed, is identified as the culprit. The Cutter lived up to his name. He cut down and destroyed the objects of false worship that arose in place of the Lord. Therefore…

³⁰ Then the men of the city said to Joash, “Bring out your son, that he may die,

The words carry a jussive, an implied command: vayomru anshe ha’ir el yoash hotse eth binkha v’yamoth – “And said men the city unto Joash, ‘Bring out your son, and he dies.’” They have proclaimed a death sentence on Gideon because of what he did…

^{30 (con’t)} because he has torn down the altar of Baal, and because he has cut down the wooden image that was beside it.”

ki natats eth mizbakh ha’baal v’ki karath ha’asherah asher alav – “For broken down altar the baal, and for cut down the Asherah which upon it.” This is their justification for executing Gideon! They rejected the Lord, broke the covenant relationship, and turned their backs to Him through false worship.

Gideon stood against this. And yet, they would stand against him and his allegiance to the Lord, having him executed. It is almost impossible to imagine, and yet it is what is happening in both Israel and the church today. The words throughout the next verse are exceptionally strong and emphatic…

³¹ But Joash said to all who stood against him, “Would you plead for Baal?

Using a paragogic nun as a form of stress, Gideon’s father speaks: vayomer yoash l’kol asher amdu alav ha’atem t’rivun la’baal – “And said Joash to all who stood upon him, ‘The you (surely) striving to the baal?” Imagine the people standing completely over Joash, looking down on him, angrily demanding his son die.

In return, he asks them to think through what they are doing. The absurdity of their actions was more than he could take. Thus, he continues…

^{31 (con’t)} Would you save him?

He again speaks emphatically and uses another paragogic nun: im atem tovoshiun oto – “If YOU would (surely) save him?” Gideon had just broken down the altar. He then used the wood from the Asherah to offer a whole burnt offering to God. And he couldn’t stand on his own?

The obvious difference between the baal and Yehovah is brought forth. In words similar to the text verse today, the Lord, through Isaiah, resoundingly proclaims –

“To whom will you liken Me, and make Me equal
And compare Me, that we should be alike?
⁶ They lavish gold out of the bag,
And weigh silver on the scales;
They hire a goldsmith, and he makes it a god;
They prostrate themselves, yes, they worship.
⁷ They bear it on the shoulder, they carry it
And set it in its place, and it stands;
From its place it shall not move.
Though one cries out to it, yet it cannot answer
Nor save him out of his trouble.” Isaiah 46:5-7

This is why the Lord commanded that no image of Him should be made. He is the incomprehensible God that is not to be compared with anything man could fashion. Therefore, Joash proclaims…

^{31 (con’t)} Let the one who would plead for him be put to death by morning!

asher yariv lo yumath ad ha’boqer – “Whom strives to him dying until morning!” The person who would strive for the baal would be executed at the rising of the sun, just when he was to be on his knees worshipping his false god, be it the sun or some lesser god derived from sun worship.

This may mean “until this morning” if they are waiting for the actual sunrise, or it may mean “until the next morning” if he is giving the baal a day to avenge itself.

Either way, Joash has set the red line for the people to consider. With it drawn, he turns the thought of striving for the baal on its head, saying…

^{31 (con’t)} If he is a god, let him plead for himself, because his altar has been torn down!”

He uses a jussive as a challenge to the baal along with highly emphatic words, certainly as a taunt: im elohim hu yarev lo ki natats eth mizb’kho – “If god HE, shall strive to him, for has broken down his altar.”

The altar of the baal, along with the Asherah which supposedly has power, should wake the baal up and make him angry. In his anger, he can then take the necessary action to defend himself.

If he doesn’t, then he is no god at all. Unlike the temple in Jerusalem, where it was prophesied in advance what would happen to it in each catastrophe it faced, the altar of the baal had no such word. Therefore, it would be assumed that it would either last forever or be avenged by him for any desecration.

The temple of the Lord was different. Instead of merely standing for the Lord, it stood as a testament to either the faithfulness or faithlessness of Israel to the covenant administered there –

“But if you or your sons at all turn from following Me, and do not keep My commandments and My statutes which I have set before you, but go and serve other gods and worship them, ⁷ then I will cut off Israel from the land which I have given them; and this house which I have consecrated for My name I will cast out of My sight. Israel will be a proverb and a byword among all peoples. ⁸ And as for this house, which is exalted, everyone who passes by it will be astonished and will hiss, and say, ‘Why has the Lord done thus to this land and to this house?’ ⁹ Then they will answer, ‘Because they forsook the Lord their God, who brought their fathers out of the land of Egypt, and have embraced other gods, and worshiped them and served them; therefore the Lord has brought all this calamity on them.’” 1 Kings 9:6-9

Without any such word, because the altar to the baal was made by man without any sanction by the false god it deified, Joash insisted that anyone who strove for it should be executed.

³² Therefore on that day he called him Jerubbaal,

The name is a play on the word yarev, to strive, that Joash thrice pronounced: va’yiqra lo bayom ha’hu yerubaal – “And called to him in day, the it, Jerubbaal.” The verb is impersonal. Thus it means that people in general, not Joash, called Gideon this name on that day. It is like saying, “On that day, he got called Jerubbaal.”

The name is based on the event, Baal Strives or Let Baal Strive. That would be based on another jussive spoken next by Joash…

*^{32 (fin)} saying, “Let Baal plead against him, because he has torn down his altar.”

lemor yarev bo ha’ baal ki natats eth misb’kho – “saying, ‘shall strive in him the baal, for has broken down his altar.’” The point of the words and the giving of the name is that the baal cannot contend with Gideon. If he could, they would have called Gideon Contender with Baal.

But that would imply that the baal could contend. Gideon broke down the altar, and neither the altar nor the baal could respond. The victory over the baal is complete. The Lord, through Gideon, has prevailed.

The bull is offered to our God
Just as the Lord spoke to us
Through it comes the approval nod
As we call out to Him through Jesus

Seven years of hell on earth
Have come upon us to this day
What we need is the new birth
And to follow in His only Way

Jesus! We have finally seen our need
And so to Him we will bow the knee
No more with the baal shall we plead
Only our Messiah can set us free

III. Pictures of Christ

It would be possible to combine the typology together with what is coming in the rest of the chapter, but there would be too much lost.

What we have in this section began with Gideon being tasked by the Lord the night of the same day as when the Lord appeared to Him and gave him his commission to save Israel from the Midianites. As it said, “And it was in the night, the it; and said to him, Yehovah…”

It was seen previously that Gideon anticipates the gospel. It is now being prepared to be brought to Israel. As we saw, it was validated as the good news and that which establishes the peace of the Lord – Yehovah Shalom.

When will it finally and fully come to Israel? Yes, you, in the 22^nd row. Yes, that is correct, during the tribulation period. And what is that period called by Paul in 1 Thessalonians? Very good. A+. The night –

“For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. ³ For when they say, ‘Peace and safety!’ then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. ⁴ But you, brethren, are not in darkness, so that this Day should overtake you as a thief. ⁵ You are all sons of light and sons of the day. We are not of the night nor of darkness. ⁶ Therefore let us not sleep, as others do, but let us watch and be sober. ⁷ For those who sleep, sleep at night, and those who get drunk are drunk at night.” 1 Thessalonians 5:2-7

He is told to take the “bullock the ox which to your father.” It is referring to the Law of Moses that Israel repeatedly violated since it was first given. The ox is given to reveal that it is time to disannul that covenant.

That has actually already happened in Christ’s coming, but Israel rejected Him. Thus, they are still bound to the Mosaic Covenant. Only in the future will they realize the disannulment of the law through the work of Christ. –

“In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13

The author of Hebrews is writing to the Hebrew people collectively about their future. There is a point in time that the law, which is annulled in Christ, will be obsolete for them, and it will pass away.

That first bull was also called a shor, or ox. As noted, that comes from shur, to travel or journey. The connection is that the Mosaic Covenant has been a journey upon which Israel has traveled, wending its way toward Christ –

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.” Galatians 3:24

There was also a specific reference to a second bull – “and the ox the second, seven years.” This means that this ox came to be at the same time the tribulation period (the oppression of Midian) began. That was seen in Judges 6:2. It is another covenant that Israel placed itself under –

“Then he shall confirm a covenant with many for one week;
But in the middle of the week
He shall bring an end to sacrifice and offering.
And on the wing of abominations shall be one who makes desolate,
Even until the consummation, which is determined,
Is poured out on the desolate.” Daniel 9:27

To fully understand the timeline of the future tribulation period, you can go back and watch the Superior Word 2 Thessalonians 2:8, 9 Bible study entitled And Then… The timeline is clearly laid out concerning the order of the coming end times events.

This covenant is made with the Antichrist. Hence, the focus from this point on concerns this second bull. However, it was logically deduced that the purpose of the first bull was to assist in the tearing down of the altar of the baal.

The law itself anticipates its own ending, as has been seen previously. In the process of it ending, it will be used to bring down the covenant with the Antichrist. In other words, in the ending of the law, Israel will accept the gospel. At that time, the second covenant, the one with the Antichrist, will be ended as well.

Still in verse 25, each time baal is mentioned, it is prefixed by the definite article. It is a specific reference to the idolatry of Israel, believing in their own deeds before God rather than in the gospel of Jesus. Their deeds under the law had become their object of worship. Ultimately, this is “the baal” that must be ended.

In cutting down the Asherah which is upon the altar, it is signifying that Israel, through the gospel, will finally take the straight path that leads to a state of happiness and blessedness (ashar, from which Asherah is derived).

Once the task was happily effected, Gideon was to (verse 26) “build an altar to Yehovah your God upon the strength [maoz], the this.” The altar anticipates Christ, this is seen in a marvelous pun from Isaiah, where the coming of Jesus is hinted at –

“The Lord is their strength,
And He is the saving [yeshuah – salvations] refuge [maoz] of His anointed [mashiakh = Messiah].” Psalm 28:8

Literally: “Yehovah strength to them and Strength salvations His Anointed, HE.”

Still in verse 26, the arranging of the altar is noted. The arrangement anticipates the placing of all of one’s works on the altar of sacrifice before the Lord, who alone provides salvation. Israel is to give up on the errant path and come to Christ.

