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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 6:11–24. His four-level outline is real structure in the source text, so it is rendered as structure.
It is not said what effect the prophet's sermon had upon the people, but we may hope it had a good effect, and that some of them at least repented and reformed upon it; for here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites.
I.The person to be commissioned for this service was Gideon, the son of Joash, Jdg 6:14.
The father was now living, but he was passed by, and this honour put upon the son, for the father kept up in his own family the worship of Baal (Jdg 6:25), which we may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe, Jos 17:2. Hitherto the judges were raised up out of that tribe which suffered most by the oppression, and probably it was so here.
II.The person that gave him the commission was an angel of the Lord; it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasions in human shape, as a prelude (says the learned bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, for good and all. This angel is here called Jehovah, the incommunicable name of God (Jdg 6:14, Jdg 6:16), and he said, I will be with thee.
1.This divine person appeared here to Gideon, and it is observable how he found him,
(1.)Retired - all alone. God often manifests himself to his people when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God.
(2.)Employed in threshing wheat, with a staff or rod (so the word signifies), such as they used in beating out fitches and cummin (Isa 28:27), but now used for wheat, probably because he had but little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of some account and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants (Jdg 6:27), and yet would not himself live in idleness. We put ourselves in the way of divine visits when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds when they were keeping their flocks. The work he was about was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isa 41:15.
(3.)Distressed; he was threshing his wheat, not in the threshing-floor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian when he himself could speak so feelingly of the heaviness of their yoke. The day of the greatest distress is God's time to appear for his people's relief.
2.Let us now see what passed between the angel and Gideon, who knew not with certainty, till after he was gone, that he was an angel, but supposed he was a prophet.
(1.)The angel accosted him with respect, and assured him of the presence of God with him, Jdg 6:12. He calls him a mighty man of valour, perhaps because he observed how he threshed his corn with all his might; and seest thou a man diligent in his business? whatever his business is, he shall stand before kings. He that is faithful in a few things shall be ruler over many. Gideon was a man of a brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word, The Lord is with thee, or, as the Chaldee reads it, the Word of the Lord is thy help. It was very sure that the Lord was with him when this angel was with him. By this word,
[1.]He gives him his commission. If we have God's presence with us, this will justify us and bear us out in our undertakings.
[2.]He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee." [3.] He assures him of success; for, if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of God, and that presence is enough to make any man mighty in valour and to give a man courage at any time.
(2.)Gideon gave a very melancholy answer to this joyful salutation (Jdg 6:13): O my Lord! if the Lord be with us (which the Chaldee reads, Is the Shechinah of the Lord our help? making that the same with the Word of the Lord) why then has all this befallen us? "all this trouble and distress from the Midianites' incursions, which force me to thresh wheat here by the wine-press - all this loss, and grief, and fright; and where are all the miracles which our fathers told us of?" Observe, In his reply he regards not the praise of his own valour, nor does this in the least elevate him or give him any encouragement, though it is probable the angel adapted what he said to that which Gideon was at the same time thinking of; while his labouring hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with which thought he that knows the heart seasonably sets in, calls him a man of valour for his brave projects, and open him a way to put them in execution; yet Gideon, as if not conscious to himself of any thing great or encouraging in his own spirit, fastens only on the assurance the angel had given him of God's presence, as that by which they held all their comfort. Observe, The angel spoke in particular to him: The Lord is with thee; but he expostulates for all: If the Lord be with us, herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in, so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only an honour and joy to themselves which puts them in a capacity of serving the common interests of God's church. Gideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God,
[1.]The distress to which Israel was reduced: Why has all this (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour.
[2.]The delay of their deliverance: "Where are all the miracles which our fathers told us of? Why does not the same power which delivered our fathers from the yoke of the Egyptians deliver us out of the hands of the Midianites?" As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and help, it must be questioned whether ever he had wrought the miracles which their fathers told them of, or, if he had, whether he had now the same wisdom, and power, and good-will to his people, that he had had formerly. This was his weakness. We must not expect that the miracles which were wrought when a church was in the forming, and some great truth in the settling, should be continued and repeated when the formation and settlement are completed: no, nor that the mercies God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said either, First, That God had delivered them into the hands of the Midianites, for by their iniquities they had sold themselves, or, Secondly, That now they were in their hands he had forsaken them, for he had lately sent them a prophet (Jdg 6:8), which was a certain indication that he had not forsaken them.
