Turnaround
“Hold Your Position”
February 8/9, 2014
Digging Deeper (Questions are on the last page)
Turnaround: “Hold Your Position”
Written by: Robert Ismon Brown ([email protected])
Background Notes
Key Scripture Text(s): Judges 7:16-25; 8:1-35
Introduction
The title of this week’s study, “Hold Your Position,” is not innocent. In the main reading from Judges 7:16-25
our hopes rise with the triumph of Gideon and his 300 men: the result of a battle that defied the odds, as we are
left thinking, “With God all things are possible.” Sometimes the text in front of us asks that we savor the
moment no matter how things originally began or finally turn out. This is one of those texts. It is also a good
time to re-read the story of Gideon, adding this week’s new material (Judges, chapters 6-8). Our danger is to
sound-byte the story of Gideon, taking a little here and little there from the biblical story, especially those parts
that we like or that suit our particular understanding of how we think life ought to work. After all, for a long
time, Gideon’s story has been popular for children in Sunday school lessons, as they watch his little army of
300 put on a fabulous light and sound show that scares the dickens out of the Midianites. Children can
enthusiastically reenact scenes like that! And there is nothing wrong with honoring the principles by which
Gideon succeeded that day on the battlefield. But let’s not be deceived by the success of the moment. Great
leaders know that the euphoria of present victory can’t last forever unless the momentum continues into the next
movement of life’s symphony. The “turn around” can also turn around!
At one point in our reading Gideon and his men held their position, kept with the plan, and followed God’s
instructions. Yet, chaos resists such firmness, and many a battle was lost because the clamor undermined the
nerve of the warriors. So, for this moment, we will honor the example of Gideon on this important point: He
“held his position.”
But, there is a downside, and superficial readings of Judges blow right past the slippery slope that follows the
main moment of victory. Did Gideon continue to hold his position? Watch while Gideon starts to improvise
and to take himself too seriously. While he certainly graduated from threshing in the winepress to victory on
the battlefield, yet he later yielded to the temptation to make more of his situation than God’s call on him
justified. Gideon went off-script in a big way, and the victories that came from his improvisation were shortlived, while the negative consequences were long-term. Our task will be to follow Gideon’s story to the end
and not stop in the middle.
Once more, let’s locate this week’s material in the Outline:
Outline
I. Prologue (6:1-10)
A. Israel sins (6:1a)
B. Yahweh judges Israel (6:1b-10)
1. Midian oppresses Israel (6:1b-6)
2. Yahweh sends His messenger (6:7-10)
II. Yahweh delivers Israel through Gideon (6:11-8:28)
A. Yahweh asks Gideon to be a Shophēt (6:11-24)
B. Gideon cuts down altar of Baal (6:25-27)
C. Israel defends Baal (6:28-32)
D. Yahweh assures Gideon (6:33-40)
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E. Military reduction (7:1-8)
D′ Yahweh assures Gideon (7:9-15)
C′ Yahweh defends Israel (7:16-25)
B′ Gideon’s war in the cities (8:1-21)
A′ Israel asks Gideon to be a king (8:22-28)
III. Epilogue (8:29-35)
A. Last days of Gideon (8:29-32)
B. Israel sins: redux (8:33-35)
And now the reading …
The Main Text (Judges 7:16-25)
16
After he divided the three hundred men into three companies, and put trumpets into the hands of all of them, and empty
jars, with torches inside the jars, 17 he said to them, "Look at me, and do the same; when I come to the outskirts of the
camp, do as I do. 18 When I blow the trumpet, I and all who are with me, then you also blow the trumpets around the
whole camp, and shout, 'For the LORD and for Gideon!'"
19
So Gideon and the hundred who were with him came to the outskirts of the camp at the beginning of the middle watch,
when they had just set the watch; and they blew the trumpets and smashed the jars that were in their hands. 20 So the
three companies blew the trumpets and broke the jars, holding in their left hands the torches, and in their right hands the
trumpets to blow; and they cried, "A sword for the LORD and for Gideon!" 21 Every man stood in his place all around the
camp, and all the men in camp ran; they cried out and fled. 22 When they blew the three hundred trumpets, the LORD set
every man's sword against his fellow and against all the army; and the army fled as far as Beth-shittah toward Zererah, as
far as the border of Abel-meholah, by Tabbath. 23 And the men of Israel were called out from Naphtali and from Asher
and from all Manasseh, and they pursued after the Midianites.