When that happens, the second bull, the covenant with the Antichrist, will be annulled. Thus, both the Law of Moses and the seven-year covenant end at the same time, exactly as proper dispensationalism has revealed.

The symbolism is seen in the deeds of idolatrous self (the law) being burnt under the seven-year-old bull (the seven-year peace treaty). Listen again to what Ellicott said. It is exactly what lies ahead for Israel –

“The Jews point out the peculiar features of this burnt offering: (1) It was not at Shiloh; (2) it was not offered by a priest; (3) it was offered at night; and (4) the fire was kindled with the unhallowed materials of an idol.”

Rather, it is offered upon Jesus, the true High Priest, during the tribulation period, and it is the ending of Israel’s unhallowed conduct.

Verse 27 saw Gideon, the gospel, taking ten men of his servants. In this, it “implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Everything necessary for Israel’s salvation is tied up in the transmission and reception of the gospel. And again in verse 27, it said that they did this at night. It is a stress all by itself. Israel will come to Christ during the tribulation period.

The actions were complete by the morning (verse 28). What is true for each person who comes to Christ will also be true for national Israel –

“…each one’s work will become clear; for the Day will declare it, because it will be revealed by fire.” 1 Corinthians 3:13

Verse 28 noted that the work of Gideon was completed and that the people saw the results of it. Therefore, verse 29 referred to the people questioning who had done it. A search was made, “inquiring and seeking,” and the response was, “Gideon, son Joash, did the word, the this.”

The gospel of Christ, son Yehovah has Bestowed, accomplished the word. What a marvelous testimony to the future reception of the gospel by Israel. Christ, the incarnate Word of God, will be seen for who He is in the reception of the Good News that tells of Him.

Obviously, when the leaders of Israel call out to Jesus, it does not mean that all of Israel will have done so. It is the leadership that must receive Him in order for the nation to be saved. Some will hear and protest. Hence the words of verse 30 about bringing out the son (the gospel of Jesus) so that he should die.

They initially buck against what has been done until they too understand the implication of the gospel. That is seen in these verses in the back-and-forth exchange between the people and Joash. The leaders will come back and essentially say what Peter said to the Judaizers two millennia earlier –

“Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? ¹¹ But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” Acts 15:10, 11

The use of emphatics, paragogic nuns, and successive jussives shows the incredible nature of what lies ahead for Israel. “What, are you kidding?” The law has been a weight around the neck of Israel since the beginning. It only brought them trouble. And yet, there will be those who want to cling to it as if it is their salvation.

But Joash, Yehovah has Bestowed, in verse 31 says, “The you (surely) striving to the baal?” In essence, “You would strive for the law instead of the gospel? That’s crazy!” He then said, “If YOU would (surely) save him?” In other words, “Can you perfectly meet the demands of the law? Can you stand righteous before God as Jesus did? Can you become Israel’s Messiah?”

Therefore, still in verse 31, Joash says, “Whom strives to him (meaning for the law) dying until morning.” Stated more clearly, “When the tribulation period is over, judgment is coming. If you want to trust in yourself, good luck, buddy boy.”

He then said, “If god HE, shall strive to him, for has broken down his altar.” If the law is your god, the Lord would defend its continuance. But He has sent Jesus to fulfill and end the law. That is God’s testimony.

The altar of the law stood as a testament to either the faithfulness or faithlessness of Israel to the covenant administered there. In the tribulation period, it will be defiled by the Antichrist. This shows God’s approval was not with the law. Rather, it is with Jesus. The word testifies to this. Israel has simply been blinded to the fact.

With that, verse 32 told that Gideon was called by the name Jerubbaal, Let Baal Strive. The law failed to strive against Jesus. Thus, He prevailed over it. The law has no power against Him because the law is not where the power of God is. Rather, our closing verse will explain where it lies.

As you can see, the analysis of N.T. Wright is proven, once again, to be Now Totally Wrong. The typology presented has clearly shown this.

Even without the typology, Scripture clearly reveals what the typology presented also shows. God is presenting us portions of the history of Israel and is essentially asking us to question why he chose these stories. Each name, each location, and each event is given to lead us to a better understanding of what will come about in the future.

Keep reading the Bible. The more you do, the more it will reveal to you what is on God’s mind. Jesus has, indeed, fulfilled everything necessary for Israel’s salvation. But this does not mean that Israel is out. It means that the promises to them will only be fulfilled when they accept what Jesus has done for them.

One of the errors of replacement theology is that it mistakenly categorizes biblical issues, conflating some things that should not be conflated, and rejecting core principles that should not be ignored.

Hold fast to the understanding that God is not done yet with Israel. His covenant faithfulness towards them tells us that He also will never be done with you when you come to Him through Jesus Christ. This is the faithfulness of God to His people, unfaithful or otherwise. Thank God for His grace and mercy as is revealed in the giving of Jesus. Hallelujah and amen.

Closing Verse: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. ¹⁷ For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’” Romans 1:16, 17

Next Week: Judges 6:33-40 It’s fun. It’s so swell. We get Jay to help some more... (Gideon, Judge of Israel, Part IV) (21^st Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Gideon, Judge of Israel, Part III

Now it came to pass the same night
That the LORD said to him, “Take your father’s young bull
———-the second bull of seven years old
And tear down the altar of Baal that your father has
And cut down the wooden image that is beside it, so you
———-have been told

And build an altar to the LORD your God
On top of this rock, in the proper arrangement too
And take the second bull and offer a burnt sacrifice
With the wood of the image which you shall cut down
———-so you shall do

So Gideon took ten men from among his servants
And did as the LORD had said to him, doing it just right
But because he feared his father’s household
And the men of the city too much to do it by day, he did it by night

And when the men of the city arose early in the morning
There was the altar of Baal, torn down. No more offerings
———-to it would be proffered
And the wooden image that was beside it was cut down
And on the altar which had been built the second bull
———-was being offered

So they said to one another
“Who has done this thing? This makes our ears ring!
And when they had inquired and asked
They said, “Gideon the son of Joash has done this thing

Then the men of the city said to Joash
“Bring out your son, that he may die, we will not acquit
Because he has torn down the altar of Baal
And because he has cut down the wooden image that was beside it

But Joash said to all who stood against him
“Would you plead for Baal? Would you save him? I give
———-you this warning…
Let the one who would plead for him
Be put to death by morning!

“If he is a god, let him plead for himself
Because his altar has been torn down!” (I know he will falter)
Therefore on that day he called him Jerubbaal, saying
“Let Baal plead against him, because he has torn down his altar

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

²⁵ Now it came to pass the same night that the Lord said to him, “Take your father’s young bull, the second bull of seven years old, and tear down the altar of Baal that your father has, and cut down the wooden image that is beside it; ²⁶ and build an altar to the Lord your God on top of this rock in the proper arrangement, and take the second bull and offer a burnt sacrifice with the wood of the image which you shall cut down.” ²⁷ So Gideon took ten men from among his servants and did as the Lord had said to him. But because he feared his father’s household and the men of the city too much to do it by day, he did it by night.

²⁸ And when the men of the city arose early in the morning, there was the altar of Baal, torn down; and the wooden image that was beside it was cut down, and the second bull was being offered on the altar which had been built. ²⁹ So they said to one another, “Who has done this thing?” And when they had inquired and asked, they said, “Gideon the son of Joash has done this thing.” ³⁰ Then the men of the city said to Joash, “Bring out your son, that he may die, because he has torn down the altar of Baal, and because he has cut down the wooden image that was beside it.”

³¹ But Joash said to all who stood against him, “Would you plead for Baal? Would you save him? Let the one who would plead for him be put to death by morning! If he is a god, let him plead for himself, because his altar has been torn down!” ³² Therefore on that day he called him Jerubbaal, saying, “Let Baal plead against him, because he has torn down his altar.”

 

 

 

Artwork by Douglas Kallerson

Judges 6:17-24
Gideon, Judge of Israel, Part II

(Typed 13 November 2023/Given 14 January 2024) In the previous sermon, we saw the narrative carefully advance to allow for Gideon’s understanding of who he was talking to. The words were purposefully vague for our learning as well. A Messenger appeared to Gideon with a proclamation concerning Gideon’s abilities. There was no definite article to indicate who this Messenger was.

Gideon’s respectful response indicated that he thought he was talking to some unknown person. Later, it clearly identified the One talking to him as Yehovah. Gideon responded with the word, Adonai, honorably indicating he understood the Messenger to be the Lord.

It is clear to the reader that the text identifies this One as Yehovah. With that understood, and knowing that the Lord incarnate is none other than Jesus, we must then ask, “How did this come about?” How could Jesus appear in His own history to direct events concerning Himself?

It is a conundrum that Hollywood movies work with all the time. One great movie about such an event is Somewhere in Time starring Christopher Reeve. He was living his life when an old lady came up to him, handed him his timepiece and asked him to come back to her. He eventually found out who she was and determined to travel into the past to be with her.

This is known as a temporal paradox. If it was his timepiece, but she handed it to him, then when did the timepiece come into existence? There are various temporal paradoxes: the bootstrap paradox, the grandfather paradox, the Hitler paradox, etc.

The Bible actually presents some of these paradoxes because Jesus appears in His own history causing events to come about. But how could these things be if He didn’t yet exist when He directed things to lead to Himself or to events that allowed the right conditions for His incarnation?

Text Verse: Your father Abraham rejoiced to see My day, and he saw it and was glad.”
⁵⁷ Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?”
⁵⁸ Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” John 8:56-58

There are obvious problems with the paradoxes I mentioned, one being that we cannot time travel. So attempting to answer them becomes nothing more than a mental exercise. But suppose we discovered how to go back in time, people have proposed various ways of explaining how these things could still work out.

Some answers are the Self-Healing Hypothesis, the Multiverse, the Erased Time Hypothesis, etc. Take time to read up on them. You’ll see that none of them explain what happens in Scripture. So how could Jesus have appeared in His own history if He didn’t yet exist? Or how could He have come to exist at His birth if He already existed in His own history?

The theories that have been submitted to answer the time travel conundrum cannot explain this because they fail to recognize who Jesus is. When we understand who He is, then we find that such things are certainly possible. Jesus is God. He is not limited by time, space, or matter. He created those things.