(3.)The angel gave him a very effectual answer to his objections, by giving him a commission to deliver Israel out of the hands of the Midianites, and assuring him of success therein, Jdg 6:14. Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger.
[1.]There was something extraordinary in the look he now gave to Gideon; it was a gracious favourable look, which revived his spirits that dropped, and silenced his fears, such a look as that with which God's countenance beholds the upright, Psa 11:7. He looked upon him, and smiled at the objections he made, which he gave him no direct answer to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter (Luk 22:61), a powerful look, a look that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before.
[2.]But there was much more in what he said to him. First, He commissioned him to appear and act as Israel's deliverer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might wherewith thou art now threshing wheat; go and employ it to a nobler purpose; I will make thee a thresher of men." Or, rather, "this might wherewith thou art now endued by this look." God gave him his commission by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work is a sure and constant evidence of his calling them to it. "Go, not in thy might, that which is natural, and of thyself, depend not on thy own valour; but go in this thy might, this which thou hast now received, go in the strength of the Lord God, that is, the strength with which thou must strengthen thyself." Secondly, He assured him of success. This was enough to put courage into him; he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace or the damage of his people (as baffled enterprises do), but to his honour and their happiness: Thou shalt save Israel from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of. Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste meipso - an appeal to his own authority; there needed no more. "Have not I commanded thee - I that have all power in heaven and earth, and particular authority here as Israel's King, giving commissions immediately - I who am that I am, the same that sent Moses?" Exo 3:14.
(4.)Gideon made a very modest objection against this commission (Jdg 6:15): O my Lord! wherewith shall I save Israel? This question bespeaks him either,
[1.]Distrustful of God and his power, as if, though God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or,
[2.]Inquisitive concerning the methods he must take: "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way." Note, Those who receive commissions from God must expect and seek for instructions from him. Or rather,
[3.]Humble, self-diffident, and self-denying. The angel had honoured him, but see how meanly he speaks of himself: "My family is comparatively poor in Manasseh" (impoverished, it may be, more than other families by the Midianites), "and I am the least, that have the least honour and interest, in my father's house; what can I pretend to do? I am utterly unfit for the service, and unworthy of the honour." Note, God often chooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble.
(5.)This objection was soon answered by a repetition of the promise that God would be with him, v. 16. "Object not thy poverty and meanness; such things have indeed often hindered men in great enterprises, but what are they to a man that has the presence of God with him, which will make up all the deficiencies of honour and estate. Surely I will be with thee, to direct and strengthen thee, and put such a reputation upon thee that, how weak soever thy personal interest is, thou shalt have soldiers enough to follow thee, and be assured thou shalt smite the Midianites as one men, as easily as if they were but one man and as effectually. All the thousands of Midian shall be as if they had but one neck, and thou shalt have the cutting of it off."
(6.)Gideon desires to have his faith confirmed touching this commission; for he would not be over-credulous of that which tended so much to his own praise, would not venture upon an undertaking so far above him, and in which he must engage many more, but he would be well satisfied himself of his authority, and would be able to give satisfaction to others as to him who gave him that authority. He therefore humbly begs of this divine person, whoever he was,
[1.]That he would give him a sign, Jdg 6:17. And, the commission being given him out of the common road of providence, he might reasonably expect it should be confirmed by some act of God out of the common course of nature: "Show me a sign to assure me of the truth of this concerning which thou talkest with me, that it is something more than talk, and that thou art in earnest." Now, under the dispensation of the Spirit, we are not to expect signs before our eyes, such as Gideon here desired, but must earnestly pray to God that, if we have found grace in his sight, he would show us a sign in our heart, by the powerful operations of his Spirit there, fulfilling the work of faith, and perfecting what is lacking in it.
