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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 6:33–40. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. The descent which the enemies of Israel made upon them, Jdg 6:33. A vast number of Midianites, Amalekites, and Arabians, got together, and came over Jordan, none either caring or daring to guard that important and advantageous pass against them, and they made their headquarters in the valley of Jezreel, in the heart of Manasseh's tribe, not far from Gideon's city. Some think that the notice they had of Gideon's destroying Baal's altar brought them over, and that they came to plead for Baal and to make that a pretence for quarrelling with Israel; but it is more likely that it was now harvest-time, when they had been wont each year to make such a visit as this (Jdg 6:3), and that they were expected when Gideon was threshing, Jdg 6:11. God raised up Gideon to be ready against this terrible blow came. Their success so many years in these incursions, the little opposition they had met with and the great booty they had carried off, made them now both very eager and very confident. But it proved that the measure of their iniquity was full and the year of recompence had come; they must now make an end to spoil and must be spoiled, and they are gathered as sheaves to the floor (Mic 4:12, Mic 4:13), for Gideon to thresh.
II.The preparation which Gideon makes to attack them in their camp, Jdg 6:34, Jdg 6:35.
1.God by his Spirit put life into Gideon: The Spirit of the Lord clothes Gideon (so the word is), clothed him as a robe, to put honour upon him, clothed him as a coat of mail, to put defence upon him. Those are well clad that are thus clothed. A spirit of fortitude from before the Lord clothed Gideon; so the Chaldee. He was of himself a mighty man of valour; yet personal strength and courage, though vigorously exerted, would not suffice for this great action; he must have the armour of God upon him, and this is what he must depend upon: The Spirit of the Lord clothed him in an extraordinary manner. Whom God calls to his work he will qualify and animate for it.
2.Gideon with his trumpet put life into his neighbours, God working with him; he blew a trumpet, to call in volunteers, and more came in than perhaps he expected.
(1.)The men of Abiezer, though lately enraged against him for throwing down the altar of Baal, and though they had condemned him to death as a criminal, were now convinced of their error, bravely came in to his assistance, and submitted to him as their general: Abiezer was gathered after him, Jdg 6:34. So suddenly can God turn the hearts even of idolaters and persecutors.
(2.)Distant tribes, even Asher and Naphtali, which lay most remote, though strangers to him, obeyed his summons, and sent him in the best of their forces, Jdg 6:35. Though they lay furthest from the danger, yet, considering that if their neighbours were over-run by the Midianites their own turn would be next, they were forward to join against a common enemy.
III.The signs which God gratified him with, for the confirming both of his own faith and that of his followers; and perhaps it was more for their sakes than for his own that he desired them. Or, perhaps, he desired by these to be satisfied whether this was the time of his conquering the Midianites, or whether he was to wait for some other opportunity. Observe,
1.His request for a sign (Jdg 6:36, Jdg 6:37): "Let me by this know that thou wilt save Israel by my hand, let a fleece of wool, spread in the open air, be wet with the dew, and let the ground about it be dry." The purport of this is, Lord, I believe, help thou my unbelief. He found his own faith weak and wavering, and therefore begged of God by this sign to perfect what was lacking in it. We may suppose that God, who intended to give him these signs, for the glorifying of his own power and goodness, put it into his heart to ask them. Yet, when he repeated his request for a second sign, the reverse of the former, he did it with a very humble apology, deprecating God's displeasure, because it looked so like a peevish humoursome distrust of God and dissatisfaction with the many assurances he had already given him (Jdg 6:39): Let not thy anger be hot against me. Though he took the boldness to ask another sign, yet he did it with such fear and trembling as showed that the familiarity God had graciously admitted him to did not breed any contempt of God's glory, nor presumption on God's goodness. Abraham had given him an example of this, when God gave him leave to be very free with him (Gen 18:30, Gen 18:32), O let not the Lord be angry, and I will speak. God's favour must be sought with great reverence, a due sense of our distance, and a religious fear of his wrath.