For Him to appear in His own past in order to direct events that will lead to His own appearing is no longer contradictory. Rather, though quite astonishing, it is certainly possible. Jesus appeared in this meeting with Gideon. That account continues in our verses today.

Great things, such as the time-traveling Messiah, are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. I Will Wait (verses 17-20)

¹⁷ Then he said to Him, “If now I have found favor in Your sight,

The words form a humble appeal: vayomer elav im na matsati khen b’enekha – “And says unto Him, ‘If, I pray, I found grace in your eyes.’” Gideon has addressed the Messenger as Adonai, my Lord (verse 15). The Lord has confirmed that He will be with Gideon and that he shall defeat the Midianites as one man (verse 16).

Gideon was confident enough to address this Man as the Lord, but not confident enough to either 1) take Him at His word, or 2) believe his own senses. The latter is likely. Just as Peter wasn’t sure if what he saw on the Sea of Galilee was actually Jesus, so Gideon is probably questioning the reality of the encounter. Hence…

^{17 (con’t)} then show me a sign that it is You who talk with me.

Inserting the words “it is,” as many translators do, makes it sound as if Gideon is doubting the Source. Rather: v’asita li oth sa’atah m’daber imi – “And make to me sign that You speaking with me.”

Rather than doubting the Source, he is more likely doubting himself because if he is talking with the Lord, then it would be expected that he would die. As for the word oth, or sign, it is something that stands for something else. It is not a sign in and of itself. With this stated, he continues…

¹⁸ Do not depart from here, I pray, until I come to You and bring out my offering and set it before You.”

al na tamush mizeh ad boi elekha v’hotsethi eth minkhati v’hiakhti l’phanekha – “Not, I pray, depart from this until I come unto You and bring out my offering and set to your face.” The respectful language continues and the note of a minkhah, or offering, indicates an offering of one to another who is greater (such as the offering of Ehud to Eglon in Judges 3:15), but also as an offering to the Lord (as in Genesis 4:3-5), and as required in the law.

In this case, Gideon is undoubtedly making an offering to the Lord. There would be no reason for him to do so otherwise.

^{18 (con’t)} And He said, “I will wait until you come back.”

vayomar anokhi eshev ad shuvekha – “And says, I remain until you return.’” The Lord agrees to the appeal and will remain under the terebinth tree while Gideon prepares his offering. Remembering that it is a time of extreme deprivation, even a small offering would be considered generous. And yet, Gideon goes further…

¹⁹ So Gideon went in and prepared a young goat, and unleavened bread from an ephah of flour.

v’gidon ba vayaas gedi izim v’ephath qemah matzoth – “And Gideon went and makes kid, goats, and ephah flour unleavened bread.” The animal is described as a gedi, a kid. That comes from an unused root signifying to cut off.

In the eight times it has been used in Scripture to this point, one can get the sense of finality, or a matter being decided (cut off). As an example –

“Then he turned to her by the way, and said, ‘Please let me come in to you’; for he did not know that she was his daughter-in-law.
So she said, ‘What will you give me, that you may come in to me?’
¹⁷ And he said, ‘I will send a young goat [gedi] from the flock.’
So she said, ‘Will you give me a pledge till you send it?’
¹⁸ Then he said, ‘What pledge shall I give you?’
So she said, ‘Your signet and cord, and your staff that is in your hand.’ Then he gave them to her, and went in to her, and she conceived by him. ¹⁹ So she arose and went away, and laid aside her veil and put on the garments of her widowhood.
²⁰ And Judah sent the young goat [gedi] by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her. ²¹ Then he asked the men of that place, saying, ‘Where is the harlot who was openly by the roadside?’
And they said, ‘There was no harlot in this place.’
²² So he returned to Judah and said, ‘I cannot find her. Also, the men of the place said there was no harlot in this place.’
²³ Then Judah said, ‘Let her take them for herself, lest we be shamed; for I sent this young goat [gedi] and you have not found her.’” Genesis 38:16-23

The goat is what finishes the matter between the two concerning the agreement. As she was not there to receive the kid, the matter was not completed. The next word, izim, signifies goats. It is the term used for the sin offering, including that mandated on the Day of Atonement in Leviticus16:5.

Next is the ephath qemah matzoth, or ephah flour unleavened bread. It is finely ground flour of a particular size that is prepared into cakes without leaven. This would make a large amount of bread.

The standard amount for a single person to eat each day was one omer, or one-tenth of an ephah (Exodus 16). This one-tenth of an ephah is also what was frequently the required offering to the Lord at the tabernacle. Of this, Matthew Poole misses the point –

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

There is nothing superfluous here, and it wasn’t just a portion of the whole that was presented. It is a magnanimous offering in a time of severe deprivation. Gideon is not doubting the Lord. He is confirming that it is the Lord. But he is simply not sure of what is in himself.

^{19 (con’t)} The meat he put in a basket, and he put the broth in a pot;

The words are more precise: ha’basar sam basal v’hamaraq sam baparur – “The flesh put in the basket and the broth put in the pot.” Here is a word found only in this and the next verse, maraq, or broth. It comes from the verb maraq, to scour or polish. Thus, it is the juice stewed out of the meat (as if rinsed out).

^{19 (con’t)} and he brought them out to Him under the terebinth tree and presented them.

The words are exceedingly precise: vayotse elav el takhat ha’elah vayagash – “and brought unto Him, unto under the terebinth, and comes near.” The entire scene is carefully explained as Gideon returns to the Lord. Using the word nagash, or draw near, reveals its own sense of allowance on the part of the Lord. In Leviticus, it says of the priests –

“No man of the descendants of Aaron the priest, who has a defect, shall come near [nagash] to offer the offerings made by fire to the Lord. He has a defect; he shall not come near [nagash] to offer the bread of his God.” Leviticus 21:21

Likewise, there is a sense of expectation on the part of Gideon. That is similar to the account of Jacob and Isaac in Genesis 27 –

“Isaac said to Jacob, ‘Please come near, that I may feel you, my son, whether you are really my son Esau or not.’ ²² So Jacob went near to Isaac his father, and he felt him and said, ‘The voice is Jacob’s voice, but the hands are the hands of Esau.’ ²³ And he did not recognize him, because his hands were hairy like his brother Esau’s hands; so he blessed him.” Genesis 27:21-23

The use of the word indicating nearness is given to elicit the bond that is being formed between the two as the account proceeds. Now that Gideon has approached…

²⁰ The Angel of God said to him,

Rather: vayomer elav malakh ha’elohim – “And says unto him Messenger the God.” The use of the article before God is expressive. It is used when referring to the one true God in relation to man. But more especially, it is in relation to those who are in a right relationship with Him, or it is used to contrast those who are not in a right relationship with Him.

This is the only time in the chapter that the word Messenger is affixed to the word elohim, or God. The offering is accepted and Gideon, Cutter Off, stands in a right relationship with God’s Messenger. As such, he stands in a right relationship with God.

It is wholly apparent what is being conveyed. The Messenger has been identified as the Lord. He has been acknowledged as such by Gideon. The Messenger has accepted the Lord’s offering, meaning He is the Lord, and the Lord is the Messenger of God. This human standing before Him is Jesus, the Lord God incarnate. Therefore…

^{20 (con’t)} “Take the meat and the unleavened bread and lay them on this rock, and pour out the broth.” And he did so.

The verbs are imperative: qakh et ha’basar v’eth ha’matsoth v’hanakh el ha’sela halaz v’eth ha’maraq s’pokh vayaas ken – “‘Take the flesh and the unleavened bread and put upon the rock this, and the broth pour.’ And did, thus.” There is a new word to specify the rock, hallaz. It is a common pronoun specifying this or that.

This is not a fellowship offering where Gideon would partake of it with the Lord. Rather, by designating the rock and having Gideon place the offering on it, the rock has become an altar upon which a burnt offering is made. That is next seen…

How can I know if the message is true?
Can it really save my people, Israel?
What is it that they need to do?
Is this the message that will make things go well?

The Lord of Peace is there for you
If you are willing to trust and accept
This is all that He asks you to do
Unlike the law, there is a single precept

Have faith in the word, and you will be saved
And God will again look with favor on you
No matter how you once behaved
You will be forgiven and granted life anew

II. The Lord of Peace (verses 21-24)

²¹ Then the Angel of the Lord put out the end of the staff that was in His hand, and touched the meat and the unleavened bread;

vayishlakh malakh Yehovah eth qetseh ha’misheneth asher b’yado vayiga ba’basar u-ba’matsoth – “And sends, Messenger Yehovah, extremity the support staff which in His hand, and touches the flesh and the unleavened bread.”

The word translated as support staff, mish’enah, is rarer than the words usually used to describe a staff. It is a supporting staff, something one leans on or is assisted with. It is the feminine form of mish’en which signifies a support or staff –

“They confronted me in the day of my calamity,
But the Lord was my support [mish’en].
²⁰ He also brought me out into a broad place;
He delivered me because He delighted in me.” 2 Samuel 22:19, 20

That is then derived from the word shaan which signifies support, lean, rely on, etc. For example –

“Who among you fears the Lord?
Who obeys the voice of His Servant?
Who walks in darkness
And has no light?
Let him trust in the name of the Lord
And rely [shaan] upon his God.” Isaiah 50:10

As the Lord doesn’t need a staff to support Himself, it is forming a picture for us to consider. The Lord is the support. The Lord is the rock that becomes the altar of sacrifice that sanctifies the offering. The Lord is reflected in the elements of the offering. The Lord is the consuming fire that will rise from the rock. And so on. These things continue to be reflected in the next words…

^{21 (con’t)} and fire rose out of the rock and consumed the meat and the unleavened bread.

vataal ha’esh min ha’tsur va’tokal eth ha’basar v’eth ha’matstosth – “And ascended the fire from the rock and consumed the flesh and the unleavened bread. The fire consuming the offering indicates acceptance of it by the Lord. Each aspect of the scene before Gideon reveals aspects of the coming Christ. These things are all anticipatory of Israel’s future.

^{21 (con’t)} And the Angel of the Lord departed out of his sight.

