Sermons

Judges 7:21-25
(Gideon, Judge of Israel, Part VII)

(Typed 11 December 2023) So far, Judges has detailed an amazing journey through much of redemptive history. It started and has led to when Israel will enter the tribulation period. That is made explicit in Scripture, but it is also carefully detailed in typology.

The reason Israel even exists as a nation is because God covenanted with them. Unlike the other nations of the earth, the Lord specifically stated that Israel will always remain before Him as a people. This is grace.

Israel has consistently violated the covenant the Lord made with them. And yet, because of His faithfulness, He has kept it as a nation. Israel will enter the tribulation period for exactly the same reason: because God has covenanted with them.

Rather than destroying them along with much of the world, He will bring them through the tribulation, purify them, and they will again be His people. His attention and focus will be directly upon them, and He will dwell among them.

It’s hard to see how people don’t get this, but it completely escapes a large portion of people in the church. And not all of them are dummies. Many have degrees, reading their Bibles for their entire lives, but yet, it escapes them.

Text Verse: “The wolf also shall dwell with the lamb,
The leopard shall lie down with the young goat,
The calf and the young lion and the fatling together;
And a little child shall lead them.” Isaiah 11:6

In today’s passage, Zeeb is one of the guys who will have his head taken off. Hence, I chose Isaiah 11:6 as our text verse. Please trust that when the Lord promises something to Israel in the Old Testament, it means that the Lord will fulfill those promises to Israel.

The promises are not abrogated through the work of Christ, they are not transferred to the church, and they are not taken away because of Israel’s unfaithfulness. All of these are propositions set forth by various unsound doctrines, and yet none of them align with Scripture.

Hold fast to the truth that God is faithful to His word. If He is not for Israel, He will not be for you either. Where is grace in that? Where is hope in that? Where is confidence in that? God’s word will never fail.

Such great truths as this 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. Oreb and Zeeb (verses 21-25)

In the previous sermon, the narrative left off with Gideon and his three hundred men coming to the outskirts of the camp, blowing their trumpets, and breaking their pitchers. With that, they cried out, “The sword of the Lord and of Gideon.” Now, this most magnificently marvelous action continues as the camp erupts into total chaos…

²¹ And every man stood in his place all around the camp; and the whole army ran and cried out and fled.

The verbs being imperfect give the sense of ongoing action: vayaamdu ish takhtav saviv lamakhaneh vayarats kal ha’makhaneh vayariu vayanisu – “And standing man his under around to the camp, and running all the camp, and shouting, and fleeing.” The meaning of “his under” is that the place where he stands does not change. The same ground remains under the standing man.

One can see the contrast between the two camps. While Gideon and his men were standing firm, those in the camp were running. While he and his men were blasting the trumpets, those in the camp were shouting. While Gideon’s company was shattering pitchers, those in the camp were fleeing.

It is reminiscent of the chaos that took place at the Battle of Jericho. There was the blowing of trumpets and a great shout, the walls falling down, and then the rush of every man running straight ahead. Here, however, there was no rush by Gideon and his men. The chaos alone would bring about the enemy’s destruction.

The wording is so exact and purposeful that the contrast is stunning –

vayaamdu / vayarats – and standing / and running
vayitqu / vayariu – and blasting / and shouting
vayishbru / vayanisu – and shattering / and fleeing

Hooray!

²² When the three hundred blew the trumpets, the Lord set every man’s sword against his companion throughout the whole camp;

The words return to the narrative in verse 20. This isn’t a second blasting of the trumpets, but a second description of the same action: vayitqu sh’losh meoth ha’shopharoth vayasem Yehovah eth kherev ish b’reehu u-b’kal ha’makhaneh – “And blasting three hundred in the shophars, and set Yehovah sword: man in his friend and in all the camp.”

Setting verses 20 and 22 side by side, the different aspects are more clearly seen –

“And blasting three the companies in the shophars … And crying, ‘Sword to Yehovah and to Gideon.”
“And blasting three hundred in the shophars, and set Yehovah sword: man in his friend and in all the camp.”

There is the call by Israel, and then there is the response by the Lord.

The scene is one of utter chaos. There was no light and no way to turn on a light. Every soldier’s instinct was to fight his way out solely for the sake of self-preservation. Thus, everyone simply plunged his sword into whoever was nearest. Anyone who wasn’t killed took off and headed for the hills, or rather…

^{22 (con’t)} and the army fled to Beth Acacia, toward Zererah, as far as the border of Abel Meholah, by Tabbath.

Much more precisely: va’yanas ha’makhaneh ad beith ha’shitah tserathah ad sephat avel m’kholah al tabath – “And fled the camp until Beith Ha’Shittah Zererath-ward, until lip Abel Meholah upon Tabbath.” Those who could flee put their tails between their legs and took off. The movement of the flight became united and the camp rushed toward these named places.

Beith Ha’Shittah means House the Acacias. The shittah, or acacia, comes from shotet, a scourge because of the scourging thorns.

Tsererah (Tsererath), or Zererah, is found only here in Scripture. It is debated where the root comes from. Three possibilities are tsar, a hard pebble or flint, or an unused root meaning to pierce or puncture, or a word meaning bound. Abarim says, “…to a Hebrew audience it would probably have sounded like Bound. The word צררת [tsarar] occurs with that precise meaning in Exodus 12:34.”

Abel Meholah means Meadow of Dancing or Stream of Dancing.

Tabbath means either Extension, Renowned, or Perpetual.

²³ And the men of Israel gathered together from Naphtali, Asher, and all Manasseh, and pursued the Midianites.

Rather: vayitsaaq ish Yisrael min naphtali u-min asher u-min kal m’nasheh vayirdphu akhare midyan – “And cried man Israel from Naphtali, and from Asher, and from all Manasseh. And pursued after Midian.” The meaning is that now that the advantage has been gained, a general cry of alarm went out for the men of these tribes to come and assist in the battle.

The people responded, and Israel chased Midian. It is the same groups, minus Zebulun, who were called in Judges 6 –

“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 6:35

Therefore, it may be that these men had been dismissed from the battle but had simply not left yet, waiting to watch what happened. It said they returned to their tents in verse 7:8, so that is likely.

As for Zebulun, their tribal inheritance was not far away and so they may have headed home due to its close proximity. Even if Zebulun had people represented, it may simply be that their name, Glorious Dwelling Place, does not fit the typology and so they are omitted from the narrative.

Naphtali means My Wrestlings.

Asher means Happy or Blessed.

Manasseh means To Forget and From a Debt.

²⁴ Then Gideon sent messengers throughout all the mountains of Ephraim,

u-malakhim shalakh gidon b’kal har ephrayim – “And messengers sent Gideon in all Mount Ephraim.” Until this point, there was no call for Ephraim to join in the battle. However, with the enemy fleeing, there was a need for them to be cut off as they fled. Saying Mount Ephraim either indicates the mountains of Ephraim in general, or the name Mount Ephraim stands for the tribe.

The name Ephraim means Twice Fruitful and Ashes.