2.God's gracious grant of his request. See how tender God is of true believers though they be weak, and how ready to condescend to their infirmities, that the bruised reed may not be broken nor the smoking flax quenched. Gideon would have the fleece wet and the ground dry; but then, lest any should object, "It is natural for wool, if ever so little moisture fall, to drink it in and retain it, and therefore there was nothing extraordinary in this," though the quantity wrung out was sufficient to obviate such an objection, yet he desires that next night the ground might be wet and the fleece dry, and it is done, so willing is God to give to the heirs of promise strong consolation (Heb 6:17, Heb 6:18), even by two immutable things. He suffers himself, not only to be prevailed with by their importunities, but even to be prescribed to by their doubts and dissatisfactions. These signs were,
(1.)Truly miraculous, and therefore abundantly serving to confirm his commission. It is said of the dew that it is from the Lord, and tarrieth not for man, nor waiteth for the sons of men (Mic 5:7); and yet God here in this matter hearkened to the voice of a man; as to Joshua, in directing the course of the sun, so to Gideon in directing that of the dew, by which it appears that it falls not by chance, but by providence. The latter sign inverted the former, and, to please Gideon, it was wrought backward and forward, whence Dr. Fuller observes that heaven's real miracles will endure turning, being inside and outside both alike.
(2.)Very significant. He and his men were going to engage the Midianites; could God distinguish between a small fleece of Israel and the vast floor of Midian? Yes, by this he is made to know that he can. Is Gideon desirous that the dew of divine grace might descend upon himself in particular? He sees the fleece wet with dew to assure him of it. Does he desire that God will be as the dew to all Israel? Behold, all the ground is wet. Some make this fleece an emblem of the Jewish nation, which, when time was, was wet with the dew of God's word and ordinances, while the rest of the world was dry; but since the rejection of Christ and his gospel they are dry as the heath in the wilderness, while the nations about are as a watered garden.
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Summary
Judges 6:34 marks a pivotal moment in the narrative of Gideon, illustrating God's transformative empowerment of a hesitant and fearful individual for a monumental task of national deliverance. Following a period of doubt, divine confirmation, and an act of courageous obedience, the Spirit of the LORD decisively "came upon" Gideon, imbuing him with supernatural strength, courage, and authority. This divine enablement immediately propels Gideon into action, as he blows a trumpet—a traditional call to war—signaling his acceptance of God's commission and initiating the mobilization of Israel against their oppressive Midianite overlords, beginning with the immediate rallying of his own clan, Abiezer.
Context
Literary Context
Judges 6:34 serves as the dramatic turning point in the Gideon narrative, transitioning him from a figure of hesitant faith and private obedience to one of public, Spirit-led action. Prior to this verse, the narrative meticulously builds the tension around Gideon's perceived inadequacy and God's persistent assurance. The Angel of the LORD had first called Gideon to deliver Israel, despite Gideon's humble origins and self-proclaimed weakness, a call met with doubt and a request for signs (Judges 6:11-21). Gideon then demonstrated a nascent, albeit fearful, obedience by tearing down his father's altar to Baal and Asherah pole and building an altar to the LORD, an act that provoked the local community but ultimately affirmed his commitment to Yahweh (Judges 6:25-32). The immediate preceding verse (Judges 6:33) sets the stage for confrontation, describing the formidable gathering of the Midianites, Amalekites, and "people of the East" in the Valley of Jezreel. It is against this backdrop of overwhelming threat and Gideon's personal journey from doubt to initial obedience that the divine empowerment of Judges 6:34 becomes the catalyst for Israel's deliverance, initiating the military campaign detailed in the subsequent chapters.
Historical & Cultural Context
The period of the Judges (approximately 12th-11th centuries BC) was a turbulent era for Israel, characterized by a cyclical pattern of apostasy, divine judgment through foreign oppression, and subsequent deliverance through divinely raised judges. The Midianites, often allied with the Amalekites and other nomadic groups from the Arabian desert, had for seven years inflicted severe economic and social hardship on Israel. Their annual raids during harvest time devastated crops and livestock, driving the Israelites to seek refuge in caves and strongholds, threatening their very survival (Judges 6:1-6). In this context, the blowing of a trumpet, specifically a shofar (ram's horn), was a deeply ingrained cultural practice with multiple significant functions. It was used to assemble the community, announce new moons and festivals, and, most critically for this narrative, to sound an alarm for war or to summon troops for battle (Numbers 10:9). Gideon's act was therefore a universally understood public declaration of defiance against the oppressors and a traditional call for his kinsmen to rally for battle, leveraging the existing tribal structures for initial support against a formidable enemy.