Rather: u-malakh Yehovah halakh me’enav – “And Messenger Yehovah departed from His eyes.” Again, there is no article before Messenger. Despite this, He has already been identified as the Lord (YHVH) and “Messenger the God.” It is hard to understand how commentaries deny the obvious nature of what is being conveyed.

As for how He departed, that is left unstated. It can be assumed that it was immediate and complete. He was there and then He wasn’t.

²² Now Gideon perceived that He was the Angel of the Lord.

It is emphatic: vayar gidon ki malakh Yehovah hu – “And sees, Gideon, for Messenger Yehovah, He.” If there were any lingering doubts, either about the identification of the One standing before him, or about the reliability of his own senses, they are now ended. He fully perceives what has transpired…

^{22 (con’t)} So Gideon said, “Alas, O Lord God! For I have seen the Angel of the Lord face to face.”

vayomer gidon ahah Adonai Yehovah ki al ken raiti malakh Yehovah panim el panim – “And says Gideon, “Alas, Adonai Yehovah! For upon thus, I have seen Messenger Yehovah face unto face.’” The sentence is elliptical. Gideon is suddenly terror stricken at the realization of what has occurred, calling out “Alas!”

The omitted words of the ellipsis are, “For I shall surely die.” It was taken as an axiom that if one were to see the Lord face to face, death would be the result. This is not true, nor can it be inferred from Scripture, that this would be the case with a created angel.

The words clearly indicate that He believes he has seen Yehovah. Further, the words, “For upon thus,” are an explanation of what has occurred. He had asked, “And make to me sign that You speaking with me.” What he beheld (For upon thus) was that sign. There could be no doubt.

Because of this, he feels as if doom is going to immediately descend upon him. He has personally faced the manifestation of the Lord in human flesh. This is especially poignant because the words panim el panim, or face unto face when in relation to the Lord, are only found a few times so far in Scripture, such as –

“So the Lord spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but his servant Joshua the son of Nun, a young man, did not depart from the tabernacle.” Exodus 33:11

“But since then there has not arisen in Israel a prophet like Moses, whom the Lord knew face to face.” Deuteronomy 34:10

The only other time the sentiment is close to this is when Moses reminded the people that the Lord spoke to them “face in face” during the giving of the Ten Commandments at Sinai or when he is said to have spoken mouth to mouth with Moses in Numbers 12:8, or even “eye to eye” in Numbers 14:14. Because of the overwhelming incident, Gideon is beside himself with terror. However, words of comfort come to him…

²³ Then the Lord said to him, “Peace be with you; do not fear, you shall not die.”

vayomer lo Yehovah shalom lekha al tira lo tamuth – “And says to him, Yehovah, ‘Peace to you. Not fear, not dying.’” Though he has departed from sight, the Lord (YHVH) is still present to make the audible pronouncement of peace, reconciliation, and surety of life.

The purpose of the Lord coming in human form is that Gideon would live. However, the term “preincarnate Christ” is a logical contradiction. For example, Verse By Verse Ministry International says –

“A messenger is one who is sent from someone else to deliver a message, and of course, Jesus fits this perfectly. He says in John 8:18, ‘I am He who testifies about Myself, and the Father who sent Me testifies about Me.’ Just as the Father sent Jesus, so also did He send the Angel of the Lord. Based on all the above, we conclude that the pre-incarnate Lord Jesus was the Angel of the Lord.”

Their thinking is correct, but the terminology is not. If the Lord appeared as a Human, even eating with those He visited, such as in Genesis 18, then He was incarnate. Pre-incarnate, or “prior to the incarnation,” is therefore illogical.

If this is the Messenger of the Lord, it is the Lord incarnate. As this messenger is the Second member of the Godhead, then it is the Lord Jesus. But Jesus’ incarnation occurred at His birth to Mary. Therefore, as difficult as it is to understand, Jesus is appearing in His own history.

It is He alone who can bring about the peace that He now speaks unto Gideon. Because of this…

²⁴ So Gideon built an altar there to the Lord, and called it The-Lord–Is-Peace.

vayiven sham gidon mizbeakh l’Yehovah vayiqra lo Yehovah shalom – “And builds there, Gideon, altar to Yehovah, and calls to Him (or to it) ‘Yehovah Shalom.’” The name is based on the previous words –

“And says to him, Yehovah, ‘Peace [Yehovah, Shalom] to you. Not fear, not dying.’” Gideon now calls out to either the Lord or to the altar (which is a masculine word) Yehovah Shalom. Either way, it is an acknowledgment that the altar is the witness of peace between the two.

As for the name, Yehovah Shalom, it means The Lord of Peace, The Lord Is Peace, or The Peace of the Lord. The thought, regardless of how it is translated, is a reflection of Jesus’ words –

“Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.” John 14:27

With that, the words take us back to verse 11 and forward in time as well…

*^24 (fin) To this day it is still in Ophrah of the Abiezrites.

ad hayom hazeh odenu b’apharath avi ha’etsri – “Until the day, the this, it yet in Ophrah, father the Ezrite.” The altar remains as a testament to the peace established in Of the Dust, Father the Helper.

The offering is made and is set forth to God
The body of Christ for the sins of the world
Let us accept the message and applaud
As the redemption of man is there unfurled

Great is the Lord and mighty to save
In His word the power is made known
Toward the gospel He instructs us to behave
By simply believing what the words have shown

The Lord is Peace, offered to you
And it is offered also to the nation of Israel
Simply do what the gospel says to do
And for all who believe, things will go well

III. Pictures of Christ

Israel will someday be saved. We can take that as an axiom. Paul says as much in Romans 11 –

“The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
²⁷ For this is My covenant with them,
When I take away their sins.” Romans 11:26, 27

This is not speaking of the church. Paul is writing to the Gentile church in Rome and he makes an absolute distinction between Israel and the Gentile-led church, despite the horrifically poor commentaries of replacement theology that have been written over the years.

How will Israel be saved? The answer is seen in our passage concerning Gideon. Gideon is the Cutter, coming from gada, to cut off. Just as Deborah anticipated the New Testament, coming from diathéké, a covenant or testament, which is a feminine noun, Gideon now anticipates the euaggelion, or Gospel, meaning the Good News.

This is a neuter noun in Greek, but that is not surprising. Hebrew does not have a neuter noun. And more, the Gospel is one of grace, a feminine noun. Thus, to express Gideon’s role, a Greek neuter is brilliantly used to express what is pictured.

The connection to his name is found in Romans 11:27, which said, “When I take away their sins.” The word is aphaireó, to take away or cut off. For example –

“And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off [aphaireó] his ear.” Mathew 26:51

Paul says the sins of Israel will be taken away [cut off] someday. This is what Gideon will do. In Israel, the gospel is almost nonexistent. After the rapture, at least for a time, it will be missing entirely. But that will change.

In verse 11, the Messenger of the Lord (Jesus) sat under the terebinth tree in Ophrah. Sitting is for rendering judgment. The tree signifies strength. Ophrah signifies Of the Dust. It speaks of man, especially in his fallen state –

“In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust [aphar] you are,
And to dust [aphar] you shall return.” Genesis 3:19

This was said to be of Joash, father of the Ezrite, or Yehovah has Bestowed, My Father the Helper. The words speak of Jesus who was bestowed by God the Father, who helps the fallen state of man.

Gideon was hiding away in the winepress, a place of judgment, from Midian, Place of Judgment. The Gospel is hidden in Israel at this time. Gideon was “beating” the wheat there instead of threshing and winnowing. It is a clear reference to the gospel being hidden away resulting in very little fruit from its labors in Israel.

However, in verse 12, the Lord appears to him, calling him a mighty man of valor and noting that the Lord is with him. How can that be in his state? Gideon even fails to see the connection, calling him adoni, my lord, as to a human. The gospel is claimed by Israel to simply be of human origin.

In verse 13, Gideon brings in Egypt, or Double Trouble, and the miracles that occurred at the time of the exodus. At least they had the law, and that had brought nothing but grief. There Israel stands, forsaken and delivered into the palm (or sole) of Midian: Place of Judgment.

They are utterly defeated by their state under the law. However, in verse 14, the Lord says to Gideon (the gospel), “Go in your power, this.” As noted then, “The Lord indicates that the power Gideon [the gospel] already possesses is sufficient for the calling he is directed to. It will save Israel from the palm (or sole) of the crushing power of the Place of Judgment.”

Look again at the comments of verse 14 –

He has identified Gideon, He has selected him, and He is sending him. Notice the structure of the words. Gideon has questioned the Lord’s doings. The Lord then turns around and claims He will perform again:

Not [halo] from *Egypt ascended us +Yehovah? And now, has forsaken us, Yehovah, and given us in palm [b’kaph] Midian. (Gideon)

And shall save Israel from palm [mi’kaph] *Midian. Not [halo] +I sent you? (Yehovah)

The law that came from the delivery from Egypt only leads to being forsaken. The gospel will save Israel. With that, verse 15 reveals Gideon’s (the gospel’s) hesitancy. But this time, he at least accepts that the Messenger is Yehovah, calling Him Adonai.

He notes that he is from the “dangling in Manasseh” and the “insignificant in his father’s house.” Manasseh, To Forget and From a Debt (a picture of Christ’s work in regard to sin) pictures the state of the gospel in Israel and in the house of Joash (Yehovah Has Bestowed). It is almost completely ineffective.

However, in verse 16, the Lord (YHVH) says that Gideon (the gospel) will defeat the Place of Midian as one man. It will be completely effective in saving Israel from the tribulation period, as our closing verse will reveal.

In order to confirm that this message is true, verse 17 shows Gideon asking for an oth, a sign that it is truly from Yehovah. Therefore, in verse 18, he petitions the Lord to wait while he prepares an offering. The Lord agrees. This is where Israel will finally knuckle down and check what they have rejected for the past two thousand years.

In his offering, found in verse 19, he prepares a kid, goats. The symbolism is the cutting off of sin by the goat of atonement, anticipating Jesus who was the fulfillment of the Day of Atonement goat sacrifice. It is what finishes the matter of sin.

The full ephah of the flour of unleavened bread speaks of the entirely sinless nature of Christ, the Bread of Life of John 6.