As for the call, the messengers were…

^{24 (con’t)} saying, “Come down against the Midianites, and seize from them the watering places as far as Beth Barah and the Jordan.”

lemor r’du liqrath midyan v’likhdu lahem eth ha’mayim ad beith barah v’eth ha’yarden – “to say, ‘Descend to meet Midian and seize to them the waters until Beth Barah and the Jordan.’” The meaning of “the waters” is unsure. Ellicott thinks it is “the watershed of the hills of Ephraim into the Jordan.” Some think it is a wadi that flows into the Jordan. It could mean that it is saying something like “the Jordan as far as Beth Barah.”

No matter what, Beth Barah is only mentioned twice in Scripture, both times in this verse. Some believe it is the same as Bethabara found in John 1:28. Abarim states the following about it –

“To a Hebrew audience, the name Beth-barah would have meant something like House of Cleanness or House Of Food or even House Of Covenant Making.

Still, for a meaning of the name Beth-barah, both NOBSE Study Bible Name List and Jones’ Dictionary of Old Testament Proper Names read Place Of The Ford. BDB Theological Dictionary offers its signature prudent question mark, and the equation with the imaginary name בית עברה, which BDB translates with Place Of Ford.”

The Jordan means The Descender.

^{24 (con’t)} Then all the men of Ephraim gathered together and seized the watering places as far as Beth Barah and the Jordan.

The words confirm Ephraim’s response to the call: vayitsaeq kal ish ephrayim vayilkdu eth ha’yamim ad beith barah va’eth ha’yarden – “And cried all man Ephraim, and seized the waters until Beth Barah and the Jordan.”

²⁵ And they captured two princes of the Midianites, Oreb and Zeeb.

vayilkdu shene sare midyan eth orev v’eth zaev – “And seized two princes Midian, Oreb and Zeev.” As there is no article before princes, it signifies there are other leaders in Midian. They will be identified in Chapter 8. But these two are singled out here in the narrative as they face their demise.

Oreb signifies a raven (orev), coming from the same root as erev, meaning evening. The connection to darkness is obvious. That comes from arav, to become dark, and that is identical to arav to give or take in pledge. Oreb means Raven. The main idea associated with ravens in Scripture, apart from their obvious dark color, is that of eating.

Zeeb means Wolf, coming from an unused root meaning to be yellow. As for the wolf in Scripture, it is a devourer and a scatterer, at least at this time. During the millennium, such will no longer be the case (Isaiah 11:6 & 65:25).

^{25 (con’t)} They killed Oreb at the rock of Oreb, and Zeeb they killed at the winepress of Zeeb.

vayahargu eth orev b’tsur orev v’eth zaev har’gu b’yeqev zaev – “And killed Oreb in Rock Oreb, and Zeeb killed in Wine-vat Zeeb.” The names are derived from the event. There doesn’t seem to be any need to say that these guys were seized, taken somewhere else, and killed. Rather, by saying they were killed in the rock and in the wine vat, it appears that they were hiding in those places, they were seized, and they were killed. Lastly, we read…

*^25 (fin) They pursued Midian and brought the heads of Oreb and Zeeb to Gideon on the other side of the Jordan.

v’yirdphu el midyan v’rosh orev u-zaev heviru el gidon meever layarden – “And pursued unto Midian and head Oreb and Zeeb brought unto Gideon from side to the Jordan.” This would explain why they cut their heads off. The men found them, executed them, and continued to pursue the enemy unto the land of Midian, which is across the Jordan, starting down around the area of the Dead Sea.

Carrying heads would be much less cumbersome than dead bodies. The heads would be sufficient to confirm they had died in battle. Once they had completed their campaign, they then returned from that side of the Jordan to where Gideon was.

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

Let us trust in this and go forth confidently
That our destiny is secure through what He has done
Innumerable people gathered around the glassy sea
Forgiven and redeemed through the work of the Son

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. Pictures of Christ

Judges 7 continues the pattern of showing the inferiority of the law and its inability to save. Rather, it is a detriment to a right and proper relationship with God. Obviously, the law was given to Israel as a means of establishing a relationship between the Lord and His people.

However, that was only so far as it pointed to their need for the coming of their Messiah. Ultimately, the law never brought Israel into a proper relationship with the Lord. Rather, it only highlights sin in fallen man.

The account in Judges 7, once again typologically points to the great work of Jesus Christ, fulfilling the law and bringing about restoration through His completed work.

Verse 1 began by naming Jerubbaal, Let Baal Strive. It is Jesus who strove against the law and prevailed. By stating the name in this manner at the outset, it gives prominence to this point. It is from that starting point that the narrative then continues. It immediately identified Jerubbaal as Gideon, Cutter.

Gideon comes from gada, to cut off. As was previously seen, just as Deborah anticipated the New Testament, coming from diathéké, a covenant or testament, which is a feminine noun, Gideon anticipates the euaggelion, or Gospel, meaning the Good News.

As noted, Jesus is the one who strove with the law. Jesus is also the ultimate meaning behind the gospel –

“I declare to you the gospel which I preached to you … that Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He rose again the third day according to the Scriptures.” 1 Corinthians 15:1, 3, and 4

He, meaning His work which defines Him as the Messiah, is the gospel. Jerubbaal (Gideon) and those with him then encamped above the Spring Harod, Trembling. Their location meant that the camp of Midian (Place of Judgment) was north of them by “hill the Moreh.”

The north, tsaphon, is the hidden side because the north receives less light in the northern hemisphere during the fall and winter. As we have seen, the hill (givah) finds its typological fulfillment in Gabbatha, being etymologically connected to it.

It is where Jesus placed Himself under the rule of Rome, submitting to their authority, which led to His cross. Hill the Moreh has a dual meaning, Hill the Teacher and Hill the Early Rain. Christ is the Teacher of God’s law as well as the Fulfiller of it. The significance is that the law is hidden in Him so that He has authority in the place of judgment.

Along with this is Hill of the Early Rain. As was seen in Part V, James ties the coming of the early and latter rains to the coming of the Lord. Thus, this passage is anticipating events yet ahead in the redemptive narrative when the Lord returns to judge the world.

Verse 2 mentions that there were too many men that had come for battle. Thus, the number needed to be paired down lest Israel assume that they had won the battle. Therefore, those who were fearful and trembling were told to depart.

The word translated as trembling was the source of naming it Spring Harod. Those who were trembly were told while using a jussive (a sort of indirect command), “He shall depart and flit from Mount Gilead.” Mount Gilead (har gilad) signifies a large but centralized group of people (har) of The Perpetual Fountain.

Gilead has consistently represented the eternal presence of the Spirit. This is perfectly reflected in the words of Hebrews 10 concerning those who are not of faith and who turn back –

“For yet a little while,
And He who is coming will come and will not tarry.
³⁸ Now the just shall live by faith;
But if anyone draws back,
My soul has no pleasure in him.” Hebrews 10:37, 38

Remembering that Hebrews is an epistle particularly directed to the end times Jews, after the church age, the symbolism is perfectly clear. The use of the jussive is as an indirect command: “If you are not of faith, you shall depart and flit from the Perpetual Fountain.”

