Chronological Study (012/365)

Genesis 32:1 – 35:27

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THE GOD OF ISRAEL
(Genesis 32-33)

Genesis 32:1-2 says, “¹ Now as Jacob went on his way, the angels of God met him. ² Jacob said when he saw them, ‘This is God’s camp.’ So he named that place Mahanaim.”

Reminiscent of Jacob’s vision of the ladder/stairway to Heaven (28:16-17), Jacob again is granted access to see into the spiritual realm. This time, he notices that the angels are with him, not merely going up and down between Heaven and earth. The word “camp” is the Hebrew word מַֽחֲנֶה [H4264] maḥănê (makh-an-ay’), which means a camp, host, or company, whether of soldiers or tribes. And the word “Mahanaim” Jacob chose to name the location is the Hebrew מַֽחֲנַיִם [H4266] maḥănayim (makh-an-ay’-yim), which is the dual of the prior word and means two camps. In other words, Jacob essentially exclaimed, “My camp is here, but so is a heavenly camp of the Lord’s angels!” Whereas Bethel (which means “house of God”), suggested a fixed location for GOD, this maḥănê (camp) implies that the Lord’s heavenly army is mobile. Indeed, GOD is with Jacob, just as He promised He would be (28:15).

In 32:3-5, knowing that he is returning to the land of his father, Jacob takes the initiative to reconnect with his brother Esau because he knows that he will eventually be forced to confront his past. Seeking to find favor in his brother’s sight, Jacob instructs his messengers to go ahead of him to Esau. In the Hebrew, word play is involved between 32:1 and 32:3 with the word מַלְאָךְ [H4397] mal’āḵ (mal-awk’), which does mean messenger when referring to a mere human, but is also translated to mean an angel when referring to the Lord’s messenger. So, the Lord sent messengers (angels) from His camp to meet Jacob, and Jacob decides to send messengers from his camp to meet Esau. When Jacob sends his messengers, he instructs them to address Esau as “lord” and to refer to Jacob as his “servant”. Now, when Jacob calls Esau “lord”, it is important to understand that Jacob is not referring to him as the Lord, or acknowledging him as a god; rather, the word “lord” is the Hebrew אָדוֹן [H113] ‘āḏôn (aw-done’), which means a king, a master, an owner, or someone who is in control. Thus, Jacob acknowledging and declaring himself to be in a lower position than Esau was an act of humility. In fact, this act of humility is a redemptive role reversal of when Jacob took advantage of Esau in order to acquire his birthright and blessing (25:29-34; 27:5-38). Essentially, Jacob’s actions declared that he was not first; moreover, he desired for Esau to be blessed.

In 32:6-8, Jacob’s messengers returned and stated that Esau was coming to meet him and that 400 men were with Esau. This news terrified Jacob. Why? Because in 27:41-42, the last memory he had of his brother is when his mother informed him that Esau intended to murder him. After all, with only 318 men, Abraham defeated the combined forces of four kings (14:14-16), so 400 men had the potential of completely wiping out Jacob and his entire line. Consequently, Jacob divided everyone and everything into two camps, thinking that if Esau attacked them, then at least one camp might be able to escape with their lives. Now, the Hebrew word used is מַֽחֲנֶה [H4264] maḥănê (makh-an-ay’), which is the same word that was used to describe the two camps of Jacob’s tribe and the angels of the Lord in 32:1-2. At first, Jacob was one whole camp, but then the fear of his brother tore him in half into two camps. But if the second camp was supposed to be the angels of the Lord who were with him, why did Jacob allow the fear of his brother to overcome him? Simply put, the reason is because Jacob was human and he allowed his emotions to overcome the logical truth that the Lord’s angels were with him. However, despite his fear, in 32:9-12, Jacob responded by turning to the Lord in prayer. Though Jacob did use GOD’s personal name (YHWH) for the first time, Jacob prayed to the GOD of Abraham and Isaac, revealing yet again that he had not committed himself wholeheartedly to a personal relationship with the Lord. In his prayer, he reminded the Lord of all that the Lord had promised him and then he requested for the Lord’s protection while also humbly acknowledging the fact that he was undeserving of all the love and faithfulness the Lord had already shown him, recognizing that he started with nothing and is now blessed to even be able to be two camps. Jacob reflected on his decision to walk with the Lord and how it brought him blessings. Why would the GOD of Bethel abandon him now? Truly, there’s only two paths we can walk in life, either the path of righteousness or the path of wickedness (Deuteronomy 11:26-28; 30:15-20; Proverbs 3:6-7; Ezekiel 18; John 3:18-21; Romans 1:28; 1John 3:4-10). C.S. Lewis might have said it best: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ ” And so Jacob stayed where he was at while waiting for the Lord to guide him under His protection.

In Genesis 32:13-21, Jacob attempted to spend the night where he was at, but apparently was unable to sleep. While waiting for the Lord to respond to his prayer of protection, Jacob formulated a plan and then took action. Jacob decided to send ahead of him a peace offering gift of over 500 animals for Esau to keep for himself. This gift was larger than many towns would have been able to pay in tribute to conquering kings even at later dates, indicating just how much GOD had blessed Jacob. Not only did Jacob send over 500 animals, but in a tactical move of defense, he sent them one drove at a time, and put a space between each drove. If Esau and his men had in mind to conquer and plunder, this would have potentially saved them the trouble of exerting energy in battle. After sending the peace offering ahead of him, Jacob was still unable to sleep and so in 32:22-23, he decided to send everyone and everything across the shallow point of the Jabbok (yab-boke’) river to continue their journey even though it was still dark outside.

However, in 32:24-32, this decision to send everyone and everything across the river left Jacob alone on the other side, and abruptly, “a man” wrestled with him until daybreak. Thus, Scripture reveals a theme of mankind’s unceasing desire to wrestle against each other and against GOD. At first, Leah and Rachel wrestled against each other (30:7-8), then Laban and Jacob wrestled against each other (29:25; 31:26-30), and now Jacob finds himself wrestling with a mysterious “man”. Now, when this “man” saw that Jacob wouldn’t allow Him to prevail against Jacob, the “man” dislocated the socket of Jacob’s thigh where it meets his hip and then He told Jacob to let Him go because the dawn was breaking. Jacob, however, said he refused to let go until the “man” blessed him. In response to Jacob’s request to be blessed, the “man” asked Jacob, “What is your name?” And Jacob answered, “Jacob.” However, the “man” said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.” Jacob then asked for the name of the “man”, but His response was only, “Why is it that you ask my name?” And then the “man” blessed Jacob. And then as it is written, Jacob named the place Peniel because he said, “I have seen God face to face, yet my life has been preserved.” And then as the sun came up, and the “man” was gone, Jacob continued his journey, limping.

As previously discussed in the topic of theophany, the “man” in this story is none other than the preincarnate Christ, the Lord Himself. For this reason, Jacob named the location פְּנוּאֵל [H6439] penû’ēl (pen-oo-ale’), which means face of God or facing God. It is also the reason the Lord said to Jacob, “you have striven with God and with men and have prevailed.” How did Jacob prevail? Because he refused to give up; he was determined to be blessed. Jacob refused to let go of the Lord and so he received the Lord’s blessing! Hosea 12:3 will later recount this event by saying, “In the womb he took his brother by the heel, And in his maturity he contended with God.”

Now, even though Jacob said that he had seen GOD “face to face”, that does not mean he literally saw the entirety of the Lord’s face. Not only is this an expression that describes personal or intimate contact, but we must remember that the entire wrestling match happened during the darkness of night. For this reason, I believe the Lord instructed Jacob to let go of Him prior to sunrise so that Jacob would not be able to see His face entirely. In fact, the Lord chose to dislocate the socket of Jacob’s thigh to initiate a conclusion to the wrestling match because Jacob refused to let go until he received a blessing. However, to receive His blessing, Jacob had to answer a simple question: “What is your name?” And Jacob answered, “Jacob.” But why did Jacob’s answer of such a simple truth earn him the blessing? Because Jacob’s history had been centered around lies regarding his identity. In Genesis 27:18-19, Isaac asked Jacob who he was, but Jacob lied and claimed to be Esau, the person who rightfully deserved the blessing. But this time, Jacob told the truth and humbly confessed his character flaw and his true identity – he is Jacob, the heel grabber, deceiver, and supplanter (25:26; 27:36). In his past, Jacob had been determined to be blessed even if he had to receive his blessing through deceitful deeds. Though Jacob is still seeking to be blessed (which is a good desire), he is now humble and desires to receive blessings through honesty and hard work. Due to Jacob’s character development over 20 years of being deceived by Laban, Jacob was now humble enough to receive the Lord’s blessing. Hence, the Lord renamed him from Jacob to “Israel”, which is the Hebrew יִשְׂרָאֵל [H3478] yiśrā’ēl (yis-raw-ale’), which means God’s power, God prevails, God fights, or God contends. Thus, the Lord made it known that every blessing and victory Jacob will ever receive will not come from Jacob’s own power out from deception, but due to the Lord’s power, holiness, love, and grace. However, the name Israel also has a meaning of contending with GOD, implying that Jacob wrestled with GOD and will no longer strive against man because all his struggles will now be taken directly to the Lord. And the fact that Jacob wrestled the Lord in the darkness and then became Israel when the sun came up showcases the image of salvation! Consider the following:

In Isaiah 9:2, the prophet speaks of hope in the Messiah and says, “The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them.” And then Jesus quotes this verse in Matthew 4:16.

In John 8:12, Jesus says, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.”

In John 12:46, Jesus says, “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.”