24
Then Gideon sent messengers throughout all the hill country of Ephraim, saying, "Come down against the Midianites
and seize the waters against them, as far as Beth-barah, and also the Jordan." So all the men of Ephraim were called out,
and they seized the waters as far as Beth-barah, and also the Jordan. 25 They captured the two captains of Midian, Oreb
and Zeeb; they killed Oreb at the rock of Oreb, and Zeeb they killed at the wine press of Zeeb, as they pursued the
Midianites. They brought the heads of Oreb and Zeeb to Gideon beyond the Jordan.
Time for Action
At the end of last week’s study, encouraged by what he hears in the Midianite camp, Gideon, the thresher of
wheat in the winepress, stops in his tracks, turns his eyes to heaven, and “worships God” (7:15a). Had not God
said that Gideon would hear something in the camp of the Midianites that would assure him of success?
Beyond worship, but solidly based on the strength it brings, is the battle, and Gideon returns to his own camp
and declares with confidence: “‘Get up’! Yahweh has given the Midianite camp into your hands” (7:15b). What
follows is the strategic move to create a rouse, whereby this little company of 300 divides into three companies,
each armed with technologically quirky hardware: trumpets, empty jars, and hidden torches.
What is the plan? Relying on the ingenuity of the small army of 300, their commander creates a deception by
placing three companies “all around the camp” (7:18), convincing the enemy that they are surrounded. Timing
is also important, so the trickery commences at the beginning of the “middle watch”, roughly between 10 p.m.
and 2 A.M.1 — putting most of the early action during the darkest part of the night, while allowing sufficient
time to pass before dawn when the next phase of the operation would begin. Key to the maneuver is surprise
and confusion, the kind that fills the night air with trumpet blasts and the night sky with bright lights. Shock
and awe! Midian would believe the fiction created by this military choreography. All of this rolls out with the
breaking of pitchers and the cry, “A sword for Yahweh and for Gideon” (7:20). We are accustomed to hearing
1
Three military watches divided the nighttime in the Old Testament period: 1) “beginning” (Lamentations 2:19); 2) “middle” — our
text; 3) morning (Exodus 14:24; 1 Samuel 11:11). Later, the Romans added a fourth watch, shortening each of the other three
accordingly.
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the translation, “The sword of the Lord and of Gideon,” but the Hebrew text suggests “for,” using the Hebrew
preposition, le. We might imagine here that the 300 are literally giving themselves and their simple
contrivances to Yahweh so that He might be do His work through them on the field of battle. Not “the sword of
Yahweh and of Gideon,” as if Gideon’s own ingenuity will win the day. Rather, to Yahweh these faithful,
winnowed men, like minutemen or partisans, offer their lives freely to the cause of Yahweh, trusting His actions
for the defeat of the enemy arrayed against them. We say “winnowed” as reminiscent of threshed wheat where
grain and chaff separate and an echo of the first time we met Gideon in chapter 6.
Some plan, eh? Aimed to beat the enemy, it’s a plan born at the edge of human absurdity, in the threshing of
wheat at the winepress, at the most unlikely time and place, when ordinary men shrink back in fear and never
rush into the breach. It was a plan that held its ground: “Each man held his position around the camp…” (7:21).
The phrase, “held his position,” comes from the Hebrew verb ‘āmad, meaning “lean against, stand, remain,
endure.” It is used with the preposition taḥat and the pronoun for “his,” meaning “the place that is under him”
— that is, the ground where he stands. An equivalent expression is “stand firm” that figures prominently in the
Exodus narrative:
But Moses said to the people, "Do not be afraid, stand firm, and see the deliverance that the LORD will
accomplish for you today; for the Egyptians whom you see today you shall never see again (Exodus 14:13).
We also find the phrase in later battle narratives:
This battle is not for you to fight; take your position, stand still, and see the victory of the LORD on your behalf, O
Judah and Jerusalem. Do not fear or be dismayed; tomorrow go out against them, and the LORD will be with you
(2 Chronicles 20:17).
Other examples appear in the Psalms (20:8; 30:7; 33:11; 40:2; 78:13; 93:5), applied to both human actions and
God’s resolve.
Several New Testament texts contain exhortations for Christ followers to stand firm:
Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the
Lord, because you know that your labor in the Lord is not in vain (1 Corinthians 15:58).
Keep alert, stand firm in your faith, be courageous, be strong (1 Corinthians 16:13).