[2.]In order hereunto, that he would accept of a treat, and so give him a further and longer opportunity of conversation with him, Jdg 6:18. Those who know what it is to have communion with God desire the continuance of it, and are loth to part, praying with Gideon, Depart not hence, I pray thee. That which Gideon desired in courting his stay was that he might bring out some provision of meat for this stranger. He did not take him into the house to entertain him there, perhaps because his father's house were not well affected to him and his friends, or because he desired still to be in private with this stranger, and to converse with him alone (therefore he calls not for a servant to bring the provision, but fetches it himself), or because thus his father Abraham entertained angels unawares, not in his tent, but under a tree, Gen 18:8. Upon the angel's promise to stay to dinner with him, he hastened to bring out a kid, which, it is likely, was ready boiled for his own dinner, so that in making it ready he had nothing to do but to put it in the basket (for here was no sauce to serve it up in, nor the dish garnished) and the broth in a vessel, and so he presented it, Jdg 6:19. Hereby he intended, First, To testify his grateful and generous respects to this stranger, and, in him, to God who sent him, as one that studied what he should render. He had pleaded the poverty of his family (Jdg 6:15) to excuse himself from being a general, but not here to excuse himself from being hospitable. Out of the little which the Midianites had left him he would gladly spare enough to entertain a friend, especially a messenger from heaven. Secondly, To try who and what this extraordinary person was. What he brought out is called his present, Jdg 6:18. It is the same word that is used for a meat-offering, and perhaps that word is used which signifies both because Gideon intended to leave it to this divine person to determine which it should be when he had it before him: whether a feast or a meat-offering, and accordingly he would be able to judge concerning him: if he ate of it as common meat, he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.
(7.)The angel gives him a sign in and by that which he had kindly prepared for his entertainment. For what we offer to God for his glory, and in token of our gratitude to him, will be made by the grace of God to turn to our own comfort and satisfaction. The angel ordered him to take the flesh and bread out of the basket, and lay it upon a hard and cold rock, and to pour out the broth upon it, which, if he brought it hot, would soon be cold there; and Gideon did so (Jdg 6:20), believing that the angel appointed it, not in contempt of his courtesy, but with an intention to give him a sign, which he did, abundantly to his satisfaction. For,
[1.]He turned the meat into an offering made by fire, of a sweet savour unto himself, showing hereby that he was not a man who needed meat, but the Son of God who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice.
[2.]He brought fire out of the rock, to consume this sacrifice, summoning it, not by striking the rock, as we strike fire out of a flint, but by a gentle touch given to the offering with the end of his staff, Jdg 6:21. Hereby he gave him a sign that he had found grace in his sight, for God testified his acceptance of sacrifices by kindling them, if public, with fire from heaven, as those of Moses and Elias, if private, as this, with fire out of the earth, which was equivalent: both were the effect of divine power; and this acceptance of his sacrifice evidenced the acceptance of his person, confirmed his commission, and perhaps was intended to signify his success in the execution of it, that he and his army should be a surprising terror and consumption to the Midianites, like this fire out of the rock.
[3.]He departed out of his sight immediately, did not walk off as a man, but vanished and disappeared as a spirit. Here was as much of a sign as he could wish.
(8.)Gideon, though no doubt he was confirmed in his faith by the indications given of the divinity of the person who had spoken to him, yet for the present was put into a great fright by it, till God graciously pacified him and removed his fears.
[1.]Gideon speaks peril to himself (Jdg 6:22): When he perceived that he was an angel (which was not till he had departed, as the two disciples knew not it was Jesus they had been talking with till he was going, Luk 24:31), then he cried out, Alas! O Lord God! be merciful to me, I am undone, for I have seen an angel, as Jacob, who wondered that his life was preserved when he had seen God, Gen 32:30. Ever since man has by sin exposed himself to God's wrath and curse an express from heaven has been a terror to him, as he scarcely dares to expect good tidings thence; at least, in this world of sense, it is a very awful thing to have any sensible conversation with that world of spirits to which we are so much strangers. Gideon's courage failed him now.
[2.]God speaks peace to him, Jdg 6:23. It might have been fatal to him, but he assures him it should not. The Lord had departed out of his sight, Jdg 6:21. But though he must no longer walk by sight he might still live by faith, that faith which comes by hearing; for the Lord said to him, with an audible voice (as bishop Patrick thinks) these encouraging words, "Peace be unto thee, all is well, and be thou satisfied that it is so. Fear not; he that came to employ thee did not intend to slay thee; thou shalt not die." See how ready God is to revive the hearts of those that tremble at his word and presence, and to give those that stand in awe of his majesty assurances of his mercy.