In Acts 26:18, after Jesus blinded Paul (Saul) with light brighter than the sun, Jesus commanded Paul to open the eyes of both Jews and Gentiles “so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in [Christ].”

In Romans 13:12, Paul says, “The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light.”

In Ephesians 5:8, Paul says, “you were formerly darkness, but now you are Light in the Lord; walk as children of Light.”

In Colossians 1:13-14, Paul says, “¹³ For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, ¹⁴ in whom we have redemption, the forgiveness of sins.”

In 1Thessalonians 5:4-6, Paul says, “⁴ But you, brethren, are not in darkness, that the day would overtake you like a thief; ⁵ for you are all sons of light and sons of day. We are not of night nor of darkness; ⁶ so then let us not sleep as others do, but let us be alert and sober.”

In 1Peter 2:9-10, Peter says, “⁹ But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; ¹⁰ for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy.”

Therefore, Jacob – now Israel – is a representative of GOD-Almighty and now walks in the light as a chosen child of GOD of the royal priesthood. However, so that Israel would understand not to rely on his own power, the Lord dislocated the socket of his thigh; consequently, Israel continued on his journey, blessed by the Lord, but humbled and limping, no longer able to run away from the consequences of his choices. And this entire story paints a beautiful picture that when a person seeks the Lord in prayer and asks to be rescued, that person will encounter a wrestling match with the Lord due to his/her sinful nature of darkness. And when that person wrestles with the Lord while seeking the Lord’s blessing, that person will never walk the same again because that person will be changed, will become a new person, will not rely upon his/her own strength, and will rely upon the Lord. That person will be changed and will walk in the light as a chosen child of GOD of the royal priesthood! Israel became a wrestler who overcomes and receives blessings because the Lord took hold of him. The Lord taught Israel not to grab at the heel of any man, but to hold on to GOD and never let go. If you set out to grab onto GOD, GOD will grab hold of you! For this reason, it is written in James 4:8, “Draw near to God and He will draw near to you.” And when the Lord grabs hold of you, truly, as it is written in 2Corinthians 5:17, “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.” For this reason, it is also written in Revelation 2:17, “To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.”

In Genesis 33:1-3, Israel, now limping, and still having not slept the night before, yet sober and alert, looked up and noticed that Esau and his 400 men were coming toward him. With adrenaline flowing through his veins, Israel divided the children among the two maids, Leah, and Rachel, putting the maids and their children in front, Leah and her children after them, and then Rachel and Joseph last. Why did he do this? Favoritism. Israel positioned them according to prioritized favor, which would have allowed Rachel and Joseph the best opportunity to flee for their lives if Esau and his men attacked. And with Joseph being the only child listed by name, Scripture is setting the stage for his prominent position we will later see. However, in a selfless and masculine act of love, Israel then “passed on ahead of them and bowed down to the ground seven times, until he came near to his brother”, placing himself between the women and children and the potential threat. Before Israel wrestled with GOD, he planned to stay behind and use his servants as shields to protect himself (32:16-21); however, after receiving his new name and identity, he decided to go ahead of everyone in an act of sacrificial love. This is an example of how the love of GOD changes us from the inside out and realigns us with GOD’s will! The fact that he bowed down to the ground seven times showcases total submission, signifying to Esau that if he had any intentions of battle, then Israel surrendered in advance. Essentially, Israel gave honor to Esau while also requesting mercy and pleading for peace. And then 33:4 says that Esau ran to Israel. How would you feel in that moment if you were Israel, not knowing if your brother is running toward you with excitement or with rage? Yet the verse continues by saying that Esau embraced Israel and then they both wept. 20 years of emotions streamed down their faces in the form of tears. By Esau forgiving Jacob and not attacking him, Esau was showing Jacob the love of GOD (Matthew 6:12-15; 18:21-35; Mark 11:25; Luke 6:37; 7:47; 11:4; 17:3-4; 2Corinthians 2:7-8; Colossians 3:13). After all, as it is written, ‘the one who does not love his brother whom he has seen, cannot love God whom he has not seen” (1John 4:20; see also, 1Timothy 5:8).

In Genesis 33:5-11, Israel continues to address Esau as “lord” and refers to himself as “servant” while explaining that all the animals Esau had seen were a gift for him. Esau, addressing Israel as his “brother” declines the gift at first, but at Israel’s insistence, he finally accepts the gift. Esau’s acceptance of the gift was important to Israel because this was restitution for the wrongdoings he had committed against his brother 20 years ago. Now, in 33:10, when Israel said, “I see your face as one sees the face of God, and you have received me favorably”, he was not implying that Esau was like a god, but merely making a connection of the fact that Esau received him favorably and spared his life just like the “man” did who recently blessed him (32:30). If you remember, Israel believed he saw the “face of God” in that “man” who received him favorably, blessed him, and spared his life. Thus, to be received with such favor is like the encounter he had with the Lord. Therefore, when we act like the Lord, people will see the Lord when they look at us.

In 33:12, Esau says, “Let us take our journey and go, and I will go before you.” The minor details in the language are important. Esau used inclusive language such as “us” and “our” to communicate to his brother that there is no division between them. Further, Esau even offered to go before Israel, signifying that he will ensure Israel’s safety. However, in 33:13-18, Israel, still addressing his brother as “lord” and referring to himself as “servant”, explains that he is unable to travel with Esau and his men because their fast pace would be a strain on all the youth of the children and animals. And then for reasons unknown, Israel tells Esau that he would eventually meet him in Seir (say-eer’). However, the remainder of the passage goes on to state that Israel traveled in the opposite direction to Succoth and then on to Shechem, without ever mentioning Israel going to Seir. Why not? Did Israel lie to his brother? Did he visit him at some point later on yet Scripture doesn’t mention it? Scripture is silent on the matter, but the immediate context seems to imply that Israel won’t allow himself to trust Esau, and he simply desires to continue on his journey without meeting up with his brother. All known details seem to imply that Israel didn’t want to inform Esau where he was going or what he was about to do. Of course, that is mere speculation, but I believe it is a reasonable belief considering all available evidence.

Though Scripture does not say anything more regarding Seir, Scripture does state that the Lord brought Israel back safely to the land of Canaan into the city of Shechem, thus mostly fulfilling His promise made 20 years ago (28:15). And then 33:19-20 concludes with Israel purchasing some land in that city, fulfilling GOD’s promise to Abraham (12:7). Israel then possibly reconstructs the altar Abraham had built there, by building an altar and calling it “El-Elohe-Israel.” Why is this important? Because “El-Elohe-Israel” means “God, the God of Israel”. Therefore, Israel finally made the decision to have a personal relationship with the Lord rather than referring to the Lord as “the God of Abraham” or “the God of Isaac”. The Lord is now the GOD of Israel.

• In Genesis 32:1-2, Jacob had been in awe that a camp of the Lord’s angels had been with him. But are you aware that a heavenly host of the Lord’s angels are with you wherever you are? Do you have the same sense of awe? If you could see them where you are right now, how would that change your perspective regarding your current circumstance?
• In 32:3-5, Jacob took the initiative to restore the relationship with his brother. What followed was a successful restoration and an encounter with the Lord which concluded with the Lord blessing Jacob. But what about you? Is there a relationship that has been broken between you and someone else because of the wrong you’ve committed? If so, are you willing to take the initiative to restore that relationship?
• In 32:9-12, Jacob’s first response to his fear and uncertainty regarding his future was to pray to the Lord. But what about you? Is prayer your last resort or your first response?
• If there are only two paths we can walk, then there are really only two camps in which we can dwell. Where are you walking? In which campground do you dwell?
• In 32:24-32, Jacob refused to let go of the Lord; consequently, he received His blessing. But what about you? Regardless of circumstances, are you determined to never let go of the Lord until you receive His blessing?
• We must be persistent in our faith and refuse to let go of GOD until we are blessed (Matthew 7:7-11; Luke 18:1-8; 11:5-13)! Where in your spiritual life do you need the persistence and endurance of a wrestler?
• In order for Jacob to be blessed by the Lord, he first had to confess his true identity and character flaws of being sinful. Only those who confess their sinful nature showcase a need for the Lord’s blessing. 1John 1:9 says, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” Are you willing to confess your sinful nature?
• Every wrestling match Jacob ever found himself in, he came out victorious. Have you wrestled with your identity? Have you wrestled against your sinful nature? Have you wrestled against your pride? Have you wrestled against addiction? What things in your life do you need to wrestle against and come out victorious?
• Jacob had been named after his character. But what about you? What if you were named after your character? What would be your name? Liar? Murderer? Pervert? Lustful? Angry? Cheater? Jerk? So… what is your name? Who are you? Confess your name and confess your sins. Wrestle with the Lord and ask for a new identity. What name do you want to have? What would you like to be called? Helper? Encourager? Trustworthy? Honest? Man of GOD? Woman of GOD?
• Have you had a personal wrestling encounter with the Lord that ended up in you being changed and never walking the same again? If so, what is your story? And have you shared that story with anyone? If you have a testimony, are you willing to share your story? Just as we needed to hear Jacob’s story, don’t you think there are people who need to hear your story?
• In Genesis 33:3, Israel placed himself between the women and children and a potential attacker even though he had been injured, he was exhausted, and without sleep. In John 15:13, Jesus says, “Greater love has no one than this, that one lay down his life for his friends.” So, are you loving enough to place yourself between the enemy and those who are weaker or innocent?
• In Genesis 33:10, Israel saw the Lord in Esau due to his lovingkindness. But what about you? When people look at you, do they see a reflection of the Lord? If you have been changed by the Lord, do you not realize that when people look at you, they should see a representative of GOD-Almighty who now walks in the light as a chosen child of GOD of the royal priesthood?