Now it is God who makes both us and you stand firm in Christ. He anointed us … (2 Corinthians 1:21).
Not that we lord it over your faith, but we work with you for your joy, because it is by faith you stand firm (2
Corinthians 1:24).
It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a
yoke of slavery (Galatians 5:1).
Stand firm therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness
(Ephesians 6:14, also 6:11, 13).
Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see
you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for
the faith of the gospel (Philippians 1:27)..
Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the
Lord, dear friends! (Philippians 4:1).
Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for
you, that you may stand firm in all the will of God, mature and fully assured (Colossians 4:12).
So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by
letter (2 Thessalonians 2:15).
You too, be patient and stand firm, because the Lord's coming is near (James 5:8).
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Because Israel held its position — stood firm — “all the Midianites ran, crying out loud as they fled.” Notice
the three strong verbs: “ran … cried out … fled …” As Block notes, “This is psychological warfare at its
best.”2 Hearing the trumpet blasts added the extra effect of a sound, long and sustained, and no doubt, blown on
shofar horns by Hebrews long-accustomed to summoning their people either to worship or to battle in this way
— either to sacrifice or to victory. Driven into confusion, the Midianites fell for the trick, tripped the wire of
deception, and thought each other were the enemy. Nothing is said about Gideon’s men armed with swords.
Oh, they might have worn them, but during this Phase 1 of the battle, they didn’t use them. They didn’t need to
use them, for the Midianites “turned on each other with their swords” (7:22). Mass chaos followed, as the path
of Midianite flight played right into the hands of Phase 2. The text plots the Midianite retreat “to Beth Shittah
toward Zererah as far as the border of Abel Meholah near Tabbath” (7:22).
To a casual reader, these place names mean nothing. However, consulting a map with archaeological notes, we
can infer that the Midianites wanted to cross the Jordan, and then following a route southward toward their
home opposite the southern tip of the Sinai, east of the Gulf of Aqaba. Boling offers us the current state of the
archaeology that sheds some light on the place names:
Beth-shittah. Location unknown but presumably somewhere in the Jordan valley across from Abel-meholah. The
latter is probably Tell Abu-Kharaz on the Wadi el-Yabis.
Zereah. Apparently a variant of “Zarethan,” modern Tell es-Sa‘idiyah in the Jordan valley, newly excavated by J.
B. Pritchard. (Aharoni proposes Tell Umm Hamad as the location of Zrethan.
Tabbath. The site has not been certainly located but is surely to be sought in the mountains of eastern Gilead.
Aharoni proposes Ras Abu Tabat on the Wadu Kufrinjeh.3
(We include this note as evidence that scholarship continuously investigates geographical claims in the Bible,
shedding light on previously unknown sites or correcting corruptions in the text through new discoveries. Not
everything the Bible records will find verification in history, and so we must take the fragments of current
research and fit them together as best we can. The truth of our faith does not rise or fall on any of these findings
which depend on the fallible nature of historical study.)
To resume: Phase 2 of the battle (7:24-25) was not planned, and some commentators note the sudden departure
in strategy from the God-assigned 300 watchful warriors to a much larger force. Is Gideon starting to believe
his own press releases? The Israelite tribes north of the battle scene, Naphtali and Asher, in league with
Gideon’s own tribe of Manasseh and neighboring the tribe of Ephraim joined forces throughout the hills of
Ephraim, south of the Valley of Jezreel in order to intercept the fleeing Midianites before they arrive at the
Jordan and vanish into the rocky clefts east of the river. Key Midianite leaders are captured and killed. The
scribes inform the reader that one of the leaders named Zeeb, meets his death at the site of a winepress (7:25).
The symmetry of this fact with the beginning of Gideon’s story is noteworthy. Remember that we met this
“mighty warrior” while he was threshing wheat in a winepress.
The winepress image is not coincidental, since the setting of the story ends in a bloody battle scene where two
key rulers lost their heads (7:25). So what’s the point of the winepress? Ordinarily, treading grapes in a
winepress would be joyful activity, accompanied with singing and dancing. Juice squeezed from the grapes by
the trample of feet would shoot up and outward, covering the clothing of those who tread the winepress.
Scholars have discovered variety of inventions throughout history in different parts of the ancient world for
performing this task. The red appearance of the juice has reminded poets of blood, and so the imagery moves in
a different direction. To tread the winepress symbolized waging war, and the biblical text uses this picture.