3.The memorial of this vision which Gideon set up was a monument in form of an altar, the rather because it was by a kind of sacrifice upon a rock, without the solemnity of an altar, that the angel manifested his acceptance of him; then an altar was unnecessary (the angel's staff was sufficient to sanctify the gift without an altar), but now it was of use to preserve the remembrance of the vision, which was done by the name Gideon gave to this memorial, Jehovah-shalom (Jdg 6:24) - The Lord peace. This is,
(1.)The title of the Lord that spoke to him. Compare Gen 16:13. The same that is the Lord our righteousness is our peace (Eph 2:14), our reconciler and so our Saviour. Or,
(2.)The substance of what he said to him: "The Lord spoke peace, and created that fruit of the lips, bade me be easy when I was in that agitation." Or,
(3.)A prayer grounded upon what he had said, so the margin understands it: The Lord send peace, that is, rest from the present trouble, for still the public welfare lay nearest his heart.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And Gideon, moved by that message, when he heard that, though thousands of the people failed, God would deliver His own from their enemies by means of one man, offered a kid, and according to the word of the Angel, laid its flesh and the unleavened cakes upon the rock, and poured the broth upon them. And as soon as the Angel touched them with the end of the staff which he bore, fire burst forth out of the rock, and so the sacrifice which he was offering was consumed. By which it seems clear that that rock was a figure of the Body of Christ, for it is written: "They drank of that rock that followed them, and that rock was Christ." Which certainly refers not to His Godhead, but to His Flesh, which watered the hearts of the thirsting people with the perpetual stream of His Blood.
Even at that time was it declared in a mystery that the Lord Jesus in His Flesh would, when crucified, do away the sins of the whole world, and not only the deeds of the body, but the desires of the soul. For the flesh of the kid refers to sins of deed, the broth to the enticements of desire as it is written: "For the people lusted an evil lust, and said, Who shall give us flesh to eat?" That the Angel then stretched forth his staff, and touched the rock, from which fire went out, shows that the Flesh of the Lord, being filled with the Divine Spirit, would burn away all the sins of human frailty. Wherefore, also, the Lord says: "I am come to send fire upon the earth."
“But I say to you that whoever looks on a woman lustfully has committed adultery with her already in his heart.” “The pus is wiped off,” therefore, when sin is not only severed from the deed but also from the thought. It is hence that Jerubbaal saw the angel when he was winnowing corn from the chaff, at whose request he immediately prepared a kid and set it upon a rock and poured over it the broth of the flesh, which the angel touched with a rod and fire came out of the rock and consumed it. For what else is it to beat corn with a rod, but to separate the grains of virtues from the chaff of vices with an upright judgment? But to those that are thus employed the angel presents himself, in that the Lord is more ready to communicate interior truth to the extent that people are more earnest in ridding themselves of external things. And he orders a kid to be killed, that is, every appetite of the flesh to be sacrificed, and the flesh to be set upon a rock and its broth to be poured upon it. Whom else does the rock represent except him of whom it is said by Paul, “And that rock was Christ”? We “set flesh upon the rock,” then, when in imitation of Christ we crucify our body. He too pours the broth of the flesh over it who, in following the conduct of Christ, empties himself even of the mere thoughts of the flesh themselves. For the “broth” of the dissolved flesh is in a manner “poured upon the rock” when the mind is emptied of the flow of carnal thoughts too. Yet the angel directly touches it with a rod, in that the might of God’s assistance never deserts our striving. And fire issues from the rock and consumes the broth and the flesh, in that the Spirit, breathed upon us by the Redeemer, lights up the heart with so fierce a flame of remorse that it consumes everything in it that is unlawful either in deed or in thought.
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Summary
Judges 6:20 marks a pivotal moment in Gideon's encounter with the Angel of the Lord, as the divine messenger issues precise instructions for the arrangement of Gideon's prepared offering. This verse meticulously details the command to place the flesh and unleavened cakes upon a specific rock and to pour out the broth, culminating in Gideon's immediate and unquestioning obedience. This act of compliance sets the stage for a dramatic divine confirmation, solidifying the Angel's identity and validating God's extraordinary call for Gideon to lead Israel out of Midianite oppression.