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DEDICATION TO DINAH
(Genesis 34)

Genesis 34:1 says that Leah’s daughter, Dinah, went out one day to visit with other daughters of the land. But 34:2 says, “When Shechem the son of Hamor the Hivite, the prince of the land, saw her, he took her and lay with her by force.” Now, Dinah was not to blame for Shechem raping her; Shechem would have been the only person condemned in this scenario. However, a curious question does arise regarding Dinah’s situation: why did she go out to visit with the other daughters of the land? Did she have a good reason to leave the safety of her home or did she go when she should not have traveled? In 1Timothy 5:13, Paul says that some young women, “learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention.” So, did Dinah go where she should not have been? We don’t know; Scripture is silent on the matter. But because Scripture describes this event as if it were a normal occurrence for Dinah, it seems likely that she was completely innocent. However, Dinah’s innocence seems to have been combined with complacency. Had she traveled alone? If so, it’s likely that her youthful immaturity led her to be isolated and vulnerable to the attack. But again, even if Dinah had somehow set herself up to enter into a dangerous scenario, Shechem would be the only person condemned in this scenario; Dinah was a victim. However, it’s always good to thoughtfully consider how events unfolded and why things happened the way they did.

It is written that Shechem is the son of Hamor the Hivite. If you remember, Genesis 10:17 informed us that the Hivites are descendants of Ham (one of Noah’s sons), through the Canaanites. They were indigenous inhabitants of the promised land, and they were usually referred to along with other groups such as the Amorites, Hittites, Perizzites, and Jebusites. Later in our chronological journey, the Lord will command the Israelites to conquer these people and take over the promised land (Exodus 3:8; 23:23; Deuteronomy 7:1).

Genesis 34:3 says, “He was deeply attracted to Dinah the daughter of Jacob, and he loved the girl and spoke tenderly to her.” Now, when it says that “He was deeply attracted to” Dinah, that English translation comes from two Hebrew words. First, the word דָּבַק [H1692] dāḇaq (dawb-vak’) means to stick to, to cling to, and hence, connected to [someone/something]. Second, the word נֶפֶשׁ [H5315] nep̄ešh (neh’-fesh) means soul, self, life, person, living being, that which breathes the breath of life. Therefore, the Hebrew literally means that Shechem’s soul had connected to Dinah’s soul and stuck to her. As a natural consequence of that sexual relation with her, he experienced and felt the power of GOD’s design of two becoming one (2:24). However, Shechem acted sinfully outside of GOD’s design because Dinah was not his wife and she had been unwilling to become one with him. And because his soul had connected to her, he realized that he “loved” her. Though the Hebrew word אָהַב [H157] ‘āhaḇ (aw-hav’) does mean to love, the irony of this situation is that the proper context of the scenario reveals the opposite. Obviously Shechem did not love Dinah; if he had loved her, he would not have raped her. The truth is that his initial feeling had been lust, not love. However, after he experienced the beauty of his soul connecting to her soul and becoming one with her, he then desired to love her. When Scripture says he spoke “tenderly” to her, the Hebrew word לֵב [H3820] lēḇ (lave) means the inner person, mind, heart, will, conscious understanding. Therefore, the Hebrew literally means that Shechem attempted to speak to Dinah’s heart, the inner most part of who she is, with the hope of her understanding his words. However, that action should have preceded the action of sexual intercourse. And because Shechem defied GOD’s design, he defiled Dinah.

In 34:4, Shechem spoke to his father, Hamor, and requested that he acquire Dinah to be his wife. In 35:5, Jacob heard that Dinah had been defiled. Scripture doesn’t state how Jacob heard, but it seems likely that Dinah went back home and shared the horrible news with her father. However, because his sons were tending livestock in a field, Jacob decided to stay silent until his sons returned home. According to James 1:19-20, Jacob’s initial silence seems to be wise, for it is written, “¹⁹ But everyone must be quick to hear, slow to speak and slow to anger; ²⁰ for the anger of man does not achieve the righteousness of God.”

In Genesis 34:6-10, Hamor went to Jacob in order to arrange a marriage between Shechem and Dinah. By this point, Jacob’s sons had also heard the news and arrived, extremely angry. In Hamor’s negotiation for marriage on behalf of his son, he presented an offer of intermarriage, saying, “give your daughters to us and take our daughters for yourselves.” The end goal of this deal would be to unite as one large tribe who would share all the land and resources within the land, thus ensuring their strength and survival. In 34:11-12, Shechem added that he would do whatever it takes and pay any price as long as he could have Dinah as his wife. Though a bride price was typical in the Ancient Near East, it is written in Song of Solomon 8:7 that money cannot purchase love. And how could Dinah ever love the man who raped her? How could Dinah’s father and brothers ever allow her rapist to purchase her? Because Shechem had defiled Dinah, in Genesis 34:13-17, Jacob’s sons answered Shechem and his father with deceit, telling them that they would only be able to agree to this deal if all males from their tribe became circumcised as they were, because uncircumcision was a disgrace to them. The Hebrew word for “deceit” is מִרְמָה [H4820] mirmâ (meer-maw’), which means deception with a malicious motive. This is the same word used in 27:35 when Isaac told Esau, “Your brother came deceitfully and has taken away your blessing.” Certainly, Jacob had once been known as a deceiver, but now his sons are far surpassing any deceitful ploy Jacob ever did because their motive in their deception is much darker than anything Jacob ever planned.

Surprisingly, in 34:18, the counteroffer Jacob’s sons presented seemed good and reasonable to both Hamor and Shechem. Now, I can understand why it might have seemed reasonable to Shechem since his desire to have Dinah was so strong, but I am surprised that his father, Hamor, would also believe the demand to be reasonable. What did Hamor have to gain from getting circumcised? But then 34:19-24 reveals an even greater surprise in that the entire tribe agrees to this demand as well. However, the details within those verses explains why they all agreed to the demand of circumcision. In 34:19, Scripture reveals that Shechem was the most respected person in his father’s household. Why? Well, 34:2 informs us that Shechem was “the prince of the land”. But if Shechem was the prince of the land, then it is reasonable to believe that his father, Hamor, was the king or chief of the land. And in 34:20-24, both Hamor and Shechem convinced their people that not only would they receive Jacob’s daughters for their wives, but all of Jacob’s livestock and property would become their own, and by becoming one large tribe, they would become stronger, which would better ensure their safety and survival from potential enemies. Thus, Scripture reveals a picture of deceit from both sides: Jacob’s sons have ulterior motives for convincing Hamor’s tribe to get circumcised; likewise, Hamor’s tribe has ulterior motives for allowing Jacob’s tribe to unite with them. Thus, this tense scenario is like watching two spiders who desire to eat each other – who will initiate the first move of attack and who will be consumed?

In 34:25-26, on the third day after Hamor’s tribe circumcised themselves, while they were still in pain, Simeon and Levi went through the city and killed every male of Hamor’s tribe with the sword. But why did they kill all of the males? Why not just Shechem? We truly don’t know the character of any of those males who got killed, but if Shechem was the prince of the land and his father, Hamor, was the king/chief of the land, then it would have been too risky to keep the other males alive. However, this was an evil deed because circumcision was the sign of the covenant between GOD and His people that would bring divine blessing (17:10-14). The only people who should be circumcised are those who worship GOD (YHWH) and acknowledge Abraham as their father in the faith. While Jacob’s sons were right to insist that circumcision would be necessary in order for both tribes to become one people, their decision to keep GOD out of their plans was wrong. So, not only did Jacob’s sons instruct Hamor’s tribe to do what GOD never commanded them to do, but then Simeon and Levi murdered all the males who received GOD’s covenant. But why did Simeon and Levi murder the males with the sword? Simeon was son #2 and Levi was son #3, both of them brothers to Dinah, sharing Leah as their mother.

After killing Hamor and Shechem, it is written that they took Dinah from Shechem’s house. This means that Dinah had been used as bait, living with Shechem in his house for at least three days until her brothers came and removed her from his house. Though it is almost certain that Shechem didn’t have another opportunity to rape her again due to him being circumcised and in pain, she still lived with her rapist for at least three days. In addition to the trauma Dinah experienced from being raped and then having to live with her rapist for at least three days, she also witnessed Shechem get killed by the sword. Through all of this, the true victim in this scenario had been overlooked; Dinah was neither consulted nor comforted. Can you imagine the trauma Dinah experienced?

In 34:27-29, the remainder of Jacob’s sons went through the city and took plunder from all the slain. In 34:23, Hamor’s tribe had schemed to take all of Jacob’s livestock, but in 34:28-29, in a great reversal, Jacob’s sons took not only all of Hamor’s livestock, but also the surviving children and females. Thus, many Hivites became absorbed into the tribe of Jacob.

In 34:30, angry with Simeon and Levi, Jacob told them that their actions caused the tribe of Jacob to be hated among the inhabitants of the land, among the Canaanites and the Perizzites. Further, believing that the other inhabitants would wage war against them, Jacob feared that they would be destroyed and erased from history. However, because Jacob had remained silent and never took action, Jacob’s sons challenged his leadership and authority and asked their father in 34:31, “Should he treat our sister as a harlot?” However, Jacob does not answer. Perhaps the inspired Scripture ends with Jacob’s silence as a reminder that Jacob’s failure to intervene at an earlier stage may have contributed to the outcome. Regardless, his silence seems to fit his character and calls to remembrance what is written in 25:27: “When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents.”