The next words of Hebrews 10 give a sense of their state. The author is speaking to believers but then contrasts it with unbelievers –

“But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.” Hebrews 10:39

Interestingly, the number who are not of faith are said to be twenty-two thousand, roughly two-thirds of the number of men prepared for battle. Without being dogmatic, it certainly appears that this is pointing to the Jews who will perish (without the Perpetual Fountain) during the tribulation period –

“’And it shall come to pass in all the land,’
Says the Lord,
‘That two-thirds in it shall be cut off and die,
But one-third shall be left in it:
⁹ I will bring the one-third through the fire,
Will refine them as silver is refined,
And test them as gold is tested.
They will call on My name,
And I will answer them.
I will say, “This is My people”;
And each one will say, ‘The Lord is my God.’” Zechariah 13:8, 9

Of those that remained (verses 3 & 4), the Lord noted that there were still too many for the battle. Thus, they were to go down to the water and be refined. It is the same word, tsaraph, just used to describe those who are refined in Zechariah 13:9.

Verse 5 brought in the interesting words about lapping like a dog. Unlike every other commentary on this verse, I explained that the focus is not on how the lapping is conducted but on which animal did the lapping, the dog. The dog consistently anticipates Gentiles in Scripture.

Those who are like the Gentiles during the church age will lap up the water (the word, Christ, the Spirit, etc.), meaning by faith, they are those who will engage in the battle.  The others who crouched were to be excluded.

The excluded ones anticipate those who haven’t departed, but they are not those who are fully committed. Unlike the Gentiles and those like them, these may be further refined, but they will not engage in the battle.

As a side note: If you have restrained from owning a dog to this point, you must by now see every reason to go adopt one, or ten.

Verses 6 & 7 noted that three hundred men lapped water and that they would save Gideon and prevail over Midian. Three hundred is a multiple of 3 and 10. Ten signifies that nothing is wanting and the whole cycle is complete. Three signifies Divine Perfection. But more, as noted, Bullinger says of 3 –

“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.”

The numbers perfectly fit with what one would expect in the final spiritual battle being played out during the tribulation period. Further, the Greek letter Tau, a cross, represents the number 300. It is a clear New Testament note that Christ’s cross, which is the basis of the gospel, is what is being pictured here.

From the cross comes salvation and prevailing over the Place of Judgment. The gospel (Gideon) and the three hundred (the cross/Christ’s work) will win the battle.

Remember that the odds between the two sides were four hundred fifty to one. The number is derived from 5, 9, and 10. Five is the number of grace. Nine is the number of finality or judgment. Ten signifies that nothing is wanting and the whole cycle is complete. It is a perfect match to what will transpire.

Verses 9 & 10 noted the victory was won, but if Gideon wasn’t convinced, he should go down with Purah his servant. Purah means either Fruitful or Branch, but in the sense of Honor, Beauty, Glory, etc.

Actually, either definition can reflect what the New Testament says about the gospel. It is both Fruitful (Romans 7:4, etc.) and Glorious (2 Corinthians 4:4, etc.). The close etymological connection between the words is probably purposeful. It asks us to consider both the fruitfulness and glory of the gospel’s effect in the end times.

Once Gideon and his troops were near the camp, it made a note about Midian, Amalek, and the people of the east lying in the valley. 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.

The b’ne qedem, or “sons East,” signifies those who continue to cling to the law, annulled in the past through Christ’s work, simply because they cannot let go of it. Being as numerous as locusts means that they seemed endless in number. This is then set in contrast to the cross and the gospel. There is an actual battle ahead for Israel, but there is a spiritual battle that must be won for them to prevail as well.

Also, the number of camels was noted as being an incredible number, even beyond counting. The word comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. It speaks of the treatment the world will receive due to its rejection of Christ.

Verse 13 detailed the dream of the man in the camp of Midian. A round loaf or cake of barley bread turned through the camp of Midian, destroying it. As noted, barley is the lesser, or more inconsequential, grain. It is also the grain of hairy ears. Hair signifies an awareness, especially that of sin.

The gospel is considered inconsequential to those who do not accept it. It is also that which properly identifies and deals with the awareness of sin. The law only highlights sin, but apart from Christ, it cannot deal with it.

The connection of the word haphak, turn, between the turning of the barley bread and the turning of the sword (kherev, the law) in Genesis 3:24 was noted, and it is not without significance. The law is what keeps man from returning to fellowship with God. The gospel is what terminates the law and allows man to return to that marvelous state –

“So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword [ha’kherev: the sword / the law] which turned [ha’mithhapekheth: the turning] every way, to guard the way to the tree of life.” Genesis 3:24

Verse 14 directly equated the turning barley bread (zoth bilti: this except) to the kherev, sword, of Gideon. Again, it is a perfect representation of Christ’s fulfillment of the law, which establishes the gospel (Gideon).

Think of Genesis 3:24! Think of Christ’s work! Consider the marvel of what is being pictured! Think of those who reject the gospel. They will be destroyed through their rejection of Jesus. It is all about Jesus!

Verse 15, a marvelous verse, includes anyone who is dissecting the typology of this passage right in its words. “And was according to hearing Gideon account the dream and its fracture, and he worshiped.”

The word shavar signifies a breaking, a fracture, a crushing, etc. In this case, the dream was given, but its meaning was closed up. We have been included in the telling of the dream. However, the other man was able to cause a fracture in the words, thus exposing the meaning. Hence, it signifies a solution or interpretation of the dream.

But, as we have seen, the dream has more than the surface meaning. Therefore, we are included in the fracture of the dream. Someday, Israel will pay heed, and they too will understand what is being said.

Verse 16 noted the shophars, pitchers, and torches. The shophar is for the call to battle. The pitchers, normally used for water, were to conceal the torches. The torches were to reveal the light. The three could not be more exactingly described than what Paul says in 2 Corinthians 4. Listen and think of this passage from Judges –

“But even if our gospel is veiled, it is veiled to those who are perishing, ⁴ whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. ⁵ For we do not preach ourselves, but Christ Jesus the Lord [the blowing of the shophars], and ourselves your bondservants for Jesus’ sake. ⁶ For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ [the torches].
⁷ But we have this treasure in earthen vessels [the pitchers], that the excellence of the power may be of God and not of us.” 2 Corinthians 4:3-7

In Gideon (the gospel) and his three hundred (the cross/Christ’s work) deploying these three things, the enemy will find its destruction. At the time they are employed, it says in verse 19 that it was “head the watch, the middle.”

It would have been at the time that Midian was least prepared for such a battle. This clearly speaks of the world during the tribulation period. The division into three companies, which was stated several times, refers to the Divine Perfection of the event and the Divine Fulness of the Spirit in causing the work of Christ to be realized, as noted by Bullinger earlier.

As for the employment of the shophars and torches, it was specific, “And strengthened in hand left in the torches, and in hand their right the shophars to blowing.” It could have simply said, “They held the torches and blew the trumpets.” But it didn’t in order to specifically reveal typology.

The left side refers to the north, or darker side, in Scripture. The word semol, or left, comes from simlah, a wrapper or mantle. Hence, the left is the hidden side. It is like saying, “And strengthened in the hidden hand, the torches.” Thus, the focus is on the torches.

The left hand pictures Christ in His humanity covering His deity. The light of the gospel is seen in the Person of Christ. As Paul noted earlier, “to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

The right is the position of power. The blasting of the shophar, the heralding of the gospel, is what is seen. With that also came the cry, “Sword to Yehovah and to Gideon.” The meaning of “to” is “of.” The call is of Lord’s sword, meaning the fulfillment of the law by Christ and the gospel. The two are united as one, just as 1 Corinthians 15:3, 4 proclaims.