Context
Literary Context
Judges 6:20 is deeply embedded within the narrative of Gideon's divine commissioning, forming a crucial link in the unfolding revelation. The chapter begins by setting the scene of Israel's dire oppression by the Midianites, prompting their desperate cry to the Lord. The Angel of the Lord then appears to Gideon, a seemingly insignificant figure, engaged in the fearful act of threshing wheat in a winepress to conceal it from the invaders. The Angel's initial greeting, "The Lord is with you, O mighty man of valor" (Judges 6:12), is met with Gideon's profound skepticism and a request for a tangible sign to authenticate the messenger's identity. In response, Gideon prepares a humble yet substantial offering of a young goat and unleavened bread (Judges 6:19), which he brings before the mysterious visitor. Judges 6:20 then records the precise divine instructions for the arrangement of this offering, immediately preceding the miraculous consumption by fire in Judges 6:21. This sequence meticulously builds suspense and underscores the divine initiative, the testing of Gideon's faith, and his cautious, yet ultimately obedient, response.
Historical & Cultural Context
The book of Judges vividly portrays a tumultuous era in Israel's history, characterized by a cyclical pattern of spiritual apostasy, subsequent foreign oppression, cries for divine deliverance, and the raising of a "judge" to bring salvation. At this particular juncture, Israel was enduring a severe seven-year oppression under the Midianites, who, in alliance with the Amalekites and other "people of the East," would annually raid the land, destroying crops and livestock. This relentless devastation forced the Israelites to seek refuge in caves and mountain strongholds, illustrating the depth of their national despair and economic hardship. This context explains Gideon's initial fear and doubt, as well as his clandestine threshing. The act of preparing an offering was a deeply ingrained cultural and religious practice in ancient Israel, serving as a means of seeking divine favor, expressing devotion, or, as in this instance, seeking confirmation of a divine encounter. The use of a natural "rock" as a makeshift altar was not uncommon in early Israelite worship, particularly before the establishment of a central sanctuary. Such a practice transformed an ordinary geological feature into a sacred space, signifying a direct, unmediated divine encounter and revelation.
Key Themes
Judges 6:20 profoundly contributes to several overarching themes evident throughout the book of Judges and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Divine Initiative and Confirmation. Despite Israel's spiritual decline and Gideon's personal doubts and perceived insignificance, God actively intervenes, choosing an unlikely leader and providing undeniable, miraculous proof of His presence and purpose. This divine validation is absolutely crucial for Gideon's hesitant faith, a process meticulously detailed throughout Judges 6. Secondly, the verse underscores the vital theme of Obedience and Faith. Gideon's immediate compliance, succinctly captured by "And he did so," demonstrates that even partial or initially hesitant obedience is a necessary and foundational step towards experiencing God's miraculous power. This act of trust sets a precedent for his later, more courageous acts of faith, highlighting that God often reveals His power in response to human faithfulness. Finally, the interaction with the "angel of God" reinforces the recurring theme of Divine Manifestation and Presence. The specific instructions and the subsequent supernatural act confirm the divine nature of the messenger, a recurring motif in the Old Testament where God reveals Himself directly or through His special messenger, often understood as a pre-incarnate appearance of Christ, as seen in passages like Genesis 16:7-13 and Exodus 3:2-6.
Exposition and Analysis
Key Word Analysis
Meaning "a messenger; specifically, of God, i.e. an angel (also a prophet, priest or teacher)." In this context, the "angel of God" is more than a mere messenger; the subsequent narrative (especially Judges 6:21-22) reveals this figure to be a divine manifestation, often interpreted as a Christophany—a pre-incarnate appearance of Jesus Christ. This figure speaks with inherent divine authority, accepts worship, and performs acts that only God can accomplish, signifying God's direct and personal involvement in Gideon's calling.
Meaning "a craggy rock, literally or figuratively (a fortress)." Here, the "rock" is not merely a geological feature but becomes a divinely designated altar. In ancient Israel, natural rocks frequently served as places for sacrifice and divine encounter, transforming ordinary locations into sacred spaces. This specific rock, chosen by the Angel, is about to become the site of a profound miraculous sign, symbolizing God's stable and unyielding presence and His sovereign ability to consecrate even the mundane for His extraordinary purposes.