Key Themes
This verse powerfully encapsulates several foundational themes within the book of Judges and broader biblical theology. Foremost is the theme of Divine Empowerment: the phrase "the Spirit of the LORD came upon Gideon" signifies God's direct, supernatural enabling of an otherwise ordinary individual for an extraordinary task of leadership and deliverance. This was a dynamic, active covering for service, distinct from the New Testament concept of the permanent indwelling of the Holy Spirit. Secondly, Obedience and Faith-Initiated Action are highlighted; Gideon's immediate act of blowing the trumpet is his first public demonstration of leadership, signaling his acceptance of God's call and his willingness to step out in faith despite his previous doubts. This act of obedience, though simple, was crucial for mobilizing the people. Thirdly, the verse reinforces the theme of God's Initiative in Deliverance: it is God who chooses, calls, empowers, and orchestrates the deliverance, using human agents like Gideon, often selecting those who seem least qualified to ensure His glory. Finally, the verse introduces the theme of Leadership and Response, showing the immediate rallying of Gideon's own clan, Abiezer, as the foundational step in forming the army that God would use to defeat the Midianites, foreshadowing the larger gathering of tribes described in Judges 6:35.
Exposition and Analysis
Key Word Analysis
This term refers to "wind," "breath," or "spirit." In the context of "the Spirit of the LORD," it denotes the active, dynamic, and empowering presence of God. When the rûwach Yᵉhôvâh "came upon" or "clothed" an individual in the Old Testament, it signified a special, temporary endowment of divine power, wisdom, or courage for a specific task, such as prophecy, craftsmanship, or, as here, military leadership. It was God's enabling force, distinct from a permanent indwelling, transforming Gideon from a fearful farmer into a divinely authorized leader.
This Hebrew verb literally means "to wrap around," "to put on a garment," or "to clothe." This vivid imagery suggests that the Spirit of the LORD enveloped Gideon, covering him entirely, much like a garment. It emphasizes the dynamic and active nature of the Spirit's power, which fully equipped Gideon, transforming him from a hesitant individual into a divinely empowered and decisive leader. This metaphor powerfully conveys the idea of being fully invested with divine authority and capability for the task at hand.
The shôwphâr was a cornet or curved horn, typically a ram's horn, known for giving a clear sound. It was used for various purposes in ancient Israel, including religious ceremonies, announcing new moons, and, most relevantly here, as a military signal. Gideon's act of blowing the shôwphâr was not merely a practical communication method but a symbolic declaration of war, a public affirmation of his divine commission, and a rallying cry for the tribes of Israel to unite against their oppressors.
Verse Breakdown
"But the Spirit of the LORD came upon Gideon"
This clause marks the decisive moment of divine intervention and empowerment. It signifies God's direct, supernatural impartation of strength, courage, and authority to Gideon, enabling him for the daunting task of delivering Israel. The imagery of the Spirit "clothing" Gideon emphasizes a complete and active empowerment, transforming him from a hesitant, fearful individual into a capable, divinely appointed leader. This is the divine catalyst that initiates the subsequent actions.
"and he blew a trumpet"
This is Gideon's immediate, tangible, and obedient response to the Spirit's empowerment. The blowing of the shôwphâr is an act of faith and a public declaration, signifying his acceptance of God's call and his initiation of the rebellion against Midianite oppression. It is a bold, unmistakable signal, moving Gideon from private doubt to public action, and serving as the traditional call to gather the people for war.
"and Abiezer was gathered after him"
This clause describes the immediate, positive, and localized response to Gideon's call. Abiezer was Gideon's own clan within the tribe of Manasseh. Their immediate rallying signifies the first fruit of Gideon's Spirit-empowered leadership, demonstrating that God was indeed working through him and beginning to gather the necessary forces for deliverance. This initial support from his own kin provided the foundational base for the larger army that would follow.
Literary Devices
The verse employs several powerful literary devices to convey its profound theological message. Divine Empowerment is central, presented as a narrative event where "the Spirit of the LORD came upon Gideon," directly attributing Gideon's subsequent actions to God's supernatural enabling. The verb labesh ("clothed" or "came upon") functions as a vivid Metaphor, portraying the Spirit as a garment that envelops and equips Gideon, emphasizing the totality and active nature of the divine endowment. The act of "blowing a trumpet" serves as potent Symbolism, representing not only a practical call to arms but also a public declaration of war, a rallying cry, and a clear sign of Gideon's newfound authority and commitment. Furthermore, the verse demonstrates clear Narrative Progression, marking a decisive shift from Gideon's earlier hesitation and testing to his active, Spirit-led leadership, setting the stage for the subsequent military campaigns and the dramatic deliverance of Israel.
Theological and Thematic Connections
Judges 6:34 is a profound illustration of God's sovereign choice and empowerment of individuals for specific redemptive purposes. The concept of the "Spirit of the LORD coming upon" someone is a recurring theme in the Old Testament, signifying a special, temporary endowment of divine ability for leadership, prophecy, or craftsmanship. This empowerment was always for a specific task related to God's covenant purposes for Israel, demonstrating that human ability alone is insufficient for divine tasks. It highlights God's initiative in raising up deliverers and equipping them supernaturally, often selecting those who seem least qualified, thereby ensuring that the glory belongs to Him alone. This Old Testament pattern foreshadows the New Testament outpouring of the Holy Spirit, albeit with a crucial difference in permanence and indwelling, laying the groundwork for understanding the Spirit's role in empowering God's people throughout salvation history.