Verse 21, which opened our verses today, showed the contrast between the army of Gideon and that of Midian: and standing / and running, and blasting / and shouting, and shattering / and fleeing.

Despite the seeming odds, with the Lord behind the gospel, the world cannot prevail but will find absolute defeat, even to the point where it will destroy itself. This is seen in Yehovah’s setting a sword (kherev: the law] between a man and his friend within the camp. Without Jesus, the law can only bring death.

As for the names of the locations that were fled to, each of them is either used only once or this is the first time it is seen in Scripture. Therefore, it is probable that they were named based on these events.

Thus, in an attempt to explain the typology, I submit House of Acacias (meaning House of Scourges) describes the effects rendered upon the enemy. Toward Zererah (Bound) signifies the coming state of those who reject the gospel. At the final judgment, they will be bound forever in the Lake of Fire.

The border of Meadow (or Stream) of Dancing signifies the state of those victorious in the battle. Dances are used to describe joy, most often after a battle. Being by Tabbath (Perpetual) is the eternal state where either side will find itself.

Verse 23 mentioned the crying out and pursuing of Israel (He Strives with God) by Naphtali (My Wrestlings and signifying the work of Christ to secure salvation), Asher (Blessed because of the work of Christ), and Manasseh (To Forget/From a Debt signifying Christ who forgets sins, having paid the sin debt).

These went forth pursuing Midian, Place of Judgment, having been declared not guilty because of Christ. As we saw, Zebulun was notably missing. Those of Israel who survive the tribulation will enter into the millennium. They will not be translated directly to heaven.

Verse 24 detailed the call of Ephraim (Twice Fruitful/Ashes). It speaks of the continued salvation of both Jews and Gentiles during the tribulation because of the afflictions of Christ. They pursued Midian until Beth Barah (House of Covenant) and the Jordan (the Descender).

Whether this is referring to the negative effects of Midian rejecting Christ or the positive effects of Israel accepting Christ, the result is the same. There is one New Covenant and one Jesus. Those who are in Him will be saved, and those who reject Him will be lost. As it is Israel seizing the waters, I would go with the latter.

It speaks of the coming destruction of all who reject Jesus. That would follow with the words of verse 25. The two princes of Midian, Oreb and Zeeb, were captured and killed. Being two, they provide a contrast and yet a confirmation. Oreb, Raven, ultimately comes from arav, to take in pledge. Zeev, Wolf, signifies those who devour.

It speaks of those who have tried to obtain the pledge of the Spirit without Christ and those who devour the flock. They contrast, and yet they confirm the totality of those who are separated from God. These were able to overcome such through their faith in Christ, just as Revelation says will come about.

Being killed at the rock of Oreb is set in contrast to having life in the Rock of Christ. One is a false hope. The other is the true Hope. Being killed at the winepress of Zeeb also provides a contrast. There is the overflowing vat given by the Lord (Proverbs 3:10) or the vat of punishment for rejecting Him (Joel 3:13).

The final words of the chapter noted the heads being carried back to Gideon on the other side of the Jordan. It is a note of the victory over these two as seen elsewhere in Scripture. The enemy is defeated, and the battle is complete.

Judges 7 is not the end of Gideon’s time as the judge of Israel. Chapter 8 is long and detailed. But Judges 7 is an integral part of what is typologically anticipated in the future. In studying and understanding typology, many errors in theology, such as Israel’s covenant relationship with God, are cleared up.

The Lord’s promises to Israel are absolutely sure to come about. This includes being brought into the New Covenant and enjoying all the blessings and privileges promised to them in the prophets. That time is ahead, but probably not far ahead.

The world is primed for self-destruction. But what good is knowing this if the word cannot be trusted? If God’s word is not eternal and decided once and for all time, there is absolutely no point in trusting Him or bothering with His word.

What a sad state to be in. “Jesus saved me! Hooray! But He might take it back. Therefore, my salvation is up to me.” That is where Israel is right now. They don’t trust the Lord and they don’t trust His word. Thus, they are stuck in a place where there is no faith, no hope, and no confidence except in themselves.

Let us learn the lesson of Scripture by understanding the lesson of Israel. God has been, and He will be, faithful to His unfaithful people. That includes you. Look to Israel and be confident that He will (not maybe!) carry you through to a good end. Thank God for His faithfulness in the giving of His Son. Yes, thank God for Jesus Christ our Lord.

Closing Verse: “The wolf and the lamb shall feed together,
The lion shall eat straw like the ox,
And dust shall be the serpent’s food.
They shall not hurt nor destroy in all My holy mountain,”
Says the Lord.” Isaiah 65:25

Next Week: Judges 8:1-12 More battling to be done, so the word does tell, but the outcome will be great… (Gideon, Judge of Israel, Part VIII) (25^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 VII)

And every man all around the camp in his place stood
And the whole army ran and cried out and fled. Sayonara
———-for good.

When the three hundred blew the trumpets
The LORD set every man’s sword against his companion
———-throughout the whole camp, felicity was shot
And the army fled to Beth Acacia, toward Zererah
As far as the border of Abel Meholah, by Tabbath

And the men of Israel gathered together, not just to see the sights
From Naphtali, Asher, and all Manasseh, and pursued
———-the Midianites

Then Gideon sent messengers
Throughout all the mountains of Ephraim, saying
“Come down against the Midianites, and seize from them
———-the watering places
As far as Beth Barah and the Jordan, so he was conveying

Then all the men of Ephraim gathered together and seized
The watering places as far as Beth Barah and the Jordan
———- doing as Gideon pleased

And they captured two princes of the Midianites, Oreb and Zeeb
They killed Oreb at the rock of Oreb, and Zeeb they killed at
———-Zeeb’s winepress
They pursued Midian and brought the heads of Oreb and Zeeb
To Gideon on the other side of the Jordan, to show off their success

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…

 

 

 

 

 

 

 

 

 

 

²¹ And every man stood in his place all around the camp; and the whole army ran and cried out and fled. ²² When the three hundred blew the trumpets, the Lord set every man’s sword against his companion throughout the whole camp; and the army fled to Beth Acacia, toward Zererah, as far as the border of Abel Meholah, by Tabbath.

²³ And the men of Israel gathered together from Naphtali, Asher, and all Manasseh, and pursued the Midianites.

²⁴ Then Gideon sent messengers throughout all the mountains of Ephraim, saying, “Come down against the Midianites, and seize from them the watering places as far as Beth Barah and the Jordan.” Then all the men of Ephraim gathered together and seized the watering places as far as Beth Barah and the Jordan. ²⁵ And they captured two princes of the Midianites, Oreb and Zeeb. They killed Oreb at the rock of Oreb, and Zeeb they killed at the winepress of Zeeb. They pursued Midian and brought the heads of Oreb and Zeeb to Gideon on the other side of the Jordan.

 

 

 

 

 

12

Artwork by Douglas Kallerson.