The inclusion of the maraq, or broth, indicates the full atonement offered by Christ’s death. His blood was shed, meaning He died. Thus, His body was a perfect atonement for sin. The word coming from the verb maraq, meaning to scour or polish, points to His flesh being fully purged of life – a fully acceptable offering to God.

The next wording was exceedingly precise – “and brought unto Him, unto under the terebinth, and comes near.” The terebinth comes from the feminine of ayil, or ram, and that from ul, strength. The strength of the gospel is found in the offering of Christ. It is brought forward to Yehovah as Gideon (the gospel) draws near. The words could not be more perfectly described than this verse –

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.” Romans 1:16

In verse 20, the unique phrase “Messenger the God” is used. As noted, the use of the article is expressive. It is used when referring to the One True God in relation to man. But more especially, it is in relation to those who are in a right relationship with Him. Jesus Christ is the ultimate example of Man in a right relationship with God.

Therefore, He directs that the flesh and the unleavened bread (both picturing Him) be placed upon the particular rock (picturing Him) and the broth (picturing Him) poured out on it. It is all to be a whole burnt offering to God, just as Christ was to be fully offered to Him –

“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), ⁹ then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first [the law] that He may establish the second [the gospel]. ¹⁰ By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10: 8-10

With that, the fire rose from the rock and completely consumed the offering. It is finished and it is fully accepted by God. Then the Lord departed out of Gideon’s sight –

“So then faith comes by hearing, and hearing by the word of God.” Romans 10:17

Israel is going to have to go to the word. Christ departed and Gideon (the gospel) is left as the witness. From there, verse 22 noted “And sees, Gideon, for Messenger Yehovah He.” The gospel reveals itself as the Messenger of the Lord –

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” 1 Corinthians 1:18

When Israel finally sees the gospel for what it is (Gideon assumes that role) the terror of having missed it for so long will fill them. In other words, in their acceptance of what the word says, they will be infused with the gospel and will fearfully acknowledge, “Alas, Adonai Yehovah! For upon thus, I have seen Messenger Yehovah face unto face.’”

Just as Moses saw the Lord face unto face, and Israel vicariously through him, so Israel, through the gospel, will see Him face to face. The terror will great. Hence, the ellipsis found in this verse. Their unworthy state before the Lord will make them feel that they will surely die, just as it has done to innumerable souls over the millennia.

However, the words of the Lord, reflecting the words of Jesus are shalom lekha – peace to you. Israel is not to fear. They will not die. To complete the active part of the verses, Gideon (the gospel) built an altar, calling it Yehovah Shalom, Peace of the Lord –

“And how shall they preach unless they are sent? As it is written:
‘How beautiful are the feet of those who preach the gospel of peace,
Who bring glad tidings of good things!’” Romans 10:15

The gospel is the peace of the Lord because it is what grants peace to those who come to Him through it. With that, the final note of the passage said, “Until the day, the this, it yet in Ophrah, father of the Ezrite.” The altar remains as a testament to the peace found in Of the Dust (man bearing Adam’s image) in Father the Helper –

“The first man was of the earth, made of dust; the second Man is the Lord from heaven. ⁴⁸ As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. ⁴⁹ And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” 1 Corinthians 15:47-49

The pictures could not be clearer, nor could they more perfectly anticipate what lies ahead for Israel. The pattern that began with the first judge, Othniel, has steadily unfolded the redemptive scene laid out in world history.

Othniel, who battled Cushan-Rishathaim, pictured the Gentiles carrying the message of Christ until the House of Israel and the House of Judah would accept that message. It was a type of introduction to what lay ahead. It gave a snapshot of what would occur after the work of Christ even before the work was detailed.

Next Ehud really gave it to Eglon. It was a picture of the complete atonement of transgressions of the law. It was also noted that this work was fully sufficient to save both Jews and Gentiles.

Shamgar gave a brief but complementary display of how to appropriate the work of Christ.

After that Deborah, the New Testament, referred to the Dispensation of Grace which is represented by the Gentile-led church.

Judges 5, the Song of Deborah, was a rejoicing over the events of Judges 4. They were placed into a poetic narrative, gloriously revealing the obvious pleasure the Lord takes in the work of Christ and in His church. But, as noted, the church will end at the rapture.

The first ten verses of Chapter 6 revealed the tribulation period after the church age. It is at that time that Israel will finally accept the gospel. Everything has been perfectly ordered to reveal the continuing redemptive narrative as outlined in the dispensational model.

This passage about Gideon provides insight into what is yet ahead, but it does so in perfect accord with what Paul says about Israel in the future as detailed in Romans 9-11. It is the gospel of Jesus Christ alone that can restore Israel to God.

They have completely rejected this as a nation, and hard times have come because of this. Even worse times lie ahead. But at some point in the future, the gospel will become perfectly evident to them.

They will search the Scriptures, realize their error, and turn and call out to God through Him. When they do, they will be restored. This is what the Bible teaches. Israel is not out, the church has not replaced Israel, and full restoration with God will come upon them as a nation.

The book is written, the typology is set, and it clears up the muddy waters of poor theology for both Jew and Gentile. This is not a surprise to God. Rather, this has been known to Him all along.

He has it all under control, and everything His word details will come to pass, exactly as is recorded there. Let us trust that it is so. On the day I typed this sermon, Israel was just at the beginning of their raid into Gaza.

Regardless as to how the world perceives this, it is a part of their unfolding history, leading them inexorably into the end times. Only then, when they are so broken as a people that there is nothing left for them, will they finally realize what they have missed for so long. In receiving the gospel, they will finally have the peace of Yehovah resting upon them in its fullness.

If you do not yet have this peace that passes all understanding, if you have not yet been brought near to God through the offering of His Son, all you have to do is believe the gospel. Christ died for our sins according to the Scriptures, He was buried, and He rose again the third day according to the Scriptures. Believe today!

Closing Verse: “And so all Israel will be saved.” Romans 11:26

Next Week: Judges 6:25-32 It will be fun. Yes, so swell – you will see… (Gideon, Judge of Israel, Part III) (20^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Gideon, Judge of Israel, Part II

Then he said to Him, “If now I have found favor in Your sight
Then show me a sign that it is You who talk with me
———-give a token that is true
Do not depart from here, I pray
Until I come to You and bring out my offering and
———-set it before You”

And He said (a response did not lack)
“I will wait until you come back”

So Gideon went in and prepared a young goat
And unleavened bread from an ephah of flour
———-to put in that spot
The meat he put in a basket
And he put the broth in a pot

And he brought them out to Him
Under the terebinth tree and presented them

The Angel of God said to him
“Take the meat and the unleavened bread also
And lay them on this rock, and pour out the broth”
And he did so

Then the Angel of the LORD put out
The end of the staff that was in His hand. This was pretty neat
And touched the meat and the unleavened bread
And fire rose out of the rock and consumed the meat

And the unleavened bread too; yes, that’s right
And the Angel of the LORD departed out of his sight

Now Gideon perceived
That He was the Angel of the LORD who appeared in that place
So Gideon said, “Alas, O Lord GOD!
For I have seen the Angel of the LORD face to face”

Then the LORD said to him, “Peace be with you; do not fear
———-you shall not die”
So Gideon built an altar there to the LORD, now one of Israel’s
———-famous sites
And called it The-LORD-Is-Peace
To this day it is still in Ophrah of the Abiezrites

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹⁷ Then he said to Him, “If now I have found favor in Your sight, then show me a sign that it is You who talk with me. ¹⁸ Do not depart from here, I pray, until I come to You and bring out my offering and set it before You.”

And He said, “I will wait until you come back.”

¹⁹ So Gideon went in and prepared a young goat, and unleavened bread from an ephah of flour. The meat he put in a basket, and he put the broth in a pot; and he brought them out to Him under the terebinth tree and presented them. ²⁰ The Angel of God said to him, “Take the meat and the unleavened bread and lay them on this rock, and pour out the broth.” And he did so.

²¹ Then the Angel of the Lord put out the end of the staff that was in His hand, and touched the meat and the unleavened bread; and fire rose out of the rock and consumed the meat and the unleavened bread. And the Angel of the Lord departed out of his sight.

²² Now Gideon perceived that He was the Angel of the Lord. So Gideon said, “Alas, O Lord God! For I have seen the Angel of the Lord face to face.”

²³ Then the Lord said to him, “Peace be with you; do not fear, you shall not die.” ²⁴ So Gideon built an altar there to the Lord, and called it The-Lord-Is-Peace. To this day it is still in Ophrah of the Abiezrites.

 

 

 

Artwork by Douglas Kallerson.

Judges 6:11-16
Gideon, Judge of Israel, Part I

This portion of the account of Gideon meeting the Person identified here will continue next week, but there is enough detail given to demonstrate, at least from the Hebrew text, that the Lord, meaning Yehovah, was truly incarnate when He appeared to Gideon.

The meaning of the word incarnate is “embodied in flesh,” specifically human form. As we proceed through the verses, it will be evident that this Person engaging Gideon is face-to-face with him. As we progress, we will be reminded that this is not the first time the Bible indicates such an occurrence.

The incarnation, however, is something denied by Jews. There are innumerable commentaries found concerning their position on why it is not possible that Jesus could be both God and Man. Here is an example from JewsforJudaism.org –

“Christians claim that in the birth of Jesus there occurred the miracle of the incarnation of God in the form of a human being. To say that God became truly a human being invites a number of questions. Let us ask the following about the alleged truly man- truly god Jesus. What happened to his foreskin after his circumcision (Luke 2:21)? Did it ascend to heaven, or did it decompose as with any human piece of flesh? During his lifetime what happened to his hair, nails, and blood shed from wounds? Did the cells of his body die as in ordinary human beings? If his body did not function in a truly human way, he could not be truly human as well as truly God. Yet, if his body functioned exactly in a human way, this would nullify any claim to divinity. It would be impossible for any part of God, even if incarnate, to decompose in any way and still be considered God.