One especially intense rendering applies the image to Yahweh Himself:
Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor,
striding forward in the greatness of his strength? "It is I, speaking in righteousness, mighty to save." 2 Why are
2
Daniel I. Block, Judges, Ruth . The New American Commentary. Ed. E. Ray Clendenen, et. al. (Nashville: B & H Publishing: ,
1999), 283.
3
Robert G. Boling, Judges . The Anchor Bible. Ed. William F. Albright and David Noel Freedman (Garden City, New York:
Doubleday, 1975), 148.
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your garments red, like those of one treading the winepress? 3 "I have trodden the winepress alone; from the
nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered
my garments, and I stained all my clothing. 4 For the day of vengeance was in my heart, and the year of my
redemption has come. 5 I looked, but there was no one to help, I was appalled that no one gave support; so my
own arm worked salvation for me, and my own wrath sustained me. 6 I trampled the nations in my anger; in my
wrath I made them drunk and poured their blood on the ground" (Isaiah 63:1-6).
Notice how the prophet-poet exploits the dual picture of blood and wine, paralleling drunkenness and death.
Particularly poignant are the words, “I have trodden the winepress alone; from the nations, no one was with me.
… I looked, but there was no one to help.” Similar language appears in Lamentations 1:15.
From the prophet Joel comes even stronger winepress imagery, pointing to the “Day of Yahweh” when He
resolves the war among the nations:
9
Proclaim this among the nations: Prepare for war! Rouse the warriors! Let all the fighting men draw near and
attack. 10 Beat your plowshares into swords and your pruning hooks into spears. Let the weakling say, 'I am
strong!' 11 Come quickly, all you nations from every side, and assemble there. Bring down your warriors, O
LORD! 12 'Let the nations be roused; let them advance into the Valley of Jehoshaphat, for there I will sit to judge
all the nations on every side. 13 Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the
winepress is full and the vats overflow-- so great is their wickedness!' 14 Multitudes, multitudes in the valley of
decision! For the day of the LORD is near in the valley of decision. 15 The sun and moon will be darkened, and
the stars no longer shine. 16 The LORD will roar from Zion and thunder from Jerusalem; the earth and the sky will
tremble. But the LORD will be a refuge for his people, a stronghold for the people of Israel (Joel 3:9-16).
Notice the “Valley” language that echoes the scenario in Judges and the “Valley of Jezreel.”
From the book of Revelation we have additional connections between the winepress, judgment, and Jesus as
God’s holy warrior:
19
The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God's
wrath. 20 They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high
as the horses' bridles for a distance of 1,600 stadia (Revelation 14:19-20).
15
Out of his mouth comes a sharp sword with which to strike down the nations. "He will rule them with an iron
scepter." He treads the winepress of the fury of the wrath of God Almighty. 16 On his robe and on his thigh he has
this name written: KING OF KINGS AND LORD OF LORDS (Revelation 19:15-16).
And so when Judges places the setting “at the winepress of Zeeb” (7:25), the story of Gideon comes full circle.
The sign of Gideon’s winepress foreshadowed the Day of Judgment on the enemies of Israel, the Midianites,
who meet defeat at the hand of Gideon and his tribal allies in Israel.
One additional note is in order. As we reach the end of this battle scene, we are led to ask if there any evidence
that Gideon started to trust his new-found prowess, rather than follow the wisdom Yahweh’s gave him. Block
offers a possible analysis when he writes:
But having achieved the divinely intended goal with the three hundred core troops, Gideon appeared to forget the
point of Yahweh’s reduction of the troops. Instead of operating by faith and seeking guidance from God, he
relied on human strength and mobilized the troops of Naphtali, Asher, and all Manasseh. These, along with the
men from Asher who are not listed here, probably consisted of the twenty-two thousand who had been eliminated
in v. 3 and those ninety-seven hundred who had been sent back to their tents for lapping water like dogs in v. 8.4
Klein adds additional insight:
The coward has become confident; he directs far-flung mopping up operations which are effectively carried out.
But the voice of the LORD is stilled, not to be heard fro the balance of Gideon’s narrative. And the spirit of the
LORD, which brought the courage to fight a far greater military force, seems to slip from Gideon’s shoulders in
the process.5
4
Block, 283.
L. R. Klein, The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68 (Sheffield:
Almond Press, 1987), 57-58.