• Genesis 34 is an often overlooked, avoided, and rarely discussed chapter in the Bible, but Dinah deserves some time for dedicated discussion. This entire chapter was included in the Holy Spirit inspired Scriptures as a dedication to Dinah due to the devastation and division caused by the lack of devotion to Dinah and her defilement. I, for one, am in absolute awe that the Lord loved Dinah so much that He made certain that her story would be included in sacred Scripture. But what about you? Do you truly comprehend how much love the Lord had for Dinah?
• In 34:1-2, Dinah got raped by Shechem because she had most likely put herself in a dangerous situation due to lacking both situational awareness and self-defense training. But what about you? Do you go to places you ought not go? Even if you travel to places that are common, do you travel alone and make yourself vulnerable to attack? Are you aware of your surroundings at all times? Have you been trained in any type of self-defense course?
• Have you been a victim of rape? If so, have you received counseling? Have you been able to heal both emotionally and spiritually?
• Do the exegeted details of 34:3 help you to better understand the depth beyond the surface of sexual intercourse? Are you able to better understand GOD’s design of two becoming one?
• Because Jacob remained silent and failed to follow through with any fatherly leadership (34:5), his sons decided to take matters into their own hands and they conjured up a plan to murder the tribe of Hamor (34:13-29). How would you have responded if you were Jacob?
• Shechem freely chose to rape a woman named Dinah; consequently, Jacob’s sons murdered the entire tribe connected with Shechem and then captured all remaining children and females, absorbing them into their own tribe. Can you see how far the reach of sin can go? Do you understand how destructive sin can be when we allow sin to be master over us?
• Are you able to put yourself in the place of Dinah and understand how she might have felt? Dinah had been a victim, but Jacob’s sons created multiple new victims by capturing the children and females alive. The children most likely witnessed their fathers get murdered. The females most likely witnessed their husbands get murdered. Are you able to put yourself in the place of all the children and females who got captured and understand how they might have felt?
• In 34:31, Jacob’s sons essentially presented the argument that their actions of murdering the tribe of Hamor was justified due to Shechem defiling Dinah and treating her as if she had been a harlot. Though this type of behavior was common in the Ancient Near East, do you believe that their actions were justified? Why or why not?
• As Christians within the new covenant, what does the Word tell us regarding seeking revenge?
• As the chronological story of the Bible continues, we will see that Dinah is never mentioned again and that she faded into oblivion. But even when everyone else seems to forget, GOD remembers. When no one seems to notice, GOD notices. When no one else seems to care, GOD cares. When you feel all alone, GOD is present. Think: GOD’s love is the reason this chapter is dedicated to Dinah. So, what does GOD want us to learn from Dinah’s drama? First, we must not allow sexual passion to boil over into evil actions. Passion must be controlled. Sexual sin is devastating because of its eternal consequences (1Corinthians 6:15-20; 10:8-13). Second, we are called to overcome evil by doing good (Romans 12:21). Third, we are to love our enemies (Matthew 5:38-48; Luke 6:27-36). Fourth, we are not to seek revenge because GOD is the Avenger (Deuteronomy 32:35; Romans 12:17-19; Matthew 26:52).

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WHO’S YOUR DADDY?
(Genesis 35:1-27)

In Genesis 34, Jacob failed to lead as a father after his daughter Dinah got raped; consequently, Jacob’s sons decided to take matters into their own hands and they murdered Hamor’s entire tribe and then looted the city. As a result, Jacob feared that the other inhabitants of the land would join forces to kill him and his entire tribe. However, in 35:1, GOD the Father does not fail to lead and He instructs Jacob to return to Bethel, dwell there, and make an altar there to Him who appeared to Jacob 20 years ago after he fled from his brother, Esau. Now, if you remember, in 28:15, the Lord said to Jacob, “Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” But what was “this” land? Bethel – the location where the Lord revealed Himself to Jacob in the vision of the stairway to Heaven.

So, in 35:2-3, encouraged and emboldened by his encounter with the Lord, Jacob commands his tribe to get rid of the foreign “gods” among them, to purify themselves, change their garments, and then after doing so, they would all travel to Bethel in order to make an altar to his GOD who has been with him through everything and never left him. And surprisingly, in 35:4, everyone falls into line and acts in faithful obedience to Jacob’s command once again: “So they gave to Jacob all the foreign gods which they had and the rings which were in their ears, and Jacob hid them under the oak which was near Shechem.”

Now, this oak tree is likely the same “oak of Moreh” (mo-reyh’) mentioned in 12:6 when Abram traveled to the “site of Shechem” where the Lord appeared to Abram and promised him that the land would belong to his descendants, and then Abram built an altar there to the Lord. But why did Jacob’s entire tribe have to be told to get rid of the foreign “gods” among them? Well, evidently the foreign “gods” Rachel stole from Laban (31:19) were still with her, but it’s also likely that some of the foreign “gods” came from the plunder they took after murdering Hamor’s tribe and looting the city (34:25-29). But Jacob commanded his tribe to get rid of those idols.

The burial of these idols at Shechem may be symbolically significant, implying that the wicked actions of Simeon and Levi reflect the influence of polytheism. In fact, later on in our chronological journey, we will see in 1Corinthians 10:20-22 that Paul says, “²⁰ the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. ²¹ You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. ²² Or do we provoke the Lord to jealousy? We are not stronger than He, are we?” Therefore, Jacob was preparing his family to properly worship the Lord for when they arrive in Bethel.

In Genesis 34:30, Jacob worried that all the other inhabitants of the land would unite together to kill him and his entire tribe; however, 35:5 states that GOD had placed a great terror upon all the surrounding cities so that they did not pursue Jacob’s tribe as they traveled. So, in 35:6-7, Jacob and his tribe arrive in Luz (which will later become known as Bethel) and Jacob builds and altar there, calling the place “El-bethel” (which means “God of Bethel”, or “The God of the house of God”). In 28:18, Jacob had only constructed a pillar to GOD, but now he constructs an altar to GOD, revealing a personal relationship with the Lord and acknowledging how GOD has been faithful to him.

Now, in 35:8, the narration seems to be abruptly interrupted and says, “Now Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth” [al-lone’ baw-kooth’] (which means “oak of weeping”). But why is the death of Rebekah’s nurse mentioned yet the death of Rebekah is never mentioned? Why was there never any weeping for Rebekah mentioned? And why was Rebekah’s nurse with Jacob anyway? In 24:59, Rebekah’s nurse is briefly mentioned, yet without name. Here, a name of the nurse has been given as Deborah. It’s possible that her presence with Jacob suggests that she had been sent to him by Rebekah in fulfillment of her promise in 27:45 when she said, “I will send and get you from there”. Nevertheless, Scripture is silent on the matter and so all guesses are mere conjecture. However, one thing seems to be certain: the narration regarding Deborah’s burial is not an abrupt interruption; rather, it is a continuation of the previous narration and showcases a stark contrast to the burial of the false “gods”. No tears were shed while burying the false “gods”; to be rid of those false “gods” is a good riddance. However, there was weeping involved in Deborah’s death.

In 35:9-10, it is written that GOD blessed Jacob. This not only confirms the blessing he received from the Lord in his wrestling match in 32:29, but more importantly, it places Jacob on a par with Abraham and Isaac, of whom similar affirmations were also made (24:1; 25:11). Not only did GOD bless Jacob, but He also reminded him that his name was no longer Jacob, but Israel. So, not only did GOD bring Israel back to the place where he first encountered the Lord (28:10-22), but GOD made it known that the GOD of Bethel is the same GOD who gave Israel his new identity back in 32:24-32 after wrestling with Jacob and dislocating the socket of his thigh. Therefore, the Lord who revealed Himself at the top of the stairway to Heaven is the same Lord who wrestled with Jacob and gave him his new name of Israel. But in 35:11, GOD gives Israel a new name by which he can call the Lord: El Shaddai (which means, “God Almighty” or “God most powerful”). And this is how GOD revealed Himself to Abraham in 17:5-6, and also how Isaac referred to GOD in 28:3-4 when he blessed Jacob. And continuing in 35:11-12, GOD Almighty says to Israel, “¹¹ Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall come forth from you. ¹² “The land which I gave to Abraham and Isaac, I will give it to you, And I will give the land to your descendants after you.”

When GOD said, “Be fruitful and multiply”, it was the same command GOD gave to Adam and Eve (1:28) and Noah and his sons (9:1), but it was also the blessing Isaac spoke to Jacob before he fled from his brother (28:3). And when GOD said that nations and kings would come from him, that was the same promise GOD gave to Abraham (17:6,16). Therefore, GOD declares that Israel is indeed the one who will continue what GOD started through Abraham.

In 35:13-16, after GOD finished speaking, Israel set up a pillar, anointed it with oil, and then the entire tribe of Israel continued on their journey toward Ephrath (ef-rawth’). However, on the way, Rachel began to give birth, but she had great difficulty and suffered severely through her labor. In 35:17, a midwife said to her, “Do not fear, for now you have another son.” In fact, the birth of this son was exactly what Rachel had desired. In 30:23-24, after giving birth to Joseph, believing that GOD had taken away her reproach, she named her son Joseph, saying, “May the Lord give me another son” because the meaning of “Joseph” is “may he add”, which implied that her prayer was for GOD to give her yet another son. Therefore, this new son was the answer to Rachel’s prayer.