Reflection and Application
Gideon's story, culminating in this moment of divine empowerment, offers profound lessons for believers today. Often, like Gideon, we feel inadequate, small, or ill-equipped for the challenges and callings God places before us. We may rationalize our fears with perceived weaknesses or humble origins, just as Gideon did. However, this verse powerfully reminds us that God's empowering Spirit is not limited by our perceived deficiencies but rather thrives in our weakness, demonstrating His strength through us. When the Spirit of the LORD "comes upon" us—in the New Covenant sense of indwelling and empowering—our task is to respond in faith and obedience, just as Gideon blew the trumpet. Our "trumpet blast" might be a step of service, a word of witness, an act of justice, a commitment to a difficult task, or simply living out our faith boldly in a challenging world. It is in this active, obedient response that God validates His call and begins to gather others to His purpose. Our feelings of inadequacy are not disqualifiers but rather prerequisites for God to display His glory through our surrendered lives, transforming us into instruments of His divine will.
Questions for Reflection
FAQ
What does "the Spirit of the LORD came upon Gideon" mean in the Old Testament context?
In the Old Testament, the phrase "the Spirit of the LORD came upon" (or "clothed," or "rushed upon") an individual signifies a special, temporary endowment of divine power, wisdom, or courage for a specific task. This was not a permanent indwelling of the Spirit, as experienced by New Testament believers, but rather a dynamic, active covering that enabled prophets, judges, and kings to accomplish God's will. For Gideon, it meant he was supernaturally equipped for military leadership and the deliverance of Israel from Midianite oppression, transforming him from a fearful farmer into a decisive leader capable of fulfilling God's commission. This divine empowerment was essential for the daunting task ahead, demonstrating that God's power perfects human weakness.
Why was blowing a trumpet significant in this context?
The blowing of a trumpet, specifically a shofar (ram's horn), was a multi-purpose signal in ancient Israelite culture. In this context, it primarily served as a call to arms or a rallying cry for war. Gideon's act of blowing the trumpet was his public declaration of war against the Midianites and a summons for the tribes of Israel to gather and fight. It was an act of obedience to God's call and a demonstration of his newfound, Spirit-empowered leadership, initiating the military phase of the deliverance. This public display of courage, after his earlier hesitations, marked a significant turning point in his leadership.
Who was Abiezer, and why was their gathering significant?
Abiezer was Gideon's own clan, a subdivision of the tribe of Manasseh, as noted in Judges 6:11. Their immediate gathering after Gideon blew the trumpet was highly significant because it represented the first tangible response to his call. It demonstrated that God was indeed working through Gideon, securing the initial, crucial support from his own kin. This initial rallying of Abiezer provided the foundational base for the larger army that would eventually be assembled from other tribes, signaling the beginning of Israel's unified resistance against their oppressors and validating Gideon's divinely appointed leadership.
Christ-Centered Fulfillment
Judges 6:34, with its depiction of the Spirit of the LORD empowering Gideon for a specific act of deliverance, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. While Gideon was temporarily clothed with the Spirit for a limited, physical deliverance, Jesus is the One upon whom the Spirit descended and remained permanently (John 1:32), without measure (John 3:34). Jesus is the ultimate Deliverer, not merely from physical oppression but from the profound bondage of sin, death, and the power of the devil itself (Hebrews 2:14-15). Gideon's blowing of the trumpet to gather an army foreshadows Christ's ultimate call to His followers, not with a physical trumpet but through the authoritative proclamation of the gospel, gathering a spiritual army for the Kingdom of God from every nation (Matthew 28:19-20). Furthermore, the temporary empowerment of the Spirit in the Old Testament gives way to the permanent indwelling of the Holy Spirit in all believers after Christ's ascension, as promised by Jesus (John 14:16-17) and powerfully poured out at Pentecost (Acts 2:1-4). Through Christ, we are not merely empowered for specific tasks but are indwelt by the Spirit, enabling us to live lives of righteousness, bear spiritual fruit (Galatians 5:22-23), and participate in God's ongoing redemptive work in the world as His witnesses (Acts 1:8). Thus, Gideon's Spirit-empowerment points to the greater, permanent, and transformative empowerment available to all who are in Christ, equipping them for a life of service and witness in the new covenant.