5
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In what follows, these concerns are confirmed, even as we ask about the tendencies in each of us to grow
prideful when we make spiritual progress or receive recognition for some great work achieved under our
leadership. The text of Judges is ambivalent and ambiguous about Gideon on these points and makes no final
judgment about his success or failure. However, the narrative leaves room for its audience to discuss and
debate the character of the man, not only in his rise to victory, but also in his closing days, which we will do
next.
A Gideon Postscript: A Solemn Note (Judges 8)
More Battles and Unfinished Business (8:1-21)
Gideon’s story does not end here. One battle doesn’t make a war or settle a conflict. Therefore, concluding the
story of Gideon, we have the text of Judges 8:1-21 which relates his final encounters, battles, and his unfinished
business with fellow countrymen. For this study, all the details don’t require explaining, but you are
encouraged to read this material for yourself.
There is one final exchange between Gideon and the coregent kings of Midian, men named Zebah and
Zalmunna who had mercilessly killed Gideon’s kinfolk during the ensuing battle (8:19). At first, Gideon turns
to a young man to carry out their execution, but when the boy refuses, the two kings utter what looks like a
mocking taunt of their captor: “Come, do it yourself. ‘As is the man, so is his strength’” (8:21). The sense of
their words is probably, “Stop being a wimp; do it yourself. Let’s see what kind of man you are.” And so
Gideon, the cautious man who threshed his wheat in a winepress for fear of his enemies, finally faces them, as
they sit defeated before him. At last, Gideon completes what the promise of the angel’s words foreshadowed:
“Go in the strength that you have” (6:14) which forms a nice literary parallel to this Midianite taunt, “As is the
man, so is his strength.”
An Immodest Proposal (8:22-28)
But the story of Gideon is hardly conclusive. His life and its achievements fit the picture of the rollercoaster (or
the barber-pole), with highs and lows, ebb and flow. Yet his fellow Israelites act impressed, and they express
their desire that Gideon become their permanent ruler and form a dynasty: “you and your son and your
grandson” (8:22). This is the language of kingship and an appeal for him to take the throne in order to establish
a royal line. Gideon refuses (“I will not rule over you”), proposing instead, “Yahweh will rule over you” (8:23).
This seems honorable enough: the humble servant whose gallantry grew entirely out of the Word of Yahweh
received at the time of his call. Or, is Gideon still the overly cautious man who simply doesn’t want to assume
responsibility for his fellow countrymen? Or does he have other things in mind?
What follows in 8:23-27 is bizarre by any reading. Rather than kingship, Gideon wants a donation of gold
earrings, taken from the Midianite plunder, and the people willing comply with a substantial amount:
Then Gideon said to them, "Let me make a request of you; each of you give me an earring he has taken as
booty." (For the enemy had golden earrings, because they were Ishmaelites.) 25 "We will willingly give them," they
answered. So they spread a garment, and each threw into it an earring he had taken as booty. 26 The weight of
the golden earrings that he requested was one thousand seven hundred shekels of gold (apart from the crescents
and the pendants and the purple garments worn by the kings of Midian, and the collars that were on the necks of
their camels) (Judges 8:24-26).
In the Hebrew text of 8:25, the grammar uses an infinitive absolute which translates as “really willingly.”
There are no adverbs in Hebrew, so the language makes up for this deficit by doubling verb forms, and in this
case, since main verb is “give,” the resulting phrase is literally “to give we give.” It is left up to the reader to
decide which is more startling: that Gideon had the hutzpah to ask for such a large amount of gold or that the
people so willingly gave it to him. And gave they did, to the tune of forty-two pounds (20 kg), give or take
depending on the weight of the shekel extant at the time. He freely accepts the royal treasure and royal
garments while at the same time declining to be called their king. There is irony in the account which adds
perplexity to the direction Gideon’s life is taking.
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What will he do with the booty? We are told in 8:27:
Gideon made the gold into an ephod, which he placed in Ophrah, his town. All Israel prostituted themselves by
worshiping it there, and it became a snare to Gideon and his family.
Nothing is said negatively about taking the gold from the plunder as if it were an act of greed. What’s indicted
by the text is Gideon’s decision to make an ephod — an object of religious worship — from the gold, thus
enticing “all Israel” into false worship. There are echoes here of Aaron and the golden calf as described in
Exodus 28-29. William Koopmans, in an article titled “Guile and Grief in Gideon’s Gold,”6 comments:
The one whom God had pressed into service as a reformer to tear down the altar to Baal, eventually led his people
astray in idolatrous worship. By the time that we get to this point of the narrative, we see that the crisis of
leadership in Israel was even greater than first meets the eye. That crisis involved not only the office of kingship
but also those of prophet and priest. As readers, we begin to question, Where was the functioning of the law of
God? Where was the prophet who would sharpen the consciences of the people? Where were the priests who
could give cultic leadership?