However, 35:18 says that Rachel’s “soul” departed from her body while giving birth. The Hebrew word translated here as “soul” is the same word that had been used in 2:7 when GOD gave Adam the breath of life and he became a “living being”. The Hebrew word is נֶפֶשׁ [H5315] nep̄hešh (neh’-fesh), which means soul, self, life, the inner being of a person, mind, living being, creature, desire, emotion, passion, activity of the mind, will, character, that which breathes, that which possesses the breath of life. This is the same word that had been used in 1:20,21,24,30 which describes all sea, land, and air animals that possess breath. Thus, Rachel breathed her last breath and her body died while giving birth to this new son. However, in her last moments, she named her son ben-‘ônî (bane-o-nee’), which means “son of my sorrow”. But Israel quickly changed the name of his son and called him binyāmîn (bin-yaw-meen’) [or, Benjamin], which means “son of the right hand”, which indicates a place of honor and status. In fact, Jewish commentators note that this name indicates that Benjamin was Israel’s favorite son and that this is consistent with the favoritism shown to both of Rachel’s sons. And later on in our chronological journey, we will see that in a different time period, Psalm 110 will show a similar meaning for this idiom. Therefore, Israel refused to allow Benjamin to be blamed for the death of Rachel and have that horrible character trait follow him his entire life; instead, Israel celebrated the fact that even through death another life came into existence.

But was Benjamin to blame for Rachel’s death? No; in fact, Genesis 30:1 says, “when Rachel saw that she bore Jacob no children, she became jealous of her sister; and she said to Jacob, ‘Give me children, or else I die.’ ” And in 31:32, after Rachel stole Laban’s “gods”, Jacob had said to Laban, “The one with whom you find your gods shall not live”. Consequently, Rachel’s death was ironic because she did not die because she had no children; rather, she died while giving birth to a child. Further, Rachel’s death seems to be fulfillment of Jacob’s curse because Rachel had been guilty of stealing Laban’s “gods” and they were in her possession at the time of Jacob’s curse.

Therefore, 35:19 says, “Rachel died and was buried on the way to Ephrath (that is, Bethlehem).” So, Luz later becomes known as Bethel (35:6); likewise, Ephrath will later become known as Bethlehem. Because these minor and seemingly insignificant details will become important later on, we must notate them now so that we will remember them later on when these details arise again.

In 35:20, Jacob set up a pillar over Rachel’s grave, and then 35:21 says they all continued on their journey until Israel stopped and pitched his tent beyond מִגְדַּל־עֵדֶר [H4029] miḡdal-ʿēḏer (mig-dal’-ay’-der), which means “tower of the flock”, indicating that it was a shepherd’s watchtower near Ephrath (Bethlehem).

And then 35:22 seems to once again abruptly interrupt the narration and states, “It came about while Israel was dwelling in that land, that Reuben went and lay with Bilhah his father’s concubine, and Israel heard of it.” But why so abrupt? Why had evil infiltrated at this time? Why Reuben? Why Bilhah? Well, Dinah had recently been raped (34:2), Israel heard about that yet he failed to take action (34:5), and so Israel’s sons bypassed the authority of their father and took matters into their own hands, murdering all males of Hamor’s tribe, and looted the city (34:13-17,25-29). Further, Rachel had just died (35:18) and they were all traveling without knowing what to expect. Therefore, it is reasonable to believe that everyone had been overwhelmed by emotions and most likely filled with anxiety/stress. But the fact that Reuben had sexual relations with his father’s concubine showcases his lack of respect toward his father. Possession of the concubines that belonged to the head of the tribe was presumably a sign of leadership in the tribe. Typically, when the father died, the care and ownership of the concubines (as part of his property) passed to the next head of the tribe. But to seize ownership of the concubines prior to the father’s death would be understood as an act of subversion and disrespect (comparable to seizing land or herds), but would not be unusual if succession to tribe leadership were contested. In this context, Reuben’s offense against his father circumvented proper succession procedures and implies that his father was powerless. Regardless of motive, this act was not as abrupt as it may seem while reading the text; rather, this had been building up like a volcano ready to erupt ever since Israel failed to lead as a father when Dinah got raped.

Reuben was the firstborn and Bilhah had been Rachel’s maid. Therefore, it is likely that because Rachel was no longer around to watch over Bilhah and keep her held accountable, Bilhah seized the opportunity to pursue either pleasure or purpose for herself. But why Reuben? I believe it is reasonable to assume that because he was the firstborn, this was in some way an act of rebellion against Israel on Reuben’s part and a prideful expression of his own authority as the rightful heir and future leader of the tribe. And because Reuben was the oldest son, he would have been the one closest in age to Bilhah. Now, we cannot know for certain, but Bilhah could have chosen to have sexual relations with Reuben because she knew he was the firstborn; consequently, it’s possible that Bilhah had hopes of becoming the main woman/wife of the new future tribe. However, it’s also possible that there existed no ulterior motives other than the primal pursuit of pleasure at the expense of purpose and that they had both been merely led by lust. However, this was not only a great sin against Israel, but also against two of Reuben’s brothers because Bilhah was the mother of Dan and Naphtali (30:4-8). But 35:22 states that Israel heard about this great sin and yet Scripture does not state that Israel did anything about it. And so Israel not only failed to take action against the great sin against Dinah being raped, but now he fails to take action against this great sin of Reuben having sexual intercourse with Bilhah.

And because this great sin involves multiple people, 35:23-26 explains once again the relation between all children in Israel’s tribe. But due to the birth of Benjamin, this list is now updated and complete:

LEAH	ZILPAH	RACHEL	BILHAH
Reuben (01)	Gad (07)	Joseph (11)	Dan (05)
Simeon (02)	Asher (08)	Benjamin (12)	Naphtali (06)
Levi (03)
Judah (04)
Issachar (09)
Zebulun (10)
[Dinah]

In conclusion to this new drama, 35:27 says, “Jacob came to his father Isaac at Mamre [mam-ray’] of Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.” Again, the minor details that seem insignificant should be noted. Mamre was a site near Hebron where Abraham had settled (13:18; 14:13; 18:1) and where Isaac also later lived. The land of Kiriath-arba will later be known as Hebron. So, this one chapter (chapter 35) identifies three locations while clarifying their updated/current names, which indicates the time period it was written – the author wrote at a later time and explained what happened in the past. Therefore, GOD brought Israel to Hebron, which connected him with Abraham and Isaac, highlighting the fact that through Israel the continuance of GOD’s ultimate plan will be fulfilled.

However, a minor detail in 35:27 also reveals yet another omittance of Rebekah. An examination of Scripture reveals that Rebekah was omitted in chapter 30 (14 years after Jacob had fled from Esau), and she was omitted in 31:18 (20 years after Jacob had fled from Esau). Moreover, in 35:8, Scripture mentions the death of Rebekah’s nurse (Deborah) and the weeping that happened due to her death, but no mention is made of Rebekah’s death or any weeping that happened due to her death. And finally, 35:27 only mentions Israel’s father, Isaac, but Rebekah is omitted. And because Rebekah was omitted from all accounts, I think it is reasonable to believe that not only had Rebekah died long ago, but Scripture does not honor her for some reason. But what reason would that be? Well, the last bit of information we knew about Rebekah is that she favored Jacob over Esau and convinced Jacob to deceive his father / her husband Isaac in order to steal the blessing that rightfully belonged to her firstborn, Esau. Consequently, Rebekah might have been omitted because she was not honored. However, Scripture is silent on the matter and so that thought must remain as mere conjecture.

In summary, the sons of Israel disrespected and dishonored their earthly father, but Israel desired to revere and honor his Father in Heaven. And despite the dysfunction within Israel’s family, GOD still chose the Israelites to be His chosen people by which He will accomplish His ultimate plan for His creation. This chapter highlights how life here on this earth can seem to be falling apart, while all the divine pieces in the spiritual realm are falling into place. Even though everything seemed to be going wrong, GOD was causing all things to work together for good, for those who love Him, for those who are called according to His purpose (Romans 8:28).

• In Genesis 35:2, Israel commanded his family to get rid of their idols. Unless we, also, get rid of the idols in our lives, they can divert our focus and ruin our relationship with the Lord. Sadly, many people proclaim belief in GOD while at the same time showcasing loyalty to idols. Many people acknowledge GOD without living rightly for GOD. Is that you? Do you claim GOD while living a life of idolatry? An idol is anything that replaces the One true GOD in priority and position. Idolatry extends beyond the worship of idols and images and false gods. Our modern idols are many and varied. Even for those who do not physically bow before a statue, idolatry is a matter of the heart — pride, self-centeredness, greed, gluttony, a love for possessions and ultimately rebellion against GOD in any act of unfaithfulness. Are you placing anything or anyone above GOD in priority and/or position? Money? Pornography? Drugs? Alcohol? A sports team or player? A singer or musician? A social media platform? Who or what is receiving your devotion at the time when you should be devoted to the Lord and His Word? Are you merely acknowledging GOD but not living for GOD according to His will?
• In 35:10, GOD reminded Israel of his new identity – he is someone who will not let go of the Lord until he is blessed; he is someone who holds onto the Lord while the Lord showcases His power on Israel’s behalf. Although everything seemed to be falling apart, GOD reminds Israel that with the Lord everything will fall into place. This was a reminder that Israel needed to keep his eyes on the Lord and obey His commands despite what things might look like in the flesh while in this physical world. Many people wrongly believe that Christianity should enable a life free from problems while only being blessed. As a negative consequence to this wrong belief, many people become disillusioned and abandon The Way and walk away from the Lord, disheartened and disappointed. Instead, we need to learn from Israel and become determined not to let go of the Lord until we receive the Lord’s blessing. However, we typically do not ever receive the Lord’s blessing until we endure the storms of life and prevail in holding on to the Lord. Problems and difficulties in this life here on this earth are inevitable and unavoidable; therefore, we might as well view them as opportunities for growth. After all, how can we prevail unless we have a problem to prevail over? If GOD says He is El Shaddai – GOD Almighty – and that nothing is too difficult for Him (18:14), do you believe Him or not? Who’s your daddy? Is He a good Father, or not (Psalm 103:13)?