Meaning "to do or make, in the broadest sense and widest application." This verb, used in "And he did so," encapsulates Gideon's immediate and complete compliance with the divine instructions. It signifies an act of decisive obedience, transforming his prior skepticism into active faith. This simple yet powerful statement highlights the critical role of human response in the unfolding of God's redemptive plan, demonstrating that God often acts powerfully in response to simple, faithful adherence to His word.
Verse Breakdown
"And the angel of God said unto him"
This opening phrase immediately establishes the divine authority and origin of the subsequent commands. It underscores that the instructions are not mere suggestions but direct, imperative pronouncements from the divine messenger, emphasizing the solemnity and profound significance of what is about to transpire. This sets the stage for a moment of divine revelation.
"Take the flesh and the unleavened cakes, and lay [them] upon this rock"
This is the first specific instruction given to Gideon. The "flesh" (likely from the young goat Gideon prepared) and "unleavened cakes" (bread made without yeast, typically associated with haste, purity, or the Passover in offerings) constitute the sacrificial meal. The command to "lay [them] upon this rock" designates a specific, divinely chosen location for the offering, transforming an ordinary stone into a temporary, consecrated altar. This precise directive serves as a test of Gideon's obedience and meticulously prepares the scene for the miraculous sign that will follow.
"and pour out the broth"
This second instruction is distinct from the solid components of the meal. The "broth" (liquid from cooking the meat) is to be poured out, not placed with the solids. This detail further emphasizes the Angel's meticulous instructions, ensuring Gideon's exact adherence. The separate pouring out of the liquid, distinct from the solid offering, may symbolize a libation or simply be part of the precise preparation for the impending divine act, highlighting the Angel's absolute control over the ritual.
"And he did so"
This concise statement is profoundly significant. It marks Gideon's immediate, unquestioning, and complete obedience to the divine command. Despite his earlier doubts and requests for signs, Gideon acts precisely as instructed, demonstrating a crucial, pivotal step in his journey of faith and trust. This act of compliance is the human prerequisite for the dramatic divine manifestation that immediately follows in the narrative, powerfully highlighting the principle that God often acts most powerfully and reveals Himself most clearly in response to simple, faithful obedience.
Literary Devices
Judges 6:20 employs several significant literary devices that enhance its theological and narrative impact. The most prominent is Foreshadowing, as Gideon's precise arrangement of the offering on the rock, under direct divine instruction, directly sets the stage for the miraculous consumption by fire in the very next verse (Judges 6:21). This act of obedience is a necessary prelude, creating anticipation for the divine confirmation. The "rock" itself functions as potent Symbolism, transforming from a mundane object into a sacred altar, representing God's stable, unyielding presence and His sovereign ability to consecrate ordinary elements for extraordinary, sacred purposes. The specific instructions from the "angel of God" and the subsequent divine fire underscore the direct, powerful intervention of God Himself, evoking a strong sense of Theophany or Christophany. Furthermore, the striking brevity of "And he did so" is an excellent example of Narrative Economy, powerfully conveying Gideon's immediate and complete obedience without extensive elaboration, thereby emphasizing the decisive nature of his response and its pivotal role in the unfolding narrative of divine validation.
Theological and Thematic Connections
Judges 6:20 is rich with profound theological implications, primarily emphasizing God's meticulous involvement in His redemptive plan and the indispensable necessity of human obedience. The specific, detailed instructions from the Angel of God underscore divine sovereignty and the precision of God's will, even extending to seemingly minor details of a sacrificial offering. This divine specificity serves not only to test Gideon's obedience but also to meticulously prepare him for a dramatic, undeniable revelation of God's power and presence. The immediate compliance of Gideon, succinctly stated as "And he did so," beautifully illustrates a foundational biblical principle: obedience, even when the purpose is not fully understood, is often the prerequisite for experiencing God's miraculous intervention and confirming His word. This moment marks a crucial turning point for Gideon, moving him from a posture of doubt and hesitation towards active, demonstrated faith, demonstrating that God meets us in our weakness but calls us to respond in trust. The "angel of God" acting with inherent divine authority also points to the recurring theme of God's direct self-revelation in the Old Testament, often interpreted as a pre-incarnate appearance of Christ, highlighting the intensely personal nature of God's engagement with His people.