How subtly the temptation of compromised leadership worked its effects in Gideon's life. Perhaps we can relate to
that subtlety of misplaced leadership. Temptation is much like a trapdoor. One careless step, one misplaced foot,
and before we know it, we are plunging in a free-fall down to the next story of sin. When we read this account of
Gideon, I picture him standing between two such trapdoors. One is before him while the other is behind.
The trapdoor that lies before him has his full attention. He eyes it carefully and cautiously. The temptation
concealing that trapdoor is expressed in the words of the citizens, "Be our king... ".
This was indeed tempting. To be king involves the attractions of power; influence; and undoubtedly some
luxuries. How easily it could be rationalized. A position of kingship would consolidate his leadership as judge of
the people and maximize his influence upon the nation. He could do so much good as king. Countless are the
number of people who would succumb to such temptations.
However, Gideon cautiously backs away from that proposal. Openly on guard, he keeps that proposal at a safe
distance. "I will not rule over you, nor will my son rule over you. The LORD will rule over you." Gideon
distances himself from their request with his confession of the LORD'S divine kingship. He even named his son
Abimelech, which was a theophoric7 name meaning "my Father is King," that is, "my [heavenly] Father is King."
However, while backing up from the temptation of the office of the king, he steps onto another trapdoor that gives
way beneath him and hurtles him plunging into another scenario of sin-riddled grief. That is how it so often goes
with temptation. We avoid the one pitfall only to plunge into the next. . . but, we must return to Gideon.
The Bible leaves no doubt as to the ill effects of his actions.8
Subsequently, the story of the Gideon’s children unfolds in Judges 9 where we no longer hear the name Gideon.
From that point on, the narrator refers to him only by the title Jerub-Baal, which means, "let Baal contend." As
we learned in previous weeks, the original meaning of that name (given to him by his father) was that Baal
should fight his own battles and make his own case in court and not rely on human defenders of his honor. In
that context, Baal was put on notice: “If you are really a god, act like one.” Pursuant to that name was a
rejection of Baal and his replacement with Yahweh as Gideon’s God. But later, in Judges 9, Baal seems to gain
the upper hand in the battle between God and idolatry. Granted, Gideon recognized God as king, but in the area
of worship, he failed, hijacking the priesthood by making the ephod. In that failure, over the long-term, his
previous reforms in Israel were reversed. His witness and leadership were severely compromised. Because of
that compromise, the legacy that he left his family and the nation of Israel had limited lasting benefit. The
reform movement that began with promise came to an abrupt halt, and the leadership crisis within Israel did not
6
William Koopmans, “Guile and Grief in Gideon’s Gold,”Calvin Theological Journal 37 (2002): 99-102. This is an excellent,
balanced study of a biblical character who is too often canonized without proper attention to the entirety of his life. Koopmans puts
Gideon in a healthy perspective for us.
7
This word means “God bearing,” and so a theophoric name is one that “bears” or “contains” the name of God.
8
Koopmans, 100-101.
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seem to be any nearer a resolution. In fact, with his son, Abimelech (Judges 9), it hits rock bottom. Gideon was
seduced by wealth and power, and so were those after him.
Trent Butler summarizes in this way:
Certainly this narrative shows us the great potential of the leader God called to deliver his people. It depicts a
fearful young man seeking reassurance at every step transformed into a vengeful leader punishing cities and
people at the slightest whim. He brings death not only to the enemy but to villages of his own people. He
illustrates the difficulty Israel’s leaders had in developing any kind of unity and loyalty among the various entities
that eventually were molded together under David and Solomon ever so briefly. It shows that leader following
God’s path and finding success as a leader, but it also shows a monumental failure as Gideon takes matters into
his own hands, seeks family vengeance, and assumes all the outer appearances and trappings of a royal family
even if he does give lip service to the theology that only Yahweh is king and so does not assume the title of king
for himself. He prepares the way for his son Abimelech, “my father is king,” to start the northern kingdom on the
road to a series of revolutions, palace revolts, assassinations, and coups. He demonstrates that leadership that can
seem so promising can end up leading a nation to ruin and apostasy.9
Although Gideon appears among the faithful judges in Hebrews 11, the folly of Jerub-Baal quickly eclipsed the
strength of Gideon. While Gideon once represented Israel valiantly, his confession was later diluted by sin. He
professed trust in God that became contaminated by wanting life on his own terms.