GIDEON (Complete Study: Judges 6-8)

Who is Gideon in the Bible and what can we learn from him? First, we’ll examine what is written (Judges 6-8), then we’ll investigate the depth beyond the surface, and then we’ll formulate a final analysis from our discoveries. 

[6:1] Midian was the son of Abraham and Keturah (Gen 25:1-2). Prior to his death, Abraham left all to Isaac and sent Midian to the land of the East (Gen 25:5-6). Midianites were largely antagonistic (Num 22-25). Moses was commanded to war against them for revenge (Num 31). Though victories against them were celebrated elsewhere (Ps 83:9; Isa 9:4; 10:26; Hab 3:7), here GOD used the Midianites as judgment against Israel because “Israel did what was evil in the sight of the Lord.”

[6:3] Amalekites descended from Esau, thus related to the Edomites (Gen 36:12,16). Historical relations between Israel and the Amalekites was that of perpetual hostility (Ex 17:8-16; Deut 25:17-19; 1Sam 15:1-9; 27:8; 30:16-20; Esther 3:1).

[6:6] Seeking the Lord shouldn’t be our last resort, but our first response (Matt 6:33).

[6:8] “A prophet.” Nameless. Unknown. He was seemingly insignificant yet he was significantly more obedient than the Israelites, which made him significant. Are you willing to act in faithful obedience to the Lord even if you never get credit for the good work you do?

[6:10] Amorites are the descendants of Canaan (Gen 15:21; Ex 3:8,17; 23:23; Neh 9:8). Israel did not obey GOD. Sin is cyclical: apostasy – do evil; subjugation – judgment; supplication – cry out for help; salvation – GOD delivers through a judge. Reminiscent of the Israelites wandering in the wilderness for 40 years because they kept returning to their sins, the cycle continues as a dog returning to lap up its own vomit (Deut 2:2-3; Prov 26:11; 2Pet 2:20-22).

[6:11] Gideon was hiding, fearful, yet still had a fighting spirit, refusing to starve to death. The angel of the Lord came to Gideon while he was threshing in an empty winepress. Was Gideon the only one actively seeking out a solution? Is that why he was chosen? A winepress without wine is symbolic for judgment (Job 24:11; Jer 48:33; Isa 16:10; see also, Isa 63:1-6; Rev 14:19-20; 19:15). Why judgment? The people of Israel did evil (6:1). Gideon’s name גִּדְעוֹן [H1439] giḏʿôn (ghid-ohn’) comes from the verb גָּדַע [H1438] gāḏaʿ (gaw-dah’), which means to cut, hew, chop down, or cut off, to fell a tree, or generally to destroy something; hence, Gideon would be one who would cut down something/someone (6:25-27; 8:17,21).

[6:12] Though Gideon was hiding, he wasn’t hidden from the Lord (Jer 17:10; 23:24; Ps 139; Heb 4:13). Though hiding in fear, GOD declared him to be גִּבּוֹר [H1368] gibôr (ghib-bore’), which means strong or mighty. GOD also declared him to be חַיִל [H2428] ḥayil (khah’-yeel), which means force, army, ability, or efficiency. In other words, GOD declared Gideon to be a warrior who is able.

[6:14] YHWH “turned” to him. “Turned” is פָנָה [H6437] pānâ (paw-naw’), which means GOD faced him, showing him respect. Go in his might? “Might” is כֹּחַ [H3581] kōacḥ (ko’-akh), which means ability through human strength and power of GOD; in other words, GOD will empower and enable, but it will require your free choice and effort. This same word is used in Deut 8:18 to remind the Israelites not to boast of their own strength, “for it is He who is giving you power.”

[6:15] Like Moses (Ex 3:11; 4:10) and Jeremiah (Jer 1:6), Gideon felt inadequate and insecure, but GOD chose him anyway. Who we perceive ourselves to be doesn’t matter if GOD declares us to be someone else (Gen 32:28; Matt 16:18-19). Who else was the least? David (1Sam 16:11; 17:28), Israel (Deut 5:15; Neh 4:1-5), Bethlehem (Mic 5:2; Matt 2:6), and even Jesus because of Galilee (John 1:46; 7:41-42,52). So, what matters? (1) Were you chosen by GOD? (2) Were you sent by GOD? (3) Is the Lord with you? If 1 & 2 = yes, then 3 = yes. And if 1, 2, 3 = yes, then 4 should also be yes. (4) Are you willing to act in obedience? If GOD is for us, who can be against us (Ex 33:15-16; Ps 23:4; 118:6; Rom 8:31)?

[6:16] “I will be with you.” The “I will be” is אֶהְיֶ֖ה [H1961] ehyeh (‘eh-yeh), which means was, came, has been, to be, exist, will become, come to pass. It is the “let there be” of creation in the beginning. In Ex 3:12, “I will be.” In Ex 3:14, “ehyeh” is “I AM”! Thus, “I was, I am, and will be.” But who is the great “I AM” who was, is, and will be? Jesus is declared to be the great I AM (John 8:12,58; 14:6; Heb 13:8; Col 1:15-17; Rev 21:6; 22:13). Who then is “the angel of the Lord’?

[6:21] In 6:17, Gideon asks for a sign in order to know it’s truly Him. Him? Who is He? In 6:12, “the angel of the Lord” told Gideon that יְהוָֹה [H3068] YHWH was with him. In 6:14-16, YHWH turned to Gideon and spoke to Gideon. But in 6:15, Gideon responds to אֲדֹנָי [H136] ăḏōnāy (ad-o-nigh’), which means “Lord,” but is a title spoken in place of YHWH in a Jewish display of reverence. In 6:16, YHWH says “ehyeh” (I will be with you). But then in 6:17, Gideon asks for a sign to know if he is speaking with YHWH. And 6:18-21 reveals that Gideon spoke with the angel of the Lord, the One under the tree (6:11,19). But how was he speaking to the angel of the Lord if he was speaking to YHWH? And if YHWH – who is invisible – revealed Himself as the angel of the Lord, what was His appearance? Not only was Gideon unafraid (6:12-13), but he needed a sign to believe. But don’t most people typically become frightened when they see an angel? At the very least, the awesomeness of Holiness produces fear just as Gideon expressed in 6:22. [See also, Ex 3:6; Num 22:23-34; Judg 13:22; 2Kng 19:35; 1Chr 21:16,30; Matt 28:3-5; Luke 1:12-13; 2:9-10; Acts 12:23.] And Gideon, who was generally fearful at this point in the story (6:11,27; 7:10-11) wasn’t afraid of the angel of the Lord. So, did the angel of the Lord look like an average man? It seems so. At least until He vanished (6:21). But then after the angel of the Lord vanished, YHWH told Gideon not to fear and he shall not die (6:23). But if he was still talking to YHWH after the angel of the Lord vanished, they must be two separate persons. However, why promise Gideon that he wouldn’t die if he only saw an angel and not YHWH Himself? In Ex 33:20, YHWH told Moses, “You cannot see My face, for no man can see Me and live!” But where is it written that those who see an angel will die? Or was Gideon fearful of dying due to unintentional irreverence for that which is holy (Num 4:19; 2Sam 6:6-7)? But in Gen 32:24, Jacob wrestled with a “man” אֱנוֹשׁ [H582] ‘ĕnôšh (en-ohsh’) yet in Gen 32:30, Jacob said he saw “God” אֱלהִים [H430] ĕlōhîm (el-o-heem’) face to face. So, did Gideon also see a man-God face to face? This is the same description king Nebuchadnezzar gave when he saw a fourth person in the fire with Shadrach, Meshach and Abed-nego, saying “the fourth is like a son of the gods!” So, who is this mysterious man-God? And is this mysterious man-God also the angel of the Lord? At times the angel of the Lord seems to be YHWH or equal in Holiness to YHWH, yet at other times, they seem to be two different persons. So, who is the angel of the Lord? That will be an investigation for a later time.

[6:25-26] The verb gāḏaʿ from which Gideon got his name (see notes for 6:11) is seen in Deut 7:5; 12:3; 2Chr 14:3; 31:1; 34:4, where idols are cut down and destroyed. Thus, Gideon’s very name is GOD’s promise of judgment! Ironically, a bull – which often represents Baal – was used to pull Baal down. Also, the Asherim – which is wood – was used for a burnt offering to the One true GOD, YHWH, the great I AM (ehyeh). And Asherah (wood) was used to burn the bull (Baal). Thus, two false gods were destroyed by GOD’s Holy fire.

[6:27] Even though Gideon was afraid, he still acted in obedience. It was his obedience, not the burnt offering, that pleased GOD (1Sam 15:22-23; Hos 6:6; Ps 51:16-17; Prov 21:3; Isa 1:11-20; Matt 21:28-32). Only later would the significance of ineffective sacrifices be understood through divine revelation (Heb 10:1-18).

[6:28-32] “The men of the town” – many were Israelites! Hence, 6:1 – they did evil. Deut 13:6-11 says idolaters should die, yet they – the idolaters – wanted to kill an obedient man of GOD. Woe to them (Isa 5:20). Praise be to Joash for standing his ground against the crowd (Acts 5:29; Gal 1:10; Eph 6:6; 1Thes 2:4). Gideon became known as “Jerubbaal” יְרֻבַּעַל [H3378] Yerubbaal (yer-oob-bah’-al). Essentially, Gideon became an enemy against Baal, Asherah, and all idols and false gods. It is my prayer that I may be so blessed to be known as Jerubbaal, for I wage war against the adversary, who wages war against GOD (Matt 6:24; 1Kng 18:21; Josh 24:15; 1Cor 10:21; Jms 4:4). It is for this reason Christians are not of this world and hated by the world (John 15:18-20; 17:14-18).