Judges 7:9-20
(Gideon, Judge of Israel, Part VI)

(Typed 4 December 2023) Extra-biblical claims of revelation from God are not necessary for any part of our salvation or a walk with the Lord. They add nothing to what God has detailed in His word, and following such supposed revelations will only distract us from study and contemplation of His word.

There are accounts of such things detailed in Scripture. Today’s account will tell us of one such event. At the time, the people of the world did not yet have the fully revealed word of God. This obviously means that God was still revealing it to the world.

Therefore, it is not unexpected that there would be prophets, visions, divinely directed dreams, and the like. These things were used by God to direct His plan of redemption, to reveal coming aspects of what He would do as are later recorded in the word, and to show later generations how such things came about.

Is any of that necessary now? I say no. The word is given and it is fully sufficient to teach us everything we now need to know.

Text Verse: “For God may speak in one way, or in another,
Yet man does not perceive it.
¹⁵ In a dream, in a vision of the night,
When deep sleep falls upon men,
While slumbering on their beds.” Job 33:14,15

In our verses today, there are a few astonishing aspects of the dream recorded here. Such things, once thought through, are like the lightbulb above the head memes. The light comes on and suddenly one can see the logic.

The word, as it is given, is so filled with interesting insights that we can read it innumerable times and still miss obvious truths it is revealing. Keep reading the word! Keep thinking on what it is telling you. It is God’s marvelous gift to the people of the world.

This is especially so because in it is revealed God’s greatest Gift of all, our Lord Jesus Christ. Everything points to Him and His coming. Let us remember this and seek Him out in every detail. He is there, waiting to be discovered.

Such great things as finding Jesus throughout every story 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 Have Had a Dream (verses 9-14)

⁹ It happened on the same night that the Lord said to him,

v’hi ba’laylah ha’hu vayomer elav Yehovah – “And was in the night, the it, and say unto him, Yehovah…” This is the same night in which the selection of who would fight in the battle was made –

“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 7:7, 8

Before the battle is engaged, the Lord will have something for Gideon to do that will ease the minds of the soldiers with him. The odds are so great against them that only absolute trust in the Lord’s guiding hand could mollify their unease. However, the Lord first says…

^{9 (con’t)} “Arise, go down against the camp,

qum red ba’makhaneh – “Arise! Descend in the camp.” Gideon is told to get up in order to go down. It is night, so the soldiers were probably laying around campfires. Maybe some were slumbering. But, the Lord said the night is the time to engage the battle. This is a command for the entire camp to now descend and get going…

^{9 (con’t)} for I have delivered it into your hand.

ki n’thativ b’yadekha – “for I have given it in your hand.” The aspect of the verb is perfect. The matter is settled and accomplished in the Lord’s mind. He promises victory over the vast horde scattered across the valley. However, to ensure the men are confident, He has a sign to help them mentally prepare…

¹⁰ But if you are afraid to go down, go down to the camp with Purah your servant,

v’im yare atah la’redeth red atah u-phurah naarkha el ha’makhaneh – “And if fearing – you – to descend, descend – you and Purah your servant – unto the camp.” The Lord knew the heart of Gideon. He was leading three hundred men into battle against one hundred and thirty-five thousand. There would naturally be reticence concerning such an endeavor.

Therefore, He directs Gideon with emphatic and precisely stated words. First, in the previous verse he was told to descend in the camp. That command was to go to battle. Here, it says unto the camp. It is not a direction for fighting but for another purpose.

Also, the Lord could have said, “Take one of your men and go…” Or, He could have said, “Take a servant and go…” Instead, He expressly identifies by name who Gideon should take, Purah. Purah is his naar. The word means a youth, but in this case, it is referring to his attendant, probably his armor bearer.

This is a young person who is not yet a warrior. Such a person would carry the implements of war for the warrior and would follow along after, killing any who were wounded by the hand of his master but were not yet dead.

The name Purah may come from one of two separate but related sources. The first is the verb parah, to bear fruit or be fruitful. The other is the noun porah, a branch. However, that in turn comes from paar, to beautify or glorify. The branch is what beautifies a vine. This is seen, for example, in Ezekiel 31 –

“All the birds of the heavens made their nests in its boughs;
Under its branches [porah] all the beasts of the field brought forth their young;
And in its shadow all great nations made their home.
⁷ ‘Thus it was beautiful in greatness and in the length of its branches,
Because its roots reached to abundant waters.
⁸ The cedars in the garden of God could not hide it;
The fir trees were not like its boughs,
And the chestnut trees were not like its branches [porah];
No tree in the garden of God was like it in beauty.” Ezekiel 31:6-8

Therefore, the name Purah means Fruitful or Branch. However, if Branch, it carries with it the sense of honor, beauty, glory, etc.

¹¹ and you shall hear what they say; and afterward your hands shall be strengthened to go down against the camp.”

Rather, and more precisely: v’shamta mah y’daberu v’akhar tekhezaqnah yadekha v’yaradta ba’makhaneh – “And hear what they speak. And after, shall be strengthened your hand. And go down in the camp.” The meaning is that in hearing what the Lord has spoken, the hand of Gideon will no longer be limp from fear. He will be encouraged and confident to enter into the battle. Again, as in verse 9, it says “in the camp,” meaning to attack it.

^{11  (con’t)} Then he went down with Purah his servant to the outpost of the armed men who were in the camp.

The words bear an emphasis: vayered hu u-phurah naaro el qetseh ha’khamushim asher ba’makhaneh – “And descended, he, and Purah his servant, unto extremity the fiftied who in the camp.” Gideon, the Cutter, is highlighted. He, along with Purah did as directed and went to the outskirts of the khamushim.

It is a verb, the meaning of which is highly debated. Outpost, though, is incorrect. It may mean “the arrayed” or something similar. However, other than later vowel pointing, it is spelled identically to the plural of fifty. Therefore, it is likely that it signifies a battle array of units of fifty men. Today we would say, “by platoon” to indicate units of fifty men.

These two descended and came up close to the fifties. There would be two thousand seven hundred fifties in a camp of one hundred and thirty-five thousand. By the Lord’s providence, they will come to the extremity where a particular fifty was situated.

¹² Now the Midianites and Amalekites, all the people of the East, were lying in the valley as numerous as locusts;

Rather: u-midyan va’amaleq v’kal b’ne qedem nophlim ba’emeq ka’arbeh la’rov – “And Midian and Amalek and all sons East lying in the valley according to the locust to the multitude.” The words take us back to the opening of the previous chapter –

“So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them. … For they would come up with their livestock and their tents, coming in as numerous as locusts; both they and their camels were without number; and they would enter the land to destroy it.” Judges 6:3, 5

Midian means Place of Judgment.

Amalek is derived from the word am, or people, and malaq which means 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.

Saying these were numbered like locusts is a way of saying that just as the locust moves around, making it impossible to count them, so was this hoard of invaders gathered in the valley. There were so many of them that they seemed endless in number. This is set in contrast to the mere three hundred men with Gideon.

^{12 (con’t)} and their camels were without number, as the sand by the seashore in multitude.

v’ligmalehem ein mispar ka’khol se’al s’phath ha’yam la’rov – “And to their camels not number, according to the sand upon her lip – the sea – to the multitude.” It is a hugely whopping and great superlative seen previously in Joshua 11:4 when Israel met the enemies gathered at the waters of Merom. The idea is almost an infinite number of them.

