Lange Commentary - Judges 6:33 - 6:40

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Lange Commentary - Judges 6:33 - 6:40


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The Midianite marauders being encamped in the Plain of Jezreel, the Spirit of Jehovah takes possession of Gideon. The double sign of the fleece

Jdg_6:33-40

33Then [And] all the Midianites, and the Amalekites, and the children [sons] of the east were gathered together, and went over, and pitched [encamped] in the 34valley [plain] of Jezreel. But [And] the Spirit of the Lord [Jehovah] came upon Gideon, and he blew a [the] trumpet; and Abi-ezer was gathered after him. 35And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. 36And Gideon said unto God, If thou wilt save Israel by my hand, as thou hast said, 37Behold, I will [omit: will] put a fleece of wool in the [threshing] floor: and if the dew [shall] be on the fleece only, and it be dry upon all the earth [ground] besides, then shall I know that thou wilt save Israel by my hand, as thou hast said. 38And it was so: for [and when] he rose up early on the morrow, and [he] thrust [pressed] the fleece together, and wringed2 the [omit: the] dew out of the fleece, a [the] bowl-full of water. 39And Gideon said unto God, Let not thine anger be hot [kindled] against me, and I will speak but this once: let me prove [try], I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. 40And God did so that night: for [and] it was dry upon the fleece only, and there was dew on all the ground.

TEXTUAL AND GRAMMATICAL

[1 Jdg_6:35.— ìִ÷ְøָàúָí , “to meet them,” i.e., Gideon and the Manassites already in the field. Dr. Cassel (De Wette, also) substitutes “him.” The LXX. change the number at the other end of the sentence, probably because they thought that the mountaineers of Asher and Naphtali, descending into the plain, did not make a good subject for öָìָä , to go up, and render: êáὶ ἀíÝâç åἰò óõíÜíôçéí áὐôῶí . As to what may be called the “military” meaning of öָìָä , cf. the Com. on Jdg_1:1, p. 26.—Tr.]

[2 Jdg_6:38.—The words rendered “thrust together” and “wringed” by the E. V., are åַéָּæַø (from æåּø ) and ðéִּîֶö (from îָöָä ). Dr. Cassel translates the first by “wringing,” the second by “pressing.” The difference between them seems to be slight, if any. In the text, one clause expresses the action, the other the result. The primary idea of æåּø , according to Gesenius, is “to straiten, to bring into a narrow compass;” that of îָöָä , “to suck.” The action of wringing, though likely enough to be used by Gideon, is not expressed by either term. However, it lies nearer æåּø than îָöָä . De Wette: Er druckte die Wolle aus, und presste Thau aus der Schur, etc.—Tr.]

[3 Jdg_6:38.— äַñֵּôֶì , “the bowl,” namely, the one he used to receive the water. On the “bowl,” compare our author’s remarks on Jdg_5:25.—Tr.]

EXEGETICAL AND DOCTRINAL

Jdg_6:33-35. It was high time that a new spirit bestirred itself in Israel. The Bedouin hordes already pressed forward again from the desert regions beyond the Jordan, and were settling down, like a heavy cloud, on the plain of Jezreel. Gideon, by his bold deed against Baal, and because the idol-god did nothing whatever to avenge the insult to its altar, had acquired authority and distinction among his people. As now the enemy who oppressed and plundered Israel was near, the Spirit of God filled him, literally, “put him on.” What he had done against the altar of Baal in his father’s house, that he would attempt against the enemy in the open field. He sounds the trumpet on the mountains. Though the youngest in his family, and that the least in Manasseh, the people obeyed his call, and ranged themselves under him ( àַäֲåָééå )—such power is there in one courageous deed, in the vigorous resolution of one man in a servile age. Even Asher, who had held back from Barak, furnished men. Nor were the brave sons of Zebulun and Naphtali wanting on this occasion. In a short time Gideon stood at the head of a not inconsiderable army.

Jdg_6:36. And Gideon said unto God. The success thus far enjoyed by Gideon, has not lifted him up. He cannot yet believe that he is called to conduct so great an undertaking. He is aware also of the dangers to which he exposes his house and country. True, the divine manifestation which roused his soul, is still acting on him. But time, even a few eventful days, envelops such memories in shadowy dimness. In his humility, he is seized by a longing for renewed certainty. He desires to be assured, whether it was indeed destined for him to become the deliverer. He has recourse to no superstitious use of the lot. He turns in prayer to the God who has already shown his wonders to him, and who, as angel, has conversed with him. Now, as in Jdg_6:20, where the angel manifests his supernatural character, the narrator used Elohim, with the article, because from Jehovah alone, who is the true Elohim, the only one to whom this name justly belongs, angels proceed; so here again, when Gideon asks for a new sign, he makes him pray to “the Elohim,” and continues to employ this term as long as he speaks of the miracle.