Conflicted Evaluation (8:29-35)
When the Deuteronomistic historian offers a final assessment of Gideon’s life, he places side-by-side conflicted
material. He switches from “Gideon” to “Jerubbaal” as the personal name for the main character in the story in
8:29. Then he returns to the name “Gideon” for the balance of the narrative until a brief lapse in 8:35 which
refers to “the house of Jerubbaal.” Then we are told that he had “many wives,” including a concubine who bore
him a son named “Abimelech” (8:30-31). That little note is a teaser for Judges 9 where we read the notorious
career of this son, complete with a scathing parable (9:7-15). After Gideon’s death, Israel did not hold its
position vis-à-vis Yahweh its God, but slipped back into the worship of Baal (8:33-35). We can hardly ignore
the conceptual linkage between Gideon’s making of the golden ephod (8:27) and the eventual lapse into
Baalism — both echoes of early Israel’s making of the golden calf. And yet, the historian includes his comment
about “all the good he [Gideon] had done to Israel” (8:35). The life of Gideon was unquestionably a “mixed
bag,” and the biblical writers refuse to iron out these differences they choose to leave within the text. We can’t
help but respect the realism, while brooding over the causes of Gideon’s uneven life. Perhaps we see ourselves
in him.
Conclusion
The story of Gideon is both exhilarating in its beginning and sobering in its conclusion. He begins as a man in
hiding, but then emerges as a calculating person of faith. He is a conflicted character in the biblical narrative —
as are many of the famous heroes of biblical faith. The tragic Greek heroes remind us of him. Those who begin
weak often end strong, taking their stand and holding their position during moments of crisis when decisions
matter most. We watch them rise to their zenith, holding our breaths as they enter the fray among the embattled
troops and wanting them to win. Then the haunting question: “How did they end? Did they end well?”
Scripture is blunt and honest in assessing so-called “mighty warriors,” refusing to allow them room for vanity or
a pedestal to stand on. Every one of them had feet of clay: Noah, Abraham, Jacob, Moses, David, Solomon —
and Gideon. Such stories do not undermine our faith, but strengthen it with realism and personal resolve.
When the word went out to “Hold your position,” vigilant soldiers obeyed and won the day. Yet, the lingering
question remained: did they keep their position? In the heat of battle through the glory of valiant warriors, there
was a temptation to forget that the hard-fought and hard-won ground must be held onto. A New Testament
writer admonishes us:
9
Trent Butler, Judges . Word Biblical Commentary. Vol. 8.. Ed. Bruce Metzger, et. al. (Dallas: Thomas Nelson, 2009), 225.
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So if you think you are standing, watch out that you do not fall (1 Corinthians 10:12).
Israel struggled during the period of the Judges with trying to remain steadfast while periodically standing firm.
Near the end of the Old Testament period, the prophet Malachi wrote:
So take heed to yourselves and do not be faithless (Malachi 2:16).
The phrase “take heed” is really a military expression having to do with “standing watch.” The people of God
alternate between standing firm in the moment and standing watch the rest of the time. Many camps of
courageous soldiers fell to the enemy for lack of vigilance. Their example serves as a counsel to us. We are
reminded of the 11 General Orders governing sentry in the United States Armed Forces. Perhaps #11 is
apropos in our present study:
To be especially watchful at night and during the time for challenging, to challenge all persons on or near my
post, and to allow no one to pass without proper authority
How often we parallel Gideon’s strengths and weaknesses. How robust is our confession. How confused is our
application of that confession. How stunted is the growth of our ministries as a result of weaknesses. How the
honor of the name Christian gets besmirched by forgetting our calling as prophets, priests, and kings in
obedience and submission to Christ. Amnesia nips at our heels. As Moses often reminded Israel:
Be careful (or, Take heed) not to forget the covenant Yahweh your God has made with you (Deuteronomy 4:23).
Again, Koopmans:
Recognizing the shortcomings of leaders such as Gideon and acknowledging our own obvious failures should
profoundly enhance our appreciation for the life and work of Jesus Christ. How thankful we should be that our
God sent the perfect judge and leader, the Savior Jesus. He did not compromise his loyalty to God. He served
perfectly as prophet, priest, and king. He refused to compromise his ministry for any form of personal gain. His
allegiance to God as the King in Israel was not distorted by sin. His effect is not restricted to one generation—
they are eternal. Today, we thank God for our perfect Savior, Jesus Christ, our righteous judge. We thank him
profoundly because we know that we owe him our lives.