“By definition, not mystery, the everlasting, one God, in whole or in part, does not die, disintegrate, or decompose: ‘For I the Lord do not change” (Malachi 3:6). Did Jesus’ flesh dwell in safety after his death? 1 Peter 3:18 states Jesus was ‘put to death in the flesh, but made alive in the spirit.’ 1 Corinthians 15:44-45 claims Jesus was ‘raised a spiritual body,’ that is, he ‘became a life-giving spirit.’ No mention of the survival of the flesh is alluded to. In Acts 2:31, it is claimed Peter stated that following the alleged resurrection Jesus’ body did not see decay. Paul is alleged to have also made this claim (Acts 13:34-37). However, unless Jesus’ body never underwent ‘decay’ during his lifetime he could not be God, but if it did not undergo ‘decay’ then he was not truly human.” Gerald Sigal (Jews for Judaism.org)

Text Verse: “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, ¹⁵ and release those who through fear of death were all their lifetime subject to bondage.” Hebrews 2:14, 15

The commentary by Mr. Sigal contains several presuppositions about the incarnation that are incorrect. They are not based on a proper reading of Scripture, and they construct straw man arguments. In fact, if he is using Scripture as a baseline for his words, his entire commentary is a straw man fallacy.

To assume that Jesus’ body was “a part of God” would be to misunderstand or misrepresent the idea of the incarnation. Only the poorest of theologians would claim that Jesus’ human body was a part of God. If creation (including any part of it) were a part of God, we would be dealing with pantheism or some concept similar to it.

The incarnation means that God united with His creation. As His creation is clearly fallen, it means that the Lord united in a manner that reflects the words of Hebrews 2, meaning that “in all things He had to be made like His brethren” (Hebrews 2:17).

Therefore, to assume that Jesus’ foreskin could not decay is as illogical as to say that God died on the cross. God did not die on the cross. Rather, the human Jesus did. The incorruption of Jesus’ body after death signified that He had prevailed over death because of His sinless nature.

To assume that His fingernails, which were naturally worn down or purposefully clipped from His human frame, could not decay if He is fully God is a fallacy known as a category mistake. Mr. Sigal simply does not understand, or he rejects, what the actual meaning of the incarnation is.

The hypostatic union is what defines the Person of Jesus. There is a distinction between the humanity and deity of Christ. This point of doctrine describes the union of God and Man in the person of Jesus Christ: two hyposies, or states, in one.

He didn’t possess humanity before His conception, but since His conception, He is clothed in humanity forevermore. And although He is united with human flesh in this union, His deity is not bound by human nature; He remains fully God. His two natures are not in any way separate, and yet they in no way intermingle.

This is what the Bible reveals, not only in the New Testament, but in the Old as well. The encounter of Gideon with the Lord is something that points us directly to the incarnation of Jesus. It is a reasonable and logical point of doctrine to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised

I. If the Lord Is with Us, Why Then…? (verses 11-13)

¹¹ Now the Angel of the Lord came

Rather: vayavo malakh Yehovah – “And came messenger Yehovah.” There is no article before “angel/messenger.” As such, the identification is indeterminate at this point. This is important because of what occurs as we continue through the verses.

The problem with translating it as “the Angel” (with a capital) is that it is either based on a presupposition, if no further information is given, or it is based on knowledge that is not yet available in the narrative. It is correct, as will be seen, but the text is highlighting a point of theology.

This is a messenger of Yehovah (YHVH). This messenger came…

^{11 (con’t)} and sat under the terebinth tree which was in Ophrah,

vayeshev takhath ha’elah asher b’apherah – “and sat under the terebinth which in Ophrah.” In Judges 4, Deborah was said to have sat under the palm of Deborah. The palm is a symbol of uprightness and righteousness. Here, this angel sits under the elah or terebinth. That is the feminine of ayil, or ram, coming from ul, strength.

Also, to sit implies judgment, as when a king sits for that purpose. This messenger has sat in order to communicate a judgment, just as Deborah did. The name Asherah means Female Fawn, but that comes from aphar, dust. And so, it may also mean Of the Dust.

^{11 (con’t)} which belonged to Joash the Abiezrite,

Rather: asher l’yoash avi ha’ezri – “which to Joash father the Ezrite.” First, depending on the root, the name Joash means either Yehovah is Strong, Fire of Yehovah, Yehovah Has Bestowed, or Yehovah Has Blessed.

Next, in Joshua 17:12, Abiezer was noted. Here, the name is divided by an article. Thus, it says, “My father, the Ezrite,” or “Father of the Ezrite.” The word ezer signifies Help, coming from the verb azar, to help. Therefore, we have some picture developing.

A messenger has sat to render a judgment under a tree denoting strength, in Of the Dust, which belonged to Yehovah Has Bestowed, My Father the Helper. This messenger appeared…

^{11 (con’t)} while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites.

v’gidon b’no khovet khitim ba’gath l’hanis mipne midyan – “and Gideon, his son, was beating wheat in the winepress to flee from faces Midian.” Gideon comes from gada, to cut down or cut asunder. Thus it means Cutter, Cutter Down, Feller, etc.

Next, the word translated as “threshed” is not the usual one where an ox pulls a cart over the wheat. Here, it signifies to beat. It is the same word used when Ruth beats out what she gleaned. In this case, Gideon is threshing the wheat by beating it, and he is doing it in the winepress.

The reason for this is because of what it said in Judges 6:1-10. The Midianites came in and plundered Israel. In order to hide from them, Gideon is threshing secretively in a vat. A winepress is the last place one would expect to be used at this time of year because it is not the season for pressing.

After beating the wheat, Gideon would thresh it by hand so that the chaff would not fly off into the open sky and be visible from a distance. Rather, as it says, it would “flee from faces Midian.”

As for the winepress, it is a place of judgment symbolized by the treading out of grapes. However, in the treading out of grapes, there is also a sense of joy because of the produce derived from the process. This is seen in the symbolism of Revelation –

“Then another angel came out of the temple which is in heaven, he also having a sharp sickle.
¹⁸ And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.” ¹⁹ So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. ²⁰ And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.’” Revelation 14:17-20

There is judgment brought upon the enemies of God, but there is also the obvious joy connected with their destruction. When Christ was in the Garden of Gethsemane (Garden of the Oil Press), He was there enduring the suffering associated with judgment upon sin. The name Gethsemane is derived from the same Hebrew word used here, gath, or winepress.

Also, as seen in the previous sermon, Midian means Strife or Place of Judgment. Everything about the words of this verse speak of defeat, shame, and judgment. The only thing positive is the meaning of the names of Gideon and his father. This positive aspect will be advantageous for the typology being presented. That begins to be seen in the next words…

¹² And the Angel of the Lord appeared to him,

Again, there is no article: vayera elav malakh Yehovah – “And appeared unto him messenger Yehovah.” Despite there being no article before “messenger,” we are now given a new insight to consider. The term vayera, or “and appeared,” has occurred thirteen times so far in the Bible. In every instance but one, it has been connected to either the Lord or God.

The one exception is when Joseph appeared to his father Jacob in Genesis 46:29, a passage that pointed to the appearance of Christ to the people of Israel. Thus, though it is not appropriate to translate this as “the angel of the Lord” because the text does not say it, we are being led to that conclusion, nonetheless.

^{12 (con’t)} and said to him, “The Lord is with you, you mighty man of valor!”

vayomer elav Yehovah imkha gibor hekhayil – “and said unto him, ‘Yehovah with you, mighty the valor.’” This does not mean that Gideon was already known for his past acts of bravery, as many scholars claim. Verse 15 clearly refutes that. In fact, the previous verse indicated Just the opposite.

Gideon has been peevishly hiding in a wine vat, beating out a little grain for bread. And yet, the Lord prophetically addresses him in this way. It is a blessing being bestowed upon him based on what will come to pass, not an acknowledgment of what he is already.

As for the words describing him, it says gibor hekhayil. It is a phrase that is translated in various ways and needs to be properly understood. The word gibor signifies might or strength.

The word khayil signifies wealth, strength, ability, and more. In this case, what will come about in his future is what defines the word. As such, the Lord is designating him as a warrior. Thus, it speaks of a man of valor. Such is not yet the case, but it will be slowly drawn out of him as the Lord guides his movements on behalf of Israel.

¹³ Gideon said to Him, “O my lord, if the Lord is with us, why then has all this happened to us?

vayomer elav gidon bi adoni v’yesh Yehovah imanu v’lamah m’tsaatnu kal zoth – “And said unto him Gideon, ‘O me, my lord! And is Yehovah with us? And why found us all this?’” They are words of incredulity, spoken by a thoroughly confused soul to someone that he thinks must be off his rocker. He says this using the term adoni, my lord, meaning a human. In this case, it essentially means “Sir.”

The previous two uses of malakh, or messenger, are without the article. Gideon doesn’t know who this man is, but he is a man who has claimed to speak on behalf of Yehovah (YHVH). It is the text itself that is building up the profile of the messenger, one step at a time. As such, translations should not get ahead of the text.

As for what Gideon says to this person, it is perfectly reflected in the words of the Lord through Moses –

“Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’” Deuteronomy 31:17

Gideon is questioning if the Lord is even among them at all. How could he be? To support his incredulity, he next says…

^{13 (con’t)} And where are all His miracles which our fathers told us about, saying, ‘Did not the Lord bring us up from Egypt?’

v’ayeh kal niphlotav asher sipru lanu avotenu l’mor halo mimitsrayim heelanu Yehovah – “And where all His wonders which recounted to us our fathers to say, ‘Not from Egypt ascended us Yehovah?’” The meaning is that if Yehovah is among Israel, then why isn’t He acting on their behalf?

The fathers had spoken of all Yehovah had done, performing wonders in order to bring them up from Egypt. If that is so, then shouldn’t He be doing the same now?

Gideon seems completely unaware that the disastrous state of Israel is their own fault for doing “the evil” in the eyes of the Lord. But the word, meaning the prophet of verse 8, has alerted them that they have fallen from His ways, not obeying His voice. Gideon is just not aware of that at this point. And so, he continues…

^{13 (con’t)} But now the Lord has forsaken us and delivered us into the hands of the Midianites.”

Nobody properly translates this: v’atah n’tsanu Yehovah vayitnenu b’kaph midyan – “And now, has forsaken us, Yehovah, and given us in palm Midian.” He notes that it isn’t merely that Israel has been given into the hand of Midian, but into the palm of his hand or the sole of his foot. The word kaph can mean either.