Reflection and Application
The narrative in Judges 6:20 offers profound and enduring lessons for contemporary believers. Gideon's initial hesitation, followed by his immediate and precise obedience, serves as a powerful reminder that God often calls us to act in faith even before we fully comprehend His plan or can foresee the ultimate outcome. The Angel's meticulous instructions highlight that God's will is frequently specific, requiring our careful attention and diligent adherence, not merely a general willingness. Our "rock" moments might be ordinary circumstances, seemingly mundane tasks, or illogical directives where God asks us to do something small, yet it is precisely in these acts of simple, faithful obedience that He often chooses to reveal His power and confirm His presence in extraordinary ways. This verse profoundly encourages us to move beyond our doubts and fears, trusting that when God gives a clear directive, our prompt "And he did so" opens the door for Him to work miraculously in our lives and powerfully through us for His divine purposes. It underscores that true faith is demonstrated not merely by intellectual assent or belief, but by responsive action to divine instruction, thereby preparing us for greater works of God and deeper intimacy with Him.
Questions for Reflection
FAQ
Who was "the angel of God" in Judges 6:20?
The "angel of God" (Hebrew: mal'akh Elohim) in Judges 6:20, and indeed throughout many Old Testament narratives, is widely interpreted by theologians as a Christophany—a pre-incarnate appearance of Jesus Christ. This figure consistently speaks with inherent divine authority, accepts worship (which created angels refuse, as seen in Revelation 22:8-9), and performs divine acts that only God can accomplish, such as consuming the sacrifice with fire in Judges 6:21. Unlike created angels, this "Angel of the Lord" often identifies Himself as Yahweh or speaks on Yahweh's behalf in a way that implies divine identity. Other prominent instances include the Angel of the Lord appearing to Hagar in Genesis 16:7-13 and to Moses in the burning bush in Exodus 3:2-6. His presence here profoundly emphasizes the direct, personal, and authoritative involvement of God Himself in Gideon's calling and the deliverance of Israel.
Why did the Angel of God give such specific instructions about the offering?
The Angel of God's specific instructions for laying the flesh and cakes on the rock and pouring out the broth served multiple crucial purposes. Firstly, they were a profound test of Gideon's obedience and faith. God often requires precise adherence to His commands, even in seemingly small details, to cultivate a heart of trust, submission, and dependence. Secondly, these meticulous instructions were a necessary prelude to the miraculous sign that would immediately follow in Judges 6:21, where divine fire consumed the offering. The exact placement ensured the conditions were met for God to supernaturally confirm His identity and Gideon's calling beyond any doubt. Thirdly, the specificity underscored the divine authority of the messenger; such detailed commands distinguish a divine encounter from a mere human interaction, leaving no ambiguity about the ultimate source of the instructions. This divine attention to detail powerfully reflects God's sovereignty and His meticulous involvement in the unfolding of His redemptive plans.
Christ-Centered Fulfillment
Judges 6:20, with its striking depiction of the "angel of God" giving precise instructions for a sacrificial offering on a rock, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "angel of God" is widely understood by biblical scholars as a Christophany, a pre-incarnate appearance of the Son of God Himself, meaning it is Christ who is directly instructing Gideon. This foreshadows His ultimate role not only as the divine Lawgiver who gives perfect instructions but also as the one who perfectly fulfills all righteousness and divine will (Matthew 5:17). The offering itself—the flesh, unleavened cakes, and broth—points forward to the ultimate, perfect sacrifice of Christ. Just as Gideon's humble offering was consumed by divine fire as a sign of acceptance, so too was Christ's sacrifice on the cross the perfect, once-for-all offering that fully satisfied divine justice and was eternally accepted by God, as powerfully articulated in passages like Hebrews 9:26). The "rock" upon which the offering was laid can be seen as a type of altar, but more profoundly, it points to Christ as both the ultimate sacrifice and the foundational "Rock" upon which our faith and the entire church are built (1 Corinthians 10:4; Matthew 16:18). Gideon's simple, immediate obedience, "And he did so," beautifully anticipates the perfect obedience of Christ, who came not to do His own will but the will of the Father who sent Him (John 6:38). Thus, Judges 6:20 is not merely a historical account of a divine encounter but a rich tapestry woven with threads that ultimately lead to the person and redemptive work of Jesus, the Lamb of God who takes away the sin of the world (John 1:29), the obedient Son who perfectly fulfilled the Father's will.