[6:34] When did the Spirit come upon Gideon? After he chose to act in obedience, but before the enemy could attack. “Spirit” is רוּחַ [H7307] rûacḥ (roo’-akh), which means as breath, like wind, which animates or moves to action, inspiring, imparting, impelling. This same Spirit was involved in creation (Gen 1:2) and sustains life (Gen 6:3,17), empowering and enabling the vessels (Num 11:17,25,29). “Clothed” is לָבַשׁ [H3847] lāḇašh (law-bash’), which means to be clothed, put on, wear, to come upon, wrap around. In Gen 3:21, Adam and Eve were clothed with animal skin/fur, or flesh/world, which represents sin. Being clothed with Spirit foreshadows Pentecost (Joel 2:28-32; Acts 2:1-41; 10:44-48), walking by the Spirit (John 15:26; 16:7-15; Rom 8:14; Gal 4:6; 5:16-25) into glorification (1Cor 15:50-57; Rev 21-22).

[6:34-35] Many were called. We are not alone in this war even if we feel that way (1Kng 19:14-18; 2Kng 6:16-17).

[6:36] Gideon was full of doubt and fear, yet he sought the Lord. Seek and find (Deut 4:29; 2Chr 15:1-4; Jer 29:11-13; Matt 7:7-11; Acts 17:27). Draw near to GOD and GOD will draw near to you (Ps 145:17-20; Mal 3:7; James 4:6-10). But why did he doubt after 6:21? Like Elijah, Gideon became public enemy #1 (1Kng 19:1-4,10). Unlike Elijah, Gideon had an army (6:34-35). Yet he was still afraid. “If.” If? All things are possible for GOD (Gen 18:14; Job 42:2; Jer 32:17,27; Zech 8:6; Matt 19:26; Mark 9:23; 10:27; Luke 1:37; 18:27; John 11:40).

[6:37] Why wool? It was common, but may be symbolic. Wool is from sheep, Jesus was the sacrificial Lamb (Isa 53:7; John 1:29,36; Acts 8:32; Rom 3:24-25; Heb 10:10-14; 1Pet 1:19; 1John 2:2; 4:10; Rev 5:6,12-13; 7:10,17; 12:11; 13:8), whiteness of wool describes purity of sins forgiven (Isa 1:18; Rev 7:14), and the hair of the Ancient of Days (Dan 7:9), who is Jesus (Rev 1:14). But Jesus is also Shepherd and we’re His sheep (Ps 23:1; Isa 40:11; Ezek 34:23,31; Mic 5:4; Mark 6:34; John 10:1-16; Heb 13:20; 1Pet 2:25; Rev 7:17). So, it may represent the Shepherd seeing and caring for His sheep. But why on the threshing floor? Again, may be symbolic. Matt 3:12 describes Jesus as the Lord of the Harvest and how He will clear the threshing floor, gathering His wheat but burning the chaff with unquenchable fire. The wicked are likened to worthless chaff (Ps 35:5; Isa 33:11; Dan 2:35).

[6:37-40] Perhaps Gideon reasoned the first sign was natural, so he asked for the opposite, which would be supernatural. Many ignorant Christians view this “laying out the fleece” as a faith formula, but it’s actually a lack of faith. That’s why Gideon requested for GOD’s anger not to burn against him (as GOD did with Moses; Ex 4:14). Gideon already received his sign in 6:21. Visible signs are unnecessary if they only confirm what we already know is true. He already had GOD’s Word (6:14,16) and experienced the Spirit (6:34). Likewise, we already have GOD’s Word (2Tim 3:16-17) and received the Spirit (Eph 1:13-14; 4:30; 1Thes 5:19), so we don’t need a sign if we’ve already been told what to do. Examples: we don’t need a sign to confirm that we should forgive others (Matt 6:14-15) or make disciples (Matt 28:19-20). With that in mind, Gideon never needed a sign to pull down the altar of Baal and cut down the Asherim because he already had GOD’s Word on the matter (Ex 23:23-24,32-33; 34:11-16; Num 25:3-5; Deut 11:26-28; 12:2-4, 28-32; 18:9; 30:15-20; Josh 24:14-28). However, Gideon struggled with doubts, fears, and insecurities (6:13,15). Gideon’s desire to “test” נָסָה [H5254] nāsâ (naw-saw’) GOD, meaning to try, put to the test, or to prove, seems to violate Mosaic Law (Deut 6:16); however, he had pure intentions with obedience in mind for the outcome. Though he lacked faith and was filled with fear, his request was respectful, hoping to increase faith. And just as GOD tested Israel (Judg 2:22; 3:1), GOD was simultaneously testing Gideon, who already passed one test (6:27). The Israelites, however, had seen multiple miracles and yet still grumbled while they tested GOD even though they didn’t need to put GOD to the test (Ex 15:24; 16:2-12; 17:1-7; Num 14,16; Ps 78, 106; 1Cor 10:5-11; Heb 3:7-11). So, the forbidden “test” is always connected with disbelief, having disobedience and rebellion in mind. The circumstance is dependent upon prior experiences and current understanding (Isa 7:12-13; Matt 4:7; Mark 9:24; Acts 5:9; 1Cor 6:5). Gideon had no prior experience and was trying to understand (5:31; 6:1,13). When GOD granted Gideon’s two tests, He eliminated excuses while increasing Gideon’s faith. But with increased faith from a new testimony of GOD’s faithfulness, the expectation for obedience also increases because to whom much is given much will be required (Luke 12:47-48). Ideally, instead of “laying out the fleece,” Christians should respond enthusiastically to what GOD has already spoken (Isa 6:8; Mark 1:18-20).

[7:2-3] Too many people? GOD granted Gideon’s request for two signs in order to increase his faith and prepare him for this moment. With doubt regarding his calling now eliminated, Gideon knows obedience will be required. If he was afraid before, now his fear would be multiplied by 22,000 because that’s how many people returned home and would not fight with him. But GOD was gracious and provided reasoning: He is preventing Israel from boasting. Ironically, GOD allowed all who were fearful to return home except Gideon, who was still afraid. The others didn’t witness the angel of the Lord and fire from the rock (6:21), nor did they experience the Spirit (6:34) or witness two signs (6:36-40). But Gideon did. He is without excuse. In addition to prevention of boasting, GOD also prevented infection of fear within the army (Deut 20:5-8). Perspective: were the others blessed because they didn’t have to fight in battle? After all, they would go home to their wives, children, and not die on the battlefield. Or was Gideon blessed because he was GOD’s chosen vessel even though he would have to fight in battle? Many believe they’re blessed if they escape the battle. But are they? Truly? 22,000 people were nameless, yet everyone now knows who Gideon is! Everyone wants the glory, but they don’t want the battlefield story. You’ll never be a reason for victorious celebration unless you participated in the war.

[7:4-8] Still too many people. GOD chose 300 who brought water to their mouths with their hands. Significance? Perhaps they were more alert and ready to counter an attack than those on their knees with their faces in the water. Regardless, the point is that the victory will come from GOD’s power, not man’s might. In 6:34-35, many were called. Yet now, few are chosen (Matt 22:14). Gideon asked for two signs; in return, GOD twice reduced his army. Gideon wanted to be doubly sure and now GOD wants him to be doubly obedient according to his double assurance. Noteworthy is that Gideon did act twice in obedience to take the people to the water and send many home. It takes great faith in GOD to send home thousands and only fight with 300. For this reason Gideon is listed in the Hall of Faith (Heb 11:32).

[7:9-11] GOD told Gideon that if he’s afraid, have his servant go with him; Purah went with him; therefore, Gideon was afraid. True courage is not being fearless; rather, it’s taking action to do what’s right despite being afraid. 22,000 men had the opportunity to act in courage yet they chose to become nameless cowards. Why was this servant named? “Purah” פֻרָה [H6513] purâ (poo-raw’) means a branch, implying fruitfulness. Jesus is the Branch (Isa 4:2; 11:1-5; 53:2; Jer 23:5; 30:9; 33:15-16; Zech 3:8; 6:12-13). Jesus was also the suffering Servant (Isa 42:1-7; 49:1-7; 50:4-10; 52:13-53:12; John 13:5-17; Phil 2:5-8). So, are you afraid? Do not fear, for the Lord will be with you (Matt 18:20; 28:20; Acts 18:10).

[7:11-14] The enemy is “in abundance” and “without number.” Reminiscent of Joshua and Caleb’s experience of spying out the land, Gideon observes a seemingly impossible victory. But through GOD’s power, the Lord sowed a dream in the mind of a soldier, who then sowed that dream into his comrade, which then grew to be fear within their hearts, causing them to prophecy victory for Gideon. Barley grain had only half the value of wheat, and the bread made from it was considered inferior. Gideon was the inferior barely. Crossroad: Gideon came this far. Would he complete the mission and be like Joshua and Caleb and trust in the Lord or be like the Israelites who allowed themselves to be filled with fear and acted faithlessly and wickedly by desiring to stone Joshua and Caleb to death for their faith (Num 14:6-10)?