Thus, Israel is like an object that is being squeezed in the palm of the hand or trampled under the sole of the foot. They are forsaken and totally oppressed. With his words of melancholy and  dejection, a response from the Messenger is provided…

Did not the Lord bring us up from Egypt?
Were we not set before Him among the nations?
But our glory and honor have been stripped
And this, for many generations

Why has all of this come upon us?
The answer is there, recorded in Your word
We turned away when we rejected Jesus
And we crucified our Lord

Lord, restore us as in times past
Bring us to the place of Your favor once again
This seemingly endless trouble, let it no longer last
How long, Lord? We ask You, until when?

II. O My Lord, How Can I Save Israel? (verses 14-16)

¹⁴ Then the Lord turned to him

vayiphen elav Yehovah – “And turned unto him, Yehovah [YHVH].” Of these words, Albert Barnes shows his inability to accept the obvious, saying, “The change of phrase from ‘the angel of the Lord’ to ‘the Lord’ is remarkable. When messages are delivered by the Angel of the Lord, the form of the message is as if God Himself were speaking.”

Though this messenger has simply been called an angel of Yehovah until now, the reason has been to build within the narrative itself the misunderstanding of Israel to accept that God can come in human form. But there has already been precedent for this, such as in the Lord appearing to Abraham and Joshua in like form as well. For example –

“Then the Lord [YHVH] appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. ² So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, ³ and said, ‘My Lord [Adonai], if I have now found favor in Your sight, do not pass on by Your servant.’” Genesis 18:1-3

The wording in this Genesis account clearly indicates the incarnation of the Lord. An honest evaluation of the text leaves no other option. As for this narrative with Gideon, despite the unambiguous rendering of the Hebrew, the Greek translation continues to say, “the angel of the Lord.” Ellicott states –

“The reason why the LXX. retains the phrase ‘the angel of the Lord’ throughout is because they had the true Alexandrian dislike for all anthropomorphic expressions—i.e., for all expressions which seemed to them to lower the invisible and unapproachable majesty of the Almighty.”

He is partially correct, but more specifically, it is the biased inability of Jews and others to accept that God can present Himself in human form that is the crux of the matter.

However, the text now reveals that this is exactly what is occurring. It is not the word of the Lord through another. Rather, this is Yehovah incarnate. It is the eternal Christ, Jesus…

^{14 (con’t)} and said, “Go in this might of yours,

vayomer lekh b’khoakha zeh – “and said, ‘Go in your power, this.” The Lord indicates that the power Gideon already possesses is sufficient for the calling he is directed to. Therefore, He says…

^{14 (con’t)} and you shall save Israel from the hand of the Midianites. Have I not sent you?”

Again, the translation is incorrect: v’hovoshata eth Yisrael mi’kaph midyan halo salakhtikha – “And shall save Israel from palm Midian. Not I sent you?” The man claims to be Yehovah. This is explicit now because this time He has not said, “The Lord has sent you.” Instead, the words are stated without any such qualifier.

He has identified Gideon, he has selected Him, and He is sending him. Notice the structure of the words. Gideon has questioned the Lord’s doings. The Lord then turned around and claimed He would perform again. Gideon (who has been rather slow on the uptake) will now realize that the Person in front of him is claiming to be Yehovah –

Not [halo] from *Egypt ascended us +Yehovah? And now, has forsaken us, Yehovah, and given us in palm [b’kaph] Midian. (Gideon)

And shall save Israel from palm [mi’kaph] *Midian. Not [halo] +I sent you? (Yehovah)

Just as the Lord sent Moses to bring Israel up from Egypt, so now He is sending Gideon to save Israel from Midian. But, just as Moses failed to understand that the Lord’s choice was the correct one, Gideon also questions the appointment…

¹⁵ So he said to Him, “O my Lord, how can I save Israel?

Gideon finally gets who he is talking to, despite the lack of confidence in himself: vayomer elav bi Adonai bamah ovoshia eth Yisrael – “And said unto Him, ‘O me, my Lord, in what I save Israel?’” Instead of adoni, my lord (as to a human), he now addresses Him as Yehovah by saying, Adonai (as to Yehovah incarnate).

The text slowly and precisely presents what is going on, developing a theme for the reader to understand and accept what is presented. It is presented this way so that someday Israel will go to the word and accept what they have denied for so long. This was clearly presented in Judges 6:1-10.

With his understanding now coming to clarity, Gideon still protests the appointment based on his perceived qualifications…

^{15 (con’t)} Indeed my clan is the weakest in Manasseh,

hineh alpi ha’dal bimnasheh – “Behold, my thousand the dangling in Manasseh.” The form of the word alpi is found only here. It is derived from eleph, cattle. That is derived from alaph, to learn.

The connection is that when cattle are yoked, they learn obedience and are tamed. However, the word is always used in the plural to refer to cattle. This is singular. To say, “My cow is the least in Manasseh,” wouldn’t match with the parallelism of the next clause.

Hence, most scholars and many translations take this as coming from eleph, a thousand, and translate it as “my thousand.” The connection is that an ox’s head represents the first letter, aleph, of the aleph-beth and also the numeral one. Thus, the eleph is used to represent a thousand. That would then correspond to the words of the blessing of Moses upon the tribe –

“His glory is like a firstborn bull,
And his horns like the horns of the wild ox;
Together with them
He shall push the peoples
To the ends of the earth;
They are the ten thousands of Ephraim,
And they are the thousands [alphe] of Manasseh.” Deuteronomy 33:17

The NKJV paraphrases the idea of a thousand and says, “my family.” The only other meaning would be to go with the root signifying to learn and say, “My learning is the dangling in Manasseh.” But the parallelism seems to point to “thousand.”

As for the word dal, to dangle, that comes from dalal, to languish. Thus, dal means dangling, like a weak person whose arms simply hang by his sides, unable to raise them.

Gideon is describing his portion of Manasseh as the most impoverished and weakest of the tribe. Manasseh means both To Forget and From a Debt. With that, he next says…

^{15 (con’t)} and I am the least in my father’s house.”

v’anokhi ha’tsaiyr b’beith avi – “and I the insignificant in house my father.” From the most impoverished section of Manasseh, Gideon then acknowledges that in the house of his father Joash, Yehovah Has Bestowed, he is the smallest, least, or most insignificant. Thus, he can be of little or no help at all.

Again, as we have seen, notice the lowly state of those who have been selected as Judges –

Othniel was specifically noted as Caleb’s ha’qaton or “the younger.” The word is derived from qut, to feel a loathing. The implication is that the elder is greater, and anything less is to be despised. And yet the younger, the lesser, was the first Judge.

Then came Ehud, the left-handed, a perceived weakness. Next was Shamgar, son of Anath, or There a Stranger, Son of Affliction. The name implies that he was an unlikely candidate to do anything great.

After him was Deborah, who was specifically noted as a woman to highlight her supposed inferiority. Now, Gideon, a person who believes that he is the least of the least, has been chosen. Despite his perceived inability to get out of his own way, the Lord makes a promise to bolster his confidence…

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

vayomer elav Yehovah ki ehyeh imakh v’hikitha eth midyan k’ish ekhad – “And said unto him, Yehovah, ‘For I will be with you and shall strike Midian according to man one.’” Despite the huge number of Midianites, they will be gathered as one and destroyed. As the Lord has spoken, Gideon is to be assured.

With this verse complete, we will pause the narrative for today and continue to explore the mystery of the incarnation that is so clearly and evidently presented in the text.

Oh God! You are our Father, and we are your children
You brought us forth for Your honor and glory
You created all the children of men
We have become a part of Your redemption story

It is You who begat us, and to You we lift our praise
It is You who created so that we came forth to You
It is we who turned away for seemingly endless days
But You never abandoned us; You are ever faithful and true

O God our Father, bring us back to You
Turn our hearts so that we are right again
Lead us on paths that are righteous and true
Look with favor on Your wayward children

III. The Incarnation

In the introduction, the fallacious arguments of Gerald Sigal were briefly analyzed. To give a fuller idea of what Judaism teaches, another portion of a commentary, Against Messianic Judaism, from medium.com is provided –

“First and foremost, the divide between Judaism and Christianity has to do with the role of Jesus, not simply if he was the messiah, but whether or not he was a god. Judaism explicitly rejects Jesus as the messiah because of his failure to fulfill the requirements of the role. Judaism also rejects the idea that a human being can be God and on principle will not worship other gods. The Christian deification of Jesus violates both the concept of monotheism and the rejection of a human incarnation of God. Both principles can be found in the Bible. Furthermore, the Torah explicitly warns against false prophets, which by any rational standard Jesus (and the apostles) would fall into, even if we accepted the idea that he (they) performed miracles.

“The Jewish commitment to monotheism can be found throughout the Bible. The first and second commandments state, “I the Lord am your God who brought you out of the land of Egypt, the house of bondage: You shall have no other gods besides Me. You shall not make for yourself a sculptured image […] You shall not bow down to them or serve them” (Exodus 20:2–5). The central statement of Jewish faith can be found in Deuteronomy 6:4–5, “Hear, O Israel! The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might.” And finally, God declares his utter singularity in Isaiah 45:5, “I am the Lord and there is none else; beside Me there is no god.” These verses reveal the absolute unity of God in Jewish theology. God identifies himself as the savior of the Jews from Egyptian slavery, and declares that the Jews will worship no other gods, in fact that there are no gods beside (with) him. Jewish interpretations of these verses have led them to completely reject the Christian doctrine of the Trinity as having no basis in the Bible. Moses Maimonides, one of the greatest and most authoritative Jewish legal scholars in history, included in his 13 principles of faith belief in the absolute unity of God. Divisions like those of the Trinity are rejected.