Jdg_6:37-40. Behold, I put a fleece of wool in the threshing-floor. The sign he asks for is such as would naturally suggest itself to a person in rural life. The holy land is favored with heavy, fertilizing dews, which impart to its fields that beautiful and juicy verdure, by which it forms so grateful a contrast with the dry and dewless steppes on which nothing but the palm grows (cf. Ritter, xv. 157; xvi. 42, etc. [Gage’s Transl. ii: 164]). Wool, spread on the open threshing-floor, especially attracts the dew. Gideon proposes to consider it a divine affirmative sign, if only the wool absorb dew, while the ground around be dry. It takes place. He finds the wool wet; after wringing ( åַéָּæַø , from öåּø = æåּø ) the fleece, and pressing it ( åַéִּîֶö , from îָöַö = îָöָä ), he can fill a whole bowl full with the water; the ground round about is dry. Though very remarkable, he thinks nevertheless, that it may possibly be explained on natural principles. Perhaps the dew, already dried up from the ground, was only longer retained by the fleece. In his humility and necessity for assurance, and in the purity of his conscience, which is known to God, he ventures once more to appeal to God. If now the reverse were to take place, leaving the wool dry and the ground wet, there could be no doubt that God had wrought a miracle. No other explanation would be possible. This also comes to pass, and Gideon knows now beyond all doubt, that God is with him. The naïveté of an uncommon depth of thought reveals itself in this choice of a sign for which the hero asks. Faith in God’s omnipotence lies at its base. Such a request could only be made by one who knew that the whole creation was in the hands of God. Relying on the grace and power of God, he casts lots with the independent laws of nature. The childlike faith which animates him, sounds the depths of an unfathomable wisdom. Hence, in the ancient church, 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 development of this type in pictures and customs, I have elsewhere attempted to trace, whither I must here refer the reader (Weihnachten, p. 248, etc.).

HOMILETICAL AND PRACTICAL

Gerlach: Gideon does not “put on” the Spirit of the Lord, but the Spirit puts him on. He clothes him, as with a suit of armor, so that in his strength he becomes invulnerable, invincible.

[Bp. Hall: Of all the instruments that God did use in so great a work, I find none so weak as Gideon, who yet of all others was styled valiant. The same: The former miracle was strong enough to carry Gideon through his first exploit of ruinating the idolatrous grove and altar; but now, when he saw the swarm of the Midianites and Amalekites about his ears, he calls for new aid; and, not trusting to the Abiezrites, and his other thousands of Israel, he runs to God for a further assurance of victory. The refuge was good, but the manner of seeking it savors of distrust. There is nothing more easy than to be valiant when no peril appeareth; but when evils assail us upon equal terms, it is hard, and commendable, not to be dismayed. If God had made that proclamation now, which afterwards was commanded to be made by Gideon, “Let the timorous depart,” I doubt whether Israel had not wanted a guide: yet how willing is the Almighty to satify our weak desires! What tasks is He content to be set by our infirmity!—Keil: Gideon’s prayer for a sign sprang not from want of faith in God’s promise of victory, but from the weakness of the flesh, which paralyzes the faith and energy of the spirit, and often makes the servants of God so anxious and timorous that God must assist them by miracles. Gideon knew himself and his own strength, and that for victory over the enemy this would not suffice.—Scott: Even they who have the Spirit of God, and by the trumpet of the gospel call others to the conflict, cannot always keep out disquieting fears, in circumstances of peculiar danger and difficulty. In this struggle against involuntary unbelief, the Lord himself, the Author and Finisher of his people’s faith, is their refuge; to Him they make application, and He will help them; and when they are encouraged, they will be enabled to strengthen their brethren.—Bush: The result went, 1. To illustrate the divine condescension. God, instead of being offended with his servant, kindly acceded to his request. A fellow creature who had given such solemn promises, would have been quite indignant at finding his veracity seemingly called in question.… 2. To show the efficacy of prayer. It was prayer that prevailed in this instance. With great humility and much tenderness of spirit, Gideon besought the divine interposition.—TR.]

Footnotes: 

[Jdg_6:35.— ìִ÷ְøָàúָí , “to meet them,” i.e., Gideon and the Manassites already in the field. Dr. Cassel (De Wette, also) substitutes “him.” The LXX. change the number at the other end of the sentence, probably because they thought that the mountaineers of Asher and Naphtali, descending into the plain, did not make a good subject for öָìָä , to go up, and render: êáὶ ἀíÝâç åἰò óõíÜíôçéí áὐôῶí . As to what may be called the “military” meaning of öָìָä , cf. the Com. on Jdg_1:1, p. 26.—Tr.]

[Jdg_6:38.—The words rendered “thrust together” and “wringed” by the E. V., are åַéָּæַø (from æåּø ) and ðéִּîֶö (from îָöָä ). Dr. Cassel translates the first by “wringing,” the second by “pressing.” The difference between them seems to be slight, if any. In the text, one clause expresses the action, the other the result. The primary idea of æåּø , according to Gesenius, is “to straiten, to bring into a narrow compass;” that of îָöָä , “to suck.” The action of wringing, though likely enough to be used by Gideon, is not expressed by either term. However, it lies nearer æåּø than îָöָä . De Wette: Er druckte die Wolle aus, und presste Thau aus der Schur, etc.—Tr.]

[Jdg_6:38.— äַñֵּôֶì , “the bowl,” namely, the one he used to receive the water. On the “bowl,” compare our author’s remarks on Jdg_5:25.—Tr.]