Gideon, like the others in Hebrews 11, received only a foretaste of the inheritance. As the writer of Hebrews 11
states repeatedly, they saw the promises from a distance (w. 13, 39). How grateful we may be to view our
inheritance from this side of the Savior's perfect leadership. May such vision never make us complacent but,
rather, inspire us to live in Christ-like obedience, as prophets, priests, and kings, for the glory of his name and the
advancement of his kingdom!10
Glory to God! Amen.
10
Koopmans, 102.
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Digging Deeper: Turnaround: “Hold Your Position”
(Bob Brown)
To gain a deeper understanding of this week’s study, carefully read the selected passages below. To aid you in your
study, we invite you to visit the website at http://www.c1naz.org. Click on Resources. If the sermon occurred within the
past 4 weeks, click on it in the Recent Media list. If not, click on its series logo in the Series section below; then find the
sermon you want below the huge logo on the next page. Once you’ve selected a sermon, you’ll get a freeze frame of the
speaker. Below that photo on the right are buttons for Video, Audio and Notes. The Notes button downloads the
Background Notes for that sermon. You can also pick up a copy of the Background Notes at the Information desk, or
from your ABF leader. Now consider the following questions, as you ask the Lord to teach you.
1. Take time to re-read Judges 6:1-7:15 from the previous weeks. Briefly discuss Gideon’s progress. How is
he “turned around” so far? What remains for him to do? What pitfalls might lie in his future?
2. This week’s reading falls into four sections: 1) 7:16-25; 2) 8:1-21; 3) 8:22-28; 4) 8:29-35. Carefully read
each one, making notes and suggesting titles.
3. What is Gideon’s battle strategy to defeat the Midianites? How might the phrase “shock and awe” apply to
the military choreography?
4. Discuss the battle cry in 7:20. In newer translations, the phrase “sword of the Lord and of Gideon” is
replaced by “sword for the Lord and for Gideon.” Explain the difference in meaning and the significance of
the substitution. Note: the Hebrew text supports this change.
5. Discuss the significance of the phrase “stood in his place” (NRSV) or “held his position” (NIV) in 7:21?
Compare to other passages with similar contexts: Exodus 14:13 and 2 Chronicles 20:17. How is this same
idea used in the New Testament: 1 Corinthians 15:58; 16:13; 2 Corinthians 1:21, 24; Galatians 5:1;
Ephesians 6:14; Philippians 1:27; 4:1; Colossians 4:12; 2 Thessalonians 2:15; James 5:8?
6. Does it appear that the events of 7:24-25 were planned? Comment on the use of “winepress” in 7:25 by
recalling the Gideon’s previous circumstances in 6:11. Identify the irony. Refer to other texts which also
use winepress imagery: Isaiah 63:1-6; Lamentations 1:15; Joel 3:9-16; Revelation 14:19-20; 19:15-16.
What other meaning does the term acquire in these contexts? How is this relevant to Gideon’s story?
7. The second section, 8:1-21, contains further details about final encounters, battles, and unfinished business.
Why is this material included, and how does it influence our perception of Gideon’s development? Do you
have any negative reactions as you read this text? Comment.
8. What “immodest proposal” do Gideon’s countrymen make in 8:22-28, and how does Gideon respond?
What does Gideon reject? What does he request? Is there anything bizarre about this account? Explain.
9. How does Gideon use the gold that was given him, and what was the consequence of his actions? (8:27).
10. What happens to Israel after Gideon’s death? Discuss 8:33 in light of 8:27. Is Gideon innocent of these
later lapses?
11. Judges 8:29-35 amounts to an evaluation of Gideon’s life. In what sense is that assessment a “mixed bag”?
Do you think the writer is entirely innocent when speaking about “all the good that [Gideon] had done to
Israel” in 8:35?
12. Looking back over Gideon’s story in Judges 6-8, what “turn around” moments do you see that were both
favorable and unfavorable? From studying his story, what lessons do you discover for us?
13. When reading the stories of biblical characters, how should we decide what are good examples and what are
not? Compare Paul’s thoughts in 1 Corinthians 10:6.
14. What do you think God wants to “turn around” in your life, as a result of these studies?
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