[7:15-17] Gideon responded with worship. Christians should always respond with worship to seemingly impossible outcomes or unfavorable scenarios (2Sam 12:19-20; Dan 3:16-18,28; 6:7-10; Acts 16:22-26). What happens after worship? We get emboldened by faith and empowered by the Spirit. And so, emboldened, Gideon stepped into leadership: “Look at me” and “do as I do.” Paul later said something similar (1Cor 11:1).

[7:18-22] Reminiscent of the great shout of Jericho (Josh 6:5,16,20), Gideon and his men also shouted. Interestingly, he added “and for Gideon.” Why? Pride? Was he trying to usurp GOD’s glory? I don’t believe so. I think it was wisdom. It confirmed the fear GOD put in their hearts (7:14) – yes, the barely is Gideon! The 300 attacked at the start of the “middle” watch. Jewish tradition speaks of three nighttime watches (Jubilees 49.10,12). Later, in the New Testament, the Roman system had four watches. Judgment will come at a time when we do not expect (Matt 24:36,42-51; 25:13; Mark 13:32,35-37; Luke 12:35-46). From the enemy’s perspective, they heard hundreds of trumpets, shattering of jars, and saw only hundreds of flaming torches because it was dark. If hundreds were available to blow trumpets and hold torches, the soldiers holding weapons must have been thousands. The torch is reminiscent of Isa 62:1: “her righteousness goes forth like brightness, and her salvation like a torch that is burning.” With 300 trumpets, it would’ve sounded like a gigantic army. If the torch was in the left hand and the trumpet in the right, why did Gideon’s men shout “a sword for the Lord”? Because in the confusion, the enemy killed themselves with their own swords. Gideon and his men needed only to stand their ground and trust in the Lord and watch the Lord fight their battle for them (Ex 14:13-14,25; Deut 1:29-31; 3:22; Josh 23:3; 2Chr 20:29; Neh 4:20; Ps 46:1,10-11; Isa 50:10; Jer 15:20-21; Zech 14:13). GOD spoke their victory (7:7), GOD’s Word is living, active, and sharper than any two-edged sword (Eph 6:17; Heb 4:12), and His Word accomplishes His will and does not return void (Isa 45:23; 46:10; 55:10-11; Matt 24:35).

[7:23-25] GOD’s strategy: only 300 were needed at that location because all other men were everywhere else, ready to intercept the enemy who fled. Our focus is that we should be willing to call upon the body and the body should be able to unite together (Acts 4:24,31; 5:12; Rom 15:5-7; 1Cor 12:12-27; Phil 2:2-4; 1John 1:7). After all, even the enemy knows how to unite as one against the Lord and His children (Ps 2:2-3; 83:5; Mark 5:9). Oreb was killed at the rock. “Oreb” עֹרֵב [H6159]ʿōrēḇ (o-rabe’) essentially means עֶרֶב [H6153] ʿereḇ (eh’-reb), which means evening, night, or covered by darkness. Not only did the 300 attack at night in the covering of darkness, but Oreb was evil and thus a symbol of darkness (John 3:19-21; 11:9-10; Eph 5:6-13). Oreb was killed at the rock. The Lord is the Rock and all who fall on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust (Luke 20:17-18). “Zeeb” זְאֵב [H2062 / H2061] zeeb (zeh-abe’) means wolf. Not only is a wolf a literal predator (Gen 49:27; Jer 5:6; Zeph 3:3), but wolves also represent false teachers, apostates, or someone who is a danger to GOD’s children (Ezek 22:27; Matt 7:15; 10:16; John 10:12; Acts 20:29). Zeeb was killed at the winepress. Judgment in the winepress resembles the final judgment against all wicked people (Isa 63:1-6; Rev 14:19-20; 19:15). Hence, Oreb and Zeeb came to represent GOD’s judgment against evil (Ps 83:11; Isa 10:26), which is the burden and yoke removed from the shoulders and neck (Isa 9:4; 11:27; Matt 11:28-30). Those who trust in the Lord and endure until the end will experience all burden removed (Isa 25:8-9; Rev 7:16-17; 21:4).

[8:1-3] They accused Gideon just as Job had been accused by his friends and Satan, and Jonathan had been accused by Saul (1Sam 20:30), but Gideon returned accusation with flattery, causing their anger to subside. Gideon’s wise response turned away wrath (Prov 15:1,18; 10:12; Gal 6:1). Abigail had done similar toward David (1Sam 25:10-35).

[8:4-21] This story is similar to the aforementioned story of Nabal, Abigail, and David, except no one interceded here. Gideon and the 300 were “exhausted yet pursuing.” For all that GOD calls us to do, our focus is to endure until the end and run the race so as to win (Matt 10:22; 24:13; Mark 13:13; 1Cor 4:12; 9:24-27; 10:13; 13:7; 2Cor 1:6; 2Tim 2:10-13; 4:5; Heb 12:1-17; 1Pet 2:19-20). As a tribe of Gad (Josh 13:27), those in Succoth were supposed to love their neighbors as themselves (Lev 19:17-18) but they didn’t. Those in Penuel also chose to do evil. Gideon’s righteous anger was warranted because and he was to hate evil (Ps 97:10; Prov 8:13; Amos 5:15). Although his anger was justified, his sinning in his anger was not justified (Gen 4:6-7; Ps 4:4-5) – he took revenge into his own hands rather than allowing GOD to avenge him (Lev 19:18; Deut 32:35-36). He tortured and killed fellow Israelites for refusing to support his army. Gideon became the first judge to turn the sword against his fellow Israelites. The only killings that were justified were the deaths of Zebah and Zalmunna because they murdered his brothers; therefore, Gideon sought a life for a life as per the Law (Gen 9:6; Ex 21:12,23; Lev 24:17; Num 35:30-31; Deut 19:21; 27:24). Zebah, Zalmunna, and their army were caught off guard because they “felt secure.” Complacency kills. “Zebah” זֶבַח [H2078 / H2077] zeḇaḥ (zeh’-bakh) means a sacrifice or slaughter, thus the flesh of a slain animal. “Zalmunna” צַלְמֻנָּע [H6759] ṣalmunnāʿ (tsal-moon-naw’) means that shade has been denied, referring to the benefit of protection being withheld. Hence, both of their names declared them to be as good as dead. This section highlights Gideon’s increase of faith and confidence; however, it also highlights Gideon’s departure from the Lord’s guidance. The presence of the Lord is noticeably absent. Whereas Gideon previously waited for the Lord to give them victory (7:21), now Gideon seems to embrace leadership and makes confident (if not cocky) commands, seemingly relying upon his own strength.

[8:22-28] Repeating Israel’s mistake of the past, the men claimed that Gideon saved them (not GOD) and requested him to be their king instead of the Lord (1Sam 8:4-9), but Gideon rightly stated that only the Lord is ruler. However, Gideon’s actions didn’t match his words. Gideon, made the same mistake Aaron made by making an idol (Ex 32:2-4). Idols became constant snares (Hos 13:2). Although Gideon appears to reject their invitation to be their king, by ancient Near Eastern standards all his actions thereafter are typical of kings: (1) he claims the lion’s share of the plunder for himself; (2) he claims the purple [royal] garments of the Midianite kings; (3) he establishes a national cult center complete with divine image; (4) he establishes a large harem with “many wives,” at least one “concubine,” and fathers 70 sons; and (5) he names his son “Abimelech” אֲבִימֶלֶךְ [H40] ‘ăḇîmeleḵ (ab-ee-mel’-ek), which means “my father is king.” In order to support all his wives and children, he had to have the resources of a king. We must ensure our actions match our words because hypocrites don’t fare well in judgment (Matt 10:26; 23:13-33; 24:51).

[8:29-35] After Gideon died, the people of Israel again became harlots, echoing Deut 12:30 and Judg 2:3,17. They did not have a personal relationship with the Lord. You cannot be saved by someone else’s faith (Matt 25:1-13). And even a strong beginning does not ensure a secure end (1Sam 9:21; 31:3-9; 1Kng 3:6-14; 11:1-11; Matt 10:4; 27:5). Gideon also allowed himself to indulge in harlotry via sexual sins of polygamy, which GOD condemned (Deut 17:17). A hero on the public battlefield is not always a hero in private daily life (2Sam 11; Matt 23). It is possible for one to win a single battle yet lose the whole war. It’s important to remember that sometimes Satan’s strongest and most strategic attacks come after an initial victory when the victor puts down his shield because he feels secure. Again, complacency kills.

Final Analysis:

Gideon was courageous and replaced his fear with faith. However, he ended up replacing his faith in GOD’s power with confidence in man’s might. Sadly, he also abandoned his leadership role and allowed the Israelites to fall into idolatry. Worse, like Solomon, he replaced his love for GOD with lust for women. Through a concubine, he fathered a bastard son who would later bring great grief and tragedy to both Gideon’s family and the nation of Israel. From winepress, to warrior, to women, Gideon’s strong beginning did not come to a secure end. But despite his downfalls, it is written that Gideon had accomplished good in Israel as a Judge (8:35) and will forever be remembered for his faith in believing the Lord to fight his battle against the Midianites (Heb 11:32). Gideon showcases how the vessel (human being) is only great while in proper relationship with the Lord, empowered by the Spirit. And the fact that Gideon is listed in the Hall of Faith showcases GOD’s grace in that none of us need to be perfect, we need only to be a person after GOD’s heart (1Sam 13:14; 1Kng 11:4; Acts 13:22), continually bearing fruit in keeping with repentance, and to live faithfully obedient while trusting in the Lord. And through our faith-filled obedience (in Christ Jesus), GOD will remember our sins no more (Ps 25:7; Isa 43:25; Heb 8:12; 10:17).