The word sand, khol, comes from the verb khul, to whirl or writhe. The idea is that of sand whirling in the wind. Hence, it would be impossible to count the sand as the wind blew over it.

As for the gamal, or camel, that comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. As such, it refers to the treatment, either well or ill, that a person will receive.

Camels were not found in abundance in Canaan. They were brought in by the invaders, demonstrating the enormous amount of provision the marauding invaders possessed and the profusely plump piles of plunder they had taken each year as they stormed over the land. This is set in contrast to the limited supplies of Gideon’s men which was carried on foot rather than by camel.

¹³ And when Gideon had come, there was a man telling a dream to his companion.

vayavo gidon v’hineh ish m’saper l’reehu khalom – “And came Gideon, and behold, man recounting to his friend dream.” This is what the Jewish sages call the bath kol, daughter of a voice. They say there are four ways of receiving a divine word: prophets, dream, the Urim, and the bath kol. It is a voice of guidance or the first words one hears after looking out for them. For example –

Then Jonathan said, “Very well, let us cross over to these men, and we will show ourselves to them. ⁹ If they say thus to us, ‘Wait until we come to you,’ then we will stand still in our place and not go up to them. ¹⁰ But if they say thus, ‘Come up to us,’ then we will go up. For the Lord has delivered them into our hand, and this will be a sign to us.”

¹¹ So both of them showed themselves to the garrison of the Philistines. And the Philistines said, “Look, the Hebrews are coming out of the holes where they have hidden.” ¹² Then the men of the garrison called to Jonathan and his armorbearer, and said, “Come up to us, and we will show you something.”
Jonathan said to his armorbearer, “Come up after me, for the Lord has delivered them into the hand of Israel.” 1 Samuel 14:8-12

This is not a sound interpretation of Scripture. First, there are other means of receiving a divine word, such as the appearance of an angel, a vision, etc. Second, the Lord is instructing Gideon to a specific place to hear a specific word. That word is based on a dream.

Charismatics and the superstitious accept this type of thing as a divine message, “If this, then this.” It is a sloppy way of handling theology. It leads directly to the “Open the Bible, turn to a random page, point, and make your decision” approach to life. As for what Gideon hears…

^{13 (con’t)} He said, “I have had a dream: To my surprise, a loaf of barley bread tumbled into the camp of Midian;

vayomer hineh khalom khalamti v’hineh tselol lekhem s’orim mithhapekh b’makhaneh midyan – “And said, ‘Behold dream dreamt. And behold, loaf bread barley turning in camp Midian.” There is a word found only here in Scripture, tselul (or tselil).

It is highly debated what the word means and many suggestions have been made. It may signify a round (or flattened but round) cake of bread. Strong’s identifies the word as coming from tsalal, to sink. As something sinks, it generally wafts downward through the water in a rolling motion. Thus, it may be a flat round cake, or a roll or loaf.

Barley is considered a lesser grain compared to wheat. The bread is thus inconsequential in both size and quality. Therefore, it is emblematic of the camp of Gideon in relation to the camp of Midian, low and contemptible in contrast to exalted and mighty.

Barley is also known as the crop of hairy ears because of its appearance on the stalk. Hence it is named seorah, coming from sear, hair. Hair in the Bible signifies an awareness, especially an awareness of sin, as in the saiyr, or hairy goat sin offering.

The motion of the bread is haphak, to turn or turn over. It is the same word in the same construct used to describe the turning sword held by the cherubim at the east of the Garden of Eden.

“So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned [ha’mithhapekheth: the turning] every way, to guard the way to the tree of life.” Genesis 3:24

If it is flattened bread, then it is on its side like a wheel turning. If a loaf, it is simply rolling along. Either way, it has come into the camp of Midian, Place of Judgment…

^{13 (con’t)} it came to a tent and struck it so that it fell and overturned, and the tent collapsed.”

The words are chaotic and filled with motion: vayavo ad ha’ohel vayakehu vayipol vayahaphkhehu l’malah v’naphal ha’ohel – “And came until the tent and struck it, and falling, and turning it to her upward, and fallen the tent.” Saying “the tent” has several possibilities. It may be the main tent of the highest-ranking person, but that seems dubious and forced.

It could be the dreamer’s own tent, making it personal – it was his own tent, not just an arbitrary tent. Or it may be that the word tent stands for the camp as a whole. It is the camp (sg.) of Midian (sg.), so this is the tent of Midian. That is not out of the question. It even seems likely based on the interpretation of the dream by his friend.

Either way, this is what Gideon needed to hear. Out of one hundred and thirty-five thousand people, in two thousand seven hundred platoons, and probably twenty-five tents per platoon (figuring two people per tent), Gideon walked up to the one tent where this dream had occurred. He also walked up at the time that the man conveyed his dream to his friend.

The probability of coming to the right tent would be approximately 67,500 to 1. Coming at the exact time the conversation was going on would increase the odds further. Sergio figured the probability based on a thirty-minute conversation and it is a bit more than one in a million odds. A five-minute conversation would take it to about one in ten million chance of coming upon the right tent at the right moment. And more, a further verification that this was the Lord’s doing is next seen…

¹⁴ Then his companion answered and said, “This is nothing else but the sword of Gideon the son of Joash, a man of Israel!

va’yaan reehu vayomer ein zoth bilti im kherev gidon ben yoash ish Yisrael – “And answered his friend and said, ‘Not this except if sword Gideon son Joash, man Israel.” However those in the camp became aware of Gideon and his men, it was understood that they were a teeny, insignificant force. And yet, this dream clearly indicated that they would come into the camp of Midian and level it.

This again raises the odds previously mentioned. The dream interpreter could have said, “It’s nothing. Go back to sleep, dreamer.” Also, he was able to correctly interpret the dream as Gideon listened. He directly equated the turning loaf of bread (zoth bilti: this except) to the kherev, sword, of Gideon.

Everything about the account is provided to assure Gideon that he will, in fact, prevail over Midian, just as the Lord said.

The name Joash means Yehovah Has Bestowed. Israel means He Strives with God. That has bearing on the next words…

^{14 (con’t)} Into his hand God has delivered Midian and the whole camp.”

natan ha’Elohim b’yado eth midyan v’eth kal ha’makhaneh – “Given the God in his hand Midian and all the camp.” As in verse 9, the aspect of the verb is perfect. Just as the Lord said, so this man has confirmed. And more, he uses the term “the God.”

The article is expressive and refers 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, Gideon, who is of Israel (He Strives with God), is striving in a proper relationship with the God. This man understands that Gideon is chosen by the God, Yehovah, to destroy Midian and all the camp. The words are convincing…

The Lord alone will gain the victory
We simply trust in what He has done
He has set forth everything splendidly
In the giving of Christ, His only begotten Son 

Let us trust in this and go forth confidently
Our destiny is secure through what He has done
Innumerable people gathered around the glassy sea
Forgiven and redeemed through the work of the Son

Hallelujah to our God!
Behold the great things He has done
Forever and ever we shall applaud
The glory of the Lord’s cross, God’s only begotten Son

II. orches and Trumpets (verses 15-20)

¹⁵ And so it was, when Gideon heard the telling of the dream and its interpretation, that he worshiped.

v’hi kishmoa gidon eth mispar ha’khalom v’eth shivro vayishtakhu – “And was according to hearing Gideon account the dream and its fracture, and he worshiped.” The word shavar signifies a breaking, a fracture, a crushing, etc.