Maimonides also included a rejection of divine incarnation as one of his principles of Jewish faith, which he grounded in the Bible. The Jewish faith rejects the idea that God would have a physical body. The prophet Hosea quotes God as saying, “I am God and not a man” (Hosea 11:9). In the Torah, the idea that God could be a human being is explicitly rejected, “God is not a man to be capricious, or mortal to change his mind. Would he speak and not act, promise and not fulfill?” (Numbers 23:19). Moving away from the Bible there is also the logical inconsistency of the idea of an infinite, eternal God truly becoming a finite, contingent human being. The concept of God is inherently mutually exclusive from that of humanity. One cannot truly become the other without totally leaving behind the nature of the former being. I.e. if God were to truly become a human being, he would cease to be God. The Incarnation not only violates the fundamental teaching of Jewish theology, but also flies in the face of logic.” medium.com

Although it would take too long to argue against every point of what is said here and in the rest of their article, a few highlights can be noted. For example, “The Christian deification of Jesus violates both the concept of monotheism and the rejection of a human incarnation of God. Both principles can be found in the Bible.”

Actually, just the opposite is true. Only through selecting verses that are taken out of the greater biblical context can this argument be made. The human incarnation is clearly identified in the passage concerning Abraham that was cited, as well as these verses in Judges 6.

One might argue that this Man is not the same as Jesus, but it is ridiculous to deny an incarnation occurred in those and other accounts. The references to monotheism provided in the commentary in no way negate an incarnation.

And more, the idea of a singularity in deity, as explained by the author, carries the same problem as that of the false god of Islam. If God was an absolute monad and not a Godhead, there would be no ability for Him to extend beyond Himself. He would be incapable of creating anything.

But more, how could a being that didn’t understand fellowship create anything beyond Himself which fellowships? The twelfth First Principle, the Principle of Analogy, states that “The cause of being cannot produce what it does not possess.”

If God does not possess – and thus understand – fellowship, He could not create that which fellowships. The principle is undeniable, and the precept that comes from the principle is irrefutable. Because of this, the mere fact that we are social beings confirms a plurality within a single essence such as the Trinity.

As proof of their incorrect idea concerning absolute monotheism, Isaiah 45:5 was cited, “I am the Lord and there is none else; beside Me there is no god.” That says nothing about a possible Trinity, nor does it refute the incarnation, especially if the Trinity is correct.

To demonstrate the illogical nature of their own analysis, the Bible in countless other verses, specifically says there are other “gods,” naming dozens, if not more, of them. The Lord is merely making a point that He is the only true God, regardless of how He has revealed Himself or how Scripture reveals Him.

In citing Hosea 11:9, where the Lord says He is God and not a man, they fail to acknowledge their own Scriptures that identify His incarnation. But more, those words do not disprove the idea of the incarnation.

As noted earlier, the hypostatic union says that God is God and that the human Jesus is a Man who is also God. There are two separate natures, eternally united but distinct from the other. There is nothing illogical about it.

As for their citation of Deuteronomy 6:4, they translate it as, “Hear, O Israel! The Lord is our God, the Lord alone.” The Hebrew uses the ordinal number (one) – “The Lord is One.”

However, the meaning of the number extends beyond an absolute oneness, such as in Genesis 2:24 –

“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one [ekhad] flesh.”

The word ekhad, or one, allows this. For example, a cluster of grapes is one. Likewise, the people Israel are one people. Both of these are made up of individual parts and yet are termed “one.”

There is another word which means one and only one – yakhid. It was used, for example, when speaking of Abraham’s one and only son, Isaac, in Genesis 22:2. It is remarkable, but not unexpected, that ekhad, rather than yakhid, was used in the Shema, because the Bible elsewhere reveals that the Godhead is a plurality within a single essence.

Also, in the commentary, they said, “Jewish interpretations of these verses have led them to completely reject the Christian doctrine of the Trinity as having no basis in the Bible.” This is known as a false dichotomy.

It is a fallacy where a set of options is presented and then the claim is made that there are only two possibilities to explain them. “The verses we have presented show that the incarnation is not possible. Therefore, we are right, and any other view is wrong.”

There are problems with that. First, even the verses cited are shown to not support their limited explanations of them. Also, they fail to encompass all potential options. They also fail to explain the obvious incarnations cited above in Genesis and Judges.

The fallacious nature of their thinking is again seen in stating, “Maimonides also included a rejection of divine incarnation as one of his principles of Jewish faith, which he grounded in the Bible.”

This is known as a genetic, or source, fallacy: “This must be true because someone we hold as important and learned says it is true.” Claiming that Maimonides grounded his principles in the Bible must be borne out by a proper analysis of the Bible, which this point concerning the incarnation does not.

The almost laughable statement that “The Jewish faith rejects the idea that God would have a physical body” is completely upended when the Lord, who is God, is shown multiple times to have a physical body right in their own Scriptures. Likewise, the final comments are equally fallacious, being straw man points. They claim that Christianity teaches something other than the hypostatic union –

“The concept of God is inherently mutually exclusive from that of humanity. One cannot truly become the other without totally leaving behind the nature of the former being. I.e. if God were to truly become a human being, he would cease to be God. The Incarnation not only violates the fundamental teaching of Jewish theology, but also flies in the face of logic.”

No reasonable teacher of the Trinity says that God became a human being. Thus, their argument is not based on reality but a rejection of what God has clearly presented in both testaments of Scripture. This rejection is exactly why the Jews have suffered the punishments of Leviticus 26 and Deuteronomy 28 for the past two thousand years.

It is also the reason for the typology that is clearly presented in the histories of the first four Judges of Israel and which continues to be presented in the fifth judge, Gideon.

To show the odd and dismissive thinking of Judaism for their Lord, Yeshua, whom they crucified but who rose again, the following words from Chosen People Ministries, a messianic body, are provided –

“In a broad sense, it is accepted that Judaism believes that God can never be represented in human form, and this remains a major obstacle for Jewish people accepting Jesus as being who He claims to be. Judaism recognizes that human beings are created in the image of God, and that God is present in the world and the nation of Israel. However, Christianity’s claim that Jesus is God is simply not within the realm of Jewish thought. Yet the concept is not foreign to mainstream and historic Judaism. Judaism believes that the Torah was created before the world, thus historic Judaism came to accept that the Word (The Torah) can be legitimately viewed as a form of incarnation. Some Jewish scholars will argue that even the nation of Israel is an incarnational process, and that Ezekiel 37 speaking of the “dry bones” addresses this.”

The ridiculous words concerning Israel being an incarnational process will be overlooked, but if the Torah, the Word of God, existed before creation, then it implies that something that is not God has always existed. It would be inane to say that the Torah is God if the Torah is not God.

But what is the Word of God that truly must have existed before Creation? It is explained not in the Old Testament but rather New –

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through Him, and without Him nothing was made that was made. ⁴ In Him was life, and the life was the light of men. ⁵ And the light shines in the darkness, and the darkness did not comprehend it.” John 1:1-5

This is one of numerous verses that indicates the preexistence of the Word, meaning Jesus. The Word, as it says in John 1:14, became flesh. He is the incarnate Word that is revealed in Scripture. The very Word that Jews claim always existed.

For there to be a beginning, there must have been a Beginner. And if that Beginner spoke the world into existence as the Bible states (Psalm 33:9), then the Word existed with God before the beginning. But if there was only God at the beginning, then the Word was God, is God, and will forever be God.

The state of the Jewish people today is reflected in the state of Israel at the time of Gideon. They were out of favor with the Lord, they had transgressed the covenant, and they had no legitimate claim to make against Him. It is they, not He, who failed to uphold the covenant between them.

And yet, He covenanted with them as well. And in His promises to them came the unconditional word that they would forever remain before Him as a people. This has remained true without a moment of exception since their coming before Him to agree to the covenant at Sinai.

In their rejection of Jesus, they rejected their God. And yet, His infinite grace has kept them and has now reestablished them. And that grace will soon be extended to bringing them into the New Covenant that was promised in the Old.

Something better lies ahead for Israel. We are being shown this in the ongoing Judges narrative. God is ever-faithful to His people. And that now means to those of His church as well. The blood of the New Covenant now covers the sins of those who come to Him through the cross of Christ.

Let us not neglect so great a salvation. Let us accept the gospel to the saving of our souls. May it be so, to the glory of God who redeems man unto Himself. Thanks be to God for Jesus Christ our Lord.

Closing Verse: “Let all the earth fear the Lord;
Let all the inhabitants of the world stand in awe of Him.
⁹ For He spoke, and it was done;
He commanded, and it stood fast.” Psalm 33:8, 9

Next Week: Judges 6:17-24 More exciting than shooting a gun. And that’s pretty swell, I’m telling you… (Gideon, Judge of Israel, Part II) (19^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Gideon, Judge of Israel, Part I

Now the Angel of the LORD came
And sat under the terebinth tree which was in Ophrah

———-maybe for a little rest
Which belonged to Joash the Abiezrite
While his son Gideon threshed wheat in the winepress

In order to hide it from the Midianites
And the Angel of the LORD appeared to him, yes to that feller
And said to him
“The LORD is with you, you mighty man of valor!”

Gideon said to Him, “O my lord, if the LORD is with us
Why then has all this happened to us? We are feeling jipped!
And where are all His miracles which our fathers told us about
Saying, ‘Did not the LORD bring us up from Egypt?

“But now the LORD has forsaken us; we face all these plights
And He has delivered us into the hands of the Midianites”

Then the LORD turned to him and said
“Go in this might of yours, so you shall do
And you shall save Israel from the hand of the Midianites
Have I not sent you?”

So he said to Him
“O my Lord, how can I save Israel, me small like a mouse?
Indeed my clan is the weakest in Manasseh
And I am the least in my father’s house”

And the LORD said to him
“Surely I will be with you
And you shall defeat the Midianites
As one man; this you shall do”

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

¹¹ Now the Angel of the Lord came and sat under the terebinth tree which was in Ophrah, which belonged to Joash the Abiezrite, while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites. ¹² And the Angel of the Lord appeared to him, and said to him, “The Lord is with you, you mighty man of valor!”

¹³ Gideon said to Him, “O my lord, if the Lord is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has forsaken us and delivered us into the hands of the Midianites.”

¹⁴ Then the Lord turned to him and said, “Go in this might of yours, and you shall save Israel from the hand of the Midianites. Have I not sent you?”

¹⁵ So he said to Him, “O my Lord, how can I save Israel? Indeed my clan is the weakest in Manasseh, and I am the least in my father’s house.”

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