In this case, it is as if the dream was given, but it was closed up. However, the interpreter was able to cause a fracture in the words, thus exposing the meaning. Hence, it signifies a solution or interpretation of the dream.

This, in itself, was as miraculous as the giving of the dream. Gideon, like all of Israel, would have known the words of Joseph to Pharaoh, hearing them year after year as the stories of their forefathers were recounted from generation to generation –

“And they said to him, ‘We each have had a dream, and there is no interpreter of it.’ So Joseph said to them, ‘Do not interpretations belong to God? Tell them to me, please.’” Genesis 40:8

Every detail of their time while at the camp of Midian was carefully orchestrated by the Lord to fully convince Gideon that victory was assured. Therefore, he took time to worship the Lord in grateful confidence that they would prevail.

^{15 (con’t)} He returned to the camp of Israel, and said, “Arise, for the Lord has delivered the camp of Midian into your hand.”

vayashav el makhaneh Yisrael vayomer qumu ki nathan Yehovah b’yedkhem eth makhaneh Midyan – “And returned unto camp Israel and said, ‘Arise! For given Yehovah in your hand camp Midian.’” As the Lord previously said, and as the interpreter of the dream repeated, so Gideon speaks using the word “give” in the perfect aspect. It is a done deal.

Midian is already destroyed in the Lord’s mind and in the mind of the interpreter. Now it is in Gideon’s mind as well. Therefore, he instructs the men to arise. It is time to engage the enemy…

¹⁶ Then he divided the three hundred men into three companies,

This division was to give the illusion of a much larger attacking force, coming at the enemy from various directions. It will later be employed by Saul and David. Three bands of raiders are also mentioned in Job –

“While he was still speaking, another also came and said, “The Chaldeans formed three bands, raided the camels and took them away, yes, and killed the servants with the edge of the sword; and I alone have escaped to tell you!” Job 1:17

Once divided…

^{16 (con’t)} and he put a trumpet into every man’s hand, with empty pitchers, and torches inside the pitchers.

vayiten shopharoth b’yad kulam v’khadim reqim v’lapidim b’thok ha’kadim – “And gave shophars in hand all them, and pitchers empty, and torches in midst the pitchers.” The shophar is used to call troops to or into battle. In this case, it is into battle. When they are arrayed and ready, the shophar is blown and the attack begins.

This would lead the enemy to suppose that the battle was coming from every direction with each shophar mustering an entire force of men. This could mean thirty thousand or more ready men running into a camp filled with sleeping men. It would bring immediate terror and confusion to the entire camp.

The kad, or pitcher, was an earthenware jar often used for carrying water from a well, such as that used by Rebekah in Genesis 24. In this case, the pitchers are empty, and a torch was inserted. The jar was to conceal the light until it was time for it to shine forth.

The word lapid describes a torch or lamp. In this case, it is a torch that would not be easily extinguished and which would increase in brightness as it was waved to and fro. The lights would be used by the head of a company to direct those behind him where he was going in the dark. Again, it gives the illusion of many people following leaders into battle.

¹⁷ And he said to them, “Look at me and do likewise;

The words are short and to the point: vayomer alehem mimeni tiru v’ken taasu – “And said unto them, ‘From me look and thus do.” He would lead the attack when all the men were set and ready. From wherever he was stationed, the rest would have stealthily encircled the camp, keeping their eyes on Gideon’s position as he approached the camp. Therefore…

^{17 (con’t)} watch, and when I come to the edge of the camp you shall do as I do:

There is a strong, emphatic nature to his words: v’hineh anokhi ba biqtseh ha’makhaneh v’hayah ka’asher eeseh ken taasun – “And behold, I come in extremity the camp, and it is according to which I doing, so shall you (certainly) do.”

Moving to the edge of the camp rather than remaining at a distance was to make the Midianites think that an entire attacking force was directly upon them. It would throw them into utter confusion and absolute panic. This is the point of the careful repetition and detailed, emphatic instruction by Gideon. Therefore…

¹⁸ When I blow the trumpet, I and all who are with me,

Again, it is emphatic: v’taqati ba’shofar anoki v’kal iti – “And I blast in the shophar, I, and all who with me.” Gideon would initiate the process and almost simultaneously he would be accompanied by his one hundred. This would initiate the battle.

Those inside the camp would hear it and understand a battle was beginning. Any mentally alert Midianites would direct their eyes and ears in the direction of Gideon. But within just another second or two, confusion would break out in their minds…

^{18 (con’t)} then you also blow the trumpets on every side of the whole camp, and say, ‘The sword of the Lord and of Gideon!’”

It is again emphatic: uth’qatem ba’shopharoth gam atem sivoth kal ha’makhaneh v’amartem l’Yehovah u-l’gidon – “and you blast in the shophars also – you around all the camp – and say, ‘to Yehovah and to Gideon.’” The inserted words “The sword of” are a part of the call as indicated in verse 20, but they are not a part of this verse.

It is a rallying cry for Gideon’s forces to remember the Lord and to acknowledge the leadership of Gideon under the Lord. Calling out the name of the Lord, a name that would be known to the Midianites, as well as the name of Gideon, was to let them know that they were being attacked under the authority of their God and with a capable military leader heading the army.

¹⁹ So Gideon and the hundred men who were with him came to the outpost of the camp at the beginning of the middle watch,

vayavo gidon u-meah ish asher ito biqtseh ha’makhaneh rosh ha’ashmoreth ha’tikonah – “And Gideon and hundred man who with him in extremity the camp, head the watch, the middle.” The timing is purposely selected to be when the sentinels were least likely to be ready for any alarm.

It is generally believed that there were three designated watches in the night during this time in history. As night went from six to six, it would be about 10pm. If there were four watches, then it could be as late as 12am. Either way, most in the camp would be falling into deep sleep. Waking up suddenly causes the brain to be foggy and unprepared.

^{19 (con’t)} just as they had posted the watch;

The words are a verb fest: akh haqem heqimu eth ha’shomrim – “surely, arising arisen the watchers.” The meaning is that the new watch had just gotten up. They were just being posted, probably still bleary eyed. The others were mind-numbed from their posting and ready to sleep. Just at this carefully selected moment, it says…

^{19 (con’t)} and they blew the trumpets and broke the pitchers that were in their hands.

vayitq’u ba’shopharoth v’napots ha’kadim asher beyadam – “And blasting in the shophars, and shattering the pitchers which in their hands.” The verb shattering is structured to indicate that the blasting and the shattering occurred simultaneously.

At one moment, there would be the sound of the battle call, the crash of some unknown but destructive sound, and the sudden flashing of lights very close to the camp. Each detail is given to elicit the maximum terror in the newly posted watchers. Those going off duty would be likewise horrified that the enemy had encircled them while they were on duty.

Those asleep would wake up completely confused, astonished, and terrified. The entire camp would be unprepared for the sudden event that had fallen upon them. Just as Gideon had acted, and as instructed, it then says…

²⁰ Then the three companies blew the trumpets and broke the pitchers—

Vayitqu sh’loshet harashim ba’shopharoth vayishbru ha’kadim – “And blasting three the companies in the shophars, and shattering the pitchers.” The fact that it already said that the three hundred did these things in verse 19 has caused a lot of unnecessary speculation in many different directions.

Verse 19 referred to Gideon and the company with him. This speaks of the other two companies doing it. Gideon had instructed them to follow after him. They have done exactly that. They immediately followed suit, so that it was as if the attack was from all sides at once. The text is simply affirming that all three companies obediently accomplished what they were charged to do.

^{20 (con’t)} they held the torches in their left hands and the trumpets in their right hands for blowing

vayakhaziqu b’yad sh’molam ba’lapidim u-b’yad y’minam ha’shopharoth litqoa – “And strengthened in hand left in the torches, and in hand their right the shophars to blowing.” It could have simply said, “They held the torches and blew the trumpets.” However, the text is asking us to consider why the particular hands are specified.

The left side refers to the north, or darker side, in Scripture. The word semol, or left, comes from simlah, a wrapper or mantle. Hence, the left is the hidden side. It is like saying, “And strengthened in the hidden hand, the torches.” Thus, the focus is on the torches.

The right is the south side in Scripture. It is the side of strength and authority. Understanding this…

*^20 (fin) —and they cried, “The sword of the Lord and of Gideon!”

vayiqreu kherev l’Yehovah u-l’gidon – “And crying, ‘Sword to Yehovah and to Gideon.” The meaning of “to” is “of.” This is to be inferred from the previous clause. The three hundred men stood completely unarmed as far as their hands were concerned.

One hand held the torch and the other the shophar. They cannot do any killing like that! Therefore, any destruction that occurs is because the Lord directed it to be so and Gideon, the Cutter, is the Lord’s designated leader who organized the non-fighting battle on behalf of the Lord.

Any cutting down of the enemy must be credited solely to the Lord who directed every step and to Gideon who acted on the Lord’s direction.

And this is a truth that carries over to our own spiritual lives as well. Every aspect of what is needed to accomplish the victory has been wrought by the Lord. There can be no boasting in what we have done. Scripture makes this perfectly clear, and as our closing verse will reveal.

The thought is central to what is going on in the redemption of man. The Bible notes that we are saved by grace through faith and that is not of ourselves. Rather, Ephesians 2 says it is the gift of God. A gift is something unearned, and grace is unmerited favor.

Understanding this, and remembering that we are to never mar grace by assuming that we must accomplish works in order to merit salvation, or that if we fail the Lord in some particular way we cannot be saved or we might become unsaved.

That is a chief lie of the devil. In essence it says that we either participate in our own salvation or we accomplish it apart from God’s grace. Rather, let us trust in what God has done. That is what faith is! It is accepting His work and being persuaded that it is sufficient.

Next week, we will go through the final verses and see what the contents of Chapter 7 are pointing to. But from our final verse of the passage today, we can know that acknowledging that the battle is the Lord’s is a key part of what is being conveyed.

For the Christian, that came about by faith. Let us hold fast to that, not getting pulled away from it by cunning deception. The gospel is clear and simple. Let me explain it to you…

Closing Verse: “Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.” Romans 3:27

Next Week: Judges 7:21-25 Fun a ton! It’s so swell – and close to heaven… (Gideon, Judge of Israel, Part VII) (24^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 VI

It happened on the same night
That the LORD said to Gideon in a command
“Arise, go down against the camp
For I have delivered it into your hand

But if you are afraid to go down
Go down to the camp with Purah your servant
And you shall hear what they say
And afterward your hands shall be strengthened to go down
———-against the camp, so be observant

Then he went down with Purah his servant
Together they did scamp
To the outpost of the armed men
Who were in the camp

Now the Midianites and Amalekites, all the people of the East
Were in the valley as numerous as locusts. No, the size
———-is not skewed
And their camels were without number
As the sand by the seashore in multitude

And when Gideon had come, there was a man telling a dream
———-to his companion
He said, “I have had a dream: To my surprise of this event
A loaf of barley bread tumbled into the camp of Midian
It came to a tent and struck it so that it fell and overturned, and
———-collapsed the tent

Then his companion answered and said
“This is nothing else but the sword of Gideon, Israel’s champ
The son of Joash, a man of Israel!
Into his hand God has delivered Midian and the whole camp

And so it was, when Gideon heard the telling
Of the dream and its interpretation, that he worshiped. So grand!

He returned to the camp of Israel, and said
“Arise, for the LORD has delivered the camp of Midian
———-into your hand

Then he divided the three hundred men
Into three companies, so he did divide
And he put a trumpet into every man’s hand
With empty pitchers, and with torches inside

And he said to them
“Look at me and likewise do
Watch, and when I come to the edge of the camp
You shall do as I do too

When I blow the trumpet, I and all who are with me
Then you also blow the trumpets on every side, so you shall do
Of the whole camp, and say
‘The sword of the LORD and of Gideon too

So Gideon and the hundred men who were with him
Came to the outpost of the camp at the beginning of the
———-middle watch, according to the plans
Just as they had posted the watch; and they blew the trumpets
And broke the pitchers that were in their hands

Then the three companies blew the trumpets and broke the pitchers
They held the torches in their left hands as things had begun
And the trumpets in their right hands for blowing
And they cried, “The sword of the LORD and of Gideon!

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…

 

 

 

 

 

 

⁹ It happened on the same night that the Lord said to him, “Arise, go down against the camp, for I have delivered it into your hand. ¹⁰ 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.” Then he went down with Purah his servant to the outpost of the armed men who were in the camp. ¹² Now the Midianites and Amalekites, all the people of the East, were lying in the valley as numerous as locusts; and their camels were without number, as the sand by the seashore in multitude.

¹³ And when Gideon had come, there was a man telling a dream to his companion. He said, “I have had a dream: To my surprise, a loaf of barley bread tumbled into the camp of Midian; it came to a tent and struck it so that it fell and overturned, and the tent collapsed.”

¹⁴ Then his companion answered and said, “This is nothing else but the sword of Gideon the son of Joash, a man of Israel! Into his hand God has delivered Midian and the whole camp.”

¹⁵ And so it was, when Gideon heard the telling of the dream and its interpretation, that he worshiped. He returned to the camp of Israel, and said, “Arise, for the Lord has delivered the camp of Midian into your hand.” ¹⁶ Then he divided the three hundred men into three companies, and he put a trumpet into every man’s hand, with empty pitchers, and torches inside the pitchers. ¹⁷ And he said to them, “Look at me and do likewise; watch, and when I come to the edge of the camp you shall do as I do: ¹⁸ When I blow the trumpet, I and all who are with me, then you also blow the trumpets on every side of the whole camp, and say, ‘The sword of the Lord and of Gideon!’”

¹⁹ So Gideon and the hundred men who were with him came to the outpost of the camp at the beginning of the middle watch, just as they had posted the watch; and they blew the trumpets and broke the pitchers that were in their hands. ²⁰ Then the three companies blew the trumpets and broke the pitchers—they held the torches in their left hands and the trumpets in their right hands for blowing—and they cried, “The sword of the Lord and of